Dispensational Hermeneutics: Interpretation Principles that Guide Dispensationalism’s Understanding of the Bible’s Storyline, by Michael J. Vlach. Cary, NC: Theological Studies Press, 2023. 111 pp. $29.95.
Michael J. Vlach (PhD, Southeastern Baptist Theological Seminary) served on The Master’s Seminary faculty from 2006–2021. In 2021, he accepted the position of Professor of Theology at Shepherds Theological Seminary (Cary, NC). As an author of nearly a dozen books, perhaps the two best known are: Has the Church Replaced Israel? (B&H, 2010) and He Will Reign Forever: A Biblical Theology of the Kingdom of God (Lampion, 2017).
While Dispensational Hermeneutics is a slim volume of 111 pages, it is in no way a “lightweight.” In these six brief chapters, Vlach provides, on the one hand, a stout defense of dispensational hermeneutics, and on the other hand, a powerful punch to non-dispensational interpretive claims.
Chapter 1 lays out six “key elements” of the Bible’s storyline (as per dispensationalism). These are (1) The Necessity and Centrality of a Mediatorial Earthly Kingdom of God; (2) Focus on the Biblical Covenants and All Their Dimensions; (3) Continuing Significance of Ethnic/Na-tional Israel; (4) Distinction between Israel and the Church; (5) Continuing Significance of Geo-Political Nations; and (6) Premillennialism.
Chapters 2, 3, and 4 function essentially as an apologetic for dispensational hermeneutics. Over the span of these chapters, Vlach covers the following ten hermeneutical principles of dispensationalism:
1. Consistent Use of Grammatical-Historical Hermeneutics to All Scripture.
2. Consistent Contextual Interpretation of Old Testament (OT) Prophecies.
3. Passage Priority: The Meaning of Any Bible Passage Is Found in That Passage.
4. OT Prophecies Not Repeated in the New Testament (NT) Remain Relevant.
5. OT Eschatology Expectations are reaffirmed in the NT.
6. Progress of Revelation Does Not Cancel or Transform Unconditional Promises.
7. Fulfillments Occur with the Two Comings of Jesus.
8. Partial Fulfillment of OT Prophecies.
9. Jesus as Means of Fulfillment of the OT.
10. Types, Yes! Typological Interpretation, No!
Vlach’s “passage priority” stands in contrast to the non-dispensational “NT priority.” The latter views the church or Jesus as in some way fulfilling (or redefining, reinterpreting, transforming, etc.) OT prophecies. After correctly pointing this out as a fundamentally flawed practice, he explains “passage priority”: “[Later Scriptures] do not transform or change the meaning of earlier passages…. [Dispensationalism] asserts that the meaning of any passage of Scripture is found in that passage wherever it is found in the Bible” (37, italics original).
In chapters 5 and 6, after presenting seven principles of non-dispensational hermeneutics, Vlach offers a compelling “Dispensational Response” for each one. Those seven principles are:
1. NT Priority over the OT (78–81)
2. Non-Literal Fulfillment of OT Prophecies (81–83)
3. Spiritualization (83–85)
4. Typological Interpretation (86–91)
5. Storyline Change Language (95–109)
6. Jesus as “Fulfillment” Means Transforming OT Expectations (100–105)
7. Emphasis on First Coming Fulfillment (105–9)
Dispensational Hermeneutics is a book with many strengths and very few weaknesses. As for the latter, they are all minor. First was Vlach’s choice of wording on page 17 in his discussion of the key element of dispensationalism’s storyline. He describes the spiritual blessings of the Abrahamic, Davidic, and New Covenants as having been “inaugurated.” Although true, this reviewer wishes he had used a different term than “inaugurated.” That is because some argue that the Davidic covenant has already been inaugurated. That is, they say that the throne Jesus is putatively sitting on in heaven today is a spiritualized Davidic throne. This unnecessarily introduces confusion to those who are still trying to sift their way through some of these fine distinctions.
The second weakness is a lengthy redundant citation (129 words) with only seven intervening pages (81–82 and 90) — yet both making essentially the same point. This is highly surprising given that concise writing is one of Vlach’s strengths. Perhaps this was an editorial oversight, which, in turn, leads to the third weakness considered next.
The publisher is Theological Studies Press (TSP). It was difficult to find any information about this publisher (no geographic location available, nor a mission statement, etc.). Moreover, it appears TSP has published a total of seven books. Since those books are all authored by Michael J. Vlach, it appears that this is a self-published book. Self-publishing is certainly a viable option these days, but there are also built-in weaknesses with it. One of those is copyediting errors, of which there are more than a few.
As for strengths, there are many. Vlach has identified in a very manageable way both the ten key elements of dispensational hermeneutics (see above) and the seven chief errors of non-dispensational hermeneutics. All seven are worthy of comment, but space allows for only two. The first is Vlach’s apologetic against “Typological hermeneutics.” Vlach rightly points out that since the Bible uses “types” it is right to recognize them as types but it is not right to resort to typological interpretation, since that leads to a compromise of the grammatical-historical method. Even more dangerous is the non-dispensationalist’s appeal to the “Christocentric” interpretive method which urges the interpreter to see Christ in every Bible passage, whether the context supports it or not. After offering three strong affirmations that a dispensational hermeneutic is the proper way to see Christ’s person and work and keep him central, he then proposes that the more appropriate term should be Christotelic. He writes: “Dispensationalism is Christotelic since it believes the correct use of grammatical-historical hermeneutics will lead to seeing the importance of Jesus to all aspects of creation and history” (69).
We could highlight much more in Vlach’s book that is worthy of commendation. Suffice it to say here that this book should be a required text for any hermeneutics course either at the undergraduate or graduate level. Pastors and teachers who find themselves confused over the swirl of distinctions between Reformed Theology and Dispensational Theology should prioritize this book as a “must read” sooner rather than later.
