Dispensationalism Disagrees With Several New Testament Scriptures

Dispensationalism Disagrees With Several New Testament Scriptures
Bernard Pyron
   
The founders of dispenationalism start from the postulate  that God has two elect peoples with two different programs.

"Israel is an eternal nation, heir to an eternal land, with an eternal kingdom, on which David rules from an eternal throne so that in eternity, '...never the twain, Israel and church, shall meet." Lewis S. Chafer, Systematic Theology (Dallas, Dallas Seminary Press, 1975), Vol. 4. pp. 315-323..

Lewis S. Chafer said that dispensationalism has "...changed the Bible from being a mass of more or less conflicting
writings into a classified and easily assimilated revelation of both
the earthly and heavenly purposes of God, which reach on into eternity
to come.." Lewis. S. Chafer, ‘Dispensationalism,’ Bibliotheca Sacra, 93 (October 1936), 410, 416, 446-447

Chafer, a founder of Christian Zionism, or dispensationalism ,following John Darby and C.I. Scofield, claimed the Bible is a mass or more or less conflicting writings and that dispensationalism makes the Bible more easily classified and assimilated, or more easily understood.

In his book, Dispensationalism (1966), Charles Ryrie says "The
essence of Dispensationalism, then, is the distinction between Israel
and the church." (page 3, "Dispensationalism")

J. Dwight Pentecost is another dispensationalist theologian who in his
book Things To Come ( 1965) says "The church
and Israel are two distinct groups with whom God has a divine plan.
The church is a mystery, unrevealed in the Old Testament. (page 193,
J. Dwight Pentecost, Things To Come, Zondervan, 1965)

Quoting many New Testament scriptures which disagree with the doctrines of dispensationalism tends to show  show  that dispensationalism is another Gospel (II Corinthians 11: 4, Galatians 1: 6).

"For there must be also heresies among you, that they which are approved may be made manifest among you." I Corinthians 11: 19

A heresiarchical doctrine or series of doctrines would be seen as the anti-thesis in the Hegelian dialectic which opposes the thesis of New Testament teaching.

Timothy 6: 20-21 says in the Tyndale New Testament, "O Timothy save that
which is given ye to keep and avoid ungodly vanities of voices and
oppositions of science falsely so called
21 which science while some professed they have erred as concerning the
faith. Grace be with the Amen."

Tyndale translates γνωσεως, or gnosis, as science, but it should be
translated as knowledge.

The key part in Greek says "και αντιθεσεις της ψευδωνυμου γνωσεως,or "and
anti-thesis of falsely called knowledge."

αντιθεσεις, or anti-thesis, is a technical term in the early Greek
philosophy of the διαλεκτική, or dialectic, before the time of Christ.

In the dialectic, there is a direct opposition between the thesis and the
anti-thesis.

Here are a number of New Testament scriptures that can be looked at to see to what extent they disagree with the doctrines of dispensationalism: : John 10: 16, Romans 12: 4-5, Ephesians 4: 4, Romans 10: 12, Galatians 3: 28, Romans 2: 28-29, Romans 9: 6-8, I Corinthians 10: 18, Romans 11: 17-20, II Corinthians 3: 6-11, Hebrews 10: 9, and Hebrews 8: 13, and Galatians 3: 3, 14-17, 27-29,,

John 10: 16, Romans 12: 4-5 and Ephesians 4: 4 deal with the doctrine that God has one group of his elect, not two groups as dispensationalism postulates. Romans 10: 12 and Galatians 3: 28 focus on the doctrine that there is a unity of all who are in faith, regardless of their genetics, that is, that there is a unity between believing Gentiles and believing Jews. This contradicts dispensationalim's postulate that God has two separate peoples Old Covenant Israel and the Church. Romans 2: 28-29 is a little more subtle, but these two verses imply that there is a transformation for Jews who come to faith in Christ, and for them things of the flesh, are no longer important but things of the Spirit are important. This is not in line with the dispensationalist system, which apparently continues to honor the physical bloodline from Abraham.

Romans 9: 6-8 says that not all of those of the physical bloodline are the children of God, that is of the elect, and that the children only of the flesh, that is of the bloodline, are not the children of God. Then I Corinthians 10: 18 affirms again that there is a group under the Old Covenant who are of the Bloodline but are not God's children.

Romans 11: 17-20 says that those of the physical Bloodline who were in unbelief are cut off, contradicting in general the dispensatgionalist attempt to say that all of he Bloodline are of the elect.

II Corinthians 3: 6-11, Hebrews 10: 9, and Hebrews 8: 13 all say that the Old Covenant was done away with, disagreeing with a fundamental assumption of dispensationalism, that the Old Covenant continues with its Old Covenant people, along with the Church/

Galatians 3: 3, 16-17, 27-29 say that God decides who is saved by faith and not by that which is physical, Paul says in Galatians 3: 14 'That the blessings of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. " "There is neither Jew nor Greek, there is neither there is neither male nor female : for ye are all one in Christ Jesus."