Prophecy And Dispensationalism
PROPHECY AND DISPENSATIONALISM
Dispensationalism is still a relatively recent phenomenon, having first made its appearance in the early 1800's and being popularized at the beginning of the 20th Century. It is a doctrinal system that seeks to keep Israel and the Church distinct. This system teaches that throughout history God is seen to have two distinct purposes and two distinct people and these distinctions are maintained throughout eternity (or at least throughout the end of a future millennium). Dispensationalists regularly hold to the following distinctives:
Distinction #1: Plan & Purpose of God.
Dispensationalism teaches that God has two separate plans and two separate and distinct peoples through whom He works - Israel and the Church. Lewis Sperry Chaefer described it this way: The Dispensationalist believes that throughout the ages God is pursuing two distinct purposes: one related to the earth with earthly people and earthly objectives involved which is Judaism; while the other is related to heaven with heavenly objectives involved, which is Christianity (Chaefer, Dispensationalism, Page 107).
Charles Ryrie cites Fuller's doctoral dissertation when he says that “the basic premise of Dispensationalism is two purposes of God expressed in the formation of two peoples who maintain their distinction throughout eternity” (1982:44-45). By contrast, the Bible teaches that God has one unified people. In the Old Testament that was Israel, but even then not all Israel was Israel, but only those who entered into covenant relationship of faith in God. Those who are not of faith are not His people. And those who are of faith are His people. This is true in every age. This is why Paul can say that “those who are of faith who are sons of Abraham” (Galatians 3:7).
Distinction #2: the Law.
Dispensationalism says that the Mosaic Law is done away in Christ. Some Dispensationalists go to the extreme of maintaining that even the teachings of Jesus in the Sermon on the Mount have no relevance for today, being given in a context of the Law. It is true that the Bible sees the Ceremonial Law as being fulfilled in Christ, but the Moral Law as contained in the Ten Commandments are repeated throughout the New Testament, showing that those commands are still in force (though admittedly the nature of the Sabbath is described differently since we have now entered into the rest provided by Christ). Indeed, Jesus Himself said, “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill” (Matthew 5:17). Does His fulfillment of the Law mean that it has passed away? To the contrary, He explains His meaning with a careful and sober warning: “Whoever then annuls one of the least of these commandments, and so teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven” (Matthew 5:19).
Distinction #3: the Nature of the Church.
Dispensationalism sees the church as a parenthesis, a temporary situation lying between God's two dealings with Israel. The Bible sees the church as the culmination of all God's people, the very body of Christ and the fullness of God. Paul speaks of the message given to him “to bring to light what is the administration of the mystery which for ages has been hidden in God, who created all things; in order that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places” (Ephesians 3:9-10). Far from being a parenthesis, the church is the culmination of something begun in Old Testament times. Paul goes on to point out that “this was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord” (Ephesians 3:11).
Notice that the Church is described as a part of the eternal purpose and not merely a temporary parenthesis. God didn't just create the Church on the fly as a desperation measure after the Jews blew it. Rather, the eternal purposes of God toward the world as well as toward Israel are fulfilled in the church. She is God's eternal covenant people gathered from every nation, tribe, people and tongue. There is no longer Jew nor Gentile, bond nor free, male versus female. Instead, Jew and Gentile alike are be reconciled “to God in one body through the cross” (Ephesians 2:16).
Distinction #4: Church in the Old Testament.
Dispensationalism usually teaches that the church is neither found nor mentioned in the Old Testament. The Bible states that the Old Testament did look forward to a time when Gentiles would enter into the Covenant. The promised Messiah was to be both a “covenant to the people, and a light to the nations” (Psalms 42:6). God also said, “I will call those who were not My people, ‘My people'” (Romans 9:24-25). Paul is specific to tell us that the coming of Gentiles into the church was a confirmation of “the promises given to the fathers, and for the Gentiles to glorify God for His mercy; as it is written, ‘Therefore I will give praise to Thee among the Gentiles, And I will sing to Thy name'” (Romans 15:8-9). Peter says that “the prophets who prophesied of the grace that would come to you made careful search and inquiry, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you” (1 Peter 1:10-12). The Old Testament prophets not only prophesied of those glories that would follow the cross, but also acknowledged that their prophecies were to benefit the future church.
Distinction #5: Old Testament Promises.
Dispensationalism says that all of the promises given in the Old Testament must be fulfilled to a political nation of Israel. Over and over again, the Bible sees these promises being fulfilled to the Church as the “Spiritual Israel” and people of God. The Bible teaches us that “they are not all Israel who are descended from Israel” (Romans 9:6). Conversely, we have already seen how the presence of Gentiles in the church was a fulfillment of the Old Testament promise that God would “call those who were not My people, ‘My people'” (Romans 9:24-25). This is illustrated graphically in the following chart. Most Dispensationalists will agree that, in the days of the Old Testament, being a part of the nation of Israel did not automatically mean that one was a part of the true Israel. Being Jewish did not automatically save anyone. Yet at the same time, those who were a part of this true Israel were primarily those who were a part of national Israel. There were few exceptions to this rule.
Likewise, at the birth of the New Testament church on the day of Pentecost, the same situation held true in that the church was composed almost exclusively of those who were a part of national or physical Israel -- those who were physical descendants of Abraham. It has only been in the ensuing years that this has changed so that today there is a great deal of the church that is no longer a part of national Israel. The writer to the Hebrews says that those Old Testament saints “did not receive what was promised, because God had provided something better for us, so that apart from us they should not be made perfect” (Hebrews 11:39-40). This is completely antithetical to the Dispensational teaching that says, “Israel gets the promises to Israel and the church gets the promises to the church and never the twain shall meet.”
It is significant that when James wanted to demonstrate the legitimacy of the New Testament program of bringing Gentiles into the church, he turned to the Old Testament, saying, “Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. And with this the words of the Prophets agree, just as it is written, ‘After these things I will return, and I will rebuild the tabernacle of David which has fallen, and I will rebuild its ruins, And I will restore it, in order that the rest of mankind may seek the Lord, and all the Gentiles who are called by My name'” (Acts 15:14-17). The passage to which James turned was that of Amos 9:11-12.
Old Testament Prophecy|New Testament Fulfillment|
“I will rebuild the Tabernacle of David”|The growth of the church|
“...in order that the rest of mankind may see the Lord”|Gentiles to become Christians in the growing church.|
James had no problems looking to the events that were going on in the church of his day and seeing them as fulfillments of Old Testament prophecies.
Distinction #6: Two Comings of Christ Versus One.
Dispensationalism teaches that Christ will return to the earth is a secret “Rapture” in which all believers will be removed from the earth. This is later followed by the “Second Coming of Christ” which is a distinct and separate event. The Bible makes mention of only one future coming of Christ, a coming in which “every eye shall see Him” and “every knee shall bow.” Instead of a second and third future coming, the Bible teaches that Christ, “having been offered once to bear the sins of many, shall appear a second time for salvation without reference to sin, to those who eagerly await Him” (Hebrews 9:28).
Dispensationalism can best be understood in light of a contrast with what has come to be known as “Covenant Theology.”
Dispensationalism|Covenant Theology|
Stresses “literal” interpretation of the Bible|Accepts both literal and figurative (spiritual) interpretation of the Bible|
“Israel” always means only the literal, physical descendants of Jacob|“Israel” may mean either physical descendants of Jacob, or spiritual Israel, depending on context|
“Israel of God” in Galatians 6:16 means physical Israel alone|“Israel of God” in Galatians 6:16 means spiritual Israel, parallel to Galatians 3:29; Romans 2:28-29; Romans 9:6; Php_3:3. |
God has 2 peoples with 2 separate destinies: Israel (earthly) and the Church (heavenly). |God has one covenant people. Those in this age have become a part of God's continuing covenant people.|
All Old Testament prophecies for “Israel” are only for the physical nation of Israel, not for the Church|Some Old Testament prophecies are for national Israel, others for spiritual Israel|
The Church is a parenthesis in God's program for the ages|The Church is the culmination of God's saving purpose for the ages|
The main heir to Abraham's covenant was Isaac and literal Israel|The main heir to Abraham's covenant was Christ, the Seed, and spiritual Israel which is “in Christ”|
Jesus made an offer of the literal Kingdom to Israel; since Israel rejected it, it is postponed|Jesus made only an offer of the Spiritual Kingdom, which was rejected by literal Israel but has gradually been accepted by spiritual Israel|
Teaches that the Millennium is the Kingdom of God. They are always Premillennial, usually Pre-tribulation|The Church is the Kingdom of God. This can be interpreted both within the Premillennial, Post Millennial or Amillennial framework.|
The Old Testament animal sacrifices will be restored in the Millennium, as a memorial only|The Old Testament sacrifices were fulfilled and forever abolished in Christ|
Though there is some considerable differences among various Dispensationalists, their view of eschatology generally can be outlined as follows: In a sudden and unannounced instant, all those who have died will rise from the dead and will be gathered along with all living believers to meet the Lord in the air. At this time, their bodies shall be changed as they receive new glorified bodies (1 Thessalonians 4:1-18; 1 Corinthians 15:51-52).
All of these believers will then be taken to heaven (John 14:3). In heaven there will be a judgment of all the believers who are there (1 Corinthians 3:11-15; 1 Corinthians 5:10-11). With all Christians suddenly disappeared from the earth, the world will be plunged into a terribly destructive seven years of tribulation (Daniel 9:27; Revelation 6:1-17; Revelation 7:1-17; Revelation 8:1-13; Revelation 9:1-21; Revelation 10:1-11; Revelation 11:1-19; Revelation 12:1-17; Revelation 13:1-18; Revelation 14:1-20; Revelation 15:1-8; Revelation 16:1-21; Revelation 17:1-18; Revelation 18:1-24). During this time, Russia will invade Palestine (Ezekiel 38:1-23; Ezekiel 39:1-29) and a world-wide dictator will arise - the Anti-Christ who will mandate that all must receive his mark on the forehead or on the hand (Revelation 13:1-18).
Toward the end of this period, all of the nations of the world will be gathered together to the northern plains of Israel known as Armageddon.
Jesus will return with His saints and will divide between the just and the unjust in a judgment of “sheep and goats” (Matthew 24:1-51; Matthew 25:1-46). The “sheep” will be ushered into His kingdom while the “goats” will be cast into hell. The basis of this judgment will be the treatment that people accorded the Jews since only Christians will befriend the Jews during the tribulation (Matthew 25:1-46).
Jesus will begin a 1000 year reign from His throne in Jerusalem (Revelation 20:4-6). At the end of that time, the will be another rebellion against God's rule as Satan is loosed upon the earth. Fire will come from heaven and devour them and a final judgment shall take place in which all heaven and earth is destroyed (Revelation 20:11-15). A new heaven and a new earth will be instituted which shall exist forever (Revelation 21:1-27; Revelation 22:1-21). The Dispensationalist typically charts out these events like this:
One of the initial problems that the Pretribulationalist runs into is that of terminology. How shall he differentiate between these two future comings of Christ? The verses that he uses to teach of these events simply refer to “His coming.” This itself is a clue that the writers of the Bible believed that there was only one future coming of Christ and simply referred to it as “His coming.” Therefore, the phrase “rapture of the church” has been coined to describe the initial coming - the “secret” one. There is nothing wrong with coining a theological term is coined; we coin terms all the time. However the absence of any biblical distinctives is troubling to this view. Have you ever tried to deliberately cross your eyes? The result is that your vision becomes blurred and you begin to see things with a “double vision.” If you are looking at a coffee mug, you will instead see two of them. Dispensationalism suffers from this kind of spiritual myopia.
It sees two future comings of Christ (or in some cases, three).
It sees multiple judgments in which people shall come before Christ and to be judged.
It sees multiple days of the Lord. By contrast, the Scriptures are unified in its descriptions of the return of Christ and are consistent in its depiction of that event. This is seen when we compare those passages taken by the Dispensationalist which is supposed to foretell the “rapture” and compare them with those which clearly speak of Christ's Second Coming.
“Rapture”|Second Coming|
For the Lord Himself will descend from heaven... (1 Thessalonians 4:16).|They will see the Son of man coming... (Matthew 24:30).|
With the trumpet of God...(1 Thessalonians 4:16).|He will send forth His angels with a great trumpet (Matthew 24:31).|
We who are alive shall be caught up together... (1 Thessalonians 4:16).|And they will gather together His elect from the four winds... (Matthew 24:31).|
We... shall be caught up together with them in CLOUDS (1 Thessalonians 4:17).|They will see the Son of Man coming on the CLOUDS of the sky... (Matthew 24:30).|
...if you will not wake up, I will come like a thief (Revelation 3:3).|The Son of Man is coming at an hour when you do not think He will (Matthew 24:44; see also 1 Thessalonians 5:2-6 and 2 Peter 3:10).|
...the coming of our Lord Jesus WITH all His saints" (1 Thessalonians 3:13).|...the Lord came WITH many thousands of His holy ones (Jude 1:14).| As you look at the way Christ's coming is described in each of these verses, they appear to be speaking of the same thing. That is because they are the same event. There is not a single passage of Scripture that makes a clear distinction between two future separate comings of Christ.
One of the hallmarks of Dispensationalism is to insist that all prophecy must necessarily be interpreted literally. Charles Ryrie points this out when he says:
“Dispensationalists claim that their principle of hermeneutics is that of literal interpretation. This means interpretation which gives to every word the same meaning it would have in normal usage, whether employed in writing, speaking or thinking” (1974:86). This insistence on an overly literal interpretation has led to all sorts of outlandish interpretations and speculation. By contrast, when we read New Testament fulfillments of Old Testament prophecies, we find that they were not all interpreted in this manner. For example, Jeremiah 31:15 does not in its context seem to be a literal prophecy of Herod executing the infants of Bethlehem. Yet Matthew 2:17-18 is given as a fulfillment of that passage. Similarly, Isaiah 40:3-5 speak of a time when valleys are lifted up and mountains made low. But Luke 3:4-6 quotes this passage as taking place in the ministry of John the Baptist. The truth is that no one always interprets every part of the Bible literally. We all read in Daniel of certain beasts and understand that they are not literal beasts, but that kings and kingdoms are in view. We all read in the book of Revelation of the Lion of the tribe of Judah and recognize this to be a picture of Jesus. In the final analysis, prophecy is much easier to interpret after it has been fulfilled and even then there are sometimes difficulties and a lack of agreement among Bible students. This should make us careful against being too dogmatic on how we hold various eschatological views.