The doctrine of dispensationalism is actually a fairly modern contrivance. I’m away from an internet connection right now so I can’t pretend that I know everything. I think the fellow’s name was Henny who originally promoted the idea during the mid-1800s. He was laughed out of any reputable theological circles. It wasn’t until a student of his named Oxford (the Oxford Study Bible guy) repackaged the doctrine and presented it in a manner which became palatable. Now, only a couple of short hundred years later, it is the dominant teaching of the major theological colleges and seminaries of today.
The idea of dispensationalism became vital in the Protestant faith, particularly in the mid-1800s, because the doctrines of Puritanism were falling out of public favor. Puritanism established the whole of God’s Word as authoritative upon the lives of those committed to a relationship with God. While many of the ideas in
were re-defined so as to fit a Greek mindset, the Scriptures themselves were still considered binding and authoritative. A new thinking suggested that the Old Testament commands were no longer valid for New Covenant (New Testament) believers, thus dispensationalism was formed. (I realize that I am grossly over-simplifying what is and what is the history of dispensationalism; but I am going to try to stick to the point.)
Central to the dispensationalist position is that, while the Jewish people are God’s Covenant people, there is an age that is set aside apart from Israel for gentile nations to exist in covenant relationship with God. This is called the "Church Age" or the "time of the gentiles". During this time, God’s Word is not established through the priests and prophets of Israel but rather through the Church.
There are a couple of problems with this. Probably the most significant is the notion that the Old Covenant has passed and we are living under the conditions of the New Covenant.
And he took the cup, and gave thanks, and gave [it] to them, saying, Drink ye all of it; For this is my blood of the new testament (covenant, same word) , which is shed for many for the remission of sins.
(Mat 26:27-28)
It is interpreted by this phrase that Messiah established the New Covenant in the process of dying on the cross for our sins.
However, if we look at the conditions which describe the New Covenant, our current state of existence falls desperately short.
For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
(Heb 8:8-11)
Under the New Covenant, the
is not abrogated or done away but is written in the hearts of everyone- so much so that no man will ever need to teach anyone anything anymore. How can we teach that we are under the New Covenant when in the New Covenant time there will be no more need for teachers?
What Messiah did with the Passover cup was ratified the New Covenant. The ratification does not necessarily occur at the same as the fulfillment of the Covenant. Abraham ratified the Covenant of circumcision with Adonai 430 years before that Covenant was fulfilled with Joshua leading the people into the Promised Land.
The dispensationalist perspective keys on the term "time of the gentiles"; but in so doing even quotes the phrase incorrectly. In Luke 21:24, Messiah does not describe the time of the gentiles but rather the times of the gentiles. In context, these are the times when the gentile rulers have political authority over the land. He was speaking of the current political state of the Israel, as well as future and past conditions. There is no hint that He implied God’s Covenant relationship with Israel would be suspended.
Such a position flies directly against the prophecy of the New Covenant that the writer of Hebrews quoted.
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. Thus saith the LORD, which giveth the sun for a light by day, [and] the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts [is] his name: If those ordinances depart from before me, saith the LORD, [then] the seed of Israel also shall cease from being a nation before me for ever. Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.
(Jer 31:31-37)
In no uncertain terms does God establish that His covenant relationship with Israel endures throughout all ages.
This is why Paul phrases his invitation to the gentile believers as he does, inviting to be co-heirs and full participants in the "commonwealth of Israel" (Eph. 2:11-13) and "grafted in among the natural branches" (Rom. 11:17).
Dispensationalist teaching must change the way we read Scripture to accommodate the promotion of gentile authority.
"What advantage had the Jew? Or what profit had there been in circumcision? Much in every way: chiefly because unto them had been given the oracles of God!" It sounds right, doesn’t it? It’s how we’ve been taught how to read it.
But it’s not quite what the text says. Approximately 40 years after Messiah died on the cross for our sins and dispatched His disciples to teach all the gentiles all things He had commanded them (Matt. 28:18-20), Paul wrote these words to the Roman congregations, "What advantage do the Jews have currently [over the gentiles]? Or what profit is there in being a part of the community known as ‘the circumcision’ (practicing religious Jews)? Tremendously and in every possible consideration: more than anything else, because to the Jew has been committed the utterances of God."
Messiah Yeshua, who commanded that all of His teachings be proclaimed throughout the world (to all nations), said in the one theological discussion He ever had with a gentile, "You don’t even know what it is that you worship. We know what we worship, for salvation is of the Jews." It’s hard to accept the suggestion that this profound relationship has been put on hold so that the gentiles have a chance to show the world how it’s done. And if so… oh, boy! Have we ever messed things up!
Yet, the inclusion of the gentiles in this precious relationship of faith is promised from the beginning and absolutely without compromise.
And if a stranger sojourn with thee in your land, ye shall not vex him. [But] the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] the LORD your God.
(Lev 19:33-34)
Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose [the things] that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices [shall be] accepted upon mine altar; for mine house shall be called an house of prayer for all people.
(Isa 56:3-7)
There is a role of the gentile people as part of God’s sovereign relationship with His people. In Romans 10 and 11, we are described as those called to "provoke Israel to jealousy". Yet, this jealousy is not affected by God betraying His covenant relationship with Israel. Defined in Deuteronomy 32, Israel is provoked to jealousy by being refused her national status (for a period) and being forced to live among the gentiles as galut (exiles). This relationship has a two-fold purpose that is arrogantly rejected by Christendom. It is through the galut of Israel that the gentiles are exposed to the Lord God of Israel and the salvation that He offers to all.
Thus saith the LORD of hosts; In those days [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.
(Zec 8:23)
And it is through the galut that Israel will long to be reunited with her God.
O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. The dead bodies of thy servants have they given [to be] meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. Their blood have they shed like water round about Jerusalem; and [there was] none to bury [them]. We are become a reproach to our neighbours, a scorn and derision to them that are round about us. How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire? Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. For they have devoured Jacob, and laid waste his dwelling place.
(Psa 79:1-7)
God’s Covenant relationship with the world is established through His people Israel.
And ye shall be unto me a kingdom of priests, and an holy nation. These [are] the words which thou shalt speak unto the children of Israel.
(Exo 19:6)
that it is right but I need some points to give to a christian friend who thinks otherwise.
that it is right but I need some points to give to a christian friend who thinks otherwise.
were re-defined so as to fit a Greek mindset, the Scriptures themselves were still considered binding and authoritative. A new thinking suggested that the Old Testament commands were no longer valid for New Covenant (New Testament) believers, thus dispensationalism was formed. (I realize that I am grossly over-simplifying what is and what is the history of dispensationalism; but I am going to try to stick to the point.)
