Can you provide any text written by ANY Dispensationalist, (other than John Hagee, whom most of us consider an heretic,) which says this?
Lewis Sperry Chafer, the first president of Dallas Theological, had the following to say about the difference between Israel and the Church.
“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 to heaven with heavenly people and heavenly objectives involved, which is Christianity.”
Lewis Sperry Chafer, Dispensationalism (Dallas, Seminary Press, 1936), p. 107.
Chafer states that, ‘Israel is an eternal nation, heir to an eternal land, with an eternal kingdom, on which David rules from an eternal throne,’ that is, on earth and distinct from the church who will be in heaven.”
Lewis Sperry Chafer.
Systematic Theology. 1975. Vol. IV. pp. 315-323.
John Walvoord, another prominent voice of Dallas Theological stated…
"...it is an article of normative dispensational belief that the boundaries of the land promised to Abraham and his descendants from the Nile to the Euphrates will be literally instituted and that Jesus Christ will return to a literal and theocratic Jewish kingdom centred on a rebuilt temple in Jerusalem. In such a scheme
the Church on earth is relegated to the status of a parenthesis.”
John F. Walvoord, The Rapture Question.1979, p. 25
Those who promote the Two Peoples of God doctrine claim that the Church will be removed from the planet seven years before the Second Coming of Christ.
Many of the older "classic" Dispensationalists claimed that God would then go back and deal with modern Israel under the Old Covenant system.
In the notes below from the Scofield Reference Bible we have the claim that there will be a Gospel during the tribulation period that is not the Gospel of Grace.
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From the notes of the Scofield Reference Bible:
Revelation 14:6
gospel
Gospel. This great theme may be summarized as follows:
I. In itself, the word Gospel means good news.
II. Four forms of the Gospel are to be distinguished:
(1)
The Gospel of the kingdom. This is the good news that God purposes to set up on the earth, in fulfilment of the Davidic Covenant: (
2Sa_7:16): a kingdom, political, spiritual, Israelitish, universal, over which God's Son, David's heir, shall be King, and which shall be, for one thousand years, the manifestation of the righteousness of God in human affairs.
(
See Scofield) - (
Mat_3:2).
Two preachings of this Gospel are mentioned, one past, beginning with the ministry of John the Baptist, continued by our Lord and His disciples, and ending with the Jewish rejection of the King. The other is yet future (
Mat_24:14) during the great tribulation, and immediately preceding the coming of the King in glory.
(2)
The Gospel of the grace of God. This is the good news that Jesus Christ, the rejected King, has died on the cross for the sins of the world, that He was raised from the dead for our justification, and that, by Him, all that believe are justified from all things. This form of the Gospel is described in many ways. It is the Gospel...
"of God" (
Rom_1:1) because it originates in His love;
"of Christ" (
2Co_10:14) because it flows from His sacrifice, and because He is the alone Object of Gospel faith;
of the "grace of God" (
Act_20:24) because it saves those whom the law curses;
of "the glory"; (
1Ti_1:11); (
2Co_4:4) because it concerns Him who is in the glory, and who is bringing the many sons to glory; (
Heb_2:10);
of "our salvation" (
Eph_1:13) because it is the "power of God unto salvation to every one that believeth"; (
Rom_1:16);
of "the uncircumcision" (
Gal_2:7) because it saves wholly apart from forms and ordinances of "peace" (
Eph_6:15) because through Christ it makes peace between the sinner and God, and imparts inward peace.
(3)
The everlasting Gospel. (
Rev_14:6).
This is to be preached to the earth-dwellers at the very end of the great tribulation and immediately preceding the judgment of the nations (Mat_15:31). It is neither the Gospel of the kingdom, nor of grace. Though its burden is judgment, not salvation, it is good news to Israel and to those who, during the tribulation, have been saved; (
Rev_7:9-14); (
Luk_21:28); (
Psa_96:11-13); (
Isa_35:4-10).
(4) That which Paul calls, "my Gospel" (
Rom_2:16). This is the Gospel of the grace of God in its fullest development, but includes the revelation of the result of that Gospel in the outcalling of the church, her relationships, position, privileges, and responsibility. It is the distinctive truth of Ephesians and Colossians, but interpenetrates all of Paul's writings.
III. There is "another Gospel" (
Gal_1:6); (
2Co_11:4) "which is not another," but a perversion of the Gospel of the grace of God, against which we are warned. It has many seductive forms, but the test is one -- it invariably denies the sufficiency of grace alone to save, keep, and perfect, and mingles with grace some kind of human merit. In Galatia it was law, in Colosse fanaticism (
Col_2:18); etc. In any form, its teachers lie under the awful anathema of God.
angel
(
See Scofield) - (
Heb_1:4).
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The only way to make the doctrine work is by ignoring the New Covenant promised to Israel and Judah in Jeremiah 31:31-34, which is fulfilled by Christ during the first century in Hebrews 8:6-13, and is specifically applied to the Church in Hebrews 12:22-24, and 2 Corinthians 3:6-8.
You have made the claim that the New Covenant is important in your doctrine, but have failed to produce anything you have written about the New Covenant.
I have never heard a sermon on the New Covenant from a Dispensational preacher.
Why?
Because an understanding of the New Covenant of Christ destroys modern Dispensational Theology.
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