"For these are the days of vengeance, that all things which are written may be fulfilled." (Luke 21:22)
Worthwhile article. Thanks for posting it.
A pdf of Nathan Pitchford's recent pamphlet What the Bible Says About the People of God. 40 pages of relevant scripture references.
No wonder Reformation theology is associated with the Swiss.
It’s as full of holes as their famous cheese!
Good article (and so true).
Thanks.
BTW, to paraphrase Hanegraaff from his book “Apocalypse Code,” one can only pray and do all that’s permissible to see that this “pseudoeschatology” (i.e. dispensationalism) “will fade into the shadowy recesses of history.”
Regarding Josh.22:43, it is referring to Gen.17:8 and Num. 34 not Gen.15.18.
Bullinger states in a note on Gen.15:18, that those boundaries were never possessed.
It would seem that Solomon kingdoms came close (1Ki.4:21),but did not reach the Nile (river) of Egypt.
ping
I don’t get any of this and I’m not sure why it’s important. For one thing, there’s the statement to the effect that God has no active plan for the Jews because they’ve rejected Christ as the Messiah? I’m quite sure that there are Jews all over the world who convert to Christianity every day of every week of every year. Isn’t that “part of the plan”? I’m not trying to be obtuse; it’s simply an issue I’ve never researched or really been exposed to notwithstanding my lifelong, heartfelt beliefs and active participation in an Orthodox Christian community.
You know, an excellent book on the subject is Carl E. Olsen’s, “Will Catholics be Left Behind?” Even though it primarily deals with the “pre-tribulation rapture” question, it does a fair job explaining how simply rejecting dispensationalism does NOT make one a “replacement theologian”, or even to the extreme, an “anti-Semite”.
Of course, just glancing at the thread, the thought of “one, universal, visible” Church seems to be an anathema around here.
Which is a shame, because that very concept is the truest, most balanced approach to the two extremes of “replacement theology” and “dispensationalism”. Indeed, the very heart of the debate is the question of ecclesiology, not eschatology, that is, what MAKES a “church” a “church”, and can this concept of “church” be found in the OT.
But enough of that.
Back to your regularly scheduled “which theology is better in the ‘invisible church’, not that it matters, since we are all Christian, but it ‘matters’”, discussion.