Supersessionism, Dispensationalism, and the Future of the Jews, Part 2

This is part two of a three-part series. I have combined both articles to provide greater cohesiveness and keep everything in one place.

The latest bill passed by the House of Representatives is an example of laying the groundwork for rebellion. The response to recent campus protests forced a level of overreaction so severe that Daily Wire commentator Matt Walsh concluded, "This is honestly one of the most insane pieces of legislation I’ve ever seen."

Central to much frustration among evangelical leaders is the assertion that “Using the symbols and images associated with classical antisemitism (e.g., claims of Jews killing Jesus or bloodline)” entails anti-semitism. The interpretation appears to make clear that stating that the Jews presided over the death of Jesus may lead to punishment or criminal repercussions. But the Scriptures are clear: the Jews killed Jesus (Matt 27:25, John 5:18, John 7:1, John 8:37, 1 Thess 2:14-15, Phil 3:5-6). Nevertheless, we should quickly add that so did the Gentiles¹ (Mark 15:15, Acts 4:27-28). Peter makes the case in his post-Pentecost sermon that for Jesus to be the bearer of our sins (Acts 4), it is imperative that it fulfill the prophecies of Psalm 2, where the nations conspire against the Lord and his anointed.

Furthermore, the ultimate actor in this great human tragedy is the Father who bruised the Son (Is. 53:10). This entire thesis is put together into one monumental series of confirmations when Peter says:

For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together Against the LORD and against His Christ. For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done (Acts 4:24-28, emphasis mine).

The Father used a great many to accomplish this cruel tragedy. In sum, the death of Jesus is a Babelic conspiracy. Pentecost vindicates the Father’s plans because it reverses Babel. It’s a confirmation that Babel was defeated at the cross. Jewish religious leaders indeed instigated it, but the Romans--through Herod and Pontius Pilate--also conspired with the religious leaders. The Jewish leaders would not have played this out without Roman consent and resources. The death of Jesus is for sins committed by both Jews and Gentiles, and thus, it was a collaboration of political and religious orders that killed the Lord of Glory. And yet, the Father determined all of it, so our sins might be forgiven (I John 1:8-9).

These theological discussions do add fuel to current political issues surrounding the support for Israel as a nation. Some will speculate that Jewish political players are working behind the scenes to ruin American ideals, or at least what those ideals once were.

The latest campus riots bring Israel to the forefront of these matters. But it also raises fundamental questions about the identity of the United States. Immigration is one issue, but then there is the matter of indoctrination. We are being invaded by anti-American people at our geographical borders while anti-American people are invading our university campuses at our intellectual borders: one is seeking refuge without commitment to who we are as a people, and the other has found refuge by committing themselves against our people.

The combination of illegal immigration and ideological indoctrination forms the dual death threats of the current American project. Indeed, the Jewish philosopher Yoram Hazony states it directly:

The question is not "What kind of American are you?" The question is whether there is an American nation going forward or not. That's becoming clearer with every passing day.

But despite all the theological behind-the-scenes, cultural chaos, and questions about whether guilt should be placed on a particular people, we cannot hide that many of these matters are guided by hermeneutical concerns. There are interpretive issues in a pagan society but also unique ones, especially among American evangelicals. I would like to focus on the latter in this essay.

Dispensational Hope

Despite the enormous setback, Dispensationalism is still alive. The Dispensational view argues that Israel continues to be central to God’s future purposes. They interpret texts like Romans 11:26 to suggest that there is a future role for Israel to play among the nations. Paul says:

And in this way all Israel will be saved, as it is written,

“The Deliverer will come from Zion,
    he will banish ungodliness from Jacob”

It’s the phrase “all Israel shall be saved,” that requires exegetical answers. Dispensationalism grabs the Old Testament horns with too much zeal and forgets to see that Jesus is the new temple (John 2:21). He is the final sacrifice (Heb. 7:27). The futurist plea is met in the One who brought the future to the present in his death and resurrection. Much could be said, but this perspective falls into a category that has lost its appeal exegetically. The retrieval work, which has awakened many modern readers to early writings, and the ubiquity of social media platforms, has provided enough theological and biblical stamina to repudiate such Jewish expectations of a rebuilt temple. These combined issues have decreased Dispensational interest. But the failures of this perspective don’t repudiate futurism as a system, but it does negate the salvation of the Jews as some divine trigger effect for the unfolding of God’s apocalyptic plans.