Journal: Interdisciplinary Journal on Biblical Authority
Volume: IJOBA 01:2 (Fall 2020)
Article: Eschatological Humanity As Triune: Considering A Foundational Dispensational Distinction In Light Of The Doctrine Of The Trinity
Author: Adrian E. Isaacs

IJOBA 1:2 (Fall 2020) p. 180

Eschatological Humanity As Triune: Considering A Foundational Dispensational Distinction In Light Of The Doctrine Of The Trinity

Adrian E. Isaacs

Doctoral Candidate
Wycliffe College, University of Toronto

* * * * *

One of the fundamental distinctions that has been observed by traditional dispensationalists is the three-fold distinction between the Gentiles, the Jews, and Christians. This is a broader distinction that obviously includes the all-important consistent Israel-church distinction. One of the common arguments that has been made against dispensationalism is that it unjustifiably divides the people of God. Many excellent dispensational scholars and commentators have responded to this charge by demonstrating exegetically that maintaining dispensational distinctions within humanity is scripturally warranted. This article seeks to take a particular theological approach in countering this non-dispensational argument by relating the three-fold distinction to the being of God Himself. Far from being an unnatural dividing up of God’s people, the dispensational three-fold distinction between the nations, Israel, and the church finds a compelling theological rationale in an apparent correspondence to God’s tri-unity.

The Nations, Israel, And The Church: A Three-Fold Distinction In Humanity

Much emphasis is placed in dispensational studies on the consistent distinction between Israel and the church. This distinction lies at the very heart of dispensationalism, and is of course the first element in Charles Ryrie’s sine

IJOBA 1:2 (Fall 2020) p. 181

qua non.1 Ryrie identified this distinction as the very essence of dispensationalism.2 God has a distinct program for Israel that only that nation and people group can fulfill. Likewise, God has a distinct program for the church that only the church can fulfill. John Nelson Darby understood this distinction to correspond to different aspects of glory—an “earthly” portion (Israel) and a “heavenly” portion (the church).3 Similarly, C. I. Scofield associated Israel with an earthly divine program, and the church with a heavenly divine program, stating that the Jews are a people of the earth with earthly promises, while Christians are a heavenly people with a citizenship in heaven.4 Lewis Sperry Chafer saw in the earthly-heavenly distinction the two primary purposes of God—an earthly purpose centered in Israel, and a heavenly purpose centered in the church.You must have a subscription and be logged in to read the entire article.
Click here to subscribe