PMW 2024-010 by Kenneth L. Gentry, Jr.
Because of the prominence of dispensationalism and the Left Behind phenomenon in evangelical circles, it is important for us to reflect on a fundamental emphasis in contemporary prophecy discussions: Israel. This is also important in that Israel does ver clearly play a prominent role in Scripture. In this brief series I will provide a brief study of the Scripture’s view of Israel from a Reformed perspective both exegetically and theologically
As all Christians know, throughout most of the Old Testament Israel is God’s special people — beginning in seed form with the calling of Abraham in Genesis 12. She is God’s elect nation (Deut 7:7–8 ; 10:15; Zech 2:8; Rom 3:1–3; 11:1) and the focal point of his redemptive mercies in history (Deut 4:7–8; Psa 147:19–20; Amos 3:2; Rom 9:4). Because of her commanding presence in old covenant history and her central role in Old Testament prophecy she becomes a crucial issue in understanding the Bible.
Israel in the Bible and History (9 mp3 lectures)
by Ken Gentry
The people of Israel are the people of God. But the modern church is divided over the nature, call and identity of Israel. This lecture series covers key issues for understanding the biblical concept of Israel.
See more study materials at: www.KennethGentry.com
Dispensationalism’s Error Presented
Perhaps the leading distinctive of dispensational theology is that ethnic Israel remains God’s key and favored people who will continue to star in his major plan for history. This view of Israel involves dispensationalism in its most destructive error. All of dispensational theology orbits around Israel as its theological center of gravity.
Two of the most destructive results of dispensationalism’s error regarding Israel are: (1) Its view of Israel destroys the unity of God’s people by creating two peoples of God in history (Israel and the church). (2) Its prophetic expectation built on Israel lowers the status of the church (by exalting geo-political Israel) and retrogressively re-institutes blood sacrifices as history’s final and highest redemptive period (the millennium).
Let us focus briefly on this error as explicated by dispensationalism’s leading scholar, Charles C. Ryrie. Ryrie points to the centrality and exaltation of Israel as the first of the three essential elements of dispensationalism: “A dispensationalist keeps Israel and the Church distinct.” [1] He defends this position over against all other evangelical theologies by arguing that:
“(1) The Church is not fulfilling in any sense the promises to Israel. (2) The use of the word Church in the New Testament never includes unsaved Israelites. (3) The Church Age is not seen in God’s program for Israel. It is an intercalation. (4) The Church is a mystery in the sense that it was completely unrevealed in the Old Testament and now revealed in the New Testament. (5) The Church did not begin until the day of Pentecost and will be removed from this world at the rapture which precedes the Second Coming of Christ.” [2]
Unfortunately, each one of Ryrie’s points is mistaken. As a result, the dispensational house is built on sinking sand. Let us see how this is so.
Dispensationalism’s Error Demonstrated
Scripture does not support Ryrie’s distinctive assertions, which are absolutely fundamental to the dispensational system. Rather, it teaches that old covenant Israel is the seed of God’s people which flowers in history, becoming the expanded, global people of God in the new covenant Church.
Some call this view “replacement theology” and fear that this position altogether removes Israel from God’s plan and replaces her with a new and distinct people. But a better description would be to call it “fulfillment theology.” That is, this view understands the new covenant as expanding God’s people from a single ethnic people embodied in a geo-political structure to a pan-ethnic people embodied in a new structure, the new, true, spiritual, covenant Church.
House Divided: The Break-up of Dispensational Theology
By Greg Bahnsen and Ken Gentry
This book presents and defends Christian Reconstruction theology, particularly theonomic ethics and postmillennial eschatology. It does to by responding to dispensationalism’s social and exegetical theology.
For more educational materials: www. KennethGentry.com
The more common evangelical and Reformed view of the oneness of God’s people recognizes old covenant Israel as the actual people of God in the Old Testament. They function as the seed of the coming global people of God in the New Testament. As the Westminster Confession of Faith (written in the 1640s) expresses it, Israel is “a church under age” (WCF 19:3).
Stay tuned. I will continue this four-part series in my next installment.
NOTES
1. Charles C. Ryrie, Dispensationalism (2d. ed.: Chicago: Moody, 1995), 39.
Charles C. Ryrie, The Basis of the Premillennial Faith, (Neptune, N. J.: Loizeaux, 1953), 136.
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I would add a third destructive result of dispensationalism. I am not sure the best way to say this as gently as possible, but I believe dispensationalism and Christian Zionism has blood on its hands for its unwavering support of Israel based on bad hermeneutics. By claiming Israel has a covenantal right to the land and their need to rebuild the temple one day, this will continue to lead to unnecessary conflict in the Middle East with the neighboring Muslims. Imagine what would happen if Israel and the Dispensational Christians decided to demolish the Dome of the Rock to rebuild the temple. The Muslims will not sit by and do nothing.
Regarding eschatology, only Postmillennialism (and probably amillennialism) can bring peace to the Middle East. Premillennialism has and will bear bad fruit in the Middle East. I do believe Israel has the right to defend itself as a nation but attempts to tie the modern nation to God’s covenants in this way is dangerous ground. Regarding evangelism among Jews and Muslims, I believe postmillennialism with its resultant worldview and its sound hermeneutics will open many more doors to spreading the gospel among Jews and Muslims. Dispensationalism is a major obstacle to the Great Commission among these groups. Five hundred years from now, I believe Postmillennialism will be the dominant worldview.
Having said all this, this is a non-essential issue, and therefore should not disrupt the unity, love, and peace within the church. We can reason together with grace and salt.
Grace and peace to all, including dispensational believers in Christ. If my view that dispensationalism has “blood on its hands” is too strong or not a logical conclusion, I am open to correction. I realize our dispensational friends may find that offensive, so maybe it is better I keep that part to myself. Not sure.