TWENTIETH CENTURY DISPENSATIONALISM (cont)
A REVIVAL OF ANCIENT RABBINISM
Then as to what this modern system of teaching is, it will be a surprise to most of those who love the Lord Jesus Christ to learn that, in respect to the central and vitally important subject of the Kingdom of God, twentieth century dispensationalism is practically identical with first century rabbinism. For the cardinal doctrine of the Jewish rabbis of Christ's day was that, according to the predictions of the prophets of Israel, the purpose and result of the Messiah's mission would be the re-constituting of the Jewish nation; the re-occupation by them of the land of Palestine; the setting up again of the earthly throne of David; and the exaltation of the people of Israel to the place of supremacy in the world.
Now, seeing that a doctrine is known by its fruits, let us recall what effect this doctrine concerning the Kingdom of God had upon the orthodox Jews who so earnestly believed it in that day. And in view of what it impelled those zealous men to do, let us ask ourselves if there is not grave reason to fear its effect upon the orthodox Christians who hold and zealously teach it in our day? The effect then was that, when Christ came to His own people, proclaiming that the Kingdom of God was at hand, but making it known that that Kingdom did not correspond at all to their idea of it; when He said, "My Kingdom is not of this world," and taught that, so far from being Jewish, it was of such sort that a man must be born of the Spirit in order to enter it, then they rejected Him ("received Him not") hated Him, betrayed Him and caused Him to be put to death.
Now let it be carefully noted in this connection, that the apostle Paul, referring to what had been done to Jesus by them "that dwelt at Jerusalem and their rulers," said that the reason for their murderous act was "because they knew Him not, nor yet the voices of the prophets which are read every sabbath day", and furthermore, that "they have fulfilled them in condemning Him" (Acts 13:27). This plainly declares that it was because the Jewish teachers had misinterpreted the messages of the prophets, that they were looking for the restoration of their national greatness, instead of that which the prophets had really foretold, a spiritual Kingdom ruled by "Jesus Christ of the seed of David raised from the dead" (2 Tim. 2:18).
Have we not therefore, good reason to fear disastrous consequences from the fact that the teachers of the new dispensationalism say the Jewish rabbis were right in their interpretation of the prophecies, that the kingdom foretold by the prophets is an earthly kingdom of Jewish character, and that in fact Christ's mission at that very time was to restore again the earthly Kingdom to Israel? And why then did He not do it? The answer the dispensationalists give to this crucial question is one of the strangest features of the whole system. They say, in effect, that Christ was ready to do it, and that He would have done it, but that when He "offered" them the very thing they were ardently expecting, they (most inconsistently, it would appear) "refused the offer," whereupon it was "withdrawn" and the kingdom "postponed to a future dispensation." And when we ask for the citation of a single Scripture that mentions the alleged "offer," or its "refusal," or the alleged "withdrawal" and "postponement," not a reference is produced. And particularly, when we press the vital question, what, in case the offer had been accepted, would have become of the Cross of Calvary, and the atonement for the sin of the World, the best answer we get is that in that event, "atonement would have been made some other way." Think of it! "Some other way" than by the Cross!
Now, in view of the above facts, I do most positively insist that, whatever the conclusion one may reach after an examination of the whole subject, there is to begin with, and because of the facts just stated, a very heavy "burden of proof" resting upon those who advocate this novel and radical system of teaching. And specially I insist that, as regards the doctrine of a future restoration of national Israel, with the accompaniment of supreme earthly greatness and dominion, there are two relevant facts that should receive our most serious attention: first, that that doctrine was the very cornerstone of the creed of apostate Judaism in its last stage, and the prime cause of their rejection and crucifixion of Christ; and second, that it made its first appearance among Christians near the end of the nineteenth century. These facts may not settle anything; but certainly they do impose a heavy "burden of proof" upon those who now teach that the apostate Jews were right in their interpretation of the prophets (whose "voices," the apostle declares, "they knew not," Ac. 13:27) and that christian teachers and expositors for nineteen centuries were all wrong.
SOME PRESSING QUESTIONS
Moreover, because of the springing up in our midst of this new system of doctrine, certain questions of the deepest interest to the people of God are pressing for an answer at this time. Among them are the following:
Was it any part of the work of Christ to revive and reconstitute the Jewish nation? to re-establish that people in the land that was once theirs? to revive their system of worship, etc.? Did He come to reinstate the bondwoman and her son in the family of Abraham? and to make the son of the bondwoman to be heir with the son of the free woman? Did He come to raise up again, and to make permanent, that "middle wall of partition" between Jew and Gentile, or to take it away entirely and forever? Did He come to restore the "shadows" of the old covenant, or to abolish them? These are questions of surpassing importance, and they press for settlement at the present time. We are deeply convinced that one of the most urgent matters for the Lord's servants and people in these last days is to grasp the truth that there is absolutely no salvation of any sort whatever, no hope for any human being, except "through the blood of the everlasting covenant;" that there is nothing but the abiding wrath of God for those who do not stand upon the terms of that covenant; and especially that there is absolutely "no difference" in God's sight, and in His future plans, between Jew and Gentile."
The Gospel of the Kingdom
By Philip Mauro
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