Dispensationalism is known for it’s peculiar eschatology. Premillennialism itself is not peculiar; this has enjoyed support throughout the history of the church.
The peculiarity of Dispensational eschatology has to do with the novel idea that the church is an interruption in God’s plan of dealing with ethnic Jews. Dispensationalists argue that the church is a “parenthesis” or an “intercalation” between Pentecost and the rapture of the church. Once the church is out of the way, God can get back to his main program, ethnic Jews.
This peculiar eschatology is really the direct result of Dispensational ecclesiology. The radical separation of Israel and the church in eschatology is fueled by the radical separation of Israel and the church in ecclesiology. Ontology affects history. Dispensational ecclesiology drives Dispensational eschatology.
My journey out of Dispensationalism began by examining my eschatology. While I was shaken by a fresh reading of the Olivet Discourse, I clung to Dispensationalism for several years because of my ecclesiology.
For this reason, I felt it was more crucial to deal with some foundational issues in ecclesiology (and hermeneutics). While I have not exhausted the relationship between Israel and the church, one must eventually deal with Dispensational eschatology.
Many of my eschatological arguments will be based upon the ground already covered in Jesus, Israel, and the Church. If you have not read these entries or listened to these lectures, please see the links in the side bar on the right.
In a nutshell, I will be writing on these three thesis regarding the kingdom of Jesus:
1) Jesus established his kingdom in his first coming.
2) Since his ascension, Jesus has been ruling and building his kingdom through the church.
3) The consummation of the kingdom is when Jesus returns to judge the nations.