Dispensationalist theology

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Dispensationalist theology refers to the efforts of Dispensationalism to address what many see as opposing theologies between the Old Testament and New Testament. Its name comes from the fact that it sees biblical history as best understood in light of a series of dispensations in the Bible.

Each dispensation is said to represent a different way in which God deals with man, often a different test for man. "These periods are marked off in Scripture by some change in God's method of dealing with mankind, in respect to two questions: of sin, and of man's responsibility," explained C. I. Scofield. "Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment—marking his utter failure in every dispensation."

1 The seven dispensational periods
2 The four dispensational periods
- 2.1 Basic Tenets of Dispensationalism
3 Progressive Dispensationalism
4 Hyper-dispensationalism
5 Biblical arguments in favor of dispensationalism
6 Biblical arguments in opposition to dispensationalism

[edit] The seven dispensational periods

Dispensationalism seeks to address what many see as opposing theologies between the Old Testament and New Testament. Its name comes from the fact that it sees biblical history as best understood in light of a series of dispensations in the Bible. Most dispensationalists cite seven dispensations although this is not a critical or foundational factor to the theology:

the dispensation of innocence (Gen 1:1–3:7), prior to Adam's fall,
of conscience (Gen 3:8–8:22), Adam to Noah,
of government (Gen 9:1–11:32), Noah to Abraham,
of patriarchal rule (Gen 12:1–Exod 19:25), Abraham to Moses,
of the Mosaic Law (Exod 20:1–Acts 2:4), Moses to Christ,
of grace (Acts 2:4–Rev 20:3 -- except for Hyperdispensationalists), the current church age, and
of a literal, earthly 1,000-year Millennial Kingdom that has yet to come but soon will (Rev 20:4–20:6).

(Darby himself did not consider the Garden of Eden to represent a dispensation, and listed only six).

Each one of these dispensations is said to represent a different way in which God deals with man, specifically a different test for man. "These periods are marked off in Scripture by some change in God's method of dealing with mankind, in respect to two questions: of sin, and of man's responsibility," explained C. I. Scofield. "Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment—marking his utter failure in every dispensation."

Viewing the flow of biblical history as a series of "dispensations" may be seen in some works that predate Darby's dispensationalism. Joachim of Fiore proposed that human history would be divided into the three ages of the Father, Son, and Holy Spirit. The term "dispensation" is drawn from Calvinist theology, as in the Westminster Confession, to describe the different forms of divine worship and law practiced in Judaism and Christianity. Some writers, such as L'Économie Divine by Pierre Poiret (1646–1719), listed multiple dispensations. However, these earlier works did not include the unique testing/failure motif described by Scofield or any hint of the four underlying tenets of classic dispensationalism listed below.

[edit] The four dispensational periods

An alternative to the above “seven-dispensations” approach comes with a rather simple and helpful observation from reading through the Bible with this careful question: How and by whom is God evangelizing lost men and women at any given time of human history even into the future? God through the ages has chosen to use people to evangelize other people with His gospel of redemption and salvation. An interesting pattern can be traced through the Bible from Genesis to Revelation: Beginnning with only various Gentile nations; then Israel (through Abraham, Isaac, and Jacob to Christ); then the Church, (our present age); then Israel for 7 years more (in the future, as a simple continuation of the previous age of Israel [hence, only four ages total]); and then a millennial, earthly kingdom of Christ –

the dispensation or age of Gentile nations (Gen 1-11), from Adam to Abraham’s Call;
of Israel (Gen 12 – Acts 1), from Abraham’s Call to Pentecost in Acts 2;
of the Church (Acts 2 – Rev. 2), from Pentecost in Act 2 to the end of the Church age;
of the (missionary) tribulation of Israel (Rev. 6-19), A yet-future seven-year period;
of a literal, earthly 1,000-year millennial kingdom that has yet to come but soon will (Rev 20:4–20:6).

[edit] Basic Tenets of Dispensationalism

[edit] Progressive Revelation

One of the most important underlying thelogical concept for dispensationalists is progressive revelation. While all Christians hold to some form of progressive revelation, dispensationalists "prioritize" progressive revelation to a higher degree than do nondispensationalists. Also while some nondispensationalists start with progressive revelation in the New Testament and read this back into the Old Testament, dispensationalists begin with progressive revelation in the Old Testament and read forward in a historical sense. Therefore there is an emphasis on discontinuity as seen in Scripture. Biblical covenants are intricately tied to the dispensations. When these Biblical covenants are compared and contrasted, the result is a historical ordering of different dispensations. Also with regard to the different Biblical covenant promises, dispensationalists place more emphasis to whom these promises were written, the original recipients. This has led to certain fundamental dispensational beliefs, such as a distinction between Israel and the church.

[edit] Historical-Grammatical Interpretation

Another important theological concept is the emphasis on what is referred to as the historical-grammatical method of interpretation. This is often popularly (but inaccurately) referred to as the "literal" interpretation of Scripture. Just as it is with progressive revelation, the historical-grammatical method is not a concept or practice that is exclusive just to dispensationalists. However, a dispensational distinctive is created when the historical-grammatical method of interpretation is closely coupled with an emphasis on progressive revelation along with the historical development of the covenants in Scripture.

[edit] Distinction Between Israel and the Church

All dispensationalists perceive a clear distinction between Israel and the church, particularly as different groups who receive a different set of promises. Dispensationalists hold that God provided the nation of Israel with specific promises which will be fulfilled at a future time in the Jews. The Church has received a different set of promises than that of Israel. Most dispensationalists also recognize "membership" overlap between Israel and the Church. Jewish Christians such as Paul, Peter and John are in this category. While most do not believe that Israel and the church are mutually exclusive groups, there is a small minority of past and present dispensationalists who do. Those who do hold that Israel and the church are mutually exclusive include some classical dispensationalists and virtually all ultradispensationalists.

[edit] Other Proposed Distinctions: Law and Grace

Some have said that dispensationalism teaches law and grace are mutually exclusive concepts. While a small minority of ultradispensational authors teach this, mainstream dispensationalists do not. Statements by Scofield and other early classic dispensationalists were misconstrued by opponents to teach a radical law-grace distinction and law-based salvation. However the subsequent writings of dispensational authors have dispelled the earlier erroneous charges. Both Charles Ryrie's book Dispensationalism Today and The New Scofield Reference Bible (1967) explain how dispensationalists hold that grace is present in all dispensations. Daniel Fuller, a nondispensationalist, stated in his book Gospel and Law (p. 51) that "Although today's dispensationalism explains the relationship between law and grace in wording that is different from that of covenant theology, there is no substantial difference in meaning."

[edit] Progressive Dispensationalism

In the late 1980's a number of dispensational scholars -- in particular Craig A. Blaising, Darrell L. Bock, and Robert L. Saucy -- proposed a significant new position developed from within dispensationalism. The major difference between traditional and progressive dispensationalism is in how each views the relationship of the present dispensation to the past and future dispensations.

Traditional dispensationalism perceive the present age of grace to be a parenthesis or "intercalation" with relation to past and future dispensations. In general that means God's plans as revealed in the past dispensations have been "put on hold" until after the rapture. Progressive dispensationalists however hold that this present dispensation is a key link between past dispensations and the future dispensations. In general that means God's plans have continued in this present dispensation, marking it as a crucial link between past and future dispensations and not a parenthesis. This idea of a key link or progression between dispensations has resulted in the label progressive dispensationalism.

Progressive dispensationalism holds much in common with traditional dispensationalism, including a distinction between Israel and the Church, a future rapture, a 7 year tribulation, and the rule of Christ over the earth centered in Jerusalem during the millennial kingdom.

Both progressive and traditional dispensationalists hold to a clear distinction between Israel and the Church. In short, God has provided the nation of Israel with specific promises such as possession of the land, promises which will be fulfilled in the future. Both Progressive and traditional dispensationalists do recognize some "membership" overlap between the Israel and the Church: Jewish Christians such Paul, Peter, and John are both Jewish (of Israel) and Christian (members of the church). This is in contrast to ultradispensationalists who see the Church and Israel as mutually exclusive.

Both progressive and traditional dispensationalists hold to a distinctly "dispensational" end-time view with a pretribulation rapture and a millennial kingdom with Jesus physically reigning from Jerusalem. This common view with traditional dispensationalism is also what clearly distinguishes progressive dispensationalism from historical premillennialism.

The reasons for progressives holding to a progression of dispensations as opposed to a parenthesis is related to: 1) the relationship between the covenants, and 2) hermeneutics.

Relationship between the covenants One of the most crucial covenants which highlight the differences between progressive and traditional dispensationalists is the new covenant. In the past dispensationalists have had a surprising variety of views with regard to the new covenant. Some dispensationalists (Charles Ryrie, Walvoord in the 1950s) argued for two new covenants: one new covenant for the church and another new covenant for Israel. Other dispensationalists (Darby and John Master) argued for one new covenant applied only to Israel. And still other dispensationalists (Scofield and John McGahey 1950s) have argued for one new covenant for 1) believing Israel today and an ongoing partial fulfillment, and for 2) a future believing Israel when Jesus returns for a complete fulfillment.

Progressive dispensationalists, like Scofield and McGahey, argue for one new covenant with an ongoing partial fulfillment and a future complete fulfillment for Israel. Progressives hold that the new covenant was inaugurated by Christ at the last supper. Progressives hold that while there are aspects of the new covenant currently being fulfilled, there is yet to be a final and complete fulfillment of the new covenant in the future. This concept is sometimes referred to as an already-but not yet fulfillment.

Hermeneutics Both traditional and progressive dispensationalists share the same historical-grammatical hermeneutic. As with all dispensationalists, progressive revelation is emphasized so that the dispensationalist interprets the Old Testament in such a way as to retain the original meaning and audience. Thus progressives, like traditionalists, place great emphasis on the original meaning and audience of the text.

The primary differences in hermeneutics between traditionalists and progressives are that 1) progressives are more apt to see partial or ongoing fulfillment, and 2) progressives are more apt to utilize Complementary hermeneutics.

These differences between traditionalists and progressives show up in how one views the Old Testament texts and promises in the New Testament and how they are handled by the New Testament writers.

For traditionalists who perceive the present dispensation as a parenthesis, the standard approach has been to view Old Testament quotations in the New Testament as applications rather than fulfillment. If an Old Testament quotation is said to have a fulfillment role in the New Testament, then that may imply that the present dispensation is no longer a parenthesis, but has a relationship or connection with the prior dispensation.

In contrast, progressives, instead of approaching all Old Testament quotations in the New Testament as application, attempt to take into account the context and grammatical-historical features of both OT and New Testament texts. An Old Testament quote in the New Testament might turn out to be an application, but it also might be a partial fulfillment or a complete fulfillment or even something else.

Complementary hermeneutics means that previous revelation (such as the Old Testament) has an added or expanded meaning alongside the original meaning. For example in Jeremiah 31:31-34, the original recipients of the new covenant were Jews - i.e., "the house of Israel and the house of Judah." Progressives hold that in Acts 2, believing Jews first participated in the new covenant based on Jer 31:31-34. Gentiles were not named as original participants. However, additional revelation came in Acts 9-10 concerning believing Gentiles where God (through Peter and Cornelius) formally accepted believing Gentiles as co-heirs with the Jews. In other words God used additional NT revelation to further expand the participants of the new covenant to include believing Gentiles. God did not replace the original recipients or change the original meaning of the new covenant, he simply expanded it. This expansion of meaning while keeping the original intact is called complementary hermeneutics.

[edit] Hyper-dispensationalism

See main article: Hyper-dispensationalism

The majority of dispensationalists are known as Acts 2 dispensationalists, or mainstream dispensationalism. They believe the present church began on the day of Pentecost in Acts chapter 2. The majority also believe the New Testament epistles of James through Jude were written directly to the present church. Likewise, most dispensationalists also believe the doctrine contained in the Four Gospels also pertains to the present church.

However, there are two minority camps within dispensationalism commonly referred to as hyper-dispensationalists (or ultra-dispensationalists). One camp, known as the Mid-Acts view, believe the church began with the Apostle Paul in Acts chapters 9-13. The second camp believe that the church began with the Apostle Paul in Acts 28. Both camps differ over the relevance of Paul's ministry from the middle of Acts to the end of the book, and consequently over Paul's epistles written prior to the so-called Prison Epistles.

Both camps believe that the Church of today is based on Paul's unique ministry. This concept may be referred to as the "Pauline Distinctive" or "Gospel of the Grace of God" and marks an unmistakable shift away from the Mosaic law and the opening of the Church to uncircumcised Gentiles. It is this distinction, rather than eschatology as such, that marks hyper-dispensationalists.

One notable implication of hyper-dispensationalism is the view that the four Gospels (biographies of Jesus' earthly ministry) and many of the New Testament epistles written by the Twelve Apostles were applicable to the Jews of Jesus' day, and will be applicable to the coming millennial kingdom. These books are held as proclaiming the "Gospel of the Kingdom", and as such are not applicable for the Christian, largely Gentile, church of today. The Pauline Epistles are held to be the primary authority for the Church as they proclaim the Gospel of the Grace of God.

The prefixes "hyper" or "ultra" simply mean "farther than", and are not meant to be derogatory terms, although some mainstream dispensationalists use them as such. These two groups are called "hyper-dispensationalists" because they tend to take dispensational concepts farther than their more traditional brethren.

[edit] Biblical arguments in favor of dispensationalism

The Apostles determined at the Council of Jerusalem (Acts 15) that it was not necessary for Gentiles to become Jewish in order to become Christians. Thus, the church is not a sect of Judaism but a separate entity.
The term "Israel" is used 75 times in the New Testament. At least 73 of the 75 times, it refers to the physical nation of Israel.
Similarly, it is argued that the terms "church" and "kingdom" are never used interchangeably in Scripture.
Paul claims that Israel will be grafted in again (Rom 11).
The Book of Galatians is understood to teach that the Law continues to have binding force for Jews but not for Christians. Now that Christ has come, Christians are not under the supervision of the law (3:25), but Jews are still governed by the law (5:3) unless they are in Christ (3:28).
Many non-dispensationalists portray the olive tree of Rom 11 as being Israel. Dispensationalists argue this is not the case, because the olive tree itself never falls. Some of its natural branches are broken off, and branches from a wild olive tree are grafted in; but the olive tree itself remains standing. By contrast, the first part of Rom 11 seems to indicate that Israel is now in a fallen state, and Gentiles today are saved through the fall of Israel (Rom 11:11–13). The context of this passage is established in verse 7, where Paul states that "Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded." Dispensationalists conclude that if Israel has not obtained what it is seeking for, then the elect who did obtain it must no longer be part of Israel. Instead, they have become members of the body of Christ. So when Paul states just four verses later that through "their fall" salvation is come unto the Gentiles, dispensationalists again conclude that this passage must be referring to the fall of Israel itself and not just unbelievers within the nation of Israel. In turn, this would mean that the "olive tree" referred to in verses 16 through 24 would simply be the means by which both the natural branches (believing Jews) and the grafted-in branches (believing Gentiles) partake of "the root and fatness" of the tree (v. 17).
Old Testament passages such as Lev 26:44–45 and Deut 4:30–31 state that the Lord will never totally forsake Israel. In the New Testament, Paul states in Rom 3:1–2 that the Jew has the advantage, and there is profit in circumcision, because the oracles of God were committed to them. Here, Paul cannot mean that circumcision is profitable for believing Jews, because he states in Gal 5:1–4 that circumcision is unprofitable for all believers. So in view of Lev 26:44–45 and Deut 4:30–31, some dispensationalists conclude that Rom 3:1–2 means the unbelieving Jew today still has an advantage over the unbelieving Gentile. Prior to this passage, Paul also states in Rom 2:28–29 that he who is a Jew is one inwardly; and circumcision is of the heart, in the spirit. Since the context of the following verses (Rom 3:1–2) concerns the unbelieving Jew, this must also be the context of Rom 2:28–29. If so, this passage may actually refute the non-dispensational teaching that believers today are "spiritual Jews". Likewise, in Rom 2:24 Paul applies Ezekiel's description of blaspheming Jews who are fallen (Ezek 36:20–28), whom God will one day take from among the heathen, gathering them out of all countries, and bringing them into their own land (Ezek 36:24–28).
Paul states in Gal 3:23–26 that before faith in Christ justified anyone, the Law served as a schoolmaster. But after faith in Christ came, we are no longer under a schoolmaster, because all believers are children of God by faith in Christ. Even though God Himself never changes (for example, Heb 13:8 states, "Jesus Christ the same yesterday, and to day, and for ever"; and Mal 3:6 states, "For I am the LORD, I change not"), His requirements have clearly changed over time. Just as an earthly father has different requirements for his eight-year-old son than he does for his eighteen-year-old son, our Heavenly Father also had different requirements for Old Testament Israel ("it shall be our righteousness, if we observe to do all these commandments " Deut 6:24–25) than he does for believers today ("if righteousness come by the law, then Christ is dead in vain," Gal 2:21). Dispensationalists believe that these changing requirements define distinct and separate dispensations. Faith is always required for obedience in every dispensation, but God's requirements must still be met on His own terms. A man gathering sticks on the Sabbath learned this the hard way, when God ordered him to be put to death for doing so (Num 15:32–36). As a result, in Rom 10:4–10 Paul contrasts God's former requirement of Deut 6:24–25 (where Israel was righteous to observe the commandments) with the fact that Christ is the end of the law for righteousness to everyone who believes. As Paul also explained in Acts 13:39, "by (Jesus) all that believe are justified from all things, from which ye could not be justified by the law of Moses."

There are numerous passages in both the Old and New Testaments which state that Israel will one day return to the Lord; and dispensationalists interpret these passages more literally than non-dispensationalists:

Isaiah 2:2–4 and Micah 4:1–3 state that there will come a time when the word of the LORD (Jehovah) shall go forth from Jerusalem, and He will judge among the nations. At that time the nations shall beat their swords into plowshares, and their spears into pruning hooks; and nation shall not lift up sword against nation, neither shall they learn war anymore. Dispensationalists believe this prophecy will be literally fulfilled when Rev 20:1–6 takes place, because Rev 20:3 states that Satan will be bound for a thousand years, "that he should deceive the nations no more, till the thousand years should be fulfilled." (Although dispensationalists and non-dispensationalists disagree concerning the literal interpretation of this passage, both groups refer to this period of time as the Millennium, or the Millennial reign of Christ.) During that time Rev 20:4 also states that "the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands" will live and reign with Christ for a thousand years. Dispensationalists believe that after this time period that was prophesied in Isa 2:2–4 and Mic 4:1–3, Satan will again be loosed out of his prison for "a little season" (Rev 20:3; see v. 7), until he is finally cast into the lake of fire and brimstone, and tormented "day and night for ever and ever" (v. 10).

Zechariah 12:10 states that one day the house of David and the inhabitants of Jerusalem "shall look upon me whom they have pierced, and they shall mourn . . . as one that is in bitterness for his firstborn" (i.e., they shall mourn for the Lord Jesus Christ, whom they pierced when they crucified him). Dispensationalists believe this prophecy will be literally fulfilled at the Lord's Second Coming, when "every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him" (Rev 1:7). Israel will finally believe on the Lord Jesus Christ, beginning with 144,000 servants of God from the twelve tribes of Israel that will be sealed in their foreheads during the tribulation (Rev 7:1–8). Afterwards, Zech 14:16 states that every one of "the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles." Dispensationalists believe this is the Millennial reign of Christ that was prophesied in Isa 2:2–4, Mic 4:1–3, and Rev 20:2–6.

Hosea 1:9 prophesied of a day when God would call Israel "Lo-ammi" ("not my people"). Today, Israel is fulfilling this prophecy by her rejection of the Lord Jesus Christ, who is the only way to the Father (John 14:6). But again dispensationalists believe Israel's present rejection is only temporary, because Paul also states in Rom 11:25–26 that Israel is only blinded "in part" until "the fullness of the Gentiles" comes in; and "all Israel" will be saved. This indicates that Israel will no longer be blinded after the fullness of the Gentiles arrives. In that day, when Israel is no longer blinded, it will be possible for the Lord to literally fulfill the above-mentioned passages of Isa 2:2–4; Mic 4:1–3; Zech 12:10 and 14:16; and Rev 20:2–6.

In Acts 1:6–8, after the Lord's resurrection from the dead, even the apostles expected Him to literally restore the kingdom to Israel. Dispensationalists believe it is significant that the Lord never denied Israel's kingdom would be restored one day. So it is believed that Israel's kingdom has simply been delayed and not permanently taken away. One day dispensationalists believe that Rom 11:26 will be literally fulfilled ("all Israel shall be saved") when Israel is provoked to jealousy (see Rom 11:11); and the Lord will finally restore the kingdom to Israel, just as the apostles expected in Acts 1:6–8. At that time, after Zech 12:10 is fulfilled (when the house of David and the inhabitants of Jerusalem shall look with mourning "upon me whom they have pierced . . . and shall be in bitterness for him, as one that is in bitterness for his firstborn"), dispensationalists believe that Isa 2:2–4, Mic 4:1–3, Zech 14:16, and Rev 20:1–6 will also be literally fulfilled.

Just as Israel and Judah have been a curse among the heathen, they will also be a blessing one day, because Zech 8:13–15 states, "And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing . . . So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not." Later in this passage, the Lord promised that "many people and strong nations" will seek Him in Jerusalem, in, "Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD . . . it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you" (Zech 8:22–23). Dispensationalists do not believe this passage is referring to the church, because verse 33 states that Israel and Judah were a "curse" among the heathen (cf. Jer 44:8, which says the same thing). Yet the church was never a curse. Nor does "him that is a Jew" whom God is "with" (v. 23) refer to the Lord Jesus, because He is God (John 1:1). So dispensationalists interpret verses 13 and 22 above literally. One day they believe that Israel and Judah will truly be a "blessing", when "strong nations . . . seek the LORD of hosts in Jerusalem" (again, cf. Zech 12:10 and 14:16; see also Isa 2:2–4; Mic 4:1–3; and Rev 20:2–6).

[edit] Biblical arguments in opposition to dispensationalism

According to non-dispensationalist exegetes the main problems with dispensationalism involve issues in biblical interpretation, including taking literally what, contextually and hermeneutically, should be understood figuratively; taking figuratively what should be understood literally; insisting that predictive prophecy is seldom if ever conditional; and reading a dispensational interpretation into texts (eisegesis) rather than extracting meaning from the texts themselves (exegesis).
- For example, according to the dominant dispensational interpretation of the Book of Revelation, the New Jerusalem's dimensions are accepted at face value, including its height of 12,000 stadia (about 1,400 miles), while apart from any support in the text whatsoever, many (but not all) dispensationalists understand the seven cities of Asia to represent periods of church history.
Deuteronomy 28:58–64 indicates that the promises of God were conditional. "If thou wilt not observe to do all the words of this law that are written in this book . . . the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone." The conditional nature of predictive prophecy is explained clearly in Jer 18:1–10, with immediate application to God's people in Judah and Jerusalem (vv. 11–17). It is also the subject of the entire book of Jonah. Both Jeremiah and Jonah indicate that prophecies can be conditional even when the conditions are not explicitly stated. Other prophecies without stated conditions are understood as conditional (e.g., 2 Sam 12:14–23).
An example of reading into a text is the dispensational use of Titus 2:13, in which some (but certainly not all) dispensationalists separate the "glorious hope" from the "blessed appearance" by the seven-year tribulation period (with no contextual support).
The New Testament conceives of the church not as a stopgap substitution for the kingdom, but as the fulfillment of God's eternal purpose and plan: the faithful remnant of the Jews (the faithful apostles and the earliest Jewish disciples) accepted Jesus as Messiah, joined by a great multitude of Gentiles who have come to faith through their ministry. The new Israel is the heir of God's promises to the unbelieving nation. This theme begins with the preaching of John the Baptizer (see Matt 3:9–10), continues throughout the ministry of Jesus (see Matt 21:43), and is confirmed by the apostolic ministry (Acts 10:35–43; Rom 9:22–33; 1 Pet 2:4–10; etc.).
Romans 11 speaks of the "olive tree" (Israel) as having branches broken off (unbelieving Jews) and branches grafted in (Gentiles). The broken branches can be grafted back in, however, if the unbelieving Jews were to come to faith in Jesus: "And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again" (Rom 11:23). As far as God is concerned, then, the entire tree—roots, trunk, natural branches (the faithful remnant), and grafted branches (believing Gentiles) —is still Israel and subject to divine blessing under the New Covenant.
Passages such as Deut 6:4 ("Hear, O Israel, the LORD our God, the LORD is one." NIV) and Ps 103:17–18 ("But from everlasting to everlasting the LORD's love is with those who fear him, and his righteousness with their children's children—with those who keep his covenant and remember to obey his precepts.") are seen as stating that there is only one entity and one covenant.
Jeremiah 31 says that the New Covenant will be with the "house of Israel" and the "house of Judah."
There are passages in which "kingdom" and "church" are interchangeable. These include the Parables of the Kingdom (Mark 4; Matt 13; Luke 8); Jesus' veiled prediction of His resurrection (Mark 14:25; Luke 22:16,18; Matt 26:29); verses about entering or seeing the kingdom (e.g., Mark 10:23–25; Matt 19:23–24; Luke 18:24–25; John 3:3,5); the spiritual nature of the kingdom (Rom 14:17; 1 Cor 4:20); and Christians as citizens of the kingdom (e.g., Col 1:13; Rev 1:6; 5:10). A key passage is Christ's announcement that He will found His church and give to Peter the keys of the kingdom (Matt 16:18–19), which is analogous to saying, "I will build my house and give you the keys to my residence." In addition, there seem to be times that the idea of "Israel", "God's people," and "the church" are interchangeable: Rom 9:6-8 states that "not all those who are descended from Israel are Israel," going on to indicate that genetic hereditary links to Abraham do not constitute membership in the true Israel, although faith in Christ does.
Galatians 3 indicates that there is no "Jew or Greek" in Christ, but only those with faith in Christ, etc. At the end of Galatians, Paul says, "Neither circumcision nor uncircumcision means anything; what counts is a new creation. Peace and mercy to all who follow this rule, even to the Israel of God." If there is no circumcision or uncircumcision (of the flesh), what is this "Israel of God"? It must be the saved believers of the New Covenant, who have experienced the circumcision of the heart mentioned in Rom 1:28–29 and Col 2:11–13.
Dispensationalism portrays a God with changing covenants and requirements that may not be part of a single plan for salvation. This may be viewed as contrary to the orthodox understanding that God is immutable.
Saved believers of the new covenant are God's children irrespective of their race; this is a major theme in the New Testament: "Blessed are the peacemakers, for they will be called sons of God" (the Beatitudes - Matthew 5:9 and Luke 3:8); see also Eph 2:11–22; 1 Pet 2:9–10.
Dispensationalists de-emphasize (or even discourage) human efforts to achieve peace because of the belief that an increase of war and famine is prophesied and inevitable. Some dispensationalists have taught that international peace institutions such as the United Nations may be paving the way for the reign of the Antichrist.
In Matt 24:36, 42, 44 we find "No one knows about the day and hour, not even the angels in heaven, nor the Son, but only the Father . . . because the Son of Man will come at an hour when you do not expect him," and Acts 1:7 states, "It is not for you to know the dates or times which the Father has set by his own authority." Dispensationalism would seem to violate these statements by claiming to predict roughly (or sometimes exactly) when prophesied events will occur.
- Some dispensationalists draw up purported timetables for the fulfillment of prophecy. For example, dispensationalist Hal Lindsey wrote a book with the title The 1980s: Countdown to Armageddon. None of the prophecies made by Lindsey were fulfilled. Edgar Whisenant's 88 Reasons Why the Rapture will be in 1988 has likewise been set aside by the passing of the years.
The old distinction between Jew and Gentile is permanently erased in Christ: "Remember that at the time you were separated from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility" (Eph 2:12–14).
The Apostle Paul describes one plan of salvation open to Gentile and Jew alike (Rom 1:16–17; Gal 3:26–29).