False Teaching of Dispensationalism, Charles Lawson reproved

Dispensationalism is a heresy
They are liars
beware of these wolves

[jamesba-xdxf]

great teaching brother, dispensationalism worships the antichrist nation of israel and tells christians that what jesus preached in matthew, luke, and mark is not for us today, they also teach that the sermon on the mount is not for us either. when someone tells you that jesus's words are not for us today it should set off a huge red flag in your mind.

[bessiebraveheart]

hello from England. I have studied the king James version most of my 71 yrs. pastor Charles lawson speaks the true gospel more than any other preacher I have ever heard. the man preaches the truth. may God bless him in his ministry. you seen a little confused son. pray before you study.

[guezerahdecree]

it's like a 3rd covenant going back to race

[geraldnichols]

Lord have mercy! This joker is pitiful!

[eddietruly]

NOT ONE TIME have I ever heard Pastor Charles Lawson teach or Preach that Jesus didn't come to give SALVATION TO EVERYBODY... the fact IS most people don't want to believe that God's promise to Abraham was a real nation and people ISREAL and though those people the SAVIOR OF THE ENTIRE WORLD WOULD COME ..Jesus himself said paraphrase I came to my own first (jews) and they rejected me, And after He Jesus through The Holy Ghost told Saul to take the Gospel to the gentiles and anybody who would receive and believe SHALL BE SAVED .... I do not agree with pre-trib But I do believe that Jesus will come for his CHURCH (EVERYONE WHO IS BORN AGAIN and also REIGN AS KING in ISREAL to the entire earth again u need to watch what Pastor Lawson teaches on SALVATION. .." most" dispensationalism preachers TEACHES THE CROSS AND JESUS I've heard Pastor Lawson teach that you can get everything else in the bible wrong ACCEPT JESUS (DEITY, VIRGIN BITH, MINISTRY, DEATH AND RESURRECTION )..and ultimately if you don't believe that then it don't matter about anything (theology, doctrine, escotlogy ect)... your placing yourself in Hell!!!! to many ppl try to CRY WOLF on those who AGREE ON SALVATION THROUGH GRACE IN JESUS ALONE HIS COMPLETE AND FINISHED WORK AT THE CROSS AND RESURRECTION! !!!! that's HERESY, BLASPHEMY ANTI CHRIST.... again You need to watch all his stuff before you judge him as FALSE!!! I don't see u making videos on true SATANIC PREACHERS like Steven Anderson, Martin Richling..WHO TEACH NO REPENTANCE, HATE PEOPLE AND TEACH DEATH TO PEOPLE . .OR Benny Hinn, Creflo Dollar, Bishop Earl Polk... PROSPERITY PREACHERS and Word Of Faith... if you are truly a BORN AGAIN person you need to stop calling evil good and good evil.... stop nit picking THOSE WHO TRULY PREACH SALVATION FOR ALL MEN THROUGH CHRIST ALONE....

[KeepingWatch]

According to the new testament the phase 'the kingdom of God' and the phrase 'the kingdom of heaven' are used inter-changeably by the teachings of Jesus.

[jackparker]

I’m 60 yrs old this year, been born again for 37 yrs. I’ve done a lot of praying and studying of the Holy Bible. Brother Charles Lawson speaks the truth !! He is spot on with everything I’ve heard him say.

[lynnehalbert]

Mr Lawson teaches truth as no other of our time! God knows his heart. May his reward be great.

[joyceruserious]

Just because a person is deceived doesn’t necessarily mean that person is not saved or that God is not going to steer them to truth. There is a ton of deception in religion these days. The Lord took me full circle to learn and understand scripture. He took me out of churches in order to learn and I’m still learning. I now know Darbys system is error, as is Calvinism and Scofield and Zionism, etc., but I still don’t know everything about scripture. And so many people have been wrongly taught for so long now that it’s near impossible to get rid of their sacred cows but I believe these people really do love the Lord. I don’t believe they are anti christ. I was just as misled and deceived but I was open to being humble enough to allow the Lord to teach me. I know now that we are to rightly divide the Old covenant from Christ our new covenant. Religion just confuses all the people, we need no one to teach us in the new covenant, we must spiritually discern scripture now because we have Holy Spirit in us to teach us. To be anti christ is to be anti Christ. To be saved you must believe the gospel. Amen. God bless.

[hearthewordministryknoxvil]

2Ti 2:15  Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
2Ti 2:16  But shun profane and vain babblings: for they will increase unto more ungodliness.   This guy who hides behind his computer screen slinging accusations at a real man of God is the wolf not Pastor Lawson.  It also would not surprise me to find out that this "YouTube Scholar" is part of that Martin Richling cult.

[wvufan]

IAW Matthew Henry's commentary:
It should seem, by the account Paul gives of himself in this chapter, that, from the very first preaching and planting of Christianity, there was a difference of apprehension between those Christians who had first been Jews and those who had first been Gentiles. Many of those who had first been Jews retained a regard to the ceremonial law, and strove to keep up the reputation of that; but those who had first been Gentiles had no regard to the law of Moses, but took pure Christianity as perfective of natural religion, and resolved to adhere to that. Peter was the apostle to them; and the ceremonial law, though dead with Christ, yet not being as yet buried, he connived at the respect kept up for it. But Paul was the apostle of the Gentiles; and, though he was a Hebrew of the Hebrews, yet he adhered to pure Christianity. Now in this chapter he tells us what passed between him and the other apostles, and particularly between him and Peter hereupon.

In these verses he informs us of another journey which he took to Jerusalem, and of what passed between him and the other apostles there, Gal. 2:1-10. Here he acquaints us,

I. With some circumstances relating to this his journey thither. As particularly, 1. With the time of it: that it was not till fourteen years after the former (mentioned Gal. 1:18), or, as others choose to understand it, from his conversion, or from the death of Christ. It was an instance of the great goodness of God that so useful a person was for so many years preserved in his work. And it was some evidence that he had no dependence upon the other apostles, but had an equal authority with them, that he had been so long absent from them, and was all the while employed in preaching and propagating pure Christianity, without being called into question by them for it, which it may be thought he would have been, had he been inferior to them, and his doctrine disapproved by them. 2. With his companions in it: he went up with Barnabas, and took with him Titus also. If the journey here spoken of was the same with that recorded Acts 15:36-41 (as many think), then we have a plain reason why Barnabas went along with him; for he was chosen by the Christians at Antioch to be his companion and associate in the affair he went about. But, as it does not appear that Titus was put into the same commission with him, so the chief reason of his taking him along with him seems to have been to let those at Jerusalem see that he was neither ashamed nor afraid to own the doctrine which he had constantly preached; for though Titus had now become not only a convert to the Christian faith, but a preacher of it too, yet he was by birth a Gentile and uncircumcised, and therefore, by making him his companion, it appeared that their doctrine and practice were of a piece, and that as he had preached the non-necessity of circumcision, and observing the law of Moses, so he was ready to own and converse with those who were uncircumcised. 3. With the reason of it, which was a divine revelation he had concerning it: he went up be revelation; not of his own head, much less as being summoned to appear there, but by special order and direction from Heaven. It was a privilege with which this apostle was often favoured to be under a special divine direction in his motions and undertakings; and, though this is what we have no reason to expect, yet it should teach us, in every thing of moment we go about, to endeavour, as far as we are capable, to see our way made plain before us, and to commit ourselves to the guidance of Providence.

[wvufan]

II. He gives us an account of his behaviour while he was at Jerusalem, which was such as made it appear that he was not in the least inferior to the other apostles, but that both his authority and qualifications were every way equal to theirs. He particularly acquaints us,

1. That he there communicated the gospel to them, which he preached among the Gentiles, but privately, etc. Here we may observe both the faithfulness and prudence of our great apostle. (1.) His faithfulness in giving them a free and fair account of the doctrine which he had all along preached among the Gentiles, and was still resolved to preach—that of pure Christianity, free from all mixtures of Judaism. This he knew was a doctrine that would be ungrateful to many there, and yet he was not afraid to own it, but in a free and friendly manner lays it open before them and leaves them to judge whether or no it was not the true gospel of Christ. And yet, (2.) He uses prudence and caution herein, for fear of giving offence. He chooses rather to do it in a more private than in a public way, and to those that were of reputation, that is, to the apostles themselves, or to the chief among the Jewish Christians, rather than more openly and promiscuously to all, because, when he came to Jerusalem, there were multitudes that believed, and yet continued zealous for the law, Acts 21:20. And the reason of this his caution was lest he should run, or had run, in vain, lest he should stir up opposition against himself and thereby either the success of his past labours should be lessened, or his future usefulness be obstructed; for nothing more hinders the progress of the gospel than differences of opinion about the doctrines of it, especially when they occasion quarrels and contentions among the professors of it, as they too usually do. It was enough to his purpose to have his doctrine owned by those who were of greatest authority, whether it was approved by others or not. And therefore, to avoid offence, he judges it safest to communicate it privately to them, and not in public to the whole church. This conduct of the apostle may teach all, and especially ministers, how much need they have of prudence, and how careful they should be to use it upon all occasions, as far as is consistent with their faithfulness.

2. That in his practice he firmly adhered to the doctrine which he had preached. Paul was a man of resolution, and would adhere to his principles; and therefore, though he had Titus with him, who was a Greek, yet he would not suffer him to be circumcised, because he would not betray the doctrine of Christ, as he had preached it to the Gentiles. It does not appear that the apostles at all insisted upon this; for, though they connived at the use of circumcision among the Jewish converts, yet they were not for imposing it upon the Gentiles. But there were others who did, whom the apostle here calls false brethren, and concerning whom he informs us that they were unawares brought in, that is, into the church, or into their company, and that they came only to spy out their liberty which they had in Christ Jesus, or to see whether Paul would stand up in defence of that freedom from the ceremonial law which he had taught as the doctrine of the gospel, and represented as the privilege of those who embraced the Christian religion. Their design herein was to bring them into bondage, which they would have effected could they have gained the point they aimed at; for, had they prevailed with Paul and the other apostles to have circumcised Titus, they would easily have imposed circumcision upon other Gentiles, and so have brought them under the bondage of the law of Moses. But Paul, seeing their design, would by no means yield to them; he would not give place by subjection, no, not for an hour, not in this one single instance; and the reason of it was that the truth of the gospel might continue with them—that the Gentile Christians, and particularly the Galatians, might have it preserved to them pure and entire, and not corrupted with the mixtures of Judaism, as it would have been had he yielded in this matter. Circumcision was at that time a thing indifferent, and what in some cases might be complied with without sin; and accordingly we find even Paul himself sometimes giving way to it, as in the case of Timothy, Acts 16:3. But when it is insisted on as necessary, and his consenting to it, though only in a single instance, is likely to be improved as giving countenance to such an imposition, he has too great a concern for the purity and liberty of the gospel, to submit to it; he would not yield to those who were for the Mosaic rites and ceremonies, but would stand fast in the liberty wherewith Christ hath made us free, which conduct of his may give us occasion to observe that what under some circumstances may lawfully be complied with, yet, when that cannot be done without betraying the truth, or giving up the liberty, of the gospel, it ought to be refused.

3. That, though he conversed with the other apostles, yet he did not receive any addition to his knowledge or authority from them, Gal. 2:6. By those who seemed to be somewhat he means the other apostles, particularly James, Peter, and John, whom he afterwards mentions by name, Gal. 2:9. And concerning these he grants that they were deservedly had in reputation by all, that they were looked upon (and justly too) as pillars of the church, who were set not only for its ornament, but for its support, and that on some accounts they might seem to have the advantage of him, in that they had seen Christ in the flesh, which he had not, and were apostles before him, yea, even while he continued a persecutor. But yet, whatever they were, it was no matter to him. This was no prejudice to his being equally an apostle with them; for God does not accept the persons of men on the account of any such outward advantages. As he had called them to this office, so he was at liberty to qualify others for it, and to employ them in it. And it was evident in this case that he had done so; for in conference they added nothing to him, they told him nothing but what he before knew by revelation, nor could they except against the doctrine which he communicated to them, whence it appeared that he was not at all inferior to them, but was as much called and qualified to be an apostle as they themselves were.

4. That the issue of this conversation was that the other apostles were fully convinced of his divine mission and authority, and accordingly acknowledged him as their fellow-apostle, Gal. 2:7-10. They were not only satisfied with his doctrine, but they saw a divine power attending him, both in preaching it and in working miracles for the confirmation of it: that he who wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in him towards the Gentiles. And hence they justly concluded that the gospel of the uncircumcision was committed to Paul, as the gospel of the circumcision was to Peter. And therefore, perceiving the grace that was given to him (that he was designed to the honour and office of an apostle as well as themselves) they gave unto him and Barnabas the right hand of fellowship, a symbol whereby they acknowledged their equality with them, and agreed that these should go to the heathen, while they continued to preach to the circumcision, as judging it most agreeable to the mind of Christ, and most conducive to the interest of Christianity, so to divide their work. And thus this meeting ended in an entire harmony and agreement; they approved both Paul’s doctrine and conduct, they were fully satisfied in him, heartily embraced him as an apostle of Christ, and had nothing further to add, only that they would remember the poor, which of his own accord he was very forward to do. The Christians of Judea were at that time labouring under great wants and difficulties; and the apostles, out of their compassion to them and concern for them, recommend their case to Paul, that he should use his interest with the Gentile churches to procure a supply for them. This was a reasonable request; for, if the Gentiles were made partakers of their spiritual things, it was their duty to minister to them in carnal things, as Rom. 15:27. And he very readily falls in with it, whereby he showed his charitable and catholic disposition, how ready he was to own the Jewish converts as brethren, though many of them could scarcely allow the like favour to the converted Gentiles, and that mere difference of opinion was no reason with him why he should not endeavour to relieve and help them. Herein he has given us an excellent pattern of Christian charity, and has taught us that we should by no means confine it to those who are just of the same sentiments with us, but be ready to extend it to all whom we have reason to look upon as the disciples of Christ.

[wvufan]

Biblical hermeneutics is the study of the principles and methods of interpreting the text of the Bible.

Second Timothy 2:15 commands believers to be involved in hermeneutics: “Do your best to present yourself to God as one approved, a worker who . . . correctly handles the word of truth.”

The purpose of biblical hermeneutics is to help us to know how to properly interpret, understand, and apply the Bible.

The most important law of biblical hermeneutics is that the Bible should be interpreted literally.

We are to understand the Bible in its normal or plain meaning, unless the passage is obviously intended to be symbolic or if figures of speech are employed.

The Bible says what it means and means what it says.

For example, when Jesus speaks of having fed “the five thousand” in Mark 8:19, the law of hermeneutics says we should understand five thousand literally—there was a crowd of hungry people that numbered five thousand who were fed with real bread and fish by a miracle-working Savior. Any attempt to “spiritualize” the number or to deny a literal miracle is to do injustice to the text and ignore the purpose of language, which is to communicate.

Some interpreters make the mistake of trying to read between the lines of Scripture to come up with esoteric meanings that are not truly in the text, as if every passage has a hidden spiritual truth that we should seek to decrypt.

Biblical hermeneutics keeps us faithful to the intended meaning of Scripture and away from allegorizing Bible verses that should be understood literally.

A second crucial law of biblical hermeneutics is that passages must be interpreted historically, grammatically, and contextually.

Interpreting a passage historically means we must seek to understand the culture, background, and situation that prompted the text. For example, in order to fully understand Jonah’s flight in Jonah 1:1–3, we should research the history of the Assyrians as related to Israel.

Interpreting a passage grammatically requires one to follow the rules of grammar and recognize the nuances of Hebrew and Greek. For example, when Paul writes of “our great God and Savior, Jesus Christ” in Titus 2:13, the rules of grammar state that God and Savior are parallel terms and they are both in apposition to Jesus Christ—in other words, Paul clearly calls Jesus “our great God.”
Interpreting a passage contextually involves considering the context of a verse or passage when trying to determine the meaning. The context includes the verses immediately preceding and following, the chapter, the book, and, most broadly, the entire Bible. For example, many puzzling statements in Ecclesiastes become clearer when kept in context—the book of Ecclesiastes is written from the earthly perspective “under the sun” (Ecclesiastes 1:3). In fact, the phrase under the sun is repeated about thirty times in the book, establishing the context for all that is “vanity” in this world.

A third law of biblical hermeneutics is that Scripture is always the best interpreter of Scripture. For this reason, we always compare Scripture with Scripture when trying to determine the meaning of a passage. For example, Isaiah’s condemnation of Judah’s desire to seek Egypt’s help and their reliance on a strong cavalry…

Isaiah 31:1
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord!

was motivated, in part, by God’s explicit command that His people not go to Egypt to seek horses:

Deuteronomy 17:16
But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way.

Some people avoid studying biblical hermeneutics because they mistakenly believe it will limit their ability to learn new truths from God’s Word or stifle the Holy Spirit’s illumination of Scripture. But their fears are unfounded.

Biblical hermeneutics is all about finding the correct interpretation of the inspired text. The purpose of biblical hermeneutics is to protect us from misapplying Scripture or allowing bias to color our understanding of truth.

God’s Word is truth:

John 17:17
Sanctify them through thy truth: thy word is truth.

We want to see the truth, know the truth, and live the truth as best we can, and that’s why biblical hermeneutics is vital.

[KeepingWatch]

And two more examples where 'the kingdom of God' and 'the kingdom of heaven' are used inter-changeably...

[wvufan]

Galatians 2:9
9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was
given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go
unto the heathen, and they unto the circumcision.

Seems clear to me: James, Cephas, and John's ministry was to the Jews, while Paul and Barnabas was to the Gentiles (heathens). How else do you interpret this sentence?

[rezganger]

The promise was given to Abrahams SEED!-Jesus!

[janeish]

Please pray for Pastor Lawson and Temple Baptist Church
. Satan has turned his forces against this wonderful church
Pastor is standing firm, but is very hurt.

[KeepingWatch]

Hoops590 at about 8:52 minutes into your video you make a brief statement saying, that they... “make distinctions that don't exists.” This is so tremendously correct.

[felipekennedy]

YOU ARE WRONG PASTOR LAWSON IS A SPIRITFILLED PASTOR OF GOD AND MAY GOD ALWAYS BLESS HIM

[estes]

I love how Christians attack other Christians if he is preaching something that is wrong. Why are you not having a call to prayer for him and his congregation?
I just think it's sad how we're attacking each other ( that is expected from the world) of holding each other up before the Lord.
Prayers for you.