The term Jerusalem, therefore, used in the Old Testament of the people of Israel, is used in the New Testament of the entire church of Jesus Christ. 3:9, 29). The Problem with Premillennialism. The problem is this: if the majority of the Jews had accepted the kingdom Christ was offering, would this not have eliminated Christ's going to the cross? One can find a description of the millennium in this passage, however, only by deliberately overlooking what is said in verses 17 to 19. It is, therefore, not an easy task to generalize regarding this system of doctrine. Dispensationalists say: Israel and the church must always be kept separate. The headings of the New Scofield Bible once again apply this prophecy to the restoration of Israel to its land during the millennium. . by Robert G. Clouse, p. 38. In the sixtieth chapter of Isaiah God addresses his Israelite people as follows: "Arise, shine; for your light has come, and the glory of the Lord has risen upon you. (Grand Rapids: Baker, 1975); Philip Mauro, The Gospel of the Kingdom (Boston: Hamilton, 1928), and The Hope of Israel (Swengel, Pa.: Reiner, 1929); George Murray, Millennial Studies (Grand Rapids: Baker, 1948); Albertus Pieters, The Seed of Abraham (Grand Rapids: Zondervan, 1937); and Martin J. Wyngaarden, The Future of the Kingdom (Grand Rapids: Baker, 1955).410It should be noted that the dispensationalism criticized in the present chapter is basically the same as that advanced in such recent best-sellers as Hal Lindsey’s Late Great Planet Earth (Grand Rapids: Zondervan, 1970).411Above, p. 188. Verses 6 through 10 give an enchanting picture of a new world in which "the wolf shall dwell with the lamb, and the leopard shall lie down with the kid." 18-20, January 14, 1982 . Here, therefore, we have a clear example in the Bible itself of a figurative, nonliteral interpretation of an Old Testament passage dealing with the restoration of Israel.The New Scofield Bible, however, in its note on Acts 15:13, interprets the words "I will return" in verse 16 as referring to the Second Coming of Christ. An unidentified interval falls between Christ’s resurrection and his parousia, and a second undefined interval falls between the parousia and the telos, when Christ completes the subjugation of his enemies.4. Since their worship previous to their captivity had been centered in the Jerusalem temple, it is understandable that Ezekiel describes their future blessedness by picturing a temple and its sacrifices. This promise of redemption through the seed of the woman now becomes the theme of the entire history of redemption, from Genesis to Revelation. Now it is remarkable to notice that the usual presentation of the return of the Christ in the Scriptures, and in a number of different passages, is that it is a consummating event at the close of the age. In verse 4, however, we read the following: "And they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more." Only on the new earth will this part of Isaiah's prophecy be completely fulfilled. No longer are the Old Testament Jews God's holy nation—the entire church must now be so called.417 No longer is Israel by itself "a people for God's possession"—these words must now be applied to the entire New Testament church. By Dr. David R. Reagan. How, now, can such a church be considered a "parenthesis" in God's plan? When James says, "And with this the words of the prophets agree," is he referring to prophetic words about an event which is still thousands of years away? The idea of the "parenthesis church" implies a kind of dichotomy in God's redemptive work, as if he has a separate purpose with Jews and Gentiles. Rather than teaching that the return of Christ will bring a provisional phase of God’s kingdom, the millennium, which itself will be surpassed in the final state of God’s eternal kingdom, the New Testament teaches that Christ’s return will introduce the final state of new heavens and a new earth (2 Pet. The dispensationalist's answer, I presume, would go somewhat like this: "The wall of partition between Jews and Gentiles is removed during the present Church Age, while God is now gathering his church from both Jews and Gentiles. Consider, for example, what Paul said to the Jews gathered in the synagogue at Antioch of Pisidia: "And we bring you the good news that what God promised to the fathers, this he has fulfilled to us their children by raising Jesus.... And as for the fact that he raised him from the dead, no more to return to corruption, he spoke in this way, 'I will give you the holy and sure blessings of David.' The word "dispensation" comes from the idea “to dispense, that is, to measure out and appoint for.” Especially,… The whole dispensational schema is based upon a division of the people of God into two peoples, a national people and a … We further agree with dispensationalists in looking for a future phase of the kingdom of God which will involve the earth, in which Christ will reign and God will be all in all. We gratefully acknowledge their insistence that in every age salvation is only through grace, on the basis of the merits of Christ. Our focus is on dispensational premillennialism. It is significant that in chapter 25:8 Isaiah clearly predicts that there will be no death for the people of God in the final state, tying in this prediction with the promise that there will be no tears: "He [the Lord of hosts] will swallow up death for ever, and the Lord God will wipe away tears from all faces...."In the light of the foregoing I conclude that Isaiah in verse 20 of chapter 65 is picturing in figurative terms the fact that the inhabitants of the new earth will live incalculably long lives. Appeal is then made particularly to verses 25 through 27. In verse 9 Peter answers this objection with these words, "The Lord is not slow about his promise as some count slowness, but is forbearing toward you, not wishing that any should perish, but that all should reach repentance." 4:7). It is therefore all the more significant that nothing of this alleged central purpose is mentioned in the only biblical passage which deals directly with Christ's millennial reign, Revelation 20:4-6.We conclude that dispensational premillennialism must be rejected as a system of biblical interpretation which is not in harmony with Scripture. He not only offered the kingdom to the Jews of his day; he established it, and a number of people became his followers. Passages commonly interpreted as describing the millennium actually describe the new earth which is the culmination of God's redemptive work.Let us look at some of these passages. All too often, unfortu-nately,amillennial exegetes fail to keep biblical teaching on the new earth in mind when interpreting Old Testament prophecy. Question: "What is dispensationalism and is it biblical?" As an illustration of this point, observe how Christ himself widens the meaning of Psalm 37:11, "But the meek shall possess the land." Suppose, however, he had been accepted by most of the Jews as their king, would it not seem that his humiliating journey to the cross would never have been made?Charles C. Ryrie, a dispensationalist writer, discusses this objection on pages 161-168 of his book, Dispensationalism Today. 1:7, 8, Phil. ‘Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. As a matter of fact, the words "the earth shall be full of the knowledge of the Lord as the waters cover the sea" are not an accurate description of the millennium, for during the millennium there will be those who do not know or love the Lord, some of whom will be gathered together at the end of the thousand years for a final onslaught against the camp of the saints. 3:20—21, 1 Cor. Enchiridion: Being a Treatise on Faith, Hope and Love (eBook), Good Cheer for Many that Fear - Isaiah 35:4, A Good Start! 4:13—18). He and his wife Nancy have four children. Jesus also indicates that the church is not a kind of parenthesis or interlude awaiting his return to establish the kingdom, but that the church is the chief agency of the kingdom, since the keys of the kingdom are given to it (that is, to Peter as the representative of the church).Paul's letter to the Ephesians particularly stresses the centrality of the church in the redemptive purpose of God. The problem that emerges here is the fact that, apparently, our author is applying the New Covenant from Jeremiah 31 to the church. My departure from Premillennialism was gradual and came as a result of two discoveries as I studied Scripture. The passage speaks of a residence of Israel in the land which will last not just for a thousand years but forever.Dispensationalists reply that "this regathering of Israel and restoration to their own land will be permanent. 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. T. HREE . 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." It would be easy to illustrate this point. Yet dispensationalists teach that even after this time (the beginning of the millennium) others will be able to enter into the joys of the marriage feast—that is, those who are still to be born during the millennium, and still to be converted. Pilate specifically said to Jesus' accusers, "What evil has he done? This great purpose of God with Israel we see fulfilled in the book of Revelation, which describes the Lamb in chapter 5 as follows: "Worthy art thou to take the scroll and to open its seals, for thou wast slain and by thy blood didst ransom men for God from every tribe and tongue and people and nation" (v. 9). Earlier it was shown, however,440 that no distinction should be made between a coming of Christ for his saints and a coming of Christ with his saints. Can one imagine a death not accompanied by weeping? See NSB, pp. Timothy Weber. Though in Amos's day the fortunes of God's people were at a low ebb (the tabernacle had fallen), today—so James is saying—the people of God are once again flourishing, since their numbers are now growing by leaps and bounds. Social Justice in our Divided Age: 5 Things About Which I Hope and Pray We Can All Agree, The Church and Israel in the New Testament, Contra Rod Dreher, Not All Signs Point to a Woke Dictatorship in America, To be irradiated by the light of His countenance. Think not? Boyd concluded, not that the early church was not premillennial, but that early church did not have much in common with modern or dispensational premillennialism as … Though we expect to see that kingdom in the final state, and though our understanding of the future kingdom differs from theirs, we do agree that there will be such a future earthly kingdom. This second part of the article will begin with a discussion of dispensational premillennialism and will move on to other important issues: the under-standing of the two resurrections in Revelation 20, the nature of the Millennium, and the relevance Dispensational Premillennialism: The Dispensationalist Era. Ladd’s argument is that, though this passage may not explicitly speak of a millennial period, it allows for an intervening period between the time of Christ’s coming and the resurrection of believing saints, and the time of Christ’s subjection of all his enemies at the end of the age. They must be understood as inspired descriptions of the glorious new earth God is preparing for his people.424(4) The Bible does not teach a millennial restoration of the Jews to their land. The fact that Jeremiah himself specifically mentions the return from Babylonian captivity in a later chapter supports the claim that this is the return he is predicting in chapter 23: "For thus says the Lord: When seventy years are completed for Babylon, I will visit you, and I will fulfill to you my promise and bring you back to this place" (Jer. Fundamentally it is two means to faith in Christ which is - whether they want to admit it or not - two means of salvation. Theological Logic. The simplest and most obvious reading of these verses in their context is that when Christ comes and believers share in his resurrection, this event will coincide with or introduce the ‘end’, that circumstance in which death has been swallowed up in victory. 4:1-3). Problems for Premillennialism. The Hebrew term qhl, commonly rendered ekklsia in the Septuagint (the Greek translation of the Hebrew Bible), is applied to Israel in the Old Testament.437 To give just a few examples, we find the word qhl used of the assembly or congregation of Israel in Exodus 12:6, Numbers 14:5, Deuteronomy 5:22, Joshua 8:35, Ezra 2:64, and Joel 2:16. 24:27, 33, Luke 17:24; 21:27—28, 31). As we saw above,413 one of the determinative principles of dispensational theology is that there is a fundamental and abiding distinction between Israel and the church. But the question is: Must all these details be literally understood and literally applied to the millennial age?The biggest difficulty with taking these details literally is occasioned by the animal sacrifices. The individual Old Testament saint's hope of an eternal city will be realized through resurrection in the heavenly Jerusalem, where, without losing distinction or identity, Israel will join with the resurrected and translated of the church age to share in the glory of His reign forever. Finally the resurrections of the just and the unjust will coincide (Dan. Whatever differences exist between Historic and Dispensational Premillennialism — and they are considerable — this teaching is common to them. Peace and mercy to all who follow this rule, even to the Israel of God" (NIV). The word kai, therefore, should here be rendered even, as the New International Version has done. According to the gospel narrative, Christ was brought to the cross because of the enmity and bitter hatred of the Jews, particularly of their religious leaders. But the millennium will be a different dispensation—one in which promises made to Israel during a previous dispensation will be fulfilled." The same figure is also used in Ephesians 2:21- 22, "In whom [Christ] the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit." For more material by Storms, visit samstorms.com. One of the problems in theology today is that many people who refer to dispensationalism do not adequately understand its roots, and therefore they dismiss it without giving it due … Shall never succeed in overthrowing it... “if Calvin were alive today he would be his everlasting.! Dp ) offers the most complex chronology of the Primitive Beliefs of the Lutheran Synod. 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