Dispensational Eschatology, An Explanation and Defense of the Doctrine

By James D. Quiggle

The book begins with a brief review and defense of dispensational theology. The question of hermeneutics (interpretive methodology) is thoroughly examined, with a separate chapter on hermeneutics for eschatology. Then Dispensational eschatology is thoroughly discussed and contrasted with related issues in Covenant eschatology. Is the New Testament Church the New Israel, as Covenant theology claims? Are the Rapture and Second Advent two separate events, one advent, or both? What are the differences between the judgment of the church and the judgment at the end of the age? Does Christ reign a thousand years (the Davidic-Messianic-Millennial Kingdom)? Is there a Tribulation, or is it just tribulation? Is Christ’s advent before or after the millennium? These questions are answered from Scripture. A discussion of words pertinent to eschatology with biblical definitions is included.

• Language: English
• Publisher: James D. Quiggle
• Release date: Apr 18, 2013
• ISBN: 9781301860715

James D. Quiggle

James D. Quiggle was born in 1952 at Fort Leonard Wood, Missouri. He grew up in Kansas and the Texas Panhandle. In the early 1970s he joined the United States Air Force. At his first permanent assignment in Indian Springs, Nevada in a small Baptist church, the pastor introduced him to Jesus and soon after he was saved. Over the next ten years those he met in churches from the East Coast to the West Coast, mature Christian men, poured themselves into mentoring him. In the 1970s he was gifted with the Scofield Bible Course from Moody Bible Institute. As he completed his studies his spiritual gift of teaching became even more apparent. He earned a bachelor’s degree from Bethany Bible College during the 1980s while still in the Air Force. Between 2006–2008, after his career in the Air Force and with his children grown up, he decided to continue his education. He enrolled in Bethany Divinity College and Seminary and earned a Master of Arts in Religion and a Master of Theological Studies.As an extension of his spiritual gift of teaching, he was prompted by the Holy Spirit to begin writing books. James Quiggle is now a Christian author with over fifty commentaries on Bible books and doctrines. He is an editor for the Evangelical Dispensational Quarterly Journal published by Scofield Biblical Institute and Theological Seminary.He continues to write and has a vibrant teaching ministry through social media.

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Dispensational Eschatology

An Explanation and Defense of the Doctrine

James D. Quiggle

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Copyright James D. Quiggle 2013

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Dispensational Eschatology, An Explanation and Defense of the Doctrine

Copyright© 2013 by James D. Quiggle. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the Author. Email [e-mail] with Permissions in the subject line.

Published by James D. Quiggle, 2013. Available in eBook/epub versions and in print.

Print (Createspace): ISBN-13: 978-1484157282

eBook (Smashwords) ISBN-13: 978-1301860715

Scripture translations unless otherwise noted are by James D. Quiggle. Other Scripture may be from:

American Standard Version (ASV), 1901. (Public Domain.)

Holman Christian Standard Bible (HCSB), Copyright 1999, 2000, 2002, 2003, by Holman Bible Publishers. Scripture quotations marked HCSB are been taken from the Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible7, Holman CSB®, and HCSB© are federally registered trademarks of Holman Bible Publishers.

The Authorized (King James) Version. (Public Domain.)

New King James Version (NKJV) ®. Copyright © 1982 by Thomas Nelson Inc. Used by permission. All rights reserved.

Young’s Literal Testament (YLT), revised ed. 1887. (Public Domain.)

Dedication

Dr. Charles C. Ryrie

Whose writings helped me understand

and

Pastor Earl Morley

Who began the conversation that became this book.

Contents

Publisher’s Note

Preface

Dispensationalism

An Historic Defense of Dispensationalism

Dispensational Hermeneutics

Hermeneutics and Eschatology

Biblical Eschatological Terms

Is the New Testament church the New Israel?

One Resurrection or Many?

The Rapture of the New Testament Church

The Second Advent

The Bḗma, Great White Throne, and Other Judgments

Daniel’s 70th Seven is the Tribulation

The Difference Between Tribulation and the Tribulation

A Timeline of Eschatological Events

The Davidic-Messianic-Millennial Kingdom

Summary

Appendix One, Progressive Dispensationalism

Appendix Two, The Emerging Church Movement

Sources

PUBLISHER’S NOTE

Greek words are transliterated and defined according to The Complete Word Study Dictionary New Testament (herein abbreviated WSDNT), unless otherwise noted. Hebrew words are transliterated and defined according to the Theological Wordbook of the Old Testament (herein abbreviated TWOT), unless otherwise noted.

When a literal word order of a Greek text is given it is based on the Greek/English Interlinear Bible at www.biblos.com, unless otherwise noted. When a literal word order of a Hebrew text is given it is based on the Hebrew/English Interlinear Bible at www.biblos.com, unless otherwise noted.

To find complete citation information please refer to the Sources section.

eBook Versions

Certain Hebrew and Greek words cannot be accurately transliterated in the eBook versions of this work. The software used to convert documents to eBook format does not support the diacritical marks macron and hacek, nor the circumflex for certain letters. I have replaced both hacek and circumflex with a tilde (~) to give the reader some idea of how the words are spelled. No such substitute is available for the macron (which looks like the English long vowel symbol). The WSDNT also uses a macron with an acute accent. This has been replaced with the acute accent. Please consult WSDNT or TWOT for correct spelling.

When text is converted to eBook format, footnotes are converted to endnotes. In some eBook formats using superscript characters in the text to identify a footnote (or endnote) will cause an extra line to be inserted into the text. I feel these changes disrupt the flow of the text for the reader. For these reasons the majority of explanatory footnotes as found in the print version have been incorporated into the body of the text in the eBook version.

The same issue also affects footnoted (or endnote) sources. In the eBook versions I have placed references to sources into the body of the text using brackets. The references are shortened to the author’s name and page number cited, e.g., [Ames, 83]. When a source has two or more authors only the first is cited. Authors with the same last name are distinguished by the first initial, e.g., Brown, C.; Brown, J. Where a sentence begins with the author’s name followed by a quote I have shortened the reference to the page number where the quote will be found, and placed the bracketed number immediately following the author’s name. For example, Ames [83] wrote, God is everywhere because. Where an author has more than one work a short version of the title is also given, e.g., [Bush, Genesis, 25]; [Bush, Exodus, 37].

In the eBook version references to lexicons and dictionaries are shortened to an abbreviation and index name or number (not a page number). For example, for Greek words the footnote reference in the print version would be, Zodhiates, WSDNT, s. v. "2307, thélema.", but the eBook in-text reference is shortened to [WSDNT, 2307]. For Old Testament words the footnote reference in the print version would be Harris et al., TWOT, s. v. "1124. laqah.", but the eBook reference is [TWOT, 1124].

To find complete citation information please refer to the Sources section.

PREFACE

My purpose in writing this book is to describe one aspect of dispensational theology: end times prophecies and events, i.e., dispensational eschatology. This book is not a complete discussion of dispensational eschatology, but an explanation and defense of certain events in eschatology wherein dispensationalism differs from other theologies. Because it will be of interest to the reader, a suggested order of eschatological events is also provided. The subjects to be discussed form the table of contents.

The book opens with a discussion of dispensationalism as a theological system, followed by a historically-based defense. Because dispensationalism is sometimes accused of teaching ways to salvation other than saved by grace through faith, this subject is discussed in the first chapter. Hermeneutics, how one interprets the Bible, is critical to dispensationalism and to dispensational eschatology, and is discussed in the third and fourth chapters. The fifth chapter introduces the reader to various eschatological terms. Subsequent chapters discuss the differences between dispensational eschatology and the eschatology of other leading theological systems.

Every book has a history of circumstances leading to its creation. In 2009 I met a Baptist pastor whose eschatology was amillennial. He and I had many interesting discussions. Those discussions resulted in a brief essay that forms the core of this book. His church had a website and the church invited me to put many of my Bible studies on the site, including the dispensational eschatology essay. Those studies were removed at my request when I began editing, rewriting, and reformatting them into published books, including this book.

In the interim between appearance on the church’s website and this publication, the dispensational eschatology essay was downloaded onto many websites. Those websites seem to exist for the purpose of finding, downloading, and publishing PDF formatted content from other sites. The original study now on the web in PDF format is not the same as this book. I thank you for purchasing this expanded, corrected, and rewritten study of Dispensational Eschatology.

In order to keep the book to a manageable length, most referenced verses are not quoted. I strongly encourage you to read the verses and decide if my interpretation accurately represents what the scriptures teach.

DISPENSATIONALISM

A brief review of dispensational theology will be useful to later discussions of eschatology. In this chapter I will discuss dispensational theology, followed by chapters on the hermeneutics used by dispensationalism, the application of dispensational hermeneutics to eschatology, and a review of certain terms applicable to dispensational eschatology.

There is no more primary problem in the whole matter of dispensationalism than that of definition. By this is meant not simply arriving at a single sentence definition of the word but also formulating a definition/description of the concept [Ryrie, Dispensationalism, 23]. The goal of this chapter is to define and describe dispensationalism and its relation to certain aspects of biblical theology.

To begin, one must distinguish between a dispensation and the systematic theology known as dispensationalism. Failure to do so has often resulted in misunderstanding and prejudice against the theology. Most critics of dispensationalism define the theology by the AD 1909 Scofield Reference Bible’s definition of a dispensation. However, just as other branches of theology have undergone systematization and development, e.g., the doctrines of God, salvation, Christ, the Holy Spirit, the church, etc., so too in eschatology and dispensationalism. When the doctrine of last things, which is eschatology, returned to the church’s attention in the late 1800s, the Holy Spirit led certain leaders in that movement to discern the broad outlines of a theology that would determine how the church understood eschatology. As time has passed, the Spirit has given understanding of how the theology of dispensationalism interacts with the whole range of Bible doctrines.

WHAT IS A DISPENSATION?

Three Greek words are translated dispensation, steward, stewardship, administration, job, or commission (depending on the Bible version). The verb oikonoméo [WSDNT, 3621], means to be a manager of a household. The noun oikonómos [WSDNT, 3623], means a person who manages the domestic affairs of a family, business, or minor; an overseer, a steward, a house steward; a treasurer; the chamberlain of a city. The noun oikonomía [WSDNT, 3622], describes the position, work, responsibility, or arrangement of an administration, as of a house or property, either one’s own or another’s.

A dispensation is a stewardship, arrangement, or economy. This is how the dispensationalist and the Bible use the term. The Bible uses the term in this way in at least two verses. The first is Ephesians 1:10, "the oikonomía of the fullness of the times." The second is Ephesians 3:2, the oikonomía of the grace of God." Other uses of oikonomía are Luke 16:2, 3, 4; 1 Corinthians 9:17; Ephesians 3:9; Colossians 1:25; 1 Timothy 1:4. The verb oikonoméo is used at Luke 16:2 corresponding to the noun oikonomía. The word oikonómos is used at Luke 12:42; 16:1, 3, 8; Romans 16:23; 1 Corinthians 4:1, 2; Galatians 4:2; Titus 1:7; 1 Peter 4:10.

The word dispensation as used by the Bible and dispensationalists, corresponds to the modern word economy. In fact, economy is derived from the Greek oikonomía by way of the Latin oeconomia and the French economie (which first appeared about AD 1530). An economy, in the sense the Bible uses the word dispensation, corresponds to the more archaic use of the word, i.e., the management of household affairs. In more modern terms an economy is the management of resources, or the orderly interplay between parts of a system. All these definitions fit the dispensationalist’s view of the world as the household of God, wherein he manages its resources—human beings—and the interplay of his plans and processes between all the parts, to bring him glory.

Biblically, an economy has a twofold perspective. From God’s point of view it is the administration of his affairs; from man’s point of view it is the stewardship of his responsibilities in relation to God’s revealed will. Since a dispensation is God’s economy, we might define it as the way God works out his purpose in the world. This is in fact how Ryrie [Dispensationalism, 28] defines a dispensation: A dispensation is a distinguishable economy in the outworking of God’s purpose. In his book Ryrie names others who have come to the same conclusion.

From time to time God changes his economy. A business or household manager will change his/her management practices to adapt to changing circumstances in the world. Even so, God changes the administration of his affairs, and thereby makes changes to man’s stewardship responsibilities, by making changes in how God works out his purpose in the world. God’s purpose doesn’t change, but God changes his economies—his dispensations—to interact appropriately with humanity’s development and changing circumstances.

Erich Sauer [194] provides several observations that help define how God changes his economies. He wrote, "a new period [dispensation] always begins only when from the side of God a change is introduced in the composition of the principles valid up to that time; that is, when from the side of God three things concur:

A continuance of certain ordinances valid until then;

An annulment of other regulations until then valid;

A fresh introduction of new principles not before valid.

In other words, when God changes one economy for another, some ordinances (precepts, regulations) from the preceding economy remain valid, other ordinances from the preceding economy are annulled, and new ordinances for the new economy are instituted.

Let us be clear. God does not change his economies because humanity has surprised him with some new development or circumstance. God knew what humanity would do (foreknowledge), because he created the universe and all its creatures to operate according to his purpose (foreordination). God’s purpose never changes. His plans are designed to fulfill that purpose. God’s dispensations are processes he has designed to accomplish his plans that fulfill his purpose. God’s changing economies are pre-planned by his foreordination and foreknowledge to meet the changing circumstances of a developing humanity. (For an in-depth explanation of God’s foreordination and foreknowledge, see my book God’s Choices.)

To understand what God is doing in his household, we begin with a discussion of the conditions applicable to the several dispensations

THE DISPENSATIONS

I identify the several dispensations with reference to the prominent persons and events with whom a dispensation began and ended. These are:

Adam to Noah

Noah to Abraham

Abraham to Moses

Moses to Christ’s resurrection

Christ’s resurrection to rapture of the church

Rapture to Christ’s second advent

Christ’s Davidic-Messianic-Millennial reign to Christ the Judge at the Great White Throne Judgment (GWT)

The eternal state (God eternally face-to-face with saved mankind) following the GWT

Certain dispensations might also be defined in terms of the covenants God made with mankind’s representatives.

Adam to Noah (Adamic covenant)

Noah to Abraham, (Post-Flood Noahic covenant)

Abraham to Moses, (Abrahamic covenant)

Moses to Christ’s resurrection (Mosaic, Palestinian, Davidic, and New covenants)

Christ’s resurrection to rapture of the church (application of New covenant to individual Hebrews and Gentiles)

Christ’s Davidic-Messianic-Millennial reign (fulfillment of Abrahamic, Davidic, Palestinian, and New covenants toward national ethnic Israel)

As may be seen from both lists, dispensations begin and end with a defining event that changes the economy of man’s stewardship responsibilities toward God’s revealed will. One might describe man’s stewardship responsibilities during the time between Adam and Noah as walk with God, i.e., live according to God’s values and worship him only. Over the centuries between Adam and Noah, mankind walked the wrong way, a way wicked and evil in actions and thoughts, Genesis 6:5. God changed man’s responsibilities beginning with Noah. Man’s responsibility toward God’s will in Noah’s time pre-flood was to believe God’s testimony of coming judgment and get into the ark to be saved from that judgment. Mankind was not ignorant of the change in what they were to believe and do. According to 1 Peter 3:19–20 the Holy Spirit preached that good news (of salvation in the ark) through Noah during the time the ark was being built (see my commentary on 1 Peter).

After the Flood, God gave mankind new stewardship responsibilities through the Noahic covenant, as well as establishing responsibilities (promises to mankind) for himself; see Genesis 8:20–9:17. God’s responsibilities in the Noahic covenant continue to the present day. The Noahic covenant is an unconditional covenant as far as God’s responsibilities are concerned. God will fulfill his part even if mankind abandons their part. Mankind’s stewardship toward his civil responsibilities under the post-flood Noahic covenant continues to the present day. In relation to salvation during the post-flood dispensation, mankind was to live according to God’s values and worship him only. This was not a works-based salvation: only by faith in God can one experience the regeneration of soul required to live according to God’s values.

Changes in dispensations are not a hard line at which all the former responsibilities stop and new ones begin. For example, the Noahic Flood defined salvation for a particular generation: believe God’s testimony and get into the ark. The post-flood dispensation did not require belief in an imminent judgment by worldwide flood, Genesis 9:11, but did require continued faith in God who gave the covenant. The pre-flood responsibility to walk with and worship the One God who created Adam, brought the flood, and through Noah established a covenant with mankind, did not change. Another example: Israel’s responsibilities toward the way of salvation through the ceremonial-sacrificial aspects of the Mosaic Law ended with the responsibility to believe on Jesus the Christ for salvation, but the moral responsibilities required by the law did not change, e.g., Romans 13:8–10. As Calvin said [3.19.2], Christians . . . are called unto holiness. The office of the law is to excite them to the study of purity and holiness, by reminding them of their duty.

Beginning with Abraham, God began a new line of stewardship responsibility initially affecting one man, and through him his descendants, and through them the world. Abraham’s responsibilities were to walk with God, worship him only, believe in God’s promises, and act upon the promises given to him in an unconditional covenant (Genesis 12:1-3; 15; 17; cf. Hebrews 11:8–22). These were the responsibilities of his descendants (through Isaac) for 430 years (Exodus 12:40).

God changed the economy given to Abraham when he rescued Abraham’s descendants from Egypt. As the aftermath reveals, God changed his economy because Israel in Egypt had failed in their responsibilities. Many of them had forsaken God for Egyptian idols. They had not returned to the land of the promise but had become citizens of Egypt.

When God changed the economy from the responsibilities given through Abraham to the responsibilities given through the Mosaic Law, the unconditional promises God made to Abraham were not annulled. What changed was the way in which national ethnic Israel was to worship God: the ceremonial-sacrificial system became the means of approach for salvation and worship. Added was the codification of God’s values into precepts to guide the moral and civil aspects of Israeli society. God also gave Israel the responsibility to receive Gentiles into their faith community; for example, Rahab and Ruth.

The dispensation of the Mosaic Law continued until Jesus Christ was crucified and resurrected, e.g., John 20:22. God initiated a new dispensation and formed the New Testament church, Acts 2, and therein gave both Hebrews and Gentiles a new responsibility: believe on the Lord Jesus Christ to be saved from the penalty due your sin. For the Hebrews/Jews the change in stewardship responsibilities redefined how they would walk with God and worship him only. The Mosaic Law was fulfilled in Christ, Romans 10:4. Saving faith and worship in Christ replaced their approach under the Mosaic Law for salvation and worship.

The same type of change in responsibilities was also true for the Gentiles. Their stewardship responsibilities had continued unchanged post-flood: walk with God, worship him only, fulfill the terms of the Noahic covenant. But they too had failed. Now the two lines of responsibility—one through Noah, one through Abraham—met in Christ. Peter defined the new stewardship responsibility for the Jews, Acts 2:38, the Samaritans, Acts 2:15, and the Gentiles, Acts 10:47; 15:7–11. Paul explained the change in God’s economy toward the Gentiles, e.g., Acts 17:30; Ephesians 2:11–22. The Writer of Hebrews also explained the change in God’s economy. Although mankind’s civil responsibilities toward the Noahic covenant remain in force, man’s responsibility in relation to his salvation is to believe on Jesus as the only Savior, walk with God in Christ, worship him only, proclaim this good news worldwide, and maintain personal preparedness for the imminent return of Christ.

Mankind’s stewardship responsibilities in his relationship toward God have changed throughout history from Adam to Noah to Abraham to Moses to Christ; and will change again in the future. Put another way, from time to time, for reasons that seemed good to God, in response to man’s failure to live up to his responsibilities in God’s economy, God altered his economy by changing man’s responsibilities. God was not surprised by mankind’s failures. God’s foreordaining choices created a universe that incorporated mankind’s failures into his plans and processes to accomplish his purpose.

SALVATION IN DISPENSATIONALISM

One of the most controversial aspects of dispensationalism is the way of salvation. The most basic changes in God’s several economies dealt with the way in which sinners would access God’s ways and means for salvation by grace through faith. In relation to salvation those changes in God’s economy and man’s stewardship responsibilities are described by the phrase content of faith. The phrase describes the ways and means sinners will access salvation by grace through faith in the various dispensations. Within each dispensation past, present, and yet-future (except the eternal state, in which every human being is saved and glorified prior to entry), God gives mankind a content of faith through which a sinner by grace through faith is able to access salvation and bring glory to God.

For example, in the dispensation concerning Noah’s generation, the content of faith was to believe universal judgment was coming and build an ark to save those of mankind who would believe God’s testimony. The content of faith for every dispensation is always defined by God’s testimony. In the dispensation of the Mosaic Law the content of faith was not bring a sacrifice in order to be saved. The content of faith under the Mosaic Law was faith in God’s testimony that repentance of sin with confession of sin and a proper sacrifice for sin would result in forgiveness of sin. Mechanically bringing a sacrifice did not save. What saved was faith in God through his testimony, faith which was accepted by God’s grace, faith that was revealed by doing the things God said to do by faith.

Noah’s personal faith in God through his testimony concerning coming judgment and salvation in the ark was required for Noah’s salvation; personal faith was required of each of the seven persons saved with Noah. During the dispensation of the Mosaic Law an Israelite’s faith in God’s testimony concerning repentance, confession, and a proper sacrifice was required for their salvation (those who were saved continued to sacrifice as an expression of that faith; see my commentary on Hebrews.)

Christ’s propitiation-resurrection created a new dispensation with a new content of faith. For Hebrews and Gentiles practicing Judaism the content of faith changed from a proper animal sacrifice under the Mosaic Law, to saving faith in the one and only Savior Jesus the Christ. For the pagan Gentiles outside Judaism the content of faith changed from walk with and worship the God who created Adam and gave the Noahic covenant, to saving faith in the one and only Savior Jesus the Christ, e.g., Acts 16:30–31.

From Adam forward salvation has been available to mankind; what has changed in the dispensations is the way in which salvation has been accessed: the content of faith. To be saved in the current New Testament church dispensation one must come to God with repentance and confession for sin with the proper sacrifice—Jesus crucified and resurrected—having faith in God’s testimony that Jesus is the only way to be saved in this New Testament church dispensation.

The content of faith concept has led to the accusation that dispensationalism teaches different ways of salvation. Such is not the case. The basis for salvation was, is, and always will be the propitiation Christ made for the crime of sin. Salvation was, is, and always will be accessed by grace through faith.

The changing content of faith, distinguishes salvation in dispensational theology from covenant theology. Covenant theology believes every Old Testament saved person was saved because they placed their faith in the coming Messiah. The covenant theologian believes it was not mere trust or faith in God, or simple piety, which was required [for salvation] but faith in the promised redeemer, or faith in the promise of redemption through the Messiah [Hodge, 2:372]. In other words, Adam, Eve, Abel, Seth, Noah, his wife, Noah’s sons and their wives, and every other pre-flood saved person, and every post-flood saved person, all the way to the last person saved under the Mosaic Law—all were saved because they had faith in the coming Messiah. How did these and other Old Testament persons come to the conclusion that their salvation depended on belief in a coming Messiah? Not from the Old Testament Scriptures. Covenant theology says they had supplementary instruction from the prophets or divine illumination from God [Hodge, 2:367]. The covenant theologian cannot demonstrate his salvation theology from the scriptures. The dispensationalist can.

Some may point to Genesis 3:15 as early and sufficient testimony to believe in the coming Messiah. The problem with this view is that the Bible never treats this verse as messianic. Moreover, no scriptures reference this verse in regard to the Son’s incarnation. The closest the scriptures come to mentioning this verse is Romans 16:20, where the outlook is future victory over evil based on the past victory Christ gained through his death and resurrection. In its Genesis 3:15 context the Woman’s seed refers to the believing descendants of Adam and Eve, and the serpent’s seed refers to their unbelieving descendants. The promise is continuing enmity toward and continuing victory for believers from Adam forward. Evil may win some battles, but the saints will get the ultimate victory. (See my book Adam and Eve.)

The dispensationalist’s changing content of faith approach to the sinner’s access to salvation is not a change in the basis of salvation. The basis of salvation in every dispensation from Adam forward is the propitiation of Christ, and nothing else. Although Christ’s propitiation for sin occurred at a particular historical moment, it was, is, and always will be the only efficient means of salvation. Ephesians 1:4 indicates that in eternity-past God decreed the Son’s propitiation to be the only means by which sinners can be saved, God chose us in Christ before the foundation of the world. Therefore, because God . . . calls the things not existing as though existing (Romans 4:17), the historical act of Christ’s propitiation, which was decreed in eternity-past, is efficient for salvation from eternity-past through historical-present into eternity-future. When God has decreed a thing it is certain. God calls a thing not existing in the present as though it was existing because by his decree it will exist. In practical terms, by an eternal decree, the salvific benefits of Christ’s historical propitiation have been in effect from the moment God made the decree, which was before he created the universe. How those benefits are accessed is defined and described by the content of faith.

In the purpose of God the plan of salvation is the same in every dispensation. Salvation is always by grace through faith in God’s testimony. Salvation is always by application of Christ’s merit to the sinner’s spiritual need. The changing content of faith is a change in the processes by which salvation is accessed, but not a change to God’s purpose and plans, because the content of faith is always faith in God through his testimony, whatever that testimony might be for a particular dispensation. Abel believed God’s testimony, Enoch believed God’s testimony, Noah believed God’s testimony, as did Abraham, Moses, the apostles, and all those saved in every dispensation, each of whom was saved by God’s grace through personal faith in God through his testimony. The testimony was different in each dispensation, but the purpose of God was and always will be to save sinners on the basis of Christ’s propitiation. The plan of salvation has always been and will always be God from the beginning chose you to salvation, by grace, in sanctification of [the] Spirit and belief of [the] truth, 2 Thessalonians 2:13, cf. Ephesians 2:8–9; 1 Peter 1:2. The truth through which sinners accessed the means of grace and the way of salvation in each dispensation was God’s testimony concerning the content of faith.

A word about God’s purpose, plans, and processes. This phrase and these words indicate the way in which God fulfills his purpose in creating the universe. A purpose assumes a plan by which the purpose can be fulfilled. A plan requires processes by which the plan is accomplished. For example, God’s purpose in salvation is fulfilled