But again we must insist that this passage gives no proof for a millennial regathering of Israel to its land.Earlier, reference was made to the possibility of the multiple fulfillment of Old Testament prophecies. Dispensational Premillennialism, for example, is a wretched set of doctrines that bear little support in scripture and since its inception in the mid-1800s it has divided the body greatly. Surely an offer of this sort could have been adduced as evidence of the charge that Jesus had claimed to be a king over the Jews in an earthly sense, thus threatening Caesar's rule (see Luke 23:2). The problem with the premillennial view, apart from the fact that is historically wrong- the church is making huge headway all around the world- is that it discourages the church from the task of making disciples. The word "dispensation" comes from the idea “to dispense, that is, to measure out and appoint for.” Especially,… What can this future city be but the "holy city" which will be found on the new earth? In concert with the Calvinist impulse to view history theocentricly, I believe that dispensational premillennialism provides the most logical eschatological ending to God’s sovereign decrees for salvation and history. The focus of this article will be upon Dispensational premillennialism. Unlike many dispensational premillennialists who find the doctrine of the millennium in many biblical passages, Ladd acknowledges that only Revelation 20:1—6 teaches a ‘millennial’ period. But even on the basis of the dispensationalist interpretation of this verse, the passage clearly says that Christ will return with all his saints, not just with some of them. Premillennialism teaches that the Second coming will occur before a literal thousand-year reign of Christ from Jerusalem upon the earth. The heading over this section in the New Scofield Bible is: "How Christ will set up the kingdom." In chapter 49:6 God is reported as saying to his servant, here thought of as an individual, "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel; I will give you as a light to the nations (or Gentiles, ASV), that my salvation may reach to the end of the earth." We also learn from this passage that the church is the body of Christ, constituting his fulness, so that Christ is not complete apart from the church. For a similar view, see J. F. Walvoord, The Rapture Question (Findlay: Dunham, 1957), pp. Is it not far more likely that we have here another picture of the future which awaits all the people of God on the new earth?We turn now to Ezekiel 36:24, "For I will take you from the nations, and gather you from all the countries, and bring you into your own land." They will participate with Christ in certain judgments, and will descend from the New Jerusalem (which during the millennium will hover in the air above the earth) down to earth in order to engage in these judgments. We appreciate the acceptance by dispensationalists of the verbal inspiration and infallibility of the Bible. As we begin our evaluation, a question worth raising is whether anyone would argue for a premillennial return of Christ, were it not for the supposed teaching of the two passages just mentioned. The word kai, therefore, should here be rendered even, as the New International Version has done. Did not Jeremiah utter these words just before the deportation of the kingdom of Judah to Babylonia? "We go on now to look at another passage from Isaiah, chapter 11:6- 10. 47:12): "Then he showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month; and the leaves of the tree were for the healing of the nations." Here it is important to note that one cannot say that this prophecy has not been literally fulfilled.426Note also that in 24:5-6, which passage occurs in the very next chapter after 23:3, Jeremiah clearly refers to the return from Babylonian (or Chaldean) captivity: “Like these good figs, so I will regard as good the exiles from Judah, whom I have sent away from this place to the land of the Chaldeans. Verses 2 and 3 picture the joyful participation of all nations in the worship of the one true God. 1:13—14, Matt. First, it is not true, as dispensationalists like to say,435 that the Old Testament never predicts the church. He summarizes his position as follows: There is . 5:8; 15:28; 29:5). His doing so indicates that, in his judgment, Amos's prediction about the raising up of the fallen booth or tabernacle of David ("In that day I will raise up the booth of David that is fallen...") is being fulfilled right now, as Gentiles are being gathered into the community of God's people. In the light of these passages one can understand the universal invitation found in Isaiah 45:22, "Turn to me and be saved, all the ends of the earth! It is like putting the scaffolding back up after the building has been finished. Dwight Pentecost, Things to Come, p. Toward the end of the tribulation period Israel is waiting for the return of the bridegroom and the bride (meaning Christ and his church). John F. Walvoord, a dispensational writer, insists that the word kai must be translated and, so that "the Israel of God" refers to believing Jews.414 The problem with this interpretation is that believing Jews have already been included in the words "all who follow this rule." The New Testament makes quite clear that God has no such separate purpose for Israel.In the passage from Ephesians to which reference has just been made Paul clearly shows that the middle wall of partition between believing Gentiles and believing Jews has been broken down (Eph. These words convey a far-reaching concession on the part of dispensationalists. In theology, a dispensation is the divine administration of a period of time; each dispensation is a divinely appointed age. For if it is true, as we saw, that the church is the New Testament counterpart of Old Testament Israel, then the promises given to Israel will find their ultimate fulfillment in the church.The question might still be raised, If the ultimate meaning of prophecies of this sort is the inheritance of the new earth in the final state by all the people of God together (both Jews and Gentiles), why do the Old Testament prophets speak in such narrow terms about a restoration of Israel to its land? Theological Logic. The dispensational suggestion that the Jewish acceptance of the kingdom Jesus offered to them could have been followed by the crucifixion of Christ would have meant a reversal of the order of events predicted in Scripture. Needless to say, the critique which follows will not be exhaustive. premillennialism and dispensational premillennial-ism. Think, for example, of the twelve, of the many women who followed him, of the many who were healed by him and came to believe on him in this way, of Mary, Martha, and Lazarus; of Nicodemus and Joseph of Arimathea. eschatology. And nations shall come to your light, and kings to the brightness of your rising" (w. 1-3). The Bible gives a clear example of this type of fulfillment. God's Power 365,619 views "I agree with dispensationalists that this passage should not be interpreted as depicting a heaven somewhere off in space; it unmistakably describes the earth. Simeon [Peter] has related how God first visited the Gentiles, to take out of them a people for his name. The place to begin to evaluate the assertion that premillennialism was the only view of the early church would be to survey the writings of the Ante-Nicene Fathers. The community of God's believing people, therefore, is here pictured not in terms of two olive trees, one for Jews and one for Gentiles, but in terms of one olive tree into which both Jews and Gentiles are being grafted. The problem that emerges here is the fact that, apparently, our author is applying the New Covenant from Jeremiah 31 to the church. How, now, can such a church be considered a "parenthesis" in God's plan? To the same effect are the following words from I Peter 1:10-11, "Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow" (NIV). ENDNOTES405Walvoord, Kingdom, p. 329. When considered together, the cumulative effect of these features of biblical teaching is to confirm that when Christ returns, his coming will conclude history as we now experience it and introduce the final state. But this is precisely the word used in the Pentateuchal description of the Old Testament sacrifices to indicate their propitiatory or expiatory purpose (see Lev. War is not totally banished from that dispensation, since there will still be a final onslaught against the camp of the saints. In other words, this Bible interprets the passage as a description of the millennium. But why should it be thought of as giving a picture of the millennial state? We see, therefore, in these Old Testament prophecies inspiring anticipations of the glorious visions of Revelation 21 and 22. We go on to note an important implication of this point. Peter addresses his epistle "to the exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1:1). Instead, I will first deal with the obvious historical errors made by dispensational authors. One might well ask why there are not two aspects to the one new covenant. Earlier we saw that the New Scofield Bible divides biblical history into seven distinct dispensations. The third clause I would render as does the NIV,420 "he who dies at a hundred will be thought a mere youth." For those Israelites the term Israel was simply a way of saying "the people of God." What does the Bible teach concerning the coming of the Kingdom of the Messiah? The words "those who belong to Christ" imply that all who are Christ's will then be raised, not just some of them. Yet, they still insist that people will be saved during the tribulation. Furthermore, when this general teaching of the Scriptures is apparently contradicted by a relatively more obscure Scriptural text, it is appropriate to interpret this more obscure passage in the light of the general analogy of Scripture.3. the modern system of dispensationalism premillennialism with patristic premillennialism to see how similar the two brands of premillennialism were. Dispensational Premillennialism does not teach dual salvation overtly but it is inherent in the details of their eschatology. This is perhaps the most unscriptural framework of eschatology enjoying currency today. by Hoyt H. Houchen Guardian of Truth Magazine XXVI: 2, pp. James, who was apparently presiding over the council, now goes on to say, "Brethren, listen to me. 2 Cor. Dispensational premillennialism holds that a seven-year tribulation (forseen in Daniel 9:27) will precede a thousand-year period (Revelation 20:1-6) during which time, Christ will reign on the throne of David . Some dispensationalists hold that "those who belong to Christ," as mentioned in I Corinthians 15:23, include believers who are raised after the tribulation; 439 even these interpreters, however, still expect a resurrection of millennial saints at the end of the thousand years. By Dr. David R. Reagan. What follows in verse 19 adds another detail which in Revelation 21:4 is a mark of the final state: "No more shall be heard in it [the new Jerusalem] the sound of weeping and the cry of distress. Dispensational premillennialism often assumes the opposite. Dispensationalists commonly say that we amillennialists spiritualize prophecies of this kind by understanding them as being fulfilled either in the church of this present age or in heaven in the age to come.423 I believe, however, that prophecies of this sort refer neither primarily to the church of this age nor to heaven, but to the new earth. We conclude that Revelation 20:4-6 does not describe the millennium of the dispensationalists, even when it is understood as dispensationalists want us to understand it. The New Scofield Bible note on verse 3 reads as follows: "This final restoration will be accomplished after a period of unexampled tribulation (Jer. These chapters contain a vision of the temple which was to be rebuilt by the captives returning from Babylon. Land during the millennium of Revelation 21 and 22 it refers to Jews in distinction from.! Final onslaught against the camp of the kingdom of Judah to Babylonia: premillennialism as a result two. God has a separate purpose for believing Jews ( 7 ) there is only one covenant grace... Receive resurrection bodies it mean to be “ called ” in the book of shadows and.. Needless to say, the Reformers, the material as well as Old separate-ness. Putting the scaffolding back up after the building has been raised as the true Israel their... 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