Ever since a well-meaning individual tried to convince me of the merits of Dispensationalism, I have done my best (when I have the spare time) to become acquainted with its ideas/teachings/hermeneutic/etc. I do this because I want to be sure that I am either accepting or rejecting something for the right reasons. That study began just over 6 years ago, and I’m sure it will continue for many more–and I’m okay with that.
What I’m not okay with are the repeated attempts by some Dispensationalist scholars to (try and) substantiate a position or interpretation that is otherwise passé or even unsustainable. In particular, I am thinking of the twin (and necessarily linked) ideas of: 1) a clear and essential distinction between Israel and the Church, and 2) the pre-tribulation rapture of the Church. To put it mildly: both of these are crap (especially the second one) and there is no biblical support for either one–or both. The only way one reaches something remotely close to these ideas is if one presupposes the “truth” of both and then imposes them onto a small handful of text(s) that supposedly teach them.
However, throughout 6 years of studying Dispensationalism and reading through countless books and articles on the subject, I cannot begin to recall the number of times I’ve seen people still trying to uphold these two points and claiming them as taught/supported/proved in the Bible. I cannot, for the life of me, understand why this sort of thing persists. The only guess I can fathom is that such scholars are seeking to preserve loyalty to Dispensational teaching rather than allowing Scripture to speak for itself. (That may be a tad extreme…). One fairly recent example should suffice, which comes from an article by the late Zane Hodges (1933-2008). Please note the assumptions and presuppositions driving his entire line of argument:
A growing number of evangelicals question the doctrine of the Pre-tribulation Rapture of the Church, claiming that the New Testament nowhere teaches it. Even proponents of the Pre-tribulation Rapture often defend it as if it results from a series of inferences drawn from scattered biblical texts. Or, they may cite a few isolated proof-texts (like Revelation 3:10). Unfortunately, few pre-tribulational expositors attempt to justify this doctrine by appealing to a coherent exegesis of an extended passage of Scripture. Yet, the apostle Paul directly teaches the Rapture of the Church as a deliverance before the Great Tribulation’s judgments in one such passage, 1 Thessalonians 5:1-11.
–Z. Hodges, “1 Thessalonians 5:1-11 and the Rapture,” CTS Journal 6 (2000): 22
There are so many things I could say about this paragraph, but for the sake of my own sanity I will confine my remarks to Hodge’s final point: “the apostle Paul directly teaches the Rapture of the Church as deliverance before the Great Tribulation’s judgments in one such passage, 1 Thessalonians 5:1-11.” Let me see how I can say this… Paul teaches no such thing–not in 1 Thessalonians 5:1-11 or anywhere! (I think that works). In order to say that Paul does teach such a thing, one has to presuppose a clear and essential distinction between Israel and the Church, which further presupposes (and requires) separate divine agendas for each, and then read 1Thess 5.1-11 through that lens. Moreover, one has to do all of this in spite of the fact that Paul would never endorse that twofold presupposition–in fact, his arguments (elsewhere) about “Israel” and the church obliterate the foundation for such a distinction. Thus, if Hodges is going to follow the principle of “interpreting Scripture with Scripture”, then he’s going to have a difficult time squaring what Paul does say about “Israel” and the church with what Dispensationalism assumes the Bible/Paul says about them.
I’ll finish reading Hodges article, primarily because I already started it but also fairness dictates I consider the whole of his argument. However, I have terrible suspicion that it’s going to be nothing but a Dispensationally-driven eisegesis of a Pauline text that deserves more respect than that.
 I should point out that, based on several conversations with the individual noted, the “Dispensationalism” in question is an amalgam of the Classical and Revised (or Modified) varieties.
 On this point, I’m being kind.