Category: Dispensationalism

GHETTOIZING THE JEWS – PART 2 . . . A Theological Treatise

GHETTOIZING THE JEWS – PART 2 . . . A Theological Treatise

More Issues Related to the Two Gospels of Dispensationalism

The veiled references to the rapture by Miles J. Stanford allude to the fact that after the Church’s Rapture the “gospel of the kingdom” espoused under the LAW as found in the four gospels will once again be extended to the world, through the Jews, who take up the mantle and proclaim a gospel which is, as well, based on the blood of Jesus but with different results—the Wife of Jehovah is produced, not the Bride of Christ.

This complete separation of National Israel from the “Elect, called out from among the nations” (the EKKLESIA) ultimately projects ANOTHER GOSPEL other than the Gospel of the Grace of God which the aforesaid Dispensationalists declare can only produce the EKKLESIA, aka, the Church, the One Body, the New Creation, the One New Man, so making peace.  How is that?

Well, again, Paul’s own writings inject a severe denunciation of preaching ANOTHER GOSPEL other than that which he delivered—so clarified to the Galatian brethren—however, after the pre-trib rapture of the Church, another Gospel is most definitely replacing the Gospel of the Grace of God; to wit:

I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed (Gal. 1:6-9).

How is it, therefore, in the minds of Dispensationalists, that a “retrograde gospel” is preached after the Church’s rapture and, no less, is preached by zealous Jews who apparently do NOT generate the same goals as the Gospel of the Grace of God revealed through Paul, but establishes a gospel that was once extended to National Israel and “rejected by the Jews” but will once again be extended after the Church’s rapture—thereby keeping the Jews/Israel GHETTOIZED – using the “heavenly position of the Church” juxtaposed to the “earthly role of National Israel”?

To these Dispensationalists there is no LINKAGE or nigh none whereby ALL ISRAEL shall be delivered, in that the Jews themselves constitute ALL ISRAEL and the Church is that mystery hidden in Messiah before the world began having absolutely nothing to do with Israel – just the opposite of what the Replacement theologians suggest–i.e., the Church completely subsumes ALL ISRAEL; whereas, the Jews of today constitute ALL ISRAEL in the theological schema of Dispensationalism.

Dr. John Walvoord – Keeping Israel Separated from the Church

Consequently, the Dispensationalists must keep Israel and the Church wholly apart—even through eternity?  That’s what John Walvoord suggests; somehow kept apart from the Church; even in the New Jerusalem:

In this city [i.e., the New Jerusalem] , as brought out, both Jew and Gentile will be inhabiting the city along with the saints of all other ages.  Significant is the fact, however, that a Jew is not automatically recognized as belonging to the church and the church is not automatically related to Israel.  The distinctions between the racial Jew and the church composed of both Jews and Gentiles is maintained in this revelation (P. 638 – “Every Prophecy of the Bible” by Dr. John Walvoord).

Thus, the Dispensational model maintains a strict separation both in issues of the “gospel” (with its peculiar “gospel of the kingdom” preached after the Church’s rapture by the Jews) and during the Millennial reign of the Son of David which Walvoord states is NOT the Glorified Groom, the Son of Man, for He is above the earth; therefore, Walvoord suggests the following:

Though Israel will enjoy the blessings of being regathered to her ancient land and under the special rule of Christ, the rest of the world will also experience the rule of Christ as King of kings.  The nation of Israel, however, will also have the benefits of the rule of David resurrected from the dead as a regent of Christ (Jer. 30:9; Ezek. 34:23-24; 37:24-25).” (P. 628 – Every Prophecy of the Bible – John D. Walvoord)

Walvoord is forced to disclose that this David is NOT the Son of Man because during the Millennium on the earth the Glorified Son of Man is the Groom with His Bride, the Church, orbiting around the earth in that the New Jerusalem is the Bride of Messiah and does not interfere with the Holy District as disclosed by the vision of such in Ezekiel 40-48; to wit:

If the new Jerusalem is in existence throughout the millennial reign of Christ, it is possible that it is a satellite city suspended over the earth during the thousand-year reign of Christ as the dwelling place of resurrected and translated saints who also have access to the earthly scene. This would help explain an otherwise difficult problem of the dwelling place of resurrected and translated beings on the earth during a period in which men are still in their natural bodies and living ordinary lives. If so, the new Jerusalem is withdrawn from the earthly scene in connection with the destruction of the old earth, and later comes down to the new earth. The possibility of Jerusalem being a satellite city over the earth during the millennium is not specifically taught in any scripture and at best is an inference based on the implication that it has been in existence prior to its introduction in Revelation 21. (Revelation 21, John F. Walvoord, @ Retrieved on 10.01.2017) (Note:  This is precisely why the commencement of the “New Heaven and New Earth” as proposed in 2 Peter 3:10-13 must take place AFTER the Millennial Reign and not at the commencement of the Millennial Reign in the minds of most Dispensationalists.  The Dispensationalists see a GAP of 1,000 years in 2 Peter 3:10 and 2 Peter 3:12-13…where, quite frankly, no such GAP exists!)

But, ALAS!  Yet, shall the Son of David reign upon the Throne of David:

Jeremiah’s and Ezekiel’s prophecies should be understood this way: the Jews would one day return to their own country, their yoke of slavery would be removed, their fellowship with God would be restored, and God would provide them with a King of His own choosing. This King would, in some way, be like King David of old. These passages can refer to none other than the long-awaited Messiah, the “Servant of the Lord” (cf. Isaiah 42:1). The Jews sometimes referred to the Messiah as “David” because it was known the Messiah would come from David’s lineage. The New Testament often refers to Jesus as the “Son of David” (Matthew 15:22Mark 10:47).

There are other reasons, besides being the Son of David, that the Messiah is referred to as “David.” King David in the Old Testament was a man after God’s own heart (Acts 13:22), he was an unlikely king of God’s own choosing, and the Spirit of God was upon Him (1 Samuel 16:12–13). David, then, is a type of Christ (a type is a person who foreshadows someone else). Another example of this kind of typology is Elijah, whose ministry foreshadowed that of John the Baptist to the extent that Malachi called John “Elijah” (Malachi 4:5; cf. Luke 1:17Mark 9:11–13).” (Will David reign with Jesus in the Millennial Kingdom? @ on 10.01.2017.

In this same exposition Walvoord somehow is able to recognize that the very description of the New Jerusalem (but only in its eternal state—NOT during the Millennium) appears to provide distinction between Israel/Judah and/or all of the 12 Tribes included as ALL ISRAEL and the Church, still, on the one hand wholly distinct but in eternal union . . . Walvoord:

It is noteworthy, however, that not only are the twelve apostles represented but also the twelve tribes of Israel. This should settle beyond any question the matter of the inclusion of Old Testament saints. It apparently is the divine intent to represent to the reader that the new Jerusalem will have among its citizens not only the church, or saints of the present age, but also Israel, or saints of other ages, whether in the Old Testament or in the tribulation period. Later on there is mention also of Gentiles. The careful expositor, therefore, on the one hand will not confuse Israel and the church as if one were the other. On the other hand, he will not deny to both their respective places of privilege in God’s program. The anticipation of Hebrews 12:22-24 is specifically that the heavenly Jerusalem will include not only God and an innumerable company of angels but also the general assembly and church of the firstborn, that is, the saints of the present age and the spirits of just men made perfect, that is, all other saints. As far as this scripture is concerned, there is only one eternal resting place for the saints, and that is the new Jerusalem. All saints, therefore, must necessarily participate in the city, just as many of them did also in the millennial scene without destroying the distinction between different companies of saints. (Ibid.)

Thus, there are TWO HOLY CITIES during the Millennial Reign of the Son of David – the suspended ionospheric New Jerusalem (i.e., the Bride of Messiah with her Groom) – and the Holy District seen by Ezekiel (Ezk. 40-48) upon the earth for the Jews/Israel.  No mention is made of John 1:41-51 whereupon Nathaniel’s declaration that Jesus was the Messiah, the Son of God invoked the revelation of Jacob’s Ladder to be the Son of Man bridging the dimensional divide between Heaven and Earth:  “You shall see heaven open, and the angels of God ascending and descending upon the Son of Man” (John 1:51) – herein lies a most profound truth wherein as Son of God, Messiah, brought God to man, and as Son of Man He brings man into God!  Simultaneously, the vision of the “heavenly/earthly ladder” (aka, Jacob’s Ladder) is an astonishing picture of bringing Jewish Israel (the so-called “earthly people”) together with the EKKLESIA (the so-called “heavenly people”)–if we were to use the Dispensationalist’s nomenclature.

More Issues Related to Two Brides

The Dispensationalist conceives of Two Holy Cities and Two Brides, as well, so that the Jews/Israel is wedded to the Wife of Jehovah and the Bride of Christ (the New Testament saints—aka, the Church) is wedded to her Messiah; again, Arnold Fruchtenbaum:

There are certain key distinctions in the Scriptures. If one does not understand these biblical distinctions, the Scriptures become contradictory because one part of the Bible says “you may” and another says “you may not” concerning the very same subject. One of these key biblical distinctions is the one between Israel and the Church. In the Bible, Israel is represented as the “Wife of Jehovah,” whereas the Church is represented as the “Bride of the Christ (Messiah).” A failure to maintain that distinction will only result in a misinterpretation of what the Scriptures teach.

Fruchtenbaum continues:

While the distinction between Israel and the Church is maintained in various ways throughout the Bible, this is one of the more picturesque. However, if one makes the Wife of Jehovah (Israel) and the Bride of the Messiah (the Church) one and the same thing, he is faced with numerous contradictions because of the different descriptions given. Only when the two separate entities are seen: Israel as the Wife of Jehovah and the Church as the Bride of the Messiah, do all such contradictions vanish. (JUL 8, 2009 – The Wife of Jehovah and the Bride of Messiah – By Dr. Arnold Fruchtenbaum @ Bible Prophecy Blog, Retrieved on 10.01.2017

By structuring in the name of “rightly dividing the Word of Truth” the Dispensationalists have orchestrated a virtual theological ghetto for the Jews of National Israel wherein there are TWO GOSPELS, TWO BRIDES, TWO NEW COVENANTS, TWO HOLY CITIES, TWO SEPARATED ADMINISTRATIVE SPHERES DURING THE MILLENNIUM, TWO RESURRECTIONS (and more); and, alas, the postponement of the New Heavens and the New Earth until the Eschaton in order to keep Israel and the Church separated during the entire Millennial Reign.

The charge by Miles J. Stanford regarding the incompatibility of these two gospels with their subsequent Two New Covenants—the one for National Israel and the other for the EKKLESIA–utterly complicates itself after the Church’s pre-tribulational rapture designed to keep, once again, the Jews ghettoized from ALL ISRAEL.  Israel cannot be defined by any other definition than the Jews of the world—now awaiting prophetic fulfillment and divine deliverance so that ALL ISRAEL will be delivered (Rom. 11:24-27)—this means all the Jewish remnant upon the Second Coming of the DELIVERER.

The “Mystery of the Church” revealed through Paul, abides aloft from Earth’s commonality, from the Jews – even the SALVATION wrought by the Lamb of God is separated from the “gospel of the Kingdom” preached AFTER the church’s pre-trib rapture – it is no longer “so great a salvation” but, though based upon the blood (however impossible that can be construed), it still is NOT the same salvation that alone can produce the Bride of Messiah – at best, after the Rapture what is produced via the “gospel of the kingdom” are Temple Servants who come out of the Great Tribulation, and who shall serve in the Temple during the 1,000-year Millennial Reign of the Son of David.

The great Dispensationalist expositor, Donald Grey Barnhouse, commentates upon Revelation 7 and the “Great Multitude” who arrive in glory AFTER the pre-tribulational rapture of the Church takes place—not even these martyrs are worthy to be members of the Bride of Messiah but will assist with National Israel as “Temple Servants” during the earthly Millennial reign – to wit:

As their calling and service differ from ours, so does their destiny.  We, as the bride with the Bridegroom, sit upon the throne to rule and reign with the Lord of Glory.  Our destiny is said to be that of rulers and judges.  We are to be kings and priests (1 Cor. 6:2, 3; 1 Pet. 2:9; Rev. 1:6).  The 144,000 are to be the glorious bodyguard (Jews from the 12 Tribes of Israel), the retinue of the Lamb, following Him whithersoever He goeth (Rev. 14:4).  The destiny of the Gentile multitude, however, is that of TEMPLE SERVANTS.  Any reader of the book of Ezekiel knows, of course, that the Temple will be the central earthly feature of the millennial reign.  Here we are told that the great multitude which has come out of the tribulation period is to carry on the priestly work of that Temple” (P.153, Revelation 7:9-17, Revelation, an Expositional Commentary, Donald Grey Barnhouse, Zondervan Publishing House, Grand Rapids, MI). (My emphasis.)

The extremity of ghettoizing the Jews—keeping the House of Judah from the House of Ephraim (if you would) – and/or keeping the “natural branches” (i.e., the Jews) from being grafted into the same Olive Tree (actually, “their own olive tree”) now occupied by the wild branches into the singular ROOT THAT BORE BOTH OF THEM . . . (Romans 11:17-24) . . . has reached unbelievable efforts by some pretribulationists who now contemplate that the “wild olive branches” (“the elect from among the nations”) may have to be broken off via the Church’s rapture in order to “make room” for the grafting in again of National Israel—don’t laugh . . . this is a metaphorical disaster!

Two Resurrections

It may come as a theological shock to some believers that the “Resurrection of the Just” does NOT include O.T. saints; nor does it include the less-than-so-great-a-salvation tribulation saints; only the members of the Bride of Messiah, the EKKLESIA, the Church, make it at the initial Resurrection/Rapture–the O.T. saints are not, at this time resurrected–even though it may appear there is but one resurrection of the just as found in Revelation 20:4-6:

And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection.  Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years (Rev. 20:4-6).

Arnold Fruchtenbaum links the Marriage Super of the Lamb with the omission of the O.T. saints at the initial resurrection of the Bride of Messiah:

At the time of the marriage of the Lamb (Rev. Rev. 19:7+), there is only one group of saints who have already been resurrected to receive their glorified bodies: the Church at the Rapture prior to the Tribulation. It would seem premature for other saints which have not yet been resurrected to be included in the marriage with the Lamb [NOTE:  Strictly an opinion by Fruchtenbaum.]. Nor will they return with Him as part of the army of heaven (Rev. 19:14+).

The difficulty of including Israel along with the church as part of the bride is a chronological one. OT saints and dead saints from the period of Daniel’s seventieth week [aka “the tribulation saints”] will rise in time for the Millennium (Dan. 12:1-2), but not in time to join Christ in His triumphal return (Rev. 19:14+).  It is also impossible for saints who die during the Millennium to be part of this company, because their resurrection will not come in time (Rev. 20:5-6+). Yet it is incontrovertible that Israel will appear with the church in the New Jerusalem which is also Christ’s bride. The city’s twelve pillars and twelve foundations (Rev. Rev. 21:12+Rev. 21:14+) prove the presence of both distinctive groups.7

Although they will be resurrected to participate in the wedding feast at the Millennial Kingdom (Isa. 26:19; Dan. 12:2; Rev. 20:4+), at the time of the marriage itself they are only soul and spirit. Because they were never joined to the body of Christ by the baptizing work of the Holy Spirit which began on the Day of Pentecost, they are not part of the marriage mystery concerning Christ and the church (Eph. 5:30-32). See commentary on Revelation 17:14. (Fruchtenbaum, The Church Betrothed to Christ)

Unbelievable, Fruchtenbaum takes “theological license” to unilaterally declare the O.T. saints are not resurrected until the commencement of the Millennial Rule & Reign of the Son of David and then omits any exposition of the “tribulational saints” by obfuscating them from Revelation 20:5-6 – how does that go down?  Why?  Because the O.T. saints are not IN CHRIST–“the dead in Christ shall rise first” (1 Thess. 4:16).  Only the Bride of Messiah is IN CHRIST; whereas, the O.T. saints are ensconced in the Bosom of Abraham?

Well, by obfuscating the O.T. saints from the Resurrection/Rapture (1 Thess. 4:15-18), he is able to exclude them from the Marriage Super of the Lamb, ipso facto from the very Bride of Messiah (Rev. 19:6-9).  Why?  Forbid that Jews in the “Age of the Law” looking forward to the “sufferings of Christ” would be found released from their theological ghetto to attend such a feast; although, they certainly looked forward to the day!

Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the SUFFERINGS OF CHRIST and the glories [perhaps the Marriage Super of the Lamb] that would follow.  To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven–things which angels desire to look into (1 Peter 1:10-12).

A disquieting realization (or at least it should be) is for Dispensationalists to connect Revelation 20:4 with Revelation 20:5-6.  Here we read a most incredible qualification in participating in the FIRST RESURRECTION (as in “first love” – Rev. 2:4 – which in Greek connotes “best in kind, foremost, superior”) – which would appear to be the Resurrection to which we all should aspire:

And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. An.d they lived and reigned with Christ for a thousand years (Rev. 20:4)

Ask any Dispensationalist if the Church shall RULE & REIGN with Christ a thousand years (although aloft in their “heavenly sphere”)–and they will reply with a hearty AMEN!  But when they are informed that they might have to suffer a headectomy, most would-be volunteers fade into obscurity.  Yet, the description of these martyrs who did not “worship the beast or his image, and had not received his mark on their foreheads, or on their hands” are truly those same “tribulation saints” who are designated, at best, as “temple servants” – but, really, does a “temple servant” “rule and reign with Christ a thousand years“?

However, that said, Tommy Ice enlightens us to the “guest list” to be held after the Marriage Supper of the Lamb–i.e., the Reception–quoting Arnold Fruchtenbaum:

However, after the second coming when believers from other ages will be resurrected (Dan. 12:2) along with tribulation saints, both mortal and resurrected ones (Rev. 20:4), these will be the invited guest who will be guests at this celebration supper [aka, the Wedding Reception]. I believe that the marriage supper will be during the first part of the millennial reign of Christ. Fruchtenbaum says:

Hence, the “many” who are bidden to attend the marriage feast on earth are all the Old Testament saints and the Tribulation saints resurrected after the Second Coming. While the marriage ceremony will take place in Heaven just before the Second Coming, the marriage feast will take place on earth after the Second Coming. In fact, it would seem that the marriage feast is what begins the Millennium or the Messianic Kingdom; the Church’s co-reigning with the Messiah will start with a tremendous marriage feast. (Source:  Footsteps of the Messiah, Fruchtenbaum, p. 597. as found in Dr. Tommy Ice’s “Marriage Super of the Lamb” – Pre-Trib Research Center)

Not to sound irreverent, however, later on we learn that the Dispensationalists suggest that just as the O.T./Tribulational Saints (not fit to be members of the Bride of Messiah, and, consequently, the Marriage of the Lamb–even though the Spirit of Christ was somehow “in them” [i.e., the prophets in the O.T.]–they will be the invited guests at the Marriage Reception of the Bride of Messiah at the commencement, apparently, of the Millennial Reign . . . these same O.T./Tribulational Saints (or at least the O.T.–for the Tribulation Saints are in, I guess, a state of limbo) will marry the Father, Jehovah, and become the Wife of Jehovah–when (wherever/whenever) that marriage takes place; then the members of the Bride of Christ will be the invited guests to that Wedding Feast!

Notwithstanding, these rather elaborate Dispensational “clarifications” designed to eliminate “confusion” among God’s people as to His eternal plan and purpose of the ages; other Dispensationalists are NOT in agreement with Dr. Fruchtenbaum and propose a more radical set of “marriage” circumstances; to wit:

It is our firm conviction that the Body of Christ is not the Bride, the Lamb’s wife. We believe to teach otherwise is to bring a kingdom truth into the Body of Christ where it is not only unnatural, but a forced interpretation. May God in His grace give us a Berean spirit to study to see if these things are so. AMEN! (Source:  Berean Bible Study, The Bride of Christ, by Pastor Paul M. Sadler)

Frankly, the elaborate two-tiered system constructed by Dispensationalism and their isolation (I’ve used the term “ghettoizing”) of the Jew, National Israel and their erstwhile “temple servants” (the saints of the 70th Week of Daniel–aka, the “tribulation saints”) are, increasingly discovering a plethora of convoluted explanations regarding the superiority of the Pauline Gospel and its exclusivity to all other writers of the New Testament, let alone its issues related to the writers of the O.T. – as Miles J. Stanford has suggested:

One need not go to Israel for anything!

A Word on Replacement Theologies

Finally, at opposite ends of the prophetic spectrum are the replacement theologians and their teachings which shortly manifested themselves nigh immediately after the initial work of the cross within the EKKLESIA . . .

God never wanted an earthly king in the Old Testament, and He never intended Jesus to be an earthly king. Premillennialists have been wrong about this in exactly the same ways Jews have been wrong.  Premillennialism is rank racism and [so is] Judaism. It rejects God’s plan for the nation of Israel and rejects God’s plan for the King of Israel. Its golden dream is to institute that which God has always opposed. (Source:  David E. Pratte @ retrieved on 10.01.2017

A Final Word

The determination of Commonwealth Theology is to highlight the indiscretions of Dispensationalism and Replacement Theologies which have either ghettoized the Jews in any future prophetic role or have subsumed the Jews of Judah and/or all twelve tribes of both houses (Judah and Ephraim), eliminating any future and/or immediate prophetic role for ALL ISRAEL – indeed, Replacement Theology completely relegates the Jew, not to a ghetto, but to total theological oblivion!

Neither the confinement (i.e., the theological ghetto) of the Jews by the Dispensationalists, nor their subsumption by Replacement theologies provides an adequate theological discourse in the grand scheme of Biblical themes by providing a cohesive understanding of the singular New Covenant inaugurated through the Blood of the Everlasting Covenant via the sacrifice of the Lamb of God at Calvary.

Keeping Israel and the Church distinct is only permissible when the Two Sticks, the Two Houses – Judah and Ephraim – are understood in their contiguous march through “chosen history.”  Again, their kingdom disillusionment (after the death of King Solomon) can only be restored and reconciled through the Blood of the Cross—so making peace.  By incoherent fracturing wrought via Dispensationalism’s efforts to deflate what are viewed as virtual “competitive claims” by all other biblical authors aside from the Apostle Paul is fraught through and through with Marcion-style heresy.***  We affirm that we have found a much better expression of divine truth without diminishing Israel (Replacement Theology) or ghettoizing the Jew – even so:  COMMONWEALTH THEOLOGY.

*** Marcionism was an Early Christian dualist belief system that originated in the teachings of Marcion of Sinope at Rome around the year 144.[1]

Marcion believed Jesus was the savior sent by God, and Paul the Apostle was his chief apostle, but he rejected the Hebrew Bible and the God of Israel. Marcionists believed that the wrathful Hebrew God was a separate and lower entity than the all-forgiving God of the New Testament. This belief was in some ways similar to Gnostic Christian theology; notably, both are dualistic, that is, they posit opposing gods, forces, or principles: one higher, spiritual, and “good”, and the other lower, material, and “evil” (compare Manichaeism). This dualism stands in contrast to other Christian and Jewish views that “evil” has no independent existence, but is a privation or lack of “good”,[2] a view shared by the Jewish theologian Moses Maimonides.[3]

Marcionism, similar to Gnosticism, depicted the God of the Old Testament as a tyrant or demiurge (see also God as the Devil). Marcion was labeled a gnostic by Philip Schaff,[4]while other scholars[who?] have rejected that categorization. Marcion’s canon consisted of eleven books: A gospel consisting of ten sections drawn from the Gospel of Luke; and ten Pauline epistles.

Marcion’s canon rejected the entire Old Testament, along with all other epistles and gospels of the 27 book New Testament canon because they transmitted “Jewish” ideas.[5] Paul’s epistles enjoy a prominent position in the Marcionite canon, since Paul is credited with correctly transmitting the gracious universality of Jesus’ message in opposition to the harsh dictates of the “just god”. (Winkipedia – Retrieved on 10.01.2017)

GHETTOIZING THE JEWS – PART 1 . . . A Theological Treatise

GHETTOIZING THE JEWS – PART 1 . . . A Theological Treatise

Obviously, this is a very harsh title in that it connotes a theology (viz., Dispensationalism) which deigns to provide the Jew with a modicum of “prophetic respectability” by auguring for Israel’s fulfillment in Bible prophecy and subsequent conversion to Messiah.  The Jews will play a most definitive role in the Millennial Kingdom of the Son of David.  So, how could this amenable eschatology, even general theology, be adjudged as a theological GHETTO for the Jews?

The entire premise of Dispensationalism accords National Israel (defined as unbelieving corporate Israel, the Jewish people who have NOT embraced Jesus as Messiah) a central role in Bible Prophecy from her scattering among the nations (Luke 21:20-24)—i.e. “Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled” (Luke 21:24) until the ingathering of these exiles (Verses like these validate Dispensationalism’s claim on the return of the Jews to their ancient homeland:  1 Chron. 18:35; Psa. 106:47; Micah 2:12; Zeph. 3:20; Isaiah 27:12; Jer. 31:10; Psalm 147:2; Isa. 56:8; Ezk. 39:27; Psa. 107:2-3; Isa. 57:7; Ezk. 39:28; Hosea 8:10; Deut. 30:3-4; Nehemiah 1:9; Isa. 11:11-12; Jer. 29:14; 32:37; Ezk. 11:17; 20:34; 41; 28:25; 34:13; 36:24; 37:21; Zech. 10:10; Isa. 43:5; Jer. 31:8 and many more).

Moreover, the Jews (aka, Judah which in the minds of Dispensationalism constitute ALL ISRAEL today—meaning, all 12 tribes have been subsumed by Judah; no tribes are lost or remain scattered.  All the tribes are considered Jews—i.e., only Jews are Israel, no one else can be considered National Israel; only Jews are Israel.  This definition of ALL ISRAEL will play a major role AFTER the Church is raptured in accordance with “Dispensational Truth.”

Currently, they, the Jews, are being regathered in “unbelief” – most Jews today living in Israel are either atheist, agnostic or refuse even to identify themselves as Jewish first, but prefer to see themselves first as Israelis, then as Jews.*

Dispensationalism stands or falls upon rightly dividing the Word of truth (2 Tim. 2:15). Dr. Charles C. Ryrie put it succinctly: “The essence of dispensationalism … is the distinction between Israel and the Church” (Dispensationalism Today, p. 47).  (Taken from THE END-TIMES OBSERVER, The Dispensational Gospels, by Miles J. Stanford, May 14, 2006.)

Dispensationalist, Miles J. Stanford emphatically states:

Dispensationalism is in danger of falling because of a careless dilution of her life-sustaining distinctions. One factor is the seminary teaching that the Church has a part in Israel’s earthly-kingdom New Covenant (Jer. 31:31,33; Ezek. 36:26,27; 37:14). But a far more pervasive error is that of failure to distinguish between Jesus’ earthly Gospel for Israel, and His heavenly Gospel for the Church.

For too long the Church has been subjected to a Synoptic, kingdom Gospel that was never intended for her. She is thereby diverted from her heavenly Gospel and position in the One “in whom are hidden all the treasures of wisdom and knowledge” (Col. 2:3). (Ibid.)

Thus, in the exegesis of Miles J. Stanford any participation in the New Covenant found in the Hebrew Scriptures – and allusions to the same in the New Testament – is a breaking of the barrier between Israel (as defined by Stanford) and the “called out ones from among the nations” (aka, the EKKLESIA).  Worse yet, is confusing the gospels conveyed via the “earthly gospel” presented by Jesus and the “heavenly gospel” disclosed via revelation through Paul, the Apostle.  No, Stanford wishes to create Two New Covenants and Two Gospels (at the least).

Stanford criticizes Dr. John MacArthur’s “gospel overreach” by apparently blurring, what I call, the ghettoizing of the “earthly kingdom gospel” offered to National Israel during the earthly ministry of Jesus and, as we shall see, merging it with the “heavenly gospel of the grace of God” as revealed through Paul.  Incorporated in Stanford’s distinction is the essence of two separate New Covenants with special promises made specifically to National Israel upon the earth and to the Church “seated in the heavens.”  Stanford continues to expose the blurring of MacArthur’s lines:

Dr. MacArthur’s particular error here lies in his applying Jesus’ kingdom Gospel for earthly Israel to the heavenly Church! He has followed his many Covenant mentors in thinking that there is but one Gospel, and but one salvation. Furthermore, he expresses the strong bias of Covenant theologians toward Dispensationalism and its leaders.**

Thus, Stanford now goes further:  Two New Covenants, Two Gospels and Two Salvations.

Perhaps MacArthur’s exposure of these Dispensational authors provides some hope for us all in that he further explains his most recent illumintion of how the Synoptic Gospels are NOT divorced from the Gospel of the Grace of God as preached by Paul; to wit:

Some dispensationalists have seen “the Gospel of the kingdom” that Jesus proclaimed (Matt. 4:23) as distinct from “the Gospel of the grace of God” (Acts 20:24). Also, that the substance of this “Gospel of the kingdom” is “that God purposes to set up on earth the kingdom of Christ… in fulfillment of the Davidic Covenant” (Ibid. New Scofield Reference Bible, p. 1366).

Lewis Sperry Chafer wrote that the Gospel of the kingdom was for the nation of Israel only “and should in no way be confused with the Gospel of saving grace” (Grace, Zondervan, p. 132).

Another early dispensational writer declared that the Gospel Jesus preached had nothing to do with salvation but was simply an announcement that the time had come to set up the kingdom of Christ on earth (Clarence Larkin-Rightly Dividing the Word, p. 61).

All this may fit neatly into a particular dispensational scheme, but Scripture does not support it. We must not forget that Jesus came to seek and to save the lost, not merely to announce an earthly kingdom. When Jesus proclaimed His kingdom, He was preaching salvation. (p. 89) (Ibid. John MacArthur) (Ibid. Stanford)

Stanford boldly declares the differences in the gospel that Jesus preached and the one Paul preached:

Yes, He was preaching salvation, i.e., kingdom salvation–a far cry from spiritual birth as a new creation in Christ Jesus, who is our Life (Col. 3:3). (Ibid.)

Moreover, Stanford continues to solidify the “heavenly gospel” which produces the Church from the “earthly gospel of the kingdom” which provides for the Millennial Reign of the Son of David through National Israel upon the earth (Note:  Apart and separated from Israel during the entire Millennium is the Bride of Messiah, the Church–i.e., Israel is upon the earth during the 1,000-year reign of the Son of David; while the Church, as the Bride of Messiah/Christ, enjoys the splendors of heaven–never arriving in totality upon her crust (again, separated from Israel):

Most dispensationalists, along with Covenant theologians, fail to realize that there are two Gospels, each dependent upon the Blood of the Cross. One is earthly, the other is heavenly. And both Gospels are “according to Jesus.” The one was ministered by Him on earth, in His humiliation, prior to the Cross, exclusively for Israel and her earthly kingdom. The other–and it is altogether “new creation” other–was ministered to Paul by the glorified Lord Jesus Christ; after Calvary, from heaven, exclusively for His chosen heavenly Body, His beloved Bride. (Ibid.)

The infraction created by Stanford in his “two gospels” narrative is “theologically artificial” for the supreme reason set forth by Paul himself:

For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.  And He came and preached peace to you who were afar off and to those who were near.  For through Him we both have access by one Spirit to the Father (Eph. 2:14-18).

The entire thrust of the BLOOD OF THE CROSS was the abolition of the enmity between Jew and Gentile – in our nomenclature, that which is biblically-based, between Judah and Ephraim or between Judah-Israel and Ephraim-Israel or between the Jew and those “elect from among the nations” – aka, the EKKLESIA) – whose “identity” is unavoidably described by Paul as Ephraim/Israel – Jezreel/Samaria wherein “Aliens would swallow it up…Israel is swallowed up; now they are among the Gentiles…I will no longer have mercy on the house of Israel, but I will utterly take them away…Yet I will have mercy on the house of Judah…Then God said: ‘Call his (Ephraim/Israel) name Lo-Ammi, for you are not My people, and I will not be your God” (Hosea 8:7-8; 1:6-7, 9):

What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only, but also of the Gentiles (lit. “nations” or “ethnos”)?  As He says also in Hosea:  ‘I will call them My people, who were not My people, and her beloved, who was not beloved.’ ‘And it shall come to pass in the place where it was said to them, ‘you are not My people,’ There they shall be called sons of the living God.’ (Romans 9:22-26; Hosea 2:23; 1:10).

Stanford, by creating this artificial separation, goes beyond the distinctions set forth between National Israel (aka, the Jews in his mind’s eye) and those of the EKKLESIA.  God’s intention, through the BLOOD OF THE CROSS, was to make One New Man, One Body, a New Creation–not two separate entities whereby the one, the Jews, would be sequestered upon the Earth in their forecasted earthly kingdom, and the other aloft in the Heavens–distinct yes, but that “dimensional divide” is wholly linked together as ONE through the Blood of the Cross – through the revelation given to Nathaniel by Jesus as Son of God and Son of Man:  JACOB’S LADDER, where we see the “angels ascending and descending upon the Son of Man” (John 1:43-51); thereby abolishing the dimensional and jurisdictional divide – this is the BRIDGE which forever unites the bonds that bind these two peoples as the one people of God, the Household of Faith.  Yes, He, through the “Blood of the Everlasting Covenant” (Hebrews 13:20) has brought heaven and earth together; to wit:

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the GATHERING (i.e, the “general assembly”) and church (lit. “EKKLESIA”) of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the New Covenant, and to the blood of sprinkling that speaks better things than that of Abel” (Heb. 12:22-24).

Indeed, the “spirits of just men, made perfect” is inclusive of the Whole Household of Faith from Abel’s death onward unto the present–The GENERAL ASSEMBLY!  When Jacob awoke from his dream/vision he immediately called the place BETHEL or EL-BETHEL, God, the House of God–i.e., ONE HOUSE upon the Earth, no less!  By prohibiting and sequestering the Jews under the Mosaic Covenant which as our guardian/tutor brought us to Messiah/Christ (Gal. 3:20-25), and declaring that the Jews will once again proclaim the Law of Moses after the secret pretribulational rapture of the Church, is truly a retrograde, even deprecation or devolution of the pristine message of the Blood of the Cross that alone can save to the uttermost.  The slicing and dicing of the Bible’s revealed truth is compartmentalized by Dispensationalism to the uttermost; Dispensationalist Timothy S. Morton highlights this “revelatory diminishing” with clarity:

Only after the Jews reject their Messiah do the Gentiles come into play. Nevertheless only a relatively small portion of the Bible applies doctrinally to Church Age Gentiles. The Bible portion from Acts chapter 15 to Philemon applies doctrinally to a born again Christian and is unique to the Church Age [Note:  Morton purposefully omits the books of Hebrews, James, 1 & 2 Peter, 1, 2 & 3 John, Jude and the Revelation–in other words, only those Pauline epistles]. The rest of the Bible is strictly Jewish. This is not to say that we saved Gentiles cannot profit from the Jewish books and learn doctrine on other matters (all the words of the Lord are written for our admonition and learning), but we must be careful to rightly divide the Scriptures where doctrine is concerned. Without determining the proper divisions and drawing the correct dispensational lines, the Bible is little more than a jumbled mess of contradictions.  [Note:  Said from the prism of the Dispensationalist mindset.]

Since the present Church Age is a mystery and parenthetical, the establishment of it causes the books called the NT [Matt.-Rev.] to have two divisions in them making three sections. The first section is the Jewish law in the gospels before the cross; the second section is from the cross to the rapture, the Church Age; and the third section is from the rapture to the second advent, the Tribulation. There is a partial transitional subsection in the second section from the cross until Acts 15 where the Church Age salvation doctrines were fully established. (Tribulation Salvation…Are Believers In The Tribulation Saved The Same As “Church Age” Believers? By Timothy S. Morton, as found in Preserved Words)

Morton persists:

First, the New Testament did not begin until AFTER the crucifixion [Heb. 9:15-17], thus all of the material found in the four gospels applies doctrinally to Jews under Mosaic Law. This is important to remember. Until Matt. 27:50 [when Jesus yielded up His spirit], etc. the OT was still in full effect. So everything that is said before then must be placed in its proper context. Thus nearly everything Christ said before the cross applies doctrinally not to us Gentiles but to the Jews in reference to their kingdom. (Ibid.)

Now, carefully read what Dispensationalism (Morton) actually teaches in refuting the work of the Holy Spirit AFTER their pretribulational, secret rapture of the EKKLESIA:

As most Bible believers are aware, before the Kingdom [Millennium] can come the Tribulation must occur. And before the Tribulation can occur the Church must be taken away from this coming “wrath” by the rapture [Matt. 3:7; 1 Thes. 5:9; Rev. 6:16-17] . When the rapture occurs and Christ takes His Church into Heaven with Him, things will never be the same on earth again. When all those in Christ are raised up to meet their Savior in the air, a whole dispensational system will go up with them. Eternal salvation as we know it today (by grace through faith apart from works) will no longer be valid because the Holy Spirit will no longer regenerate and seal those who become saved after the “trump” [1 Thes. 4:16]. Believers in the future will not have a new nature, be placed in Christ, or have Christ permanently indwelling them. Simply put, the means of salvation as we know it today will no longer exist. The differences in the dispensations will make it impossible for a believer to be born again [as we now understand it], placed into Christ’s Body, or keep eternal life by faith alone. Instead of being like salvation in the Church Age, salvation will be very similar to the way it was in the Old Testament with works playing a part. (Ibid.) (My emphasis)

Indeed, Morton, doubles down in erecting, once again, the WALL OF SEPARATION between the Jew and the Greek, after the “Church’s” Rapture:

Faith will likely be the means of the believer initially being saved, but his faith must motivate the proper works for him to keep his salvation, and he must be faithful in keeping them to “endure to the end.”

There are around 200 verses in the New Testament that indicate someone can lose his salvation— they must fit somewhere— and the Tribulation is the place.

Remember Matthew chapters 24 and 25, and Hebrews chapters 3, 6, and 10? The Tribulation is where they all doctrinally apply: the “time of Jacob’s trouble” (not the Church’s trouble). Again, someone in the Bible can lose his salvation, but it is not a born again Christian. (Ibid.)

Thus, a familiar passage will, in effect be reminiscent of “Morton’s Folly” – to wit:

Are you so foolish?  Having begun in the Spirit [aka “faith”], are you now being made perfect by the flesh? [by “works”] (Gal. 3:3)

Morton is undeterred:

During the Tribulation salvation will be similar to salvation under the law as far as what happens to and inside a believer is concerned. Since regeneration is no longer available, nothing will happen inside the believer to secure his salvation. Though he won’t be saved on credit as those in the Old Testament were (because Christ’s atonement has since been made), he will still be saved on a trial basis like they were. Believing on Christ will just be the first step in his process of salvation, for along with believing he must “keep the commandments of God.” Look at these clear passages in Revelation (Morton references Rev. 12:17; 14:12; 22:14). (Ibid.) (My emphasis.)

What?  “On a trial basis” (tribulation saints) vs. on a “credit basis” (O.T. saints)!  Yet, even after the Church’s pre-trib rapture, the Jews are kept from Gentile believers who shall turn to the Lord during this “inter-dispensational” time frame; according to Morton:

What is unclear about these passages? Nothing to a Bible believer who takes them as they stand and doesn’t try to change their meaning. Since this is, again, a Jewish dispensation [the “interlude” between the Rapture and the Second Coming of Christ], the commandments must be the Ten Commandments and other commandments given under the law. Gentiles will likely not be obligated to keep the distinctly Jewish commandments, but they must keep the moral commandments as much as they know them even if their conscience is their only guide. (Source:  TRIBULATION SALVATION…Are Believers In The Tribulation Saved The Same As “Church Age” Believers?  By Timothy S. Morton @ – Retrieved on 10.02.2017 . . . my emphasis/bold).

These incessant “modifications” within the Dispensational theological/eschatological system are so expansive and convoluted that most evangelicals, and even those who adhere to some form of Dispensationalism, are ignorant, confused or simply too lazy to delve into the intricacies of their “two-tiered” system of belief.  If the truth be known as to their doctrinal deviations from the supreme sacrifice wrought by Christ on the Cross–the Blood of the Cross–they not only would be “doctrinally embarrassed”–they would immediately recognize the incongruity of “going back under the Law” as if the Law in and of itself could have ever saved anyone–“for without the shedding of blood there is no forgiveness of sins” (Heb. 9:22).

The question must be asked of these Dispensationalists:  How can the “Blood of the Lamb” which obviously provides the overcoming power against the Beast (“they overcome him [the Dragon-Beast] by the Blood of the Lamb and by the word of their testimony, and they love not their lives unto the death” – Rev. 12:11) be applied without the empowerment of the Holy Spirit?  Is the regenerating power of the Holy Spirit absent in the believer during this most crucial time in human history–the “end of the age?”  How can a man be born from above and thus be empowered to live for Christ without the anointing/empowerment of the Holy Spirit, and the indwelling Christ?

Furthermore, if one within the so-called “Church Age” is indwelt by the Holy Spirit and is, as well, found to be “in Christ” – eternally secured – then how is it if one cannot loose THIS salvation up to the time of the Rapture, THAT AFTER THE RAPTURE, TRIBULATION SALVATION starts in faith and is somehow made perfect in the flesh (by works alone).  Also, that after the Rapture one can be “saved” but cannot be eternally secured–one’s salvation can be lost?  Alas!  The “on again – off again” security of the believer within “Dispensational Confusion!”

Notwithstanding, the Dispensationalist is forced to say that the “tribulational believer” can only be saved, ultimately, by the “works of the law” and NOT by faith–throwing a “doctrinal sop” to the “tribulational saints” by initiating their “tribulational salvation” by faith and switching to its confirmation via works.  This “bait and switch” nuance found in “Dispensational salvation” is an horrific departure from true salvation; and effectively deprecates the empowerment of the believer to overcome the Dragon/Beast by works alone and not by the “faith of Jesus” – all in a vain attempt in keeping Jewish-Israel’s promises in tack (GHETTOIZED); thereby, elevating the EKKLESIA’s status to its heavenly superiority . . .

Here is the endurance of the saints, here are those who keep the commandments of God and the faith of Jesus. (Rev. 14:12)

To suggest, somehow, that these “tribulational believers” (Rev. 7:9-17) embrace the commandments of God without the faith of Jesus is preposterous or to suggest that the Law of Moses (i.e., works-based salvation in the eyes of Dispensationalism) AND the very “faith of Jesus” are distinguished in such a way that this “faith of Jesus” is wholly objective and does not require the empowerment of the Spirit via the indwelling Spirit of Christ, is ANATHEMA to the Gospel’s very essence!

It is not the purpose of this tome to clarify the Commandments of God/Torah with the Faith of Jesus–suffice it, however, to say that the Torah was NOT nailed to the Cross (it was the enmity of the flesh of sin–the inability to keep the law of commandments contained in ordinances–the same enmity that the Dispensationalists are attempting to resurrect after their pretribulational rapture).  Believers who have under the New Covenant, written upon the fleshy tables of their hearts (2 Cor. 3:3), these very LAWS, do not then, nor now, see a doctrinal collision between the Faith of Jesus and the Torah but, to the contrary, declare that the Faith of Jesus fulfills the Law of Moses and is utterly compatible in the life of all believers in Jesus, who have the FAITH OF JESUS!  Indeed, the Torah is NOT antithetical to the “fruit of the Spirit” nor is the “fruit of the Spirit” antithetical to the Torah!

The Pretribulational Rapture of the Church Exposes a Flawed System

Returning to Miles J. Stanford’s complications–and those of Classic Dispensationalism–these glaring infractions embodied in this two-tiered system which are supposedly designed to “dispensate” or “rightly divide” the word of truth (God’s economy or method of administration), only acerbate an already retrograde system of belief.  This is all the more substantiated by the removal of the Bride of Messiah in a Pretribulational Rapture (along with the Gospel of the Grace of God which alone can produce the One Body–where there is “neither Jew nor Greek”) to make room for, frankly, a retrograde “gospel of the kingdom” for earthly Israel (aka, the Jews).

In so doing, Stanford, knowing that the Blood of the Cross alone saves to the uttermost, them who believe, and knowing that “Neither is there salvation in any other, for there is no other name under heaven given among men whereby we must be saved (Acts 4:12), then proceeds to the illogical conclusion that the Blood of the Cross–which specifically and exclusively produces the One Body, the One New Man, a New Creation, the Bride of Messiah–admits that His Blood, as well, produces another gospel, covenant (New), and even salvation which in turn confines the Jews to their tenuous earthly estate, wholly separated from the Bride of Messiah.  Please, do not tell me that the pretribulational rapture of the Church has nothing to do with salvation–it is utterly salvific in its most profound sense!

In other words, Paul states in Colossians 1:20 that the PEACE PREACHED in Ephesians 2:17 is the peace wrought through the Cross of Messiah:

And by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made PEACE THROUGH BLOOD OF HIS CROSS (Col. 1:20).

The Blood of the Cross can only produce One New Man–so making peace!  The cross does not sequester the Jews, National Israel, as defined by the Dispensationalists, to a “this worldly” destination OUTSIDE the One Body, while the Bride of Messiah is assigned to an “other worldly” location.  No, the Blood of the Cross liberates the Jews from their THEOLOGICAL GHETTO–the “divine deliverance” recorded in Romans 11:26; to wit:

Blindness in part happened to Israel until the fullness of the Gentiles [lit. “the multitude of nations”] has come in…and so ALL ISRAEL will be delivered, as it is written, ‘The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; for this is My covenant with them, when I take away their sins'” (Romans 11:25-27).

ALL ISRAEL bespeaks of those from the “multitude of nations” as well as Judah’s portion in Israel!  BOTH HOUSES of Israel–Judah and Ephraim–ALL ISRAEL experiences the marvelous salvation of the DELIVERER Who shall “come out of Zion!”

Heaven and earth are forever united through the Blood of the Cross.  That dimensional divide between the “seen and unseen” is bridged once and for all at the MANIFESTATION of the Coming King of kings and Lord of lords.

This is, if we must use the Greek understanding of this spiritual and material reality, a teleological confirmation.  Teleology:

A philosophy of teleology sees purpose in ends rather than stated causes, making the outcome the actual, or “final” cause. When you see things in terms of teleology, you explain actions by their results.

In sum:  The cross cannot produce any other outcome (there is no “tribulational interruption”)–the biblical narrative is simply and overwhelmingly in counter distinction to Stanford’s two gospels, two new covenants, two salvations, two “spheres” or administrative jurisdiction (viz., the New Jerusalem in the heavens NOT descending to the earth at the commencement of the Millennial rule and reign of the Son of David and the Holy District seen by Ezekiel in Ezk. 40-48) or two Holy Cities, two brides (viz., the Wife of Jehovah and the Bride of Messiah/Jesus, the Christ).  The Blood of the Cross has but ONE DETERMINATION that is a teleological reality:  THE BRIDE OF MESSIAH – our God is NOT a polygamist (if I could be so crude).

In particular, to “preach any other gospel to you than what we have preached to you, let him be accursed–ANATHEMA” (Gal. 1:7).  By PERVERTING the Gospel of Christ (Gal. 1:7), Stanford has either purposefully or unwittingly inserted a false narrative, thereby keeping the Jews “theologically ghettoized” via a DIFFERENT GOSPEL…which is not another gospel (Gal. 1:6-7) but is a complete perversion of the message of the Cross!  Then, to suggest that this “gospel of the kingdomMatt. 24:14) is somehow calibrated via the Blood of the Cross which alone produces the One New Man, and that “tribulation salvation” is wholly commensurate with its gospel by this same Blood, is, quite frankly, an affront to the Grace of God!  It suggests that the Blood of the Cross is “ineffectual” in its sole purpose in abolishing that WALL OF SEPARATION between Jew and Greek in the first place.

The Singularity of the Holy City – Her Multi-Dimensional Understanding

Our feeble understanding of the Multi-Dimensional Holy City as described by John in Revelation 21 and by Ezekiel in chapters 40-48 only substantiates our poor, puny thinking – “for eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him” (Isaiah 64:4; 65:17; 1 Cor. 2:9).  Please note, that verse in 1 Cor. 2:9 is a direct quote from Isaiah!

Brethren, that Holy City, the Holy District, the New Jerusalem is BOTH heavenly and earthly–distinction YES, separation NO!  We are simply viewing the HOLY CITY known in Ezekiel as THE LORD IS THERE (YHWH SHAMMAHEzk. 48:35) from two different perspectives.  The fact is her dimensional perimeter is given in Ezekiel 48:35 as “all the way around shall be eighteen thousand cubits” is the “earthly expression” AND her heavenly dimension given in miles is that of 12,000 furlongs X 660 ft. (one furlong) = 7,920,000 linear feet or 1,500 linear miles (7,920,000 ft. divided by 5,280 ft. [one mile] = 1,500 miles) X 12 edges of her cube = 18,000 miles or 18 = 18 (known in mathematical terms as fractals and/or resemblances–Rev. 21:16).

Miles J. Stanford’s Two-Tiered Narrative of the Heavens and Earth

Stanford elaborates on Dispensationalism’s two-tiered narrative:

HEAVEN-BASED CHURCH — The Church’s source is in heaven, and she was manifested on the earth at Pentecost. She will return to her eternal abode in heaven at the Rapture. She has no relationship with anything prior to the Cross. [Notwithstanding, the “assembly” or “church in the wilderness” found in Acts 7:38; nor the fact that “And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be ...” (Gal. 3:8).] [My bracketed observation.]

Paul’s heavenly Gospel is exclusively for the Church. One need not go to Israel for anything. Why should a glorified one leave his abode in the new heavens, to live on the renewed earth? To reign, yes, but not to be a kingdom dweller. The Bride shares the throne with her Bridegroom, whether in heaven or on earth. (Stanford, Ibid.) (My emphasis.)

What?  This deserves a careful observation in that Stanford alludes to the “orbiting of the Bride of Messiah during the Millennial reign” somewhere in Earth’s ionosphere as Walvoord suggests–she never descends to the Earth where the Jews abide but somehow from her heavenly perch she “reigns” with Christ a thousand years?  Let’s continue with Stanford:

Dispensationalism has the responsibility of clearly proclaiming the great differentiation between Jesus’ kingdom Gospel prior to Calvary, and His post-Cross, heavenly Gospel.

If Paul’s heavenly Gospel were not other than that of Jesus’ earthly kingdom Gospel to Israel, he would naturally have been instructed by the apostles who had been with Jesus all during His earthly ministry. But on the contrary, the apostles had to be taught by Paul concerning much of the new, heavenly truth. (Ibid.)

Thus, the remarkable and observable condescending remark of a “kingdom dweller” (the Jews of Israel) vs. a “glorified one” whose abode is in heaven (i.e., the Church)!  This is an affront to the Cross of Christ and, trust me, a slap in the face of every Jew!  There is an incomprehensible “theological smugness” manifested in these remarks and those of the Dispensationalists which perpetuates the confinement of the Jews of Israel and keeps them in this artificial ghetto–may the Lord of Sabaoth forgive us for such effrontery!

Dr. William R. Newell – the Superiority of Paul’s Gospel

Another theologian among the Dispensationalists is the late Dr. William R. Newell (1868-1956).  He discerns the DISPENSATIONAL DISTINCTION between Israel and the Church in this manner when it comes to so-called “Lordship Salvation” espoused by John MacArthur predicated as it is upon the Synoptic Gospels juxtaposed to the alleged proprietary Pauline Gospel of the Grace of God ensconced within the Dispensational narrative:

But Paul received his teaching from heaven, from the Lord Jesus Christ, rather than from Jesus on earth in His Jewish connections. Paul’s Gospel has nothing Jewish about it. He had been so completely taken out of Judaism and all connections with “old things” that the Jews would never acknowledge him again.

And the Jewish Christians constantly misunderstood him [even as, they do now. Today the “Messianic Jews” gravitate to Jesus’ kingdom Gospel–as do many others!]. Such liberty as Paul had come into was totally unknown before [and has been all too little known since!].” (End Times Observer, pp. 11, 12)

The heart of the Pauline Gospel is that the old Adam life is condemned in death, and another Adam, even the glorified Lord Jesus Christ, is revealed in us as our Life, by the Spirit of Christ. The Father identified us with Christ at the Cross, making us positionally dead unto sin, and made alive unto God. “I have been crucified with Christ: I live, yet not I, but Christ liveth in me” (Gal. 2:20).

And all the “mysteries,” or “secrets,” revealed to the Church in this dispensation by the Holy Spirit were revealed to Paul. He is the exclusive unfolder of that great company of God’s elect, called the Church, the Body and Bride of Christ (p. 4). (Ibid.) (My emphasis.)

Newell lambastes the compromisers among the Dispensationalists, like John MacArthur, with this bombast:

Dispensationalism is sick, and has no one to blame but its leaders. If they had stood up with Paul and the glorified Lord Jesus Christ, against all Covenant comers, a tragedy such as this would not be in the making. (In reference to the “Lordship Salvation” now espoused by Dr. John MacArthur). (Ibid.)

Please go to PART 2 of this article.

* A plurality of Israeli Jews (46%) say being Jewish comes before being Israeli for them, but about a third (35%) say they are Israeli first. Secular (Hiloni) Jews in Israel are particularly likely to feel this way: A majority (59%) say they think of themselves as being Israeli before being Jewish. (Source:  A Closer Look at Jewish Identity in Israel and the U.S. by Michael Lipka, March 16, 2016, Pew Research Center, Retried on 10.01.2017 @

**Source:  THE END TIMES OBSERVER – May, 2006 – “The Dispensational Gospels” by Miles J. Stanford.