The Dispensational View of Israel’s Role in the End Times
By Paul Bernard
Few questions stir as much debate in biblical prophecy as Israel’s role in the last days. For dispensationalists, the answer is clear: Israel is not some metaphor, nor a forgotten nation, but the centerpiece of God’s prophetic plan.
Dispensationalism is a theological framework that interprets biblical history through distinct time periods—or “dispensations”—in which God reveals Himself and interacts with humanity in different ways. One defining feature of this view is its emphasis on a clear distinction between Israel and the Church, especially in prophetic and eschatological matters. Dispensationalists believe that God's promises to Israel are eternal, unconditional, and still awaiting literal fulfillment. This conviction places Israel at the heart of God’s redemptive timeline. Scholars and teachers such as Charles Ryrie, John F. Walvoord, and Amir Tsarfati have contributed significantly to this understanding.
The Hermeneutical Foundation
We’ve talked about hermeneutics in previous articles, so please refer back to those if needed (Page 18 of Volume I). The futurist/dispensationalist interpretation of Revelation is grounded in what is often called the literal-historical-grammatical hermeneutic. This method insists that the proper way to interpret Scripture is to understand it according to the normal rules of language, informed by the historical setting and grammatical structure. Dispensationalists see this as the most faithful way to approach the Bible, particularly when it comes to prophecy.
Charles Ryrie, a major voice in dispensationalism, emphasizes the literal approach as foundational: “The sine qua non of dispensationalism is the consistent use of a literal (sometimes called plain or normal) interpretation.” (1) Importantly, this does not mean that dispensationalists reject symbols or figurative language in books like Revelation. Rather, symbols are interpreted as pointing to real referents—actual people, places, or events that either have happened or will happen. When Revelation speaks of a beast rising from the sea or a thousand-year reign of Christ, the dispensationalist interprets those images as pointing to specific, future realities.
Ryrie clarifies further: “Symbols, figures of speech, and types are all interpreted plainly in this system of hermeneutics. That is, the interpreter first assumes the literal meaning of the passage unless there is good reason not to. (2)
The historical element of this method ensures that Scripture is understood in light of its original audience and context. While Revelation 2–3 addresses real churches in Asia Minor, dispensationalists hold that the rest of the book (chapters 4–22) speaks largely of future events that will unfold during the Tribulation and Millennial Kingdom.
Ultimately, the literal-historical-grammatical approach affirms God’s faithfulness to His promises—especially those made to Israel—supports a future tribulation and millennial reign, and guards against overly subjective or allegorical interpretations. Ryrie notes: “If one does not use the plain, normal, or literal method of interpretation, then objectivity is lost to the extent that the nonliteral method is used.” (3)
Israel and the Church
So, what does this mean for our discussion about Israel and the church. At the core of dispensational theology is the belief that the Abrahamic Covenant (Genesis 12:1–3) is still in effect:
“…I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” (Genesis 12:2–3, ESV)
Charles Ryrie really puts a fine point on it when he says, “The essence of dispensationalism, then, is the distinction between Israel and the church. This grows out of the dispensationalist’s consistent use of normal or plain interpretation.” (4) He goes on to note: “This is probably the most basic theological test of whether or not a person is a dispensationalist, and it is undoubtedly the most practical and conclusive. The one who fails to distinguish Israel and the church will inevitably not hold to dispensational distinctions.” (5) He goes on to say, “The essence of dispensationalism, then, is the distinction between Israel and the church. This grows out of the dispensationalist’s consistent use of normal or plain interpretation.” (6)
The Current Church Age
According to dispensationalists, the present Church Age is a temporary “parenthesis” in God’s redemptive plan—a mystery not revealed in the Old Testament. It began at Pentecost (Acts 2) and will end with the Rapture (1 Thessalonians 4:16–17). During this time, God’s primary focus is on calling out a people for Himself from every nation, while His covenant promises to Israel remain intact but not yet fully realized. It’s ‘on hold’ so to speak. This is how the rapture becomes such a central part of the conversation in eschatology.
Charles Ryrie describes this as a “mystery parenthesis,” highlighting that it was hidden from the prophets of old but revealed through Christ and His apostles. In other words, nothing in the Old Testament really reveals the ‘church’ or ‘church age.’ It is hidden. Paul explains the rapture in 1 Thessalonians 4:16-17 and for the Dispensationalist, this event signals the end of the church age and then marks the resumption of God’s program with Israel. The church parenthesis will be over and Israel is back center-stage.
Israel in the Tribulation
After the Rapture, God’s focus returns to Israel during the seven-year Tribulation, also called “Daniel’s 70th Week” (Daniel 9:24–27). This period is a time of judgment on the nations and a refining fire for Israel herself. Amir Tsarfati explains that, “the Tribulation is not for the Church but for “the discipline of unbelieving Israel, and the punishment of unbelieving Gentiles.” (8) John Walvoord warns that Israel is “destined to have a particular time of suffering which will eclipse anything that it has known in the past.” (9)
The prophets foresaw this:
• Jeremiah 30:7 Alas! That day is so great there is none like it; it is a time of distress for Jacob; yet he shall be saved out of it.
• Zechariah 12:10 “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.
Dispensationalists view these as yet-to-be-fulfilled prophecies. There will be terrible tribulation (for Israel) a moment at the end of the tribulation where Israel will recognize their sin and put their faith in Christ and be saved.
Paul, in Romans 11, reveals a mystery at the heart of dispensational hope for Israel: “A partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved…” (Romans 11:25–26, ESV) Dispensationalists like Walvoord & Tsarfati agree that this is not just a remnant, but a national deliverance—Israel as a whole turningto Christ in faith.
In fact, in dispensational thought, the rebirth of Israel in 1948 is a prophetic “super-sign.” Tsarfati calls Israel “God’s time clock,” noting that with the establishment of the modern state, the prophetic clock began ticking toward the fulfillment of end-time events. (10)
The Millennial Kingdom
Revelation 19–20 describes Christ’s Second Coming and the inauguration of His thousand-year reign from Jerusalem. Dispensationalists hold that this Kingdom will bring the promises to Abraham and David to literal completion. John declares in Revelation 20:4: “They came to life and reigned with Christ for a thousand years.” Israel will be restored, the temple rebuilt (Ezekiel 40–48), and Jesus will reign on David’s throne: “The Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever.” (Luke 1:32–33, ESV) Ryrie concludes: Israel—regathered, redeemed, and restored—“will be exalted, blessed, and favored throughout the period.” (11)
Conclusion
For dispensationalists, Israel is not an afterthought, but the stage upon which the final act of God’s redemptive plan will unfold. The Church will be raptured before the Tribulation, Israel will be refined and restored, and the literal promises given to Abraham, David, and the prophets will be fulfilled in the Millennial reign of Christ. As Ryrie reminds us, a plain, consistent reading of Scripture demands it. As Walvoord affirms, Israel’s future deliverance is assured. And as Tsarfati declares, Israel is God’s time clock. The story is moving toward its climax, and all eyes, according to dispensational theology, should be on Israel.
Footnotes
1. Charles C. Ryrie, Dispensationalism, p. 91.
2. Ibid., p. 91.
3. Ibid., p. 92.
4. Ibid., p. 48.
5. Ibid., p. 39.
6. Ibid., p. 40.
7. Ibid., p. 43.
8. Amir Tsarfati, Israel and the Church, p. 58.
9. John F. Walvoord, Israel in Prophecy, p. 108.
10. Tsarfati, Israel and the Church, p. 62.
11. Ryrie, Dispensationalism, p. 143.