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Following are continuing remarks by reformed dispensationalist, William E. Cox.
{From: http://www.neve-family.com/books/jews/Israel&TheChurch.html}
ISRAEL and THE CHURCH
by William E. Cox
{From: http://www.neve-family.com/books/jews/Israel&TheChurch.html}
ISRAEL and THE CHURCH
by William E. Cox
Many people confuse the real issue between dispensationalists and the majority of Christian Bible exegetes. The real issue is well stated by Dr. George E. Ladd: "We must first clarify the nature of dispensational theology. The heart of the system is not seven dispensations nor a pretribulation rapture of the Church. It is the notion that God has two people, Israel and the Church, and two programs -- a theocratic program for Israel and a redemptive program for the Church. Israel is a national people with material blessings and an earthly destiny; the Church is a universal people with spiritual blessings and a heavenly destiny." (Christianity Today, October 12, 1959).
Dr. Ladd's statement is substantiated by this statement from the pen of the late Dr. L. W. Chafer, who was a leader in the dispensational movement in this country. "The dispensationalist believes that throughout the ages God is pursuing two distinct purposes; one related to the earth with earthly people and earthly objectives involved, which is Judaism; while the other is related tol heaven with heavenly people and heavenly objectives involved, which is Christianity" (Dispensationalism, p. 107).
Here, then, is the crux of the argument concerning Israel and the church. The paramount aim of the dispensationalist is to keep these alleged two groups separate. This accounts for their alleged postponements, gaps, and parentheses in God's program. This is why they will turn heaven and earth upside down in order to win one convert to their school of thought. And why they make this one belief a test of Christian fellowship. This is why dispensationalists are accused of taking glory which ought to go to Christ, and giving that glory to the non-believing nation of Israel. This writer believes they are guilty of this charge.
Jesus taught, in John 10:16, that there was one fold and one shepherd. Paul, the great theologian, certainly knew nothing of God's having two bodies. Let Paul speak: "For he is our peace, who made both one, and brake down the middle wall of partition, having abolished in his flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man, so making peace; and might reconcile them both in one body unto God through the cross, having slain the enmity thereby" (Eph. 22:14-16)
Paul says here that God took two men (peoples) and created one man (people) from these two. Nor does the apostle teach that God had two peoples even before this. Rather, he teaches that God took Israel (who were his people) and added the Gentiles to them -- grafted the Gentiles, who up to that time had not been God's people -- into the same olive tree. The prophet Hosea had predicted that those who were not God's people should be called his people. This prophecy was fulfilled when the Gentiles were grafted as a wild shoot into the original olive tree of God (Israel).
Just what difference does it make whether one believes God has two peoples rather than one? Many have asked if this is not a minute theological point. The importance of this premise grows in magnitude as one studies the dispensational ramifications growing out of it. The New Testament teaches us that the church is the very apex in Christ's redemptive work and that Calvary was its purchase price. An example of this teaching is Ephesians 1:22,23: "And he put all things in subjection under his feet, and gave him to be head over all things to the church, which is his body, the fullness of him that filleth all in all." Whereas the Bible calls the church the very body of Christ and the very fullness of God, the dispensationalist teaches that the church is doomed to failure, that it is a temporary instrument, and that national Israel will have a far greater ministry, following the removal of the Holy Spirit, than the church will have under the guidance of the Holy Spirit. Is this a minor point?
Whereas our Lord himself taught that he carried out the complete will of God the Father, during his earthly ministry, the dispensationalist theology has it that Jesus fully expected to establish the counterpart of David's earthly kingdom (the millennium); that he thought he was going to establish just such a millennium; but that the non-believing part of national Israel frustrated his plans by refusing to accept his offer of himself as an earthly king along with an earthly kingdom. They teach that if the Jews had accepted Christ, the cross would not have been necessary. Is this point important in the light of such scriptures as the following?
"Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain alone" (John 6:15).
Now is my soul troubled: and what shall I say? Father, save me from this hour. But for this cause came I unto this hour" (John 12:27).
"... Christ: who was foreknown [foreordainted] indeed before the foundation of the world, but was manifested at the end of the times for your sake" (I Peter 1:19; 20)
"But when the fulness of the time came, God sent forth his Son ..."
Many more passages of Scripture could be brought to bear on this subject. These, however, should suffice to show that the events of the first advent were not accidents of chance. They show too that the cross was no afterthought in God's plan of redemption.
This teaching about Israel and the church leads much deeper into theology. However, it is not within the scope of this book to deal in further details with this point. The reader will find much helpful information in An Examination of Dispensationalism.
Oswald T. Allis (Prophecy and the Church, p. vi of the Preface) has given a concise distinction between dispensational teaching concerning the church, as opposed to the views of the great majority of Christians: "According to one view, the Church is the fulfillment of prophecy; according to the other, it interrupts that fulfillment. According to one view the Church age is the 'day of salvation'; according to the other view the Church age is only an episode, even if a very important one, in that day of salvation; and the salvation of Israel and of 'the enormous majority of mankind' will follow the removal of the Church."