For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.- 2 Cor. 1:20 (ESV)
The following will be quotations and excerpts of the works of other Christians that argue that many of the promises in the Bible can be claimed by New Covenant Christians in ways many Christians don't realize. About 20 years ago when I was still a Progressive Dispensationalist (and before that a Revised Dispensationalist) I was very careful not to claim passages of Scripture that weren't addressed to New Covenant Christians. This is something that Dispensationalists (and other Christians of different theological persuasions) often warn about. They rightly point out that while all the Bible is FOR you (i.e. the Christian), Not all of the Bible was/is TO you. However, they took that fact to such an extreme that they corrected and forbade Christians from claiming certain Old Testament promises that weren't repeated in the New Covenant.
For example, many Christians apply to themselves and the church 2 Chron. 7:14 which says, "if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land." Dispensationalists are quick to argue that that promise was originally given to the Israelites under the Mosaic Covenant and therefore do not apply to Christians and the church. That makes perfect sense in Dispensationalism which make a clear distinction between Israel and the Church. However, I later found out that there is much more continuity and connection between Israel and the Church than I originally knew. I first starting learning about that continuity and connection in the late 1990s when I read Keith Mathison's book "Dispensationalism: Rightly Dividing the People of God?" It was my first introduction to Covenant Theology. Though, I now currently hold to Progressive Covenantalism (a modified version of New Covenant Theology that's slightly closer to historic Covenant theology, which itself [i.e. NCT] was originally something in between Covenant Theology and Dispensationalism). Books like Mathison's (and Greg Bahnsen's House Divided: The Break Up of Dispensational Theology) opened my eyes to see the close connection between Israel and the Church. Another book that helped me see that was Craig A. Blaising and Darrell L. Bock's book, Progressive Dispensationalism. When first proposed and formulated the position of Progressive Dispensationalism was an attempt by Dispensationalists to remedy the errors of Classic Dispensationalism, Hyper-Dispensationalism and Revised Dispensationalism. One of the main errors was that clear-cut distinction between Israel and the Church.
A famous meme showing the similarities between Israel and the Church
Seeing that the Church is in some sense a continuation of Israel (being the true Remnant Israel separated from unfaithful Israel), I finally understood that many Old Testament promises for Israel apply to the Church. The next step that I had to "overcome" was the Historical-grammatical method of Bible interpretation which Evangelical scholars pioneered and refined [HGM for short].
As the Wikipedia article defines it,
"The historical-grammatical method is a modern Christian hermeneutical method that strives to discover the biblical authors' original intended meaning in the text.[1] According to the historical-grammatical method, if based on an analysis of the grammatical style of a passage (with consideration to its cultural, historical, and literary context), it appears that the author intended to convey an account of events that actually happened, then the text should be taken as representing history; passages should only be interpreted symbolically, poetically, or allegorically if to the best of our understanding, that is what the writer intended to convey to the original audience...."
As an Evangelical myself, I agreed with the Historical-grammatical method of interpretation. However, it too can be used to prevent Christians from taking Old Testament promises originally given to Israel and applying them to New Covenant members of the Church. I eventually came to realize that while the HGM is the primary and foundational approach to interpreting Scripture, by which all other ways must conform and not contradict, it's not the only way to interpret Scripture. Neither the Apostles themselves in the New Testament, nor the early post-Apostolic church limited themselves to something like the HGM. The HGM is sometimes defined as the only way to interpret Scripture. If defined that way, I disagree. If defined as the primary and foundational way that allows for other ways, then I agree. For example, the HGM and the sensus literalis when taken to an extreme sometimes contradicts the theological concept of the sensus plenior meaning of Scripture. That is to say, the deeper (often multi-level & multivalent) meaningS God intended when inspiring the Biblical authors to write what they wrote.
This is why, when I was still a Dispensationalist, I sometimes struggled to accept famous preacher Charles H. Spurgeon's interpretations and applications of Biblical texts. Others have also criticized him for his alleged eisegesis (as opposed to proper exegesis). He's famous (or infamous) for taking passages of Scripture and making seemingly outlandish interpretations and applications. Now, I realize that he's often right in doing that type of exegesis and application. In his sermons and books he not only does that, but he constantly promotes other Christians to do the same. See for example his classic devotionals: Faith's Checkbook [AKA Checkbook of Faith], and Morning and Evening.
It might be asked, "To what degree can the promises apply and be appropriated now?" I would say that the ultimate fulfillment of God's promises are in the future Kingdom of God. But that we can now have foretastes of the fulfillment of those promises here and now. It would also depend on which promises we're referring to specifically. There are some that I think 1. can be fully received now, or 2. only can be fulfilled now, and 3. others which are only fulfilled in the future. But virtually all can, at the very least, have some foretaste fulfillment in this Age. This gets into the topic of the Kingdom of God being in some sense "Already" yet also "Not Yet." This concept is rejected by normative Dispensationalism which sees the Kingdom as only future. Progressive Dispensationalism rightly grants that there is a sense in which the Kingdom of God is in some sense Now, though it's fulness is yet future. I'm convinced that the Already/Not Yet schema is Biblical.
Here is a link that links to some articles on the topic of the Kingdom being "Already/Not Yet" from different perspective:
https://www.monergism.com/topics/eschatology/alreadynot-yet
The rest of this article will be quotations and excerpts from other Christian writers where they promote this extended interpretation and application of Scripture beyond the HGM and the sensus literalis.
Before I quote more reputable Christian authors, and in keeping with the stated purpose of this blog of promoting the convergence of 1. Bible and doctrine centered Evangelicals with 2. Holy Spirit oriented continuationists, let me first quote controversial Christian writer Vincent Cheung [I've listed my agreements and disagreements with Cheung HERE]. The following is from Cheung's article "All Things Are Yours."
Moses’ rock belongs to us. Job’s suffering belongs to us. Elijah’s power belongs to us. David’s victory belongs to us. How much more should we directly apply the biblical examples of those who received from Jesus by faith? Jesus said, “I am willing” to the leper and healed him. Apply that to yourself. Jesus said, “Your faith has healed you.” He said, “It will be done according to your faith.” This is for you too. Jesus said, “All things are possible to him who believes.” When you have faith, all things are possible to you. Of course the healing miracles are signs that reveal Christ. They are signs that reveal a Christ who is willing to heal us and who heals when we believe him. They are signs that reveal a Christ who thinks that all things are possible to us when we have faith.
Leave the school of magical theology. If a sign reveals something more than what the sign says, at least it cannot reveal something other than or even opposite to what the sign says. If a Christ who heals reveals a Christ who saves, it still reveals a Christ who heals. Don’t let the magicman deceive you. Don’t let him show you a text and then give you something else. Don’t let the theologians and preachers lie to you, and convince you that it is an abuse of Scripture to directly apply to yourself the examples of faith, healing, miracles, and all kinds of blessings. You would be abusing Scripture if you do not apply them to yourself. Apply them directly. Apply them forcefully. Apply them often. Apply them all day and all night. Apply all of them. - Vincent Cheung, excerpt from All Things Are Yours [see also his articles Faith Override and The Extreme Faith Teacher].
The following will be some quotes from more universally recognized and reputable Christian writers and leaders. I'll be adding more and more quotes as I come across them. I've encountered many from Charles H. Spurgeon, but because he so often teaches applying the promises in this way, I never bothered to systematically collect them. I wish I had. I'm now working my way through is books 1. Faith's Checkbook, and 2. Morning & Evening.
Rest on a PromiseThe land whereon thou liest, to thee will I give it. (Genesis 28:13)
No promise is of private interpretation: it belongs not to one saint but to all believers. If, my brother, thou canst in faith lie down upon a promise and take thy rest thereon, it is thine. Where Jacob "lighted" and tarried and rested, there he took possession. Stretching his weary length upon the ground, with the stones of that place for his pillows, he little fancied that he was thus entering into ownership of the land; yet so it was. He saw in his dream that wondrous ladder which for all true believers unites earth and heaven, and surely where the foot of the ladder stood he must have a right to the soil, for otherwise he could not reach the divine stairway. All the promises of God are "Yea" and "Amen" in Christ Jesus, and as He is ours, every promise is ours if we will but lie down upon it in restful faith.
Come, weary one, use thy Lord's words as thy pillows, Lie down in peace. Dream only of Him. Jesus is thy ladder of light. See the angels coming and going upon Him between thy soul and thy God, and be sure that the promise is thine own God-given portion and that it will not be robbery for thee to take it to thyself, as spoken specially to thee.- Charles H. Spurgeon, Faith's Checkbook, entry for January 3
MORNING
"Casting all your care upon him; for he careth for you."
1 Peter 5:7
It is a happy way of soothing sorrow when we can feel--"HE careth for me." Christian! do not dishonour religion by always wearing a brow of care; come, cast your burden upon your Lord. You are staggering beneath a weight which your Father would not feel. What seems to you a crushing burden, would be to him but as the small dust of the balance. Nothing is so sweet as to
"Lie passive in God's hands,
And know no will but his."
O child of suffering, be thou patient; God has not passed thee over in his providence. He who is the feeder of sparrows, will also furnish you with what you need. Sit not down in despair; hope on, hope ever. Take up the arms of faith against a sea of trouble, and your opposition shall yet end your distresses. There is One who careth for you. His eye is fixed on you, his heart beats with pity for your woe, and his hand omnipotent shall yet bring you the needed help. The darkest cloud shall scatter itself in showers of mercy. The blackest gloom shall give place to the morning. He, if thou art one of his family, will bind up thy wounds, and heal thy broken heart. Doubt not his grace because of thy tribulation, but believe that he loveth thee as much in seasons of trouble as in times of happiness. What a serene and quiet life might you lead if you would leave providing to the God of providence! With a little oil in the cruse, and a handful of meal in the barrel, Elijah outlived the famine, and you will do the same. If God cares for you, why need you care too? Can you trust him for your soul, and not for your body? He has never refused to bear your burdens, he has never fainted under their weight. Come, then, soul! have done with fretful care, and leave all thy concerns in the hand of a gracious God.
-Charles Spurgeon's Morning & Evening, Jan 6, Morning
January 19. "Prove Me Now Herewith" (Mal. Iii. 10).
Days of Heaven Upon Earth — Rev. A. B. Simpson
"Prove me now herewith" (Mal. iii.10).
We once heard a simple old colored man say something that we have never forgotten. "When God tests You it is a good time for you to test Him by putting His promises to the proof, and claiming from Him just as much as your trials have rendered necessary."
There are two ways of getting out of a trial. One is to simply try to get rid of the trial, and be thankful when it is over. The other is to recognize the trial as a challenge from God to claim a larger blessing than we have ever had, and to hail it with delight as an opportunity of obtaining a larger measure of Divine grace.
Thus even the adversary becomes an auxiliary, and the things that seem to be against us turn out to be for the furtherance of our way. Surely, this is to be more than conquerors through Him who loved us.
Blessed Rose of Sharon
Breathe upon our heart,
Fill us with Thy fragrance,
Keep us as Thou art.
Then Thy life will make us
Holy and complete;
In Thy grace triumphant,
In Thy sweetness, sweet.
-A.B. Simpson, Days of Heaven Upon Earth, Jan. 19
Every promise of Scripture is a writing of God, which may be pleaded before Him with this reasonable request: "Do as Thou hast said." The Creator will not cheat His creature who depends upon His truth; and, far more, the Heavenly Father will not break His word to His own child. "Remember the word unto Thy servant, on which Thou hast caused me to hope," is most prevalent pleading. It is a double argument: It is Thy Word, wilt Thou not keep it? Why hast Thou spoken of it if Thou wilt not make it good? Thou hast caused me to hope in it; wilt Thou disappoint the hope which Thou hast Thyself begotten in me?- Charles Haddon Spurgeon as quoted in E.M. Bound's classic book on prayer, "The Possibilities of Prayer"
He Freely Gives
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Romans 8:32)
If this is not a promise in form, it is in fact. Indeed, it is more than one promise, it is a conglomerate of promises. It is a mass of rubies, and emeralds, and diamonds, with a nugget of gold for their setting. It is a question which can never be answered so as to cause us any anxiety of heart. What can the Lord deny us after giving us Jesus? If we need all things in heaven and earth, He will grant them to us: for if there had been a limit anywhere, He would have kept back His own Son.
What do I want today? I have only to ask for it. I may seek earnestly, but not as if I had to use pressure and extort an unwilling gift from the Lord's hand; for He will give freely. Of His own He gave us His own Son. Certainly no one would have proposed such a gift to Him. No one would have ventured to ask for it. It would have been too presumptuous. He freely gave His Only-begotten, and, O my soul, canst thou not trust thy heavenly Father to give thee anything, to give thee everything? Thy poor prayer would have no force with Omnipotence if force were needed; but His love, like a spring, rises of itself and overflows for the supply of all thy needs.- Charles H. Spurgeon, Faith's Checkbook, reading for Feb. 3.
"Do as thou hast said."
2 Samuel 7:25
God's promises were never meant to be thrown aside as waste paper; he intended that they should be used. God's gold is not miser's money, but is minted to be traded with. Nothing pleases our Lord better than to see his promises put in circulation; he loves to see his children bring them up to him, and say, "Lord, do as thou hast said." We glorify God when we plead his promises. Do you think that God will be any the poorer for giving you the riches he has promised? Do you dream that he will be any the less holy for giving holiness to you? Do you imagine he will be any the less pure for washing you from your sins? He has said "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." Faith lays hold upon the promise of pardon, and it does not delay, saying, "This is a precious promise, I wonder if it be true?" but it goes straight to the throne with it, and pleads, "Lord, here is the promise, Do as thou hast said.'" Our Lord replies, "Be it unto thee even as thou wilt." When a Christian grasps a promise, if he does not take it to God, he dishonours him; but when he hastens to the throne of grace, and cries, "Lord, I have nothing to recommend me but this, Thou hast said it;'" then his desire shall be granted. Our heavenly Banker delights to cash his own notes. Never let the promise rust. Draw the sword of promise out of its scabbard, and use it with holy violence. Think not that God will be troubled by your importunately reminding him of his promises. He loves to hear the loud outcries of needy souls. It is his delight to bestow favours. He is more ready to hear than you are to ask. The sun is not weary of shining, nor the fountain of flowing. It is God's nature to keep his promises; therefore go at once to the throne with "Do as thou hast said."- Charles Spurgeon, Morning & Evening, reading for the morning of Jan. 15th
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