Judaism

There is no revelation of any distinctive relationship being set either between God and the angels or between God and the Gentiles which partakes of the character of a true religion, but God has entered into relations with the Jew which results in Judaism, or what the Apostle identifies as the religion of the Jews (Acts 26:5; Galatians 1:13; cf. James 1:26-27) and with the Christian which results in Christianity, or what the New Testament writers designate as "the faith" (Jude 1:13) and "this way" (Acts 9:2; 22:4; cf. 18:26; 2 Peter 2:2).

Judaism and Christianity have much in common, for each is ordained of God to serve a specific purpose.

Each incorporate similar features in the realm of religion--God, man, righteousness, sin, redemption, salvation, human responsibility, and human destiny; but these similarities do not establish identity since the dissimilarities far outnumber the similarities. There are also remarkable point of likeness between the laws of Great Britain and the statutes of the United States, but this fact does not constitute the two nations one.

A complete religious system provides at least seven distinctive features, all of which accordingly are present both in Judaism and Christianity.

an acceptable standing on the part of man before God
a manner of life consistent with that standing
a divinely appointed service
a righteous ground whereon God may graciously forgive and cleanse the erring
a clear revelation of the responsibility on the human side upon which divine forgiveness and cleansing may be secured
an effective basis upon which God may be worshiped and petitioned in prayer, and
a future hope

It should be made emphatic that to observe distinction between Judaism and Christianity is the beginning of wisdom in understanding the Bible.

Theologians of past generations have made no greater mistake than to suppose, despite all the evidence to the contrary, that Judaism and Christianity are one and the same, or as some have said: "One is the bud and the other is the blossom." Judaism has not merged into Christianity. This is a colossal error of Covenant Theology perpetuated to the present day. Inasmuch as the Bible contains both these systems and any comprehensive theology which is systematic at all will distinguish between the two systems, it is to be reckoned but incidental that both are found in the one divine revelation or volume. Howbeit, admittedly they have much in common.

These systems doubtless set up conflicting and opposing principles, but since these difficulties appear only when an attempt is made to coalesce systems, elements, and principles which God has separated the conflicts really do not exist at all outside the unwarranted unifying efforts of theologians; in fact, they rather demonstrate the necessity of due recognition of all God's different and distinct administrations.

The true unity of the Scriptures is not discovered when one blindly seeks to fuse these opposing principles into one system, but rather when God's plain differentiations are observed.

The dispensationalist does not create the great differences as he is sometimes accused of doing. The conflicting principles, such as may be found in the text of Scripture, are observable by all who penetrate deep enough to recognize the essential features of divine administration. Instead of creating the problems, the dispensationalist is actually the one who has a solution for them. If the ideals of an earthly people for long life in the land which God gave unto them (Ex. 20:12; Ps. 37:3, 11,34; Matt. 5:5) does not articulate with the ideals of a heavenly people who, while on the earth, are but "strangers and pilgrims" and enjoined to be looking for and loving the imminent appearing of Christ (2 Tim. 4:8; Titus 2:13; 1 Pet. 2:11), the problem is easily solved by the one whose system of interpretation will be proved rather than distressed by such distinctions.

A plan of interpretation which, in defense of an ideal unity of the Bible, contends for a single divine purpose, ignores drastic contradictions, and is sustained only by occasional or accidental similarities, must be doomed to confusion when confronted with the many problems which such a system imposes on the text of Scripture, which problems are recognized by the dispensationalist only as he observes them in such a system as would create them.

All Scripture "is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16), but all Scripture is not of primary application to a particular person or class of persons which the Bible designates as such. All Scripture is not about the angels nor about the Gentiles. In like manner, all Scripture is not addressed to the Jew nor to the Christian.

These are obvious truths, and the dispensationalist's plan of interpretation is none other than an attempt to be consistent in following these distinctions in the primary application of Scripture as far as, and not further than, the Bible carries them. However, all Scripture is profitable just the same, that is, it has its moral, spiritual, and secondary applications. to illustrate this: Much valuable truth may be gained from the great body of Scripture bearing on the Jewish Sabbath; but if the body of Scripture has a primary application to the Church, then the Church has not biblical ground for observance of the first day of the week (which she certainly has) and she could offer no excuse for her disobedience respecting the Sabbath, and he individual members, like all Sabbath breakers, should be stoned to death (Num. 15: 32-36). In like manner, if all Scripture is of primary application to believers of this age, then they are in danger of hell fire (Matt. 5:29-30), of unspeakable plagues, diseases, and sicknesses, and by reason of these to become few in number (Deut. 28: 58-62), and of having the blood of lost souls required at their hands (Ezek. 3:17-18).

Moral and spiritual lessons are to be drawn from God's dealing with Israelites quite apart from the necessity being imposed upon Christians to comply with all that a primary application of the Scriptures which are specifically addressed to Israel would demand.

Of the believer of this age it is said: "He shall not come into condemnation [judgment]" (John 5:24) and "There is therefore now no condemnation to them that are in Christ Jesus" (Rom. 8:1). These precious promises are disannulled by diametrically opposite declarations if all Scripture applies primarily to the Christian. Arminianism is the legitimate expression of all this confusion, to be sure, and the would-be Calvinist who ignores the plain distinctions of the Bible has no defense against Arminian claims.

Both Christianity and Judaism have their separate histories and are in existence at the present time. So likewise, they have their separate eschatologies [future history of events] , all of which the student should recognize and study.

Judaism

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