Featured Dispensationalism is a humanly contrived system that has been imposed on the Sacred scripture.

Dispensationalism is a humanly contrived system that has been imposed on the Sacred scripture.

Amillennialism (which is the historic biblical view): the teaching of Scripture—the belief that there will be no physical or literal reign of Christ on earth for a thousand literal years prior to judgment day.

Premillennialism: the belief that Christ will return before the millennium to rapture the church before the Great Tribulation.

Postmillennialism: Christ returns after the millennium and the tribulation. There will be a utopia on earth before Christ comes.

The dangers of millennialism (Dispensationism)

Millennialism is not a minor error. As with all errors, it ultimately undermines Christ and his gospel. The following are some dangers posed by millennialism.

1. It rejects the gospel as the only means of grace for all ages. Because of dispensationalism (the belief that God has divided world history into different ages during which he will test people with regard to a specific command), millennialism holds that God has a different means in each age to accomplish his purpose of salvation.

2. Millennialism has an entirely false sense of history. It makes the physical nation of Israel, not the church, the center of history.

3. The gospel is often lost from sight by millennialists. Jesus and his atoning work receive little attention in their writings, as do the sacraments.

4. Millennialism dulls a person’s spiritual awareness. There is “still time” before the real end comes. Perhaps there is a second chance.

5. Millennialism dulls a person’s anticipation of heaven. As one looks at the millennial scheme, heaven is almost an afterthought.

Dispensationalism was popularized by John Nelson Darby, the Dallas theological Seminary, Schofield reference Bible, and campus outreach.

There is no secret rapture. The only thing left behind in pre-tribulation, “secret rapture” theology is the Bible. It does nothing but sensationalize the times. There are variations of dispensationalism. There are flavors that teach Old Testament sacrifices will be re-instituted, etc., and that there is two salvation plans, one for the Jews and one for everyone else, etc.

When will we rise? Well the Bible tells us, on the last day, when will Lazarus rise? Again, Jesus tells us on the last day. It is really that simple. No charts, no crazy maps, no flow charts, no scripture twisting, no sensationalizing the end times. You have this age, which was ushered in by the resurrection of Jesus Christ and the last day, which everyone else will rise.

Joh 6:39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

Joh 11:24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

The biblical history view of eschatology is Amillennialism.

 

Dispensationalism is heterodoxy.

"Dispensational premillennialism had its origin in the early nineteenth century among the Plymouth Brethren in England and Ireland. This system of interpretation was promoted by one of the early leaders of the Plymouth Brethren, John Nelson Darby (1800–1882), and was a reaction against the then widely held view called postmillennialism. It received its name from its view that human history is divided into “dispensations.” A dispensation is defined as “a period of time during which man is tested in respect to his obedience to some specific revelation of the will of God.” This definition is suspect from the outset, since it elevates human obedience over the gracious work of God in Christ and makes faith humanly generated obedience to God rather than the work of the Holy Spirit (contrary to, e.g., Rom 8:7; 1 Cor 2:14; 12:3; Eph 2:8–9).

The most common dispensational scheme holds that there are seven dispensations:

•Innocence (Gen 1:28–3:6)
•Conscience or Moral Responsibility (Gen 4:1–8:14)
•Human Government (Gen 8:15–11:32)
•Promise (Gen 12:1–Ex 18:27)
•The Law (Ex 19:3–Acts 1:26)
•The Church (Acts 2:1–Revelation 19)
•The Millennial Kingdom (Revelation 20)

Dispensational premillennialism is widely held among evangelical groups in the United States and Canada, and has spread its influence throughout Christianity worldwide. The spread of dispensational theology was largely due to the influence of the Scofield Reference Bible, first published in 1909. While there are several schools of thought within current dispensational interpretation, their common approach to prophecy and eschatology generally dictates similar interpretations of several passages in Daniel."

Basic Dispensational Presuppositions

Dispensational premillennialism is based on three basic presuppositions: a radical distinction between Israel and the church; the “literal” fulfillment of prophecy; and the glorification of God as the purpose of history.
A Radical Distinction between Israel and the Church

According to dispensationalists, God has pursued two goals throughout history. One of these goals is the preservation of an earthly people, the Jewish people or ethnic Israel. The other goal is the salvation of Gentiles through the church. According to this view, the church was not revealed in the OT because its prophecy was concerned only, or at least primarily and overwhelmingly, about God’s predicted plan for Israel. The church is an unexpected “parenthesis” or detour in God’s plan. During the time of the church, there may be “neither Jew nor Greek” among God’s people (Gal 3:28; Col 3:11), but in the future God will again make such distinction, and this distinction will last throughout eternity. This view involves a strange reading of Paul, who insists that there is no distinction between Jew and Greek, since God is Lord of all (Rom 10:12). Paul also declares that there is only “one body … one Lord, one faith, one Baptism” (Eph 4:4–5; cf. Jn 10:16). This view also leads to seeing Christ’s death and resurrection as an unfortunate series of events that could and would have been avoided had the Jewish people as a whole merely believed in Christ and allowed him to establish his earthly kingdom when he first came to them. The church was only needed—and, therefore Christ’s death and resurrection were only needed—because ethnic Israel rejected the Messiah.

The dispensational view that the central work of Christ’s ministry was peripheral to the real work of God’s kingdom flies in the face of all that the NT says about Jesus and reduces OT messianic prophecy to a myopic, self-centered Israelite-focused messianism. Yet as many of the OT prophecies themselves indicate, the Messiah’s work was never intended to be only for Israel, since that was “too small” for him (Is 49:6; cf. Is 42:6). Moreover, Paul follows the standard that “neither circumcision nor uncircumcision counts for anything, but a new creation,” and he makes clear that all baptized believers in Christ (Jewish and Gentile alike) comprise “the Israel of God” (Gal 6:15–16; cf. 2 Cor 5:17; Gal 3:26–29). Elsewhere he makes clear that membership in God’s true Israel is only by faith in Christ and that being Jewish carries no special entry into God’s kingdom apart from Christ (Rom 9:6–23, especially 9:6–8).

While dispensational premillennialists often maintain that they affirm the atoning work of Christ for the salvation of humans and that salvation is received only through faith in him (Acts 4:12), the practical effect of their first assumption (God’s prior plan to preserve ethnic Israel) is to qualify that affirmation by giving a special status to people of Jewish descent apart from the death and resurrection of Christ. This radical distinction between Israel and the church affects dispensational interpretations of some passages in Daniel (see “Dispensational Interpretations of Daniel” below).

"The “Literal” Fulfillment of Prophecy

Dispensational premillennialists often insist that their interpretation is correct because it understands all prophecies “literally.” This often dovetails with their assumption of a plan for a new Israelite kingdom apart from the church, since they interpret many of the prophecies in the Psalms and the prophetic books to mean that before the resurrection of all flesh, God’s kingdom will be a kingdom on earth in which the Messiah will rule on David’s throne from Jerusalem. One example of this “literal” approach is the dispensational belief that the promise to Abraham was to Abraham’s physical descendants—despite clear statements to the contrary by Jesus (Mt 3:9; Lk 3:8; Jn 8:39–44) and Paul (Rom 4:16; 9:6–7; Gal 3:7–9, 13–14; 4:22–28)—and that the Jewish people will possess Canaan forever (despite Heb 11:13–16)."

Premillennial, including dispensational, interpretations of the Scriptures insist that in passages in visionary and apocalyptic books that employ numbers, those numbers must be taken as literal enumerations or quantifications. The word “premillennial” comes from the “thousand years” in the well-known passage in Revelation 20. Here those who were martyred for their faith in Christ reign with him for a thousand years (the millennium) while the devil is confined to the abyss (Rev 20:1–7). “Millennial” comes from the Latin mille, “one thousand,” and annus, “year,” and the prefix “pre—” (“before”) indicates that this approach believes Christ will return right “before” this period and reign on earth during it. Insisting that the thousand years must be understood literally, not symbolically, the method goes on to apply the same hermeneutic to the visionary passages in Daniel. This is true even though proponents admit that the passages under examination are highly symbolic. For example, dispensational premillennialists admit that the beasts in Daniel’s vision (Daniel 7) are not real beasts, but represent kingdoms. The great sea (Dan 7:2) represents the nations, not a literal sea. The four winds (Dan 7:2) are not literal, since “in Daniel, wind is uniformly used to represent the sovereign power of God.” Presumably, God does not have four separate sovereign powers. Instead of affirming that Christ and his work, culminating in his cross and resurrection, are the center of the message “in all the Scriptures” (Lk 24:27), the dispensational hermeneutic of “literal interpretation” often unwittingly relegates Christ to the sidelines in order to elevate a non-scriptural distinction between Jews and Gentiles in the order of salvation and in relation to God’s kingdom.

https://ref.ly/o/concom27da/452732?length=1694 via @Logos

Reading about the false teaching of Dispensationalism makes my head hurt. If you to watch the sensationalizing at the end times just go to YouTube. So sad.

 

Sigh, Steve Anderson. Yeah, I would avoid this guy all together. Baptist have better options to listen to than Steve Anderson (e.g. Dr. Gavin Ortlund).

 

You hermeneutical interpretation is not biblical or historic. Premillennial Dispensationalism is heterodoxy.