The Judeo-Gnostic Mangler's Version

(The following meditation was authored by Brother Stephen Pham)

“17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.” (II Corinthians 2)

This is going to be a rather peculiar polemic against a popular system of bible study which may cause advocates of this system to cast off their clothes, and throw dust into the air (Acts 22:23). Nonetheless, it is going to be an accurate examination of the subject. The major premise of this study will be that the holy scriptures as preserved in the 1611 English Version is anti-Dispensational. In the text set before us we read of a majority which change the word of God from a sound to a putrid or putrescent state. The ancient Hyper-Calvinistic, Amillennialistic Apostle and his fellows were apparently the few or minority who were not of this sort.

When dealing with a Dispensationalist (in whatever shade), one would often end up in frustration and weariness due to the bizarre spins they put on the scriptures. Perhaps the Spirit had wise guys (Job 12:2) of this sort in mind when he wrote through the pen of Solomon the following words:

“9 If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.” (Proverbs 29)

Brief examples of “bizarre spins” include: a supposed distinction between “the gospel of the circumcision” and “the gospel of uncircumcision” based on Galatians 2:7; and the notion that none of the books that follow the Epistle of Paul to Philemon can apply to Gentiles. Phrases like “…whose house are we, IF we hold fast the confidence and the rejoicing of the hope firm unto the end.” (Hebrews 3:6); “…by works a man is justified, and not by faith only.” (James 2:24); “Whosoever doeth not righteousness is not of God, neither he that loveth not his brother.” (I John 3:10) have been wrested to teach a works-based salvation from sin rather than grace. It seems that Paul was unto these gospel perverts a Barbarian when he declared, “…If any man preach any other gospel unto you than that ye have received, let him be accursed.” (Galatians 1:9).

A majority of King James buffs (Fundamentalists in particular) today are Dispensational in doctrine. They believe that compartmentalizing misunderstood verses by various ages is the only proper way to study the scriptures; not by rightly dividing the word of truth (II Timothy 2:15). Like their Ephraimite forefathers (Judges 12:5-6), they seem to struggle with pronouncing the words of the pure gospel tongue (Zephaniah 3:9). In the scripture, we read of the truth of God in a singular sense, rather than in the plural (e.g. Daniel 10:21; John 17:17; Colossians 1:6; II Timothy 2:15). However, the gospel according to St. Darby, St. Scofield, St. Larkin, and Dr. Ruckman declares that “God dispensed different truths to various people throughout the ages.” The result? Turning the Bible into the Babel (Genesis 11:9), where Moses and the prophets of yore preached “That the man which doeth those things shall be kept from eternal fire”; and the apostles of the circumcision preached “Repent ye Jews, and be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of regeneration”; and Paul preached “For by grace are ye saved, through your faith, and that not of yourselves…”

Based upon my observations from dealing with Dispensationalists (and from experience being in time past such an one), it can be induced that they do not argue for their doctrines from the Grand Old Version (1611) like they say they do; but from the Judeo-Gnostic Mangler’s Version. They boast with eyelids lifted up (Proverbs 30:13) of advanced revelation into the scriptures that no master of Israel prior to the 1800s received; and with the knife of Jehudi they mangle up the truth of God and change it into a lie (Jeremiah 36:20-23; Romans 1:25). Let us hear the witness of the Athenians and strangers of this web of doctrines:
“…It would be difficult to measure the multitudes to whom the English Bible has become a new and living book through dispensational theology as exemplified in the notes of the Scofield Reference Bible.” (The Origins of Dispensationalism: The Darby Factor, Larry V. Crutchfield, pg. 14)

It is quite a marvel to hear that a man’s notes can magically change an ancient and fixed volume (Revelation 22:18-19) into a new and living book.

The meat of this study will be an examination of a version of the scriptures exclusively known and used among Dispensationalists: the Judeo-Gnostic Mangler’s Version (JGMV) – Copyrighted by Zionism-R-Us. The ancient Gnostic movement was renowned for pretending they were the only men who had a true knowledge of the Christian religion. Elder John in his epistles warned against this pernicious cult as they denied that Jesus Christ was come in the flesh (I John 4:1-3; II John 7). Furthermore, they corrupted scriptures and forged writings in the name of the apostles (II Corinthians 2:17; II Thessalonians 2:1-2). Today, we have a movement that differs in form but is identical in spirit (I Kings 22:21-22). Instead of the writings of the Nag Hammadi we have the Scofield Reference Bible, Dispensational Truth, The Bible Believer’s Commentary Series, and such like. Succeeding Mani, Valentinus, and other Gnostic fathers in the modern age would be Darby, Scofield, Larkin, and Ruckman. We will contrast their neo-gnostic chaff with the wheat once ministered by the first century stewards of the Lord’s Christ (Jeremiah 23:28).

1. In the holy scripture, we read that the Revelation given to the apostle John was signified.

“The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:” (Revelation 1). The word “signify” and its various forms means to make known something, either by signs or words. A sign is something by which another thing is shown or represented. Throughout this book, John sees a whole bunch of things by which other things are represented (a weird-looking Lamb – 5:6; Death riding a horse – 6:8; a woman clothed in the sun standing on the moon – 12:1; and such like). Granted, there are some things that ought to be taken literally; provided that it’s a plain saying (e.g. like seven literal assemblies of Asia!).

The first three chapters discuss “the things which thou hast seen, and the things which are…” (1:19). Here are some observations to immediately consider: 1) John saw seven golden candlesticks, his Lord, and seven stars in his right hand. 2) The next two chapters are writings to seven churches discussing their current state; in other words, the things which are. Dear reader of this book, let me ask you this: do you see anywhere in these first three chapters that imply writing to seven ages or periods of time of the church? Folks must have missed it until the 20th century (revealed by St. Scofield).

In the Judeo-Gnostic Mangler’s Version, we read the following:

“3 Blessed is the troubled Jew that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. 4 JOHN to the seven ages which are of the church mystical: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince to be of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6 And shall make us kings and priests unto God and his Father; to him be glory and dominion in the kingdom to come. Amen.” (Revelation 1)

Observations: 1) This book was written primarily for the benefit of troubled Jews; 2) John did not write to seven churches, but rather to ages of a mystical church; 3) Jesus Christ has yet to be chief of the kings of the earth; 4) saints are yet to be made kings and priests unto God; 5) glory and dominion to Christ is reserved for a future kingdom. 6) Amen – so be it; this explains why Dispensationalists are so adamant about their doctrines. Conclusion: John was given a revelation from the spirit of error that slaps Paul in the face (I Cor. 15:23-25; Christ is reigning right now!)

In another place, we read in this version the following:

“AFTER this I looked, and, behold, a window was opened in heaven: and the first voice which I heard was as it were a trumpet talking with me; which said, Come up hither, and I will save you from things which must be hereafter. And immediately the church was caught up.” (Revelation 4).

Observations: 1) there would be a literal window in heaven opened; 2) there will be a voice which says, Come up hither; 3) there is a salvation from some sort of trouble to come 4) a church would be caught up, though John was being spoken to. Conclusion: John is not only a man; he is also a “church”.

2. The chief pillar of Dispensationalism involves a private interpretation of Daniel’s seventy weeks. It is supposed that there is a gap betwixt verse 26 and 27 of Daniel 9; which gives room for a parenthetical age of a people called the Body of Christ (universal, mystical). When this scripture is properly explanified, the heart of Dispensationalism is pierced. The scriptures testify of a fulfillment of Daniel’s seventy weeks already past:

“24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”

The fulfillment:
“After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. 29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.” (John 19).

“18 And all things are of God, who hath reconciled us to himself by Jesus Christ…” (II Corinthians 5).

“21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” (Romans 5).

It was at the cross that transgression was finished; that sins were brought to an end; that reconciliation was made for iniquity; and that everlasting righteousness was brought in. However, in the JGMV, we read:

“24 Seventy weeks are determined upon thy people (the Jews) and upon thy holy city, to finish their transgression, and to make an end of their sins, and to bring in the most righteous kingdom of the world, and to seal up the vision and prophecy, and to anoint the most Holy.” (Daniel 9).

According to this Judeo-Gnostic spin of scripture, Gentiles seem to be excluded from the said group. Furthermore, we read of the installment of a righteous worldly kingdom: a concept revered as a golden calf among Dispensationalists.

“25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.”

The fulfillment of this prophecy is as follows:

“15 So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days.” (Nehemiah 6).

The angel prophesied to Daniel that Jerusalem would be restored and built: that the street should be rebuilt, and the wall, even in troublous times (Nehemiah 9:37). This prophecy was fulfilled in the days of Nehemiah; and to this truth the Dispies agree.

“26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” (Daniel 9).

“3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;”(I Corinthians 15).

“…Messiah be cut off, but not for himself:” fulfilled.

“43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.” (Luke 19).

“and the people of the prince that shall come shall destroy the city and the sanctuary;” fulfilled. Jesus prophesied of the coming destruction of Jerusalem which was fulfilled in 70 A.D. The word “destroy” means to demolish or pull down; and this concept is no better illustrated than by the words “…they shall not leave in thee one stone upon another…” It is to be noted that the word “prince” in Daniel’s prophecies generally refer to an angelic being working through an earthly prince (see the 10th chapter of the book).

“8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:” (Romans 15).

“27 And he shall confirm the covenant with many for one week:” fulfilled. A covenant is a mutual consent or agreement of two or more persons, to do or forbear some act or thing; a contract; a stipulation. A promise is a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act. When properly defining these two words, we find that their ideas are similar but not identical. However, the promises that Jesus was sent to confirm were inextricably tied with the covenant God made with the fathers. Another observation from the text that we should grammatically consider is a colon between the “Messiah” clause and “the people of the prince” clause; which denotes a parenthetical thought following the Messiah clause. Not only that, but verse 26 also ends with a period; thus closing the parenthetical thought. This significance shows that verse 27 is speaking of the Messiah who confirms (to make firm) rather than makes (to form) a specific (“the”; not “a”) covenant with the people; NOT the prince. Understanding the mechanics of your language matters! I’ll take studying a grammar book over studying an elaborate chart any day.

“68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69 And hath raised up an horn of salvation for us in the house of his servant David; 70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of al that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before him, all the days of our life.” (Luke 1).

Now that we thoroughly analyzed the holy scriptures and their past fulfillment; let us see the private interpretation (JGMV) that justifies Dispensationalism.

“26 And after threescore and two weeks shall Messiah be cut off, but not for himself. Moreover, the people of the pope that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. Let him that hath wisdom understand this: that there is a division betwixt the sixty and ninth week, and the seventieth. 27 And he shall make a covenant with many for the last week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

From this scheme we can gather the following: 1) That there should be a people belonging to a fellow called “the pope” that should come and destroy Jerusalem and its sanctuary; 2) there appears to be a gap between the sixty-ninth week and the seventieth; 3) there should be a covenant made between the pope and the Jews on the last week; 4) in the middle of the week the sanctuary sacrifices should be ceased and made desolate; 5) and desolations should be poured out upon the desolate.

Notice that Dispensationalists replace the colon found in the scripture with a period. This move changes the theme of the text to where the “the people of the prince” clause of verse 26 continues unto verse 27. Again, grammar matters!

3.Next, we must examine what the scriptures say about the priesthood and sacrifices offered by the law of Moses.

“For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect…8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, THAT he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.” (Hebrews 10).

Observations: 1) The law has a shadow of good things to come; 2) the law does not have the very image (definite likeness) of these “good things”; 3) the sacrifices under the law are this shadow and could never make the comers perfect; 4) God did not have pleasure in the shadow; 5) Jesus came to do the will of God; 6) God took away the first will (testament), that (to the end) he may establish (fix immovably) the second; 7) by this second will we are sanctified (set apart) through the one-time offering of Christ’s body forever. Conclusion: the offering of Jesus Christ is the very image of the good things to come.

The Dispensational twist is as follows:

“For the law having a shadow of good things to come, and not the very image of the things, can somewhat with those sacrifices which they offered year by year continually save the comers thereunto from their sins…9 He postponeth the first, that he may set up the second; until Gentiles be caught up. 10 By the first will we shall be saved through the offering of the bodies of goats and calves in the kingdom to come.”

Observations: 1) The law has a shadow of good things to come; 2) the law does not have the very image of these good things; 3) the sacrifices under the law are this shadow but were still able in part to save the comers from their sins (and thus from hell); 4) the first will (the law) was put on hold until the Gentiles are caught up (raptured); 5) It is by the first will that the servants of God should be saved through offering goats and calves in a future kingdom. Conclusion: Jesus’ offering was just a cute little episode for a time until the former offerings are restored. God’s master plan was the first testament!

4.Lastly, we will analyze the nature of the King and his Kingdom.

“36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. (John 18)

Analysis: 1) Jesus has a kingdom (“My kingdom…”); 2) his kingdom is NOT of this world; 3) supposing that his kingdom were worldly, his servants would fight and rescue him from those insubordinate Jews; 4) BUT NOW (this word connects the thoughts preceding and proceeding, rather than denoting time; see verse 40 of the same chapter) his kingdom is not of this world. 5) Given the preceding statement, Pilate reasoned that Jesus was a king; 6) the purpose of Christ’s coming into the world was that he should testify of that very fact! 7) Folks who are of the truth will hear these words. Conclusion: From properly understanding this passage alone we can exclude any notion of a worldly kingdom (righteous or not) to be ruled by Jesus.

Here is the Dispensational spin from their more reliable translation…

“36 Jesus answered, My kingdom is not yet of this world: if my kingdom were now of this world, then would the Jews have submitted themselves unto me: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should have set up a kingdom. Every one that is of the truth shall rightly divide. 38 Pilate crieth, Treason, treason! And when he had so cried, he went out again unto the Jews, and saith unto them, of a truth this man is a perverter of the nation!

Observations: 1) This Jesus stated that his worldly kingdom has yet to come; 2) Had the Jews submitted to the gospel of the kingdom, Jesus would have set up a worldly kingdom then; 3) Pilate reasons from the statement that Jesus is a king; 4) Jesus seems to have lamented that the purpose of his birth was disappointed; 5) based upon these sayings, Pilate reasonably reproves him as a treasonous fellow and perverter of the nation. Conclusion: the crucifixion of this Jesus was a just punishment for a conspiracy to overthrow Caesar with his own worldly kingdom.

Now (again, not in a time sense) what you have just read is a short treatment of an intricate system of Jewish fables and blasphemy (Acts 13:45; Titus 1:14). Though Dispensationalists who may come across this stumblingblock will scream of gross misrepresentation; it should at least be understood that the readings in the JGMV are exactly how they interpret the English scriptures they claim to believe. The purpose of this article was twofold: 1) to analyze and uphold the plain sayings (2 Corinthians 3:12) that pull down the pillars of a particular error or system of errors. 2) To show how not to read scripture (Luke 10:26 – HOW matters!). One of the ways the prince of this world can steal the word of God from the hearts of God’s people is to sow a false system of reading scripture. The result is the reading of another version of scripture while thinking you are reading the real one.

With all that is examined and proven, we can conclude with Paul concerning Dispensationalism: “8 This persuasion cometh not of him that calleth you.” (Galatians 5).