The Biblical Structure of History (3): Introduction to Part 1

Gary North (www.garynorth.com) – October 26, 2021

My thesis regarding the structure of history is based on my understanding of the biblical covenant model. God has established five covenants with mankind: the dominion covenant, the personal covenant, the family covenant, the church covenant, and the civil covenant. They are all established by a covenantal oath before God. The dominion covenant defines mankind. This is God’s command to Adam and Eve to exercise dominion over the earth. It is found in the first chapter of Genesis, verses 26–28.

Each of the five covenants is structured in terms of a sequential five-point system. There are numerous ways of describing it. Point 1 is the transcendence of God. This transcendence also includes His presence. He is not part of the world, but He is present with it. He is totally sovereign. He is over the world, not part of it. Christianity teaches that God became man. God dwelt among us.

The second point of the covenant is man’s authority over the creation. This is delegated authority. We can also discuss the second point as hierarchy: God is over man, and man is over the creation. Judicially, point 2 is a system of representation. Man represents God to the creation, and he represents the creation to God.

The third point of the covenant is law. Every covenant has a system of law. These laws establish legal and moral boundaries on people’s actions. They serve as guides to men’s actions. Men know what they are supposed to do. They have guidance from God about what to do. More important, they know what not to do.

The fourth point of the covenant is sanctions. Every system of law has an accompanying system of sanctions. In biblical covenantalism, there is consistency between a law and the punishment for violating it. The punishment fits the crime. In civil government, the sanctions are exclusively negative. In the family and the church, there can be positive sanctions. So, covenantal sanctions here can be either positive or negative. We can call them blessings and cursings. These sanctions are governed by the ethical system that undergirds the system of laws. The combination of permanent ethical laws and predictable sanctions is what gives history its predictability. It also shapes the direction in which history is moving.

Fifth, there is succession. People become more skilled as they develop their talents. They must be replaced when they move to positions of greater responsibility. This was true before the fall. Post-fall, there is another reason for succession: people die. They have to be replaced. Institutions also disappear. They have to be replaced. Because of God’s ethical system of laws, and because of His system of sanctions, there is a progressive element in the development of history. Things get better over time because God rewards those who obey Him, and He punishes those who disobey Him. His sanctions shape the future.

This five-point covenant model is developed in the book by Ray Sutton, That You May Prosper: Dominion By Covenant. My Institute for Christian economics published this book in 1987. I wrote a short introductory book on this: God’s Covenants (2020). I wrote a detailed study: The Covenantal Structure of Christian Economics (2018). I wrote two practical books: The Five Pillars of Biblical Success (2008) and The Five Pillars of Biblical Leadership (2021). In short, I have found the five-point biblical model to be both theoretically compelling and highly useful in real-world applications.

The five points of this structure are found in all varieties of social theory. Every social theory has to have all five points: sovereignty, authority, law, sanctions, and succession. Not all social theorists are self-conscious about the inherent structure of what they are studying, but if they are thorough in their presentation, you will find all five points, although rarely in the biblical sequence.

In Part 1, I show that this structure of history is revealed in the Bible. It is revealed in five sequential points.

The first concept of biblical history is the doctrine of God’s creation of the universe out of nothing. This was an historical event. It began history. Genesis 1 provides the account. Genesis 1 reveals that God is totally transcendent. He is completely separate from the universe. He spoke it into existence. It was not an emanation from His being. Having spoken it into existence, He is sovereign over it. He had a purpose for it. He had a plan for it. He had a decree for it. He will carry out His decree in history. In short, history is providential. It is personal. The whole universe reflects the God who created it. Therefore, the structure of history is governed by the principle of cosmic personalism. Nothing in the universe is outside of God’s providence. Everything reflects God’s personhood (Romans 1:18–22).

The second concept of biblical history is the doctrine of the image of God in man. Man was created to represent God in history. God holds him responsible for this. This task of dominion defines mankind. It will define mankind throughout history, and it will define mankind in eternity. Mankind is God’s covenantal agent in history. People are personal because God is personal.

The third concept of biblical history is God’s law. God has established a law-order that governs all creation. In society, this law-order announces a series of laws governing institutions and individuals. These laws are ethical. They have established the criteria of right and wrong. The essence of decision-making is ethical. Ethics governs the historical process.

The fourth point of biblical history is sanctions. This has to do with judgments in history. God is sovereign, so His judgments are authoritative. His judgments establish the standards of human judgment. He evaluates people’s behaviour. He evaluates their motivations. He evaluates everything in terms of His standards. He enforces these standards by imposing sanctions. His enforcement of His laws provides predictability in history. At the end of the creation week, God pronounced the world to be very good. His work during the week met His standards of creation. He said so repeatedly. The technical theological word for this is imputation. God imputes value and meaning to everything.

The fifth point of biblical history is inheritance. God has established that the meek will inherit the earth. The psalmist announced this (Psalm 37:11). Jesus announced this (Matthew 5:5). The meek are people who are meek before God. They are therefore active toward extending the kingdom of God in history. With respect to history, meaning an era in which sin is still present, those who have been redeemed by Christ exercise increasing dominion. The world is their inheritance. This is made clear in 1 Corinthians 15. (See Chapter 5.) Jesus also announced this to Peter: “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it” (Matthew 16:18). Hell is on the defensive. Gates are defensive tools, not tools of offense.

Humanist historians offer a rival five-point model. In summary, it is this: evolution, autonomy, relativism, nominalism, and entropy. I explain these terms in Part 2. I show how they shape the humanists’ view of history. The essence of their view is this: there is no providential God who directs history. The only source of direction in history, and the only source of meaning in history, is man. Their problem is this: they cannot decide whether they mean mankind collectively (the state) or individuals. They do not know who imputes authoritative meaning to the world: collective mankind or individual people. Therefore, they cannot come to a conclusion about the structure of history. They do not even agree if there is any meaning to history.

In Part 3, I discuss Christian historiography. I explain how the five points of biblical history should shape the way that Christians write history. There are five elements in Christian historiography: stories, representation, civilization, justice, and progress.

All of this may seem overly complex. Actually, it is not complex. It provides a handy way to understand the biblical structure of history, the humanists’ interpretation of the structure of history, and the way that Christians should write about history. You can count each system on the fingers of one hand. Well, not quite. You can count them on four fingers and your thumb. Keep reading. I will show you how to do this.

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