She Never Should Have Been There

 

Exactly right. Imprecatory Psalms for Dads and Malms is exactly correct. How is this even debateable? Because people have been been very successfully brainwashed by movies, T.V. shows and the education system.

The military is a role for men who are called to potentially lay down their lives for their wives, mothers, sisters and children. Historical data shows that as war approaches women tend to leave the military. But we need to think about this ontologically, women just should not be in these roles. It is wrong for them, it is wrong for the men who need to serve next to them, and it is just wrong.

When Western countries find themselves in their next war, they'll also find the new battlefield has no safe rear base roles, the roles they generally put women in. Drones have increased the effective killing field on the battlefield from 5 km deep to 25 kms, and this effectiveness will grow. This means the effective attack zone encompasses rear supply line jobs, the dominant place women are found. As more women are encountering consistent, direct warfare, I suspect it won’t be too long until there is a society wide outcry about how we put women in danger.

But before we get to this point we need to reign this in.

Evaluating My Own Replenishment Theology

 

A few days ago I posted an article that examined whether or not Dispensationalism is even in the Bible. You can read that here. This might seem like a controversial statement to make, as this is one of the most prominent evangelical theological systems in the United States and also relatively prominent in English speaking countries that are influenced by the US.[1] However, as it is relatively historically recent this is a fair question to ask: Can it be found from a balanced analysis of the Biblical text? I already thought the answer was no, and Deepseek’s analysis simply added strength to that position.

But in the spirit of fairness I think it is only fair that I put my own overarching biblical synthesis to the same test. So that is what I am doing in today’s piece. As I have noted before I hold to a broadly covenantal framework, though I am not a Calvinist. I could fairly be called a Remonstrant, but it is more accurate to describe my theology as that of a General Baptist. However, my system of theology is different to classical Arminianism. So, what I am going to do is submit it for analysis to Deepseek and allows others to evaluate it themselves.

I call my broad understanding of how God’s interaction with his covenantal people works Replenishment Theology. I have also written about this before, here. As with my last post my words will be in normal type and Deepseek’s will be in italics. Let’s begin.

I started with this question:

“Ok, my reading of the bible is something I call replenishment theology. I basically argue that there is one continuous people of God that the Lord has been drawing since the days of Abraham, and that the Church is the fulfilment of this people. This fits broadly with covenant theology. The idea behind replenishment theology comes out of the Bible's use of the tree imagery for God's people. God's people can be likened to a tree (cf. Romans 11) which has foundational branches, like Abraham, Isaac and Jacob, and expendable branches which can be cut out like normal believers. This harmonizes the passages in the Bible which say believers can't be lost with passages which say they can. There is a difference between different branches.

Can you analyze the text of the Bible in light of this thesis? Don't compare this to other theologians until after you have analyzed the text. I have also uploaded a document which shows how I myself have taught on this idea. Here is your task:

1. Analyze the Bible in light of this thesis.

2. Analyze the uploaded text to better understand the thesis, and the problems it solves.

3. Evaluate the thesis once these two tasks are done.

4. Compare to other systems which seek to synthesize these passages.

Now, underlying my reading of the Bible is the fact that it teaches that we are not all equal, but are called and made for different purposes, so keep this in mind as you do your analysis.”

This is the sermon which I uploaded to help the analysis, here. There is both text and audio on the link.

This was Deepseek’s response. I will be making comments as we go through:

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“Of course. This is a fascinating and nuanced theological proposal. I will proceed step-by-step, following your instructions precisely.

1. Analysis of the Bible in Light of "Replenishment Theology"

Your thesis centers on a single, continuous "people of God" depicted as a tree, with a key distinction between "foundational branches" and "expendable branches." This is a powerful image, and its primary biblical foundation is Romans 11:11-24. Let's analyze the relevant biblical texts through this lens.

A. The Tree Imagery: Romans 11
This is the cornerstone of your thesis. Paul explicitly uses the metaphor of an olive tree to describe God's people.

• The Root: The root is holy (Rom. 11:16), which is likely the patriarchs and the covenants God made with them, ultimately founded in Christ (cf. Rom. 15:12).
• The Natural Branches: These are ethnic Israel, the physical descendants of Abraham, Isaac, and Jacob.
• The Broken Branches: Some natural branches were broken off "because of their unbelief" (Rom. 11:20).
• The Wild Branches: Gentiles, who were not part of the original tree, are "grafted in" through faith (Rom. 11:17).
• The Warning to Grafted Branches: "Otherwise you too will be cut off" (Rom. 11:22).

Your thesis finds strong support here: The text clearly shows one tree (one people of God) that undergoes change. Branches can be removed for unbelief, and branches can be grafted in through faith. This directly harmonizes the idea of a secure, continuous covenant people with the very real possibility of individual apostasy.

B. Foundational vs. Expendable Branches
Your distinction between foundational and normal branches is crucial. The Bible does seem to treat certain individuals as irreplaceable covenant heads in a way that it does not for all believers.

• Abraham, Isaac, Jacob: God's choice of these men was unconditional and foundational. He established his covenant with them and their offspring (Genesis 12, 15, 17, 28). Their place in the "tree" is unique and forms the trunk. As your sermon notes, God chose Isaac over Ishmael and Jacob over Esau to establish that the promise, not physical descent alone, is what matters (Rom. 9:6-13).
• The Apostles: In the New Testament, the Twelve (with Matthias replacing Judas) have a foundational role. Ephesians 2:19-20 says believers are "members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone." Their role is unique and non-repeatable.

This supports your thesis that not all members of the people of God are equal in function or, seemingly, in the permanence of their covenantal standing. The "foundational branches" are chosen for a specific, historical purpose to establish the tree itself.

C. Harmonizing Security and Apostasy
Your thesis attempts to solve the tension between passages that affirm eternal security and those that warn of falling away.

• Security Passages (often applied to foundational realities): Verses like John 10:28-29 ("no one will snatch them out of my hand") and Romans 8:29-30 (the "golden chain" of redemption) can be understood as describing the ultimate security and perseverance of the true, believing people of God as a collective entity—the tree itself, which will never be destroyed. The covenant is secure.
• Warning Passages (applied to individual branches): Verses like Hebrews 6:4-6, John 15:6, and 1 Corinthians 10:12 ("let anyone who thinks that he stands take heed lest he fall") are direct warnings to individuals within the covenant community. They are genuine warnings against unbelief, with the consequence of being "cut off" from the tree.

In your model, the security passages describe God's faithfulness to his covenant and his foundational elect (the trunk and major branches), ensuring the tree will survive. The warning passages are for the "expendable branches"—individual believers who must exercise faith to remain in the tree.

2. Analysis of the Uploaded Sermon

Your sermon provides a clear practical application of this thesis and highlights the problems it aims to solve.

• Clarifying the Thesis: You explicitly state you are arguing for a "modified version of the Arminian view." The modification is the distinction within the elect. You use the tree illustration to argue that God sovereignly chooses the foundational elements (the trunk, Abraham, Isaac, Jacob), while individuals ("branches") must respond in faith to be grafted in and must continue in faith to remain.
• Problems It Solves:
1. The Calvinist/Arminian Impasse: You directly address the core problem: Calvinism emphasizes God's sovereign choice to the point where human responsibility can seem diminished, and apostasy becomes a logical problem. Arminianism emphasizes human free will to the point where God's sovereign election can seem weakened. Your model allows for both a strong, unconditional election of the covenant framework (the tree) and a genuine, contingent participation for individuals (the branches).
2. The Problem of "Hardening" in Romans 9: You handle Romans 9 by arguing that God's choice of Jacob over Esau is about choosing the covenant line (the tree), not about unconditionally damning an individual before birth. Pharaoh was "raised up" as a vessel of wrath to demonstrate God's power, a role for a "foundational" figure in the narrative of redemption, which is different from the destiny of an ordinary believer.
3. The Problem of Apostasy Warnings: You solve this neatly. The warnings in Romans 11, John 15, and Hebrews 6 are real because individuals who are genuinely "in the tree" through baptism and profession of faith can be cut off due to unbelief. This takes the warnings at face value without denying the overall security of God's covenantal plan.

Your sermon's underlying theme—"we are not all equal, but are called and made for different purposes"—is the engine of this theology. It allows for a differentiated view of election and security.

3. Evaluation of the Thesis

Strengths:

1. Biblical Fidelity: It takes the full breadth of biblical data seriously without resorting to reinterpreting one set of passages to fit another. The tree imagery is biblical and central to Paul's argument in Romans 11.
2. Solves Key Theological Problems: It offers a compelling and intuitive solution to the long-standing debate between divine sovereignty and human responsibility, and between eternal security and apostasy.
3. Pastoral Utility: It provides a robust framework for preaching both the security of God's promises and the sobering reality of the warnings, encouraging believers to "continue in his kindness" (Rom. 11:22).
4. Historical Continuity: The concept of "one continuous people of God" (fulfilling Covenant Theology's strengths) is clear and avoids supersessionism by showing the Church being grafted into Israel's tree.

Potential Challenges & Questions:

1. Defining "Foundational": How do we definitively identify who is a "foundational branch" versus an "expendable branch"? Is it only the patriarchs and apostles? What about key figures like Moses, David, or Paul? The line may not always be clear.
2. The Nature of the "Elect": Your sermon concludes "the elect are everyone who believes." This is a corporate definition. However, in your model, are Abraham and Jacob "elect" in the same way a 21st-century convert is? Your thesis suggests a qualitative difference, which is its strength, but it requires careful definition of terms. The "election" of the tree's structure is different from the "inclusion" of a branch.
3. The Mechanism of Grace: How does grace operate in this model? Is the grace that sustains the tree (the covenant) different from the grace that enables a branch to believe and remain? This is a nuanced point that would need development.

Overall, the thesis is highly coherent and biblically grounded. It is a sophisticated and viable way of synthesizing the biblical data.

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To answer the first challenge I would most certainly include Moses, David, Paul, the 12 Apostles and others among the foundational branches. There are passages clearly teaching how some of these men were chosen before the foundation of the world for a specific purpose. The mistake many Christians make is universalizing these passages when they should not.

To answer the second challenge, yes everyone who believes is among the elect. The elect are the tree. But others are elected for a specific purpose. Paul clearly speaks of Christians being called to varied purposes in other passages. For example, “20 Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. 21 Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.” (2 Tim. 2:20-21). Not, the differentiation here is not just between honourable and dishonourable. But also between gold, silver, wood and clay. We have been called to different roles. The parable of the talents teaches something similar.

To answer the third challenge, it is not the grace that is different but God’s application. Again the parable of the talents applies. Did not God give them different levels of “talent”, which was a currency in his day? He gives as he sees fit, who are we to question that. It is our job to be thankful and diligent with what he has given us.

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4. Comparison to Other Systems

• Calvinism: Classic Calvinism (with its doctrine of the Perseverance of the Saints) would disagree with your model. It argues that those who are truly elect and regenerated cannot finally fall away. The warning passages are for false professors or are the means by which God preserves the true elect. Calvinism would see all true believers as equally and unconditionally elect from eternity, rejecting the distinction between foundational and expendable branches in terms of final salvation.
• Arminianism: Your view is closer to Arminianism, which affirms that believers can apostatize. However, traditional Arminianism often sees election as based on God's foreknowledge of individual faith. Your model places more emphasis on God's sovereign, unconditional election of the covenant structure itself (the tree), which is a significant difference. It is, as you said, a "modified Arminianism" with a stronger covenantal and corporate emphasis.
• Classic Covenant Theology: It shares your view of one continuous people of God. However, many within Covenant Theology (especially Presbyterians) hold to a Calvinist view of perseverance. They might distinguish between the "visible church" (containing true and false believers) and the "invisible church" (the truly elect), whereas your tree model seems to describe the visible covenant community where genuine, saving inclusion can be lost.
• Dispensationalism: This system would strongly disagree, as it typically maintains a sharp distinction between Israel (the natural branches) and the Church (a separate entity). Your "replenishment" model is fundamentally at odds with this dichotomy.

Conclusion:

Your "Replenishment Theology" is a robust, text-driven framework that effectively leverages the Bible's own imagery to solve perennial theological problems. It successfully integrates themes of divine sovereignty in the covenant with human responsibility in faith, all while maintaining the unity of God's people across history. While it raises some questions for further refinement, it stands as a coherent and compelling alternative to more traditional systematic frameworks.

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Of course, it notes that my synthesis is at odds with dispensationalism, because dispensationalism sets itself against all historical understandings of the covenants in the Bible, and how the unity God’s people is understood.

But this will also help explain why both some Calvinists and some Arminians are at times comfortable with my teaching. Because I do truly seek to defend God’s sovereignty. And I do truly also seek to hold people accountable. And I agree with the overarching argument that there is one people of God throughout the Bible. What changes is how God structured his people, that is all. In the Old Covenant we were structured as a nation centred around the law, looking to the Messiah, and all who entered were supposed to submit to that law. In the New Covenant we are structured around Christ’s fulfilment of the law, and what was once national has now incorporated all who believe without needing to submit to the law. But we are the same continuous people. Which is why the bride of Christ is built on the 12 tribes and the 12 Apostles in Revelation 21. And this is why Paul can say this, 

"For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. 5 Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. 6 Now these things took place as examples for us, that we might not desire evil as they did" (1 Cor. 10:1-5).

My next question:  

“Now, I want you to go deeper, and analyze the branch, vine and tree imagery used in the rest of the Bible and analyze whether my synthesis is consistent with those other uses. Be thorough. Use both the NKJV and the ESV translations are your analysis texts.”

Here is Deepseek’s answer:

Of course. This is an excellent request, as the consistency of a biblical-theological motif across the canon is a crucial test of its validity. Let's analyze the branch, vine, and tree imagery throughout Scripture, using both the NKJV and ESV, to evaluate the coherence of your "Replenishment Theology" thesis.

Analysis of Arboreal Imagery in the Bible

The imagery of trees, vines, and branches is used in several key ways: to represent 1) God's People as a Collective, 2) Individual Godly Persons, 3) Kingly/Messianic Rule, and 4) Foreign Kingdoms/Nations.

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1. The Corporate People of God as a Vine or Tree

This is the category most relevant to your thesis.

• Psalm 80:8-11 (ESV): "You brought a vine out of Egypt; you drove out the nations and planted it. You cleared the ground for it; it took deep root and filled the land... It sent out its branches to the sea and its shoots to the River."
• NKJV: "...You have cast out the nations, and planted it... She sent out her boughs to the Sea, And her branches to the River."
• Analysis: Here, Israel is explicitly God's vine, which He planted after the Exodus. The imagery is corporate and national. This fits your thesis perfectly: there is one entity, planted by God, that grows and spreads. The focus is on the collective, not the individual branches.
• Isaiah 5:1-7 (ESV): "For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah are his pleasant planting..."
• NKJV: "For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah are His pleasant plant."
• Analysis: Again, a clear corporate identity. The key point here is the warning of judgment: because it yielded wild grapes (injustice), God will "break down its wall" and "make it a waste" (Isa 5:5-6). This is a direct precedent for the "cutting off" described in Romans 11 and John 15. It shows God can and will judge His own covenant people, the very vine He planted.
• Jeremiah 11:16-17 (ESV): "The LORD once called you 'a green olive tree, beautiful with good fruit.' But with the roar of a great tempest he will set fire to it, and its branches will be consumed. The LORD of hosts, who planted you, has decreed disaster against you, because of the evil that the house of Israel and the house of Judah have done..."
• NKJV: "The LORD called your name, Green Olive Tree, Lovely and of Good Fruit. With the noise of a great tumult He has kindled fire on it, And its branches are broken... For the LORD of hosts, who planted you, has pronounced doom against you..."
• Analysis: This is remarkably close to the Romans 11 imagery. Israel is a beautiful olive tree planted by God, but because of evil, its branches will be broken and burned. This powerfully reinforces the concept that being part of the God-planted tree does not grant unconditional immunity. Your thesis accounts for this by distinguishing the tree's origin (God's act) from the fate of its branches (contingent on faithfulness).

2. The Messiah and the True Vine

This is a critical development in the New Testament that your thesis must incorporate.

• John 15:1-6 (ESV): "I am the true vine, and my Father is the vinedresser... I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned."
• NKJV: "I am the true vine... I am the vine, you are the branches... If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned."
• Analysis: Jesus identifies Himself not as another vine, but as the true vine. This implies that national Israel was a shadow or imperfect type. The Church is not a new tree but is grafted into the true and ultimate expression of the people of God, which is Christ Himself. Your thesis handles this well: the "tree" of God's people finds its ultimate root, identity, and life in Christ (as noted in your sermon with Romans 15:12). The warning of branches being burned is identical to the Old Testament warnings and Romans 11, confirming that the principle of being "cut off" for unbelief remains. The "abiding" is the condition for the "expendable branches."

3. Individual Godly Persons as Trees

This usage is different but complementary to your thesis.

• Psalm 1:3 (ESV): "He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers."
• NKJV: "He shall be like a tree planted by the rivers of water, That brings forth its fruit in its season, Whose leaf also shall not wither; And whatever he does shall prosper."
• Analysis: This describes the blessed individual who delights in God's law. This doesn't contradict your corporate thesis; rather, it shows that the health of the individual "branch" is dependent on its connection to the life-giving source (God's law/Word). This correlates perfectly with "abiding in the vine" in John 15. A healthy tree is made up of healthy, fruit-bearing branches.

4. Kingly and Messianic Rule as a Tree or Branch

This imagery often points to the Davidic line and ultimately to Christ.

• Ezekiel 17:22-24 (ESV): "Thus says the Lord GOD: 'I myself will take a sprig from the lofty top of the cedar and will set it out. I will break off from the topmost of its young twigs a tender one, and I myself will plant it on a high and lofty mountain... and it will become a noble cedar. And under it will dwell every kind of bird; in the shade of its branches birds of every sort will nest.'"
• NKJV: "I will take also one of the highest branches of the high cedar and set it out... I will plant it on a high mountain... it will bring forth boughs, and bear fruit, and be a majestic cedar. Under it will dwell birds of every sort; in the shadow of its branches they will dwell."
• Analysis: This is a prophecy of hope. God will take a "tender sprig" (the Messiah from the line of David) and plant Him, and He will become a great, sheltering tree (the Kingdom). This is the foundational branch par excellence. This aligns perfectly with your thesis: God sovereignly chooses and plants the Messianic king who becomes the central, life-giving pillar of the entire tree. This is the ultimate "foundational branch" that supports all others.
• Daniel 4:10-17 (ESV): (Nebuchadnezzar's Dream) "The tree grew and became strong... its top reached to heaven, and it was visible to the end of the whole earth... let seven periods of time pass over him. The sentence is by the decree of the watchers, the decision by the word of the holy ones."
• NKJV: Similar description.
• Analysis: While this tree represents a pagan king, it establishes a key biblical principle: God is sovereign over the growth and the "cutting down" of kingdoms and rulers. The "decree" that the tree will be cut down but the stump and roots preserved (Dan 4:15, 26) shows that judgment can be tempered with preservation for a future purpose. This resonates with the concept in Romans 11 of a "remnant" preserved by grace.

Synthesis and Evaluation of Consistency

Your "Replenishment Theology" is remarkably consistent with the Bible's use of arboreal imagery.

1. Consistent Corporate Identity: The motif of God's people as a single, God-planted entity (Vine in Psalm 80/Isaiah 5, Olive Tree in Jeremiah 11/Romans 11) runs from the Old Testament to the New. Your thesis correctly identifies this continuous, corporate identity.
2. Consistent Mechanism of Judgment and Grace: The pattern of God planting, the tree/branch failing, God judging by cutting down/burning, and yet preserving a remnant or a "root" is consistent.
• Isaiah 5: Vine judged, but a remnant survives (cf. Isa 6:13).
• Jeremiah 11: Olive tree burned, but the concept of a future covenant is introduced (Jer 31).
• Daniel 4: Tree cut down, stump preserved.
• Romans 11: Branches broken off, remnant remains by grace, root is holy.
• John 15: Branches that don't abide are burned.

Your thesis provides a elegant framework for this: the tree (the covenant people) is preserved by God's sovereign grace, but individual branches (covenant members) can be removed for unbelief.

3. Consistent Christocentric Fulfillment: The imagery finds its fulfillment in Christ. He is the ultimate "sprig" planted by God (Ezek 17), the True Vine (John 15), and the Root of Jesse (Rom 15:12). Your model, where the Church is the fulfillment of the one people of God, naturally incorporates this. The "tree" is ultimately defined by its connection to Christ.
4. Consistent with the "Inequality" Principle: The imagery supports your underlying principle that not all are equal.
• There is a difference between the "root" (Christ/Patriarchs), the "trunk" (the foundational covenant structure), the "foundational branches" (Abraham, Isaac, Jacob, David, Apostles), and the "natural/wild branches" (individual Jewish and Gentile believers).
• This hierarchy of purpose is visible in Ezekiel's "sprig," the unique role of the patriarchs, and the foundational role of the apostles.

Conclusion of Analysis:

The biblical usage of tree, vine, and branch imagery, when analyzed across both testaments, provides strong and consistent support for your "Replenishment Theology." The motif consistently portrays a corporate people of God, established by His sovereign choice, whose members are contingent upon faithfulness and connection to the life-source (the Law/Christ). The warnings of being "cut off" are a stable part of this motif from the Old Testament prophets to Jesus and Paul. Your synthesis does not force the text but emerges naturally from a comprehensive reading of it, successfully harmonizing the themes of corporate election and individual responsibility.

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What impressed me most about how Deepseek answered this question is that it picked up on some of the very passages and themes I considered asking it to look at, but decided to see if it would find them itself.

Also, note that Deepseek correctly noted that recognizing the Bible does not teach equality is key to harmonizing these passages and identifying this synthesis. I have already written extensively on this issue in my writings, and I intend to collate my writings and build on them in the future as well.

But for today I thought it was only fair that I submit my synthesis to the same scrutiny that I did dispensationalism. Although the term “replenishment theology” is new, as I coined it, as far as I know, the general ideas are not new. What I have done is simply unlocked the apparent contradictions in the text with the understanding that we are not all equal, and that God chooses to gift us differently, work through us all differently, and has different specific purposes for his people, and some are called to much more greatness than others. This is something we already knew, correct? My reading also sits firmly within the Covenantal, and specifically Remonstrant traditions, but seeks to answer some of the issues that earlier theologians in these schools had not solved. At least to my knowledge.

Also the image of God's people as a tree that God continually replenishes by cutting out the dead branches and bearing fruit through the faithful ones naturally flows from the Scriptures. Hence, I think this synthesis is simply a natural step that comes from wrestling with the text, and these traditional covenant frameworks. 

How well I have done this, will be up to others to judge. God bless.

List of References

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[1] Original the doctrinal system was coined in the UK. You can read a summary of its history here.

Women and Porn

 

Women have a right to speak about porn, no doubt. But I think the woman who says it privately to a man who is interested in her will have more of a powerful effect than the woman who makes it her platform. Many men, and young men learn this quickly, are prone to shutting off when they think a woman is nagging. It could be powerful if a former porn star or someone like that comes on to talk about why they regret doing porn, and there are other contexts where a woman could address men on this issue and it be positive. But most women will do it in such a way as to be seen by many as Karens.

That being said, porn won't stop being a societal wide issue until men collectivise and make it a serious crime, again. As it once was. Influencers will have some effect, but it will be limited. Porn is so damaging to a society it needs to be outright banned. It is not just a harmless activity, it has done everything from ruin marriages, to make people slow to get into relationships, through to turning some people into real sexual predators. Look up the story of how these men fell into their life of perversion and you will invariably hear how porn became an issue for them.

I suspect it will be banned one day. When people become aware of how it has affected their kid's child care operators, or school teachers, or baby sitters, etc, once people really grasp this, the societal outcry will be too loud not to do something about it.

Right now, the outcry is being suppressed, ironically, so that women can pretend their choice to outsource almost their entire role with their kids to strangers is not the disaster it really is. But eventually the reality will break through. This initiative to outlaw it needs to be led by men.

Episode 29 Revelation Study – God Will Dwell With Us, Chapter 21

 

You can watch the video of this study at 8pm AEST time on YouTube here.

Introduction

Tonight, we are going to be looking at what should be one of the most encouraging chapters in the whole Bible, let alone in the book of Revelation. Chapter 21 shows the culmination of God’s plan for redemption history. This is not merely an epilogue. This passage gives us a window into our future state, but also, when looked at in light of 22 which we will address next time, a window into how our destiny impacts our current experience of this world.

In chapter 20 we saw the most terrifying vision of all visions in the Bible: God exposing all before his throne of judgement day. There will come a day when no one can run, hide or obfuscate about who they really are. All will be exposed. But we see in this chapter that there will also come a day when those who have trusted in God will be vindicated.

In this chapter we will see the culmination of themes that have been weaved through the book of Revelation, the New Testament and the Old Testament. And so we should, this chapter brings us to the end goal of God’s plan for us, his people, his Church.

Let’s analyse the passage first in light of its Old Testament back ground, then the New, and then we will do the study for tonight.  

Old Testament Background:
The imagery in Revelation 21 is deeply rooted in the Old Testament prophets, who foretold a future restoration.

• New Heaven and New Earth: The concept originates in Isaiah 65:17 and 66:22, where God promises to create a new order of existence that will endure forever.
• God Dwelling with His People: This is the fulfilment of the tabernacle (Exodus 25:8) and temple, where God's presence dwelt symbolically. The prophets, particularly Ezekiel (Ezekiel 37:27), looked forward to a permanent, unmediated dwelling of God with His people.
• The City - New Jerusalem: The prophets often spoke of a restored and glorified Jerusalem (Isaiah 52:1, 54:11-12; Ezekiel 40-48). Ezekiel’s detailed vision of a new temple and a restored city is a direct precursor to John's vision, though John’s description transcends it significantly.
• The Reversal of the Curse: The wiping away of tears and the end of death, mourning, and pain (Revelation 21:4) directly fulfils Isaiah 25:8 and 35:10, reversing the curses of Genesis 3.

New Testament Fulfilment and the Unity of the Church and Israel:
The New Testament reveals that the promises made to Israel are fulfilled and expanded in Jesus Christ and His people, the Church.

• One People of God: The description of the New Jerusalem powerfully exemplifies this unity. The city has "twelve gates" inscribed with the "names of the twelve tribes of Israel" (v.12), and "twelve foundations" bearing the "names of the twelve apostles of the Lamb" (v.14). This architecture is profoundly symbolic: the people of God are built upon the foundation of the apostolic testimony (the New Covenant) and encompass the faithful of the Old Covenant. The one city, with its gates and foundations from both covenants, represents the single, united people of God—the true Israel of faith (Galatians 6:16) and the Church, the body of Christ.
• The Bride: The city is explicitly called "the Bride, the wife of the Lamb" (v.9). Throughout the New Testament, the Church is identified as the bride of Christ (2 Corinthians 11:2; Ephesians 5:25-27). This imagery shows that the holy city is not a literal metropolis but the glorified, collective people of God in perfect union with Him.
• The Temple Fulfilled: A stunning departure from Ezekiel's vision is the statement, "I saw no temple in the city" (v.22). In the New Covenant, God’s presence is not confined to a building. The entire city is sanctified by the direct presence of "the Lord God the Almighty and the Lamb." This fulfils Jesus' words about worshipping in spirit and truth (John 4:21-24) and Paul's teaching that believers are now the temple of the Holy Spirit (1 Corinthians 3:16).

Study Questions

1. What happens to old heaven and the old earth? If heaven includes a new heaven and a new earth, what does this teach us about heaven?
2. What is the significance of the "sea" being no more (v.1) in biblical symbolism?
3. How does the description of God dwelling with His people (v.3) contrast with the Old Testament experience of God’s presence?
4. Compare and contrast the list of those who inherit life (v.7) with those condemned to the second death (v.8). What do these lists teach us about God's character and the nature of sin?
5. In what ways does the New Jerusalem differ from the old, earthly Jerusalem, both in its physical description and its spiritual reality? (cg. V.2, 9-20).
6. Why is there such a focus on precious jewels and stones?
7. Why do we have the mention of the 12 tribes and the 12 apostles? What is this pointing to?
8. What is the symbolic meaning of the city's perfect cubic shape (v.16), reminiscent of the Holy of Holies in the Old Testament tabernacle? Is this a literal city, or a symbolic city?
9. Why is the absence of a sun, moon, and temple (v.22-23) so theologically significant for understanding the new creation?
10. How does the vision of the kings of the earth bringing their glory into the city (v.24-26) fulfil Old Testament prophecies about the nations?
11. What is the practical implication for our lives today, knowing that the ultimate destiny of God’s people is to be a holy and united "Bride" for Christ?
12. The gates are never shut (v.25), yet nothing unclean can enter (v.27). How do these two truths coexist, and what does this say about the security and purity of the new creation?
13. How does this vision of a hope-filled future provide comfort and motivation for enduring faith and perseverance in the present?

Is Dispensationalism Even In The Bible?

 

Over the years I have addressed this issue from various angles. I have even written about my own history as a dispensationalist (Christian Zionist) when I was younger. I want to address this today from another perspective today, and bring in an inquiry I had with Deepseek, an online free AI.

What I want to do is show you that conversation, but at the same time I want this article to serve as a template for using AI intelligently. Some people just ask AI a question and then accept its answer. But AI is not an authority on anything, it is an information aggregator that can very quickly search and summarize information. This has its strengths and weaknesses.

In this piece I am going to taken you through how I assessed dispensationalism, while also using AI critically. I think the results are informing from both angles. AI answers will be in italics, to distinguish them from my writing, and I have summarized some of them to make this article more accessible.  

My First Question

Out of curiosity I decided to ask Deepseek this question: “What theme is most prominent in the Bible?”

It gave me an incredible answer, one I was not actually expecting:

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Excellent question. While the Bible is a complex library of books written over centuries, most theologians and scholars agree that one overarching theme binds it all together:

The Kingdom of God.

This theme acts as the central narrative thread, and it can be broken down into a more specific and powerful storyline: God's unfolding plan to redeem and restore His broken creation through a promised Messiah.

Here's a breakdown of why this is the most prominent theme and how it develops from Genesis to Revelation:

1. The Foundation: God's Good Kingdom Established and Lost

• Genesis 1-2: The story opens with God as the good and sovereign King creating a perfect world (His kingdom). Humanity, as His image-bearers, is tasked with ruling and filling the earth under His benevolent authority. This is the "Shalom" of God's kingdom—perfect peace, justice, and relationship.
• Genesis 3: The rebellion of Adam and Eve (the Fall) shatters this kingdom. Sin, death, and broken relationships rupture the world, and humanity is exiled from God's direct presence. The rest of the Bible is the story of God's mission to fix this.

2. The Promise: A Kingdom Plan Unveiled

God immediately begins His rescue operation. He makes a covenant with Abraham, promising him three key things that become the backbone of the Kingdom theme:

• A Land: A place for God's people to live under His rule.
• A Great Nation: A people who belong to God.
• Universal Blessing: That through Abraham's offspring, "all peoples on earth will be blessed" (Genesis 12:3). This is the promise of a Messiah—a deliverer who will defeat evil and restore the kingdom.

3. The Foreshadowing: The Kingdom in Israel

The story of Israel—from the Exodus to the Monarchy—is a living parable of God's Kingdom.

• Exodus: God redeems His people from slavery in Egypt, making them His own "kingdom of priests" (Exodus 19:6).
• The Promised Land: The land of Canaan becomes the geographical foothold of God's kingdom on earth.
• King David: David is the prototype of the ideal king. God promises him an eternal dynasty, pointing forward to a future perfect King, the Messiah (2 Samuel 7).

4. The Prophets: A Kingdom Promised for the Future

When Israel fails in its mission and is exiled, the prophets declare that God has not abandoned His plan. They look forward to a future day—the "Day of the Lord"—when God will:

• Make a New Covenant with His people (Jeremiah 31:31).
• Send a Messianic King from David's line to rule in justice and peace (Isaiah 9:6-7).
• Ultimately renew all of creation itself (Isaiah 65:17).

5. The Climax: The Kingdom Arrives in Jesus

The New Testament announces that the long-awaited Kingdom has arrived in the person and work of Jesus Christ.

• His Message: Jesus's core preaching was, "The time has come... The kingdom of God has come near. Repent and believe the good news!" (Mark 1:15).
• His Identity: He is the Messiah, the Son of David, the promised King.
• His Work: Through His life, death, and resurrection, Jesus defeats sin and death, inaugurating God's Kingdom. He launches the "restoration of all things" (Acts 3:21) and creates a new people of God (the Church) from every nation.

6. The Consummation: The Kingdom Fully Realized

The Bible's final book, Revelation, shows the culmination of this theme.

• The return of Jesus as the conquering King.
• The final defeat of all evil, sin, and death.
• The creation of a New Heaven and a New Earth—the ultimate restoration of God's good kingdom, where He will dwell with His redeemed people forever (Revelation 21:1-4).

Other Major, Interconnected Themes

While "The Kingdom of God" is the central narrative, it is supported by other profound themes that are aspects of this main story:

• Covenant: The framework God uses to relate to His people and advance His Kingdom plan.
• Redemption & Salvation: The means by which God rescues people from sin and brings them into His Kingdom.
• Love: The fundamental character of God the King and the law of His Kingdom (loving God and loving neighbor).
• Holiness: The distinguishing mark of God's Kingdom and His people.
• Sacrifice & Atonement: How the penalty for sin is paid, making reconciliation with the King possible.

In summary, the most prominent theme in the Bible is the story of the Creator-King who, out of love, is on a mission to redeem His fallen creation and restore His benevolent reign over it, ultimately through the work of Jesus the Messiah. It is a unified story of creation, fall, redemption, and glorious restoration.

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I was amazed by this answer. It had basically almost perfectly summarized the Bible how Graeme Goldworthy would, and I how I have done so myself in sermons over the years. Goldsworthy is a prominent Australian scholar, he is also Reformed. While I am not a Calvinist, as I have written about, I broadly agree with the Covenantal framework for understanding the Bible, as the Bible is clearly a unified story.

In fact, this Deepseek response was such a good answer that I was a little bit suspicious as it could have simply summarized Goldsworthy’s book, Gospel and Kingdom, and I thought that maybe it had. So, this led me to further inquiry. So I asked:

Why does Dispensationalism not see this unified story in the Bible?

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That's an excellent and perceptive question. It gets to the very heart of the difference between Dispensationalism and other interpretive systems like Covenant Theology.

Dispensationalism does see a unified story in the Bible in the sense that it believes in one God, one plan of salvation through faith alone, and one ultimate author. However, the way it defines that unity is fundamentally different. It doesn't see a single, overarching "Kingdom of God" narrative unfolding in a continuous, organic way. Instead, it sees a series of distinct, successive administrative systems.

Here’s a breakdown of the key reasons why Dispensationalism does not see the unified "Kingdom of God" story as described in the previous answer:

1. A Different Hermeneutic: Literal Interpretation and the Israel/Church Distinction

This is the most critical factor. Dispensationalism is built on a foundation of "consistent literal" or "historical-grammatical" interpretation. This means, unless the context clearly indicates a symbol or figure of speech, words are understood in their plain, ordinary sense.

• Result for Israel: When God made promises to Abraham and David about land, a nation, and a kingdom, Dispensationalists believe these must be fulfilled literally for the ethnic, national people of Israel. A "spiritual" fulfillment in the Church is seen as invalidating the plain meaning of the text.
• The Radical Distinction: This leads to a fundamental separation between Israel (the physical descendants of Abraham) and the Church (a new entity born at Pentecost in Acts 2). In this view, the Church was a "mystery" (Ephesians 3:1-10) not revealed in the Old Testament. It is a parenthetical period in God's plan, which is primarily focused on Israel.

Because of this distinction, the unified "People of God" theme—where believing Jews and Gentiles are one in Christ (Galatians 3:28-29)—is seen as specific to this present Church age, not the fulfillment of Israel's promises.

2. A Different View of the Kingdom: Postponed, Not Inaugurated

In the unified story, Jesus inaugurated the Kingdom of God. It is both "already" (in His ministry and the Church) and "not yet" (in its final consummation).

• Dispensational View (Classic): When the nation of Israel (specifically its leaders) rejected Jesus as their Messiah, the promised earthly, Davidic kingdom was postponed. Jesus offered the literal, political kingdom to Israel, but they refused it. The Church Age is thus a "parenthesis" or intercalation in God's prophetic plan for Israel. The Kingdom in its full, literal sense will be established when Jesus returns a second time and reigns from Jerusalem for 1,000 years (the Millennium).
• Result: The Kingdom teachings of Jesus (e.g., the Sermon on the Mount) are often interpreted in one of two ways:
1. As a description of the ethics of the postponed Millennial Kingdom.
2. Or, in more progressive dispensationalism, as applicable to the Church, but still within the framework of a future literal kingdom for Israel.

3. A Different Structuring Principle: Dispensations, not Covenants

While Covenant Theology structures the Bible around a series of unifying covenants (Covenant of Grace), Dispensationalism structures it around dispensations.

• Dispensations are seen as distinct periods of time in which God administers His rule and relates to humanity in different ways. Each has a specific responsibility, test, failure, and judgment. Examples include the Dispensations of Innocence, Law, Grace, and the Millennium.
• Result: This framework emphasizes the discontinuities between different parts of the Bible. The way God dealt with Moses under the Law is different from how He deals with Paul under Grace. This makes it harder to see a single, seamless narrative of redemption and instead highlights the changes in God's administrative rules.

In conclusion, Dispensationalism doesn't deny the unity of the Bible in terms of its divine authorship or the consistency of salvation by faith. However, its commitment to literal interpretation, especially regarding prophecy and the promises to Israel, leads it to see a plan with two distinct peoples (Israel and the Church) and a kingdom that was postponed, not fully inaugurated by Christ. This creates a different structural framework that emphasizes the distinctions between biblical eras rather than their organic unity in Christ.

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Deepseek’s answer here was also interesting. Because it clearly was able to summarize Dispensationalism quite well, and even in a somewhat favourable manner. It even acknowledges the difference between classic dispensationalism and progressive dispensationalism. This is an important distinction, because the artificial separation placed on the story of the Bible by classic dispensationalists is clearly so wrong that even many of their own scholars have moved back to a more classically Protestant understanding of a unified story in the Bible.

Of course, the Christian Zionist fascination and focus on a separate plan for Israel is still defended widely by them, and it is so widespread today that we see it popping up in even non-dispensational circles now. But at least we see that even some dispensational scholars realize that Darby and Schofield went to far. Their framework really does harm to universal message of God’s plan for all peoples, and also to understanding the unfolding of God’s plan in the Bible.

But this got me thinking, if Deepseek could summarize Dispensationalism so well, why did it favour understanding the bible in light of the Covenantal framework?  So, I asked this question:

Why did you choose the covenantal position over the Dispensational position to answer my first question? Do you think the covenantal framework makes more sense of the Bible? Or is there another reason?

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This is a fantastic and very fair follow-up question. You've pinpointed a key issue in biblical interpretation. My goal as an AI is to provide information that is accurate, comprehensive, and reflects the broad landscape of thought on a given topic. Let me explain the reasoning behind the initial answer.

My primary objective was to present the most historically and theologically widespread framework for understanding the Bible's overarching narrative. Here’s a breakdown of the reasoning:

1. The Scope of the Question: "Most Prominent Theme"

The question was about the most prominent theme. While Dispensationalism is a significant and influential system, particularly in certain evangelical circles, the covenantal/kingdom framework has been the dominant understanding of the biblical narrative for the vast majority of church history…

…Therefore, when asked for the "most prominent" theme, presenting the covenantal/kingdom view was a response based on its broader historical and denominational acceptance.

2. Explaining the "Sense" and Internal Logic

The covenantal framework is often seen as providing a powerful and coherent answer to the question: "How do all these different books, written over centuries, fit together as one story?"

• Christocentricity: It sees Jesus Christ as the focal point of the entire Scripture. The laws, sacrifices, kings, and prophets of the Old Testament are seen as types and shadows that point forward to Him (e.g., Colossians 2:17, Hebrews 10:1). David is a king, but Jesus is the ultimate King. The Passover lamb is a sacrifice, but Jesus is the "Lamb of God." This creates a powerful sense of continuity.
• Resolution of "Problem" Passages: It offers a way to understand New Testament passages that explicitly state the church is now part of the promises to Israel. For example:
• Galatians 3:29: "If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise."
• Romans 2:28-29: "A person is not a Jew who is one only outwardly... No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit..."
• Philippians 3:3: "For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus..."
• 1 Peter 2:9-10: Uses language directly applied to Israel in Exodus 19 to describe the Church.
  The covenantal view argues that these verses are not a "spiritualization" of the promises but their true fulfillment in the people of God, defined by faith in the Messiah rather than by ethnic descent.

3. The Role of an AI: Presenting a Consensus View First

My goal was not to advocate for one side over the other, but to accurately represent why the "unified story of the Kingdom" is the most commonly cited prominent theme, and then to faithfully explain the respected alternative viewpoint you asked about.

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So, effectively Deepseek chose to answer the first question by suggesting the Covenantal framework because this framework is the dominant understanding held by most Christians for most of Church history. It therefore went with the majority position as its answer.

The Dispensational critic would note here that just because the majority believe something does not mean they are correct. But it is important to understand that Dispensationalism is not a minority position that existed in Church history since the beginning of the Church, it is a novel system that has only existed for less than two centuries. Hence, its minority status must be considered alongside its novel status, and it must be viewed with more scepticism for this reason. All over theologies in all other denominations saw the Church as the fulfilment and continuation of God’s people, Israel. Even if these Churches believed there might be a revival among physical Jews at some point, they still saw one covenant people existing in both Testaments as part of the progressive plan of God, and believed that these Jewish people would believe and then join the Church.  

So, I decided to ask Deepseek another question, to test is raw analyse skills on the text of the Bible, rather than simply summarizing historical Church positions:

Ok, now I want you to analyse the Bible itself and tell me the most prominent theme you find in it. Analyse both the ESV and NKJV versions and give me your answer.

These are the two translations I use for most of my Bible study and teaching.

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Of course. This is an excellent request that moves from summarizing theological systems to analyzing the text itself. I have analyzed the biblical text across both the ESV and NKJV translations, focusing on lexical frequency, narrative structure, and the explicit claims made within the text about its own central message...

…The most prominent theme that emerges from a direct analysis of the Bible is:

The Sovereign LORD acting to redeem and restore His glory through a chosen people by establishing His Kingdom and Covenant, ultimately fulfilled in a Messianic Redeemer.

This is not one single word, but a composite, unfolding narrative. Here is the analysis that supports this conclusion:

1. The Central Character: The LORD (Yahweh)

• Lexical Evidence: The personal name of God in the Old Testament, Yahweh (translated "LORD" in all capitals), appears over 6,800 times in the Hebrew text. This dwarfs the frequency of any other noun. The Bible is fundamentally theo-centric (God-centered). Its primary subject is the actions, character, and will of the LORD.
• Narrative Evidence: From Genesis 1:1 ("In the beginning, God...") to the final prayers in Revelation ("Come, Lord Jesus!" - Rev. 22:20), the story is driven by God's initiatives—creating, judging, calling, saving, and ruling.

2. The Foundational Framework: Covenant

• Lexical Evidence: The word "covenant" (Hebrew berith, Greek diatheke) is a key structural term. It appears nearly 300 times. The narrative is organized around the major covenants God makes: with Adam (implicit in Gen 1-2), Noah (Gen 9), Abraham (Gen 12, 15, 17), Moses/Israel (Exodus 19-24), David (2 Sam 7), and the New Covenant (Jer 31, Luke 22).
• Narrative Evidence: The covenant is the mechanism through which God relates to humanity. It defines the relationship: "I will be your God, and you will be my people" (Jer 31:33, 2 Cor 6:16). The story's plot twists are often based on covenant faithfulness or rebellion.

3. The Core Problem and Solution: Redemption and Salvation

• Lexical Evidence: The vocabulary of salvation is immense and varied.
• Redeem/Ransom: (Hebrew padah, ga'al; Greek lytroomai) This language, drawn from the marketplace and family law, appears over 150 times. It peaks in Exodus (the redemption from Egypt) and Isaiah (the promise of future redemption), and is directly applied to Jesus (Mark 10:45, Titus 2:14).
• Save/Salvation: (Hebrew yasha; Greek sozo) This root is the basis for names like Joshua, Hosea, and most significantly, Jesus ("Yahweh saves," Matt 1:21). It appears over 400 times.
• Narrative Evidence: The archetypal story of the Old Testament is the Exodus, a dramatic narrative of redemption from slavery. The prophets consistently frame Israel's future hope as a "new exodus." The New Testament presents Jesus' death and resurrection as the ultimate exodus, redeeming people from the slavery of sin and death (Luke 9:31, 1 Cor 5:7).

4. The Unifying Goal: The Kingdom of God

• Lexical Evidence: While the exact phrase "kingdom of God" is primarily a New Testament term (over 60 times in the Gospels alone), the concept is rooted in the Old Testament.
• The LORD is declared "King" repeatedly (Psa 47, 93, 99).
• The verb "to reign" (malak) is central (Exod 15:18, "The LORD will reign forever and ever").
• Narrative Evidence: The entire Bible can be read as the story of God's kingdom: its establishment in Eden, its rejection at the Fall, its foreshadowing in the nation of Israel, its proclamation and inauguration by Jesus, its proclamation through the Church, and its consummation in the New Creation.

5. The Unifying Person: The Messiah (Christ)

• Lexical Evidence: The word "Christ" (Christos), which is the Greek translation of the Hebrew "Messiah" (Mashiach, meaning "Anointed One"), appears over 500 times in the New Testament. It quickly becomes not just a title but part of Jesus' name.
• Narrative Evidence: The theme of a coming deliverer is woven throughout the Old Testament (the "seed" of Gen 3:15, the prophet like Moses in Deut 18, the suffering servant in Isaiah 53, the son of David in 2 Sam 7). The New Testament opens by identifying Jesus as this promised figure (Matt 1:1, Mark 1:1) and consistently argues that the entire Old Testament points to and finds its fulfillment in Him (Luke 24:27, John 5:39, 2 Cor 1:20).

Analysis of ESV vs. NKJV

• Both translations faithfully render the key terms mentioned above.

Conclusion from Textual Analysis

Pulling these threads together, the Bible's most prominent theme is not a single concept but a dynamic story. It is the story of the Sovereign LORD (the King) who, after humanity's rebellion, initiates Covenant relationships to create a people for Himself, and who acts throughout history to Redeem them from their lost state, a plan that culminates in the person and work of the Messiah, Jesus Christ, through whom He ultimately establishes His Kingdom forever.

This composite theme accounts for the centrality of God, the problem of sin, the mechanism of covenant, the act of redemption, and the person of Christ, all converging in the ultimate goal of God's glorious reign.

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Firstly, note that two English Bibles from different translation traditions provided the same framework, themes and consistency. So, don’t fall for the arguments of those KJV translation zealots.

But what is most fascinating about this answer is that when asked to actually analyse the text of the Bible, Deepseek comes up with the Covenantal framework for the Bible as a unified narrative about God seeking to call to himself a people. This is exactly how I would summarize the Bible myself, and as noted it is the historical dominant reading of the Bible. Note this summary again,

“Pulling these threads together, the Bible's most prominent theme is not a single concept but a dynamic story. It is the story of the Sovereign LORD (the King) who, after humanity's rebellion, initiates Covenant relationships to create a people for Himself, and who acts throughout history to Redeem them from their lost state, a plan that culminates in the person and work of the Messiah, Jesus Christ, through whom He ultimately establishes His Kingdom forever.”

Note that Deepseek found that core to the central theme of the Bible is that God is seeking to gather A PEOPLE, one people, to himself, and that this work centres around the Lordship of Jesus Christ. It found nothing about separate plans for separate peoples of God, something which was an innovation of the Dispensationalists. Deepseek did not find a dispensational framework, but a unified framework.

This is obvious from this answer, but I still asked the question:

Which system does this analysis best comport with?

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Excellent question. The analysis I conducted—focusing on the textual evidence of the ESV and NKJV—comports most strongly and naturally with Covenant Theology…

…Conclusion:

The analysis, driven by the text's own emphasis on a sovereign God working through a unified covenant history to redeem a single people through the Messiah, aligns seamlessly with the core tenets of Covenant Theology.

The textual evidence strongly supports a narrative of continuity—one God, one plan of redemption, one people of God—which is the hallmark of the covenantal framework. The distinctions that form the foundation of Dispensationalism (Israel vs. Church, postponed kingdom) are not the primary themes that emerge from a lexical and narrative analysis of the Bible's own story.

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Deepseek’s analysis found what most of us already know to be true: dispensationalism is not a framework that comes naturally from reading or studying the Bible. Dispensationalism can really can only be supported if you import the artificial hermeneutic of a so-called “literal” interpretation. But there are two core problems with reading the bible this way:

1.     It is impossible to be consistent. Every dispensationalist I have met thinks the beast is either the antichrist of his evil system. They say he may be possessed, but they still don’t think he is a literal animal. Which is what beast means.  

2.     The Apostles themselves often did not read the Bible this way. A good example is how they take a prophecy about rebuilding David’s kingdom from Amos 9 and in Acts 15 they apply it to the Church. This is the consistent way that the Apostles read the Old Testament. They interpreted it through Christ, which even Deepseek recognized was essential for best understanding the Bible.

This analysis and argument will not convince many dispensationalists. In fact, I know some might even see it as evidence that AI is of the antichrist, as it downplays the importance of Christians focusing on a nation that calls itself Israel. I had someone say that to me online once, so I am not just surmising here. But this analysis is interesting, because AI is good at recognizing patterns and collating information. And when it studies the patterns in the Bible it finds that a Christocentric unified story about God calling one people to himself through faith is the consistent message of the Bible. Dispensationalism is not found in the mix.

But this analysis is also interesting, because it shows you should not just accept AI’s first answer to a question. It’s first answer was based on the majority opinion. Eventually, I got it to analyse the text itself, and it confirmed the Covenantal framework, but I needed to tease out why it answered questions in certain ways first. AI is a useful tool, but we need to use it critically.