Impaled Upon the Horns of the Dispensational Dilemma Circumcision, Sacrifices, and Another Gospel

Introduction

One of the most frequently repeated claims of Dispensational theology is that it alone maintains a consistent literal interpretation of Old Testament prophecy. According to this approach, promises concerning Israel’s land, temple, priesthood, sacrifices, and national restoration must be fulfilled literally because God’s covenant faithfulness requires it. Any spiritual or Christ-centered fulfillment of these promises is often dismissed as “replacement theology” or an abandonment of the plain meaning of Scripture.

Yet a closer examination reveals that Dispensationalism itself does not consistently apply its own hermeneutic. In fact, one of the clearest tests of covenantal consistency comes from an institution that Dispensationalists rarely discuss in detail: physical circumcision.

Circumcision was not a minor feature of the Abrahamic covenant. It was explicitly called an “everlasting covenant” (Gen. 17:13) and functioned as the covenant sign distinguishing Abraham’s descendants from the surrounding nations. If the word “everlasting” demands a future literal fulfillment for the land, temple, sacrifices, and priesthood, then the same logic should apply to circumcision. Yet most Dispensationalists acknowledge that circumcision finds its fulfillment in Christ through the circumcision of the heart by the Spirit (Rom. 2:28–29; Col. 2:11–12).

This creates a profound theological dilemma. If circumcision—the covenant sign itself—is fulfilled spiritually in Christ, why must the land, temple, sacrifices, and priesthood remain literal? Conversely, if circumcision remains part of God’s everlasting covenant and will be reinstated in a future millennial kingdom, then Gentile worshippers must again submit to the very covenant distinctions Paul condemned in Galatians.

The issue is therefore much larger than circumcision. It concerns the consistency of Dispensationalism’s entire interpretive method. The same hermeneutic that is applied to the land promise must also be applied to the covenant sign. Once that principle is recognized, Dispensationalism finds itself impaled upon two unavoidable horns of a theological dilemma—one involving the future status of Gentile worshippers and the other involving the fulfillment of God’s everlasting covenant promises in Christ.

Physical Circumcision

Physical circumcision served as the covenant sign of membership in the Abrahamic covenant and the visible boundary marker of the old covenant “heavens and earth.” It was explicitly called an “everlasting covenant” (Gen. 17:13). Yet the New Testament teaches that this sign has reached its fulfillment in Christ through a greater spiritual reality. Believers have received a “circumcision made without hands” (Col. 2:11) — the true heart circumcision by the Spirit (Rom. 2:28–29). Paul presents this spiritual circumcision and the one spiritual baptism into Christ as two sides of the same transformative event performed by Christ, not by human hands or rituals tied to the old order (Col. 2:11–12; cf. Rom. 6:3–5).

At this point dispensational theology encounters a profound problem of covenantal consistency. This naturally leads to two interlocking dilemmas that expose fatal weaknesses in the system.

Argument / Dilemma #1: The Gentile Cursed-Position Dilemma

Premillennialism (and especially Dispensationalism) inevitably forces Gentile nations into a cursed position during their literal, earthly thousand-year millennial kingdom.

Horn 1:

Gentile nations are commanded to go up to Jerusalem year by year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles — or be cursed with no rain and plague (Zechariah 14:16–19, in their literalist reading).

Horn 2:

If they do go up to Jerusalem to worship, they must be circumcised, ritually cleansed, and offer animal sacrifices to be accepted in the temple — thereby embracing “another gospel” and a different Jesus, and thus standing under the New Testament’s curse (Gal. 1:6-9; Heb. 8–10).

Syllogism

Major Premise: In the dispensational millennial kingdom, the laws governing worship in Jerusalem (Zechariah 14 and Ezekiel 40–48) must be literally enforced.

Minor Premise: Those laws require physical circumcision and animal sacrifices for acceptable worship by Gentiles.

Conclusion: Therefore, Premillennialism and especially Dispensational Zionism structurally force Gentile nations into a cursed position — cursed if they refuse to go up, and cursed if they do go up and thereby embrace another gospel.

In short, Premillennialism and Dispensational Zionism are structurally forced to proclaim “another gospel” as the grand climax of redemptive history and the ultimate expression of God’s kingdom on earth. Regardless of how large their megachurches are or how sincere many of their adherents may be, this eschatology is unbiblical and historically heretical. Repent and flee from it.

Argument / Dilemma #2: The Covenantal Consistency Dilemma

Horn 1:

If the Abrahamic promise of “everlasting” circumcision is fulfilled spiritually in Christ through the circumcision of the heart by the Spirit (Rom. 2:28–29; Col. 2:11–12), then covenantal consistency demands that the other “everlasting” Abrahamic promises — including the land promise, the city, the temple, the sacrifices, and the priesthood — must likewise find their fulfillment in Christ and the New Covenant.

Horn 2:

If, on the other hand, physical circumcision remains a literal and everlasting covenant obligation to be restored in a future millennial kingdom, then believing Gentiles coming to worship Christ in the land would necessarily be required to submit to physical circumcision in order to participate in covenant worship and temple sacrifice (Ezek. 44:9). This reintroduces the very covenantal distinction Paul opposed in Galatians and turns dispensational eschatology into the Judaizer gospel 2.0 (Gal. 5:2–4; cf. Gal. 1:6–9).

Syllogism

Major Premise: All the “everlasting” promises attached to the Abrahamic covenant must be interpreted with the same hermeneutic.

Minor Premise: The New Testament clearly fulfills the “everlasting” sign of circumcision spiritually in Christ.

Conclusion: Therefore, the “everlasting” land, city, temple, and sacrificial promises must also be fulfilled spiritually in Christ and the New Covenant — not in a future geopolitical program for national Israel. All the promises of God find their “Yes” and “Amen” in Christ, not “in the land” (2 Cor. 1:20).

Classic dispensationalism, however, has historically insisted that Old Testament covenant institutions — including circumcision, temple worship, sacrifices, priesthood, and land possession — will be literally restored in a future millennial kingdom. The original Scofield Reference Bible (1917) openly acknowledged that sacrifices would return in Ezekiel’s temple while attempting to preserve the finality of Christ’s atonement by redefining them as “memorials.” Commenting on Ezekiel 43, the editors wrote: “The reference to sacrifices is not inconsistent with the finished work of Christ. Their memorial character, looking back to the cross, is no more difficult than the observance of the Lord’s Supper by the church.”[1]

John MacArthur, one of the most influential contemporary dispensational premillennialists, agrees with this view. In his MacArthur Study Bible notes on Ezekiel 40:39–43 he writes:“They will exist as vv. 39–43 indicate, but will be no more efficacious then than they were in OT times. No sacrifice before or after Christ saves. They only point to Him as the one true Lamb who takes away sin. … Israel … will have a memorial of sacrifices that point to Him.”[2] In a Q&A he further stated: “There’s going to be an actual Temple and there’s going to be actual sacrifices … which will be memorials to the sacrifices of the past.”[3]

Yet this “memorial” interpretation is a clear case of eisegesis — reading into the text something that is simply not there. The detailed temple vision in Ezekiel 40–48 repeatedly commands animal sacrifices, offerings, and priestly rituals (e.g., Ezek. 43:18–27; 45:17–25; 46:2–15) but nowhere describes them as memorials, commemorative, or symbolic retrospectives. A consistently literal reading requires actual blood sacrifices offered in a future temple for sin, atonement, and worship — exactly as the text states. By inserting the word “memorial,” Scofield, MacArthur, and their followers abandon their own claimed literal hermeneutic at the precise point where it conflicts with the finished work of Christ.

Later editions of the Scofield Bible reveal even greater erosion of literalism. The 1967 editorial committee, led by E. Schuyler English, stated regarding Ezekiel 43: “the reference to sacrifices is not to be taken literally, in view of the putting away of such offerings, but is rather to be regarded as a presentation of the worship of redeemed Israel, in her own land and in the millennial temple, using the terms with which the Jews were familiar in Ezekiel’s day.”[4] If these sacrifices are not literal animal sacrifices but merely symbolic “worship of men,” then — by the same logic — the temple in which they are performed need not be a physical building, and the priesthood offering them need not be a literal Levitical or Zadokite order. This concession quietly dismantles the entire dispensational expectation of a future literal temple and priesthood while still claiming to honor a “literal” interpretation.

The inconsistency becomes even more glaring with physical circumcision. While MacArthur and other dispensationalists insist on literal animal sacrifices (as “memorials”) in the millennium, they do not teach a literal reinstatement of physical circumcision as a required practice for worship in that kingdom — even though Genesis 17 calls circumcision an “everlasting covenant” with the exact same language used for the land promises and temple rituals. MacArthur’s notes on Ezekiel 44 emphasize heart circumcision as the true requirement for entering the sanctuary, treating physical circumcision as fulfilled in Christ rather than a future boundary marker. This selective literalism is one of the most embarrassing features of dispensationalism: the “everlasting” circumcision promise is spiritualized and fulfilled in the Church, while the “everlasting” sacrifices are (selectively) literalized. One cannot have it both ways without abandoning any consistent hermeneutic.

Likewise, dispensational interpreters of Ezekiel 44:9 commonly argue that physical circumcision will again function as a covenant requirement for those entering millennial worship. One dispensational commentary explicitly states: “Circumcision will still be in effect, or reinstated, for all who enter the holy sanctuary—the requirement being both physical and spiritual circumcision.”[5]

Even dispensational scholar Paul N. Benware candidly acknowledged the force of the issue when asked whether circumcision would continue in the millennium, admitting: “I haven’t really thought about the issue of circumcision before in the light you have constructed your question, but my initial response is that it is part of the everlasting covenant.”[6]

This shift away from strict literalism has continued in progressive dispensationalism, now the dominant form. In Dispensationalism, Israel and the Church (1992), progressive leaders Craig Blaising and Darrell Bock address the issue directly: “The only sacrifices that Hebrews prohibits are those related to sin… The possibility of national cultic activities is not automatically excluded…. It is possible…that some of these features are included in ‘the restoration of all things’ (Acts 3:21).” Even here, they speak only of possibility and carefully limit any future sacrifices to non-sin-related functions. Leading progressives place far less emphasis on literal animal sacrifices or physical circumcision, focusing instead on broader kingdom fulfillment and greater continuity between Israel and the Church. This further undermines the two foundational pillars of classic dispensationalism.

This reinterpretation also stands in direct conflict with the Book of Hebrews. The author of Hebrews emphatically declares that Christ’s single sacrifice has forever perfected those who are sanctified (Heb. 10:10–14), that there is “no longer any offering for sin” (Heb. 10:18), and that any return to repeated animal sacrifices would constitute a denial of the sufficiency of the cross (Heb. 8:13; 9:25–28; 10:1–4). The New Testament does not present animal sacrifices as future memorials or spiritualized worship; it presents them as obsolete shadows that have been abolished by the better ministry of Jesus.

Yet these admissions expose a deeper inconsistency within the dispensational system itself. Even within the Scofield tradition, interpreters increasingly softened the rigid literalism that once defined the movement. Such concessions are deeply significant because they reveal that even dispensational interpreters often abandon their own professed hermeneutic when faced with theological tensions and contradictions surrounding sacrifices, priesthood, and temple worship after the cross.

These concessions strike at the very heart of classic dispensationalism. If the “everlasting” circumcision promise given to Old Testament Israel is spiritually fulfilled in Christ and applied to the Church, then dispensationalists are not interpreting the “everlasting” promises literally — they are spiritualizing them. And if the promises given specifically to Old Testament Israel are being fulfilled spiritually in and through the Church, then the second great pillar of the system — the absolute, permanent distinction between Israel and the Church — collapses as well. These are not minor adjustments at the edges of the system; they destroy its foundational hermeneutic and its core Israel–Church dichotomy.

These twin dilemmas expose the impossible bind into which dispensational literalism drives both its theology and its promised future. One cannot consistently spiritualize circumcision and the sacrifices while literalizing the land, temple, and city. Nor can one reinstitute the old covenant shadows without reintroducing the very Judaizing error the apostle Paul condemned (Galatians 5:2–4). The old covenant heavens and earth — with all their constituent elements — passed away in AD 70 precisely so that the superior, spiritual realities of the New Covenant “in Christ” would remain forever.

Conclusion

The debate over circumcision ultimately exposes a far larger issue than the future status of a single covenant sign. At stake is the entire structure of Dispensational theology and its claim to interpret Old Testament prophecy consistently and literally.

The New Testament leaves no doubt that physical circumcision has reached its fulfillment in Christ through the circumcision of the heart by the Spirit. What was once a fleshly boundary marker distinguishing covenant membership under the old covenant has been transformed into a spiritual reality enjoyed by all who are united to Christ by faith. The apostolic writers do not postpone this fulfillment to a future millennium; they declare it to be a present possession of the Church.

Yet if the “everlasting” covenant sign of circumcision is fulfilled spiritually in Christ, covenantal consistency demands that the other “everlasting” covenant institutions be interpreted through the same Christ-centered lens. The land, temple, priesthood, sacrifices, and holy city were all part of the same covenantal world. One cannot consistently spiritualize circumcision while simultaneously insisting that the other covenant structures must return in literal form.

Nor can the dilemma be solved by restoring circumcision and temple worship in a future millennial age. Such a proposal inevitably reintroduces the very covenant distinctions and ceremonial obligations that the apostles declared obsolete through the finished work of Christ. A future kingdom requiring circumcision, ritual cleansing, and sacrificial worship would not represent the culmination of redemptive history but a return to the shadows from which Christ delivered His people.

The New Testament consistently moves the believer from shadow to substance, from type to antitype, from fleshly realities to spiritual fulfillment in Christ. The trajectory is never reversed. The apostles possessed divine authority to identify the true and better fulfillment of Old Testament promises in Christ and His New Covenant people. We possess no such authority to reverse that process by transforming their fulfilled realities back into shadows awaiting another fulfillment.

The question, therefore, is not whether God keeps His promises. The question is where He keeps them. The New Testament answer is clear: every covenant promise finds its fulfillment in Jesus Christ. As Paul declares, “For all the promises of God in Him are Yes, and in Him Amen” (2 Cor. 1:20). The fulfillment is not ultimately found in a future return to the old covenant world “in the land,” but in the everlasting realities of the New Covenant enjoyed by all who are “in Christ.”

The circumcision dilemma thus exposes a fundamental truth: the choice is not between literal fulfillment and spiritual fulfillment. The choice is between remaining in the shadows of the old covenant order or embracing the substance to which those shadows always pointed. The New Testament repeatedly calls believers to the latter. Dispensationalism, by contrast, repeatedly attempts to return to the former.

Songs I wrote for this article with Visuals:

1).  You Can’t Have it Both Ways –

2).  Should I Stay or Should I Go Now? – Cursed if I Stay and Cursed if I Go:

[1] C. I. Scofield, ed., The Scofield Reference Bible (New York: Oxford University Press, 1917), note on Ezekiel 43:19.

[2] John MacArthur, The MacArthur Study Bible (Nashville: Thomas Nelson, 2005; updated editions), note on Ezekiel 40:39–43.

[3] John MacArthur, “Bible Questions and Answers, Part 79,” Grace to You sermon (October 9, 2022; content consistent with earlier Q&A sessions), gty.org.

[4] The New Scofield Reference Bible, ed. E. Schuyler English (New York: Oxford University Press, 1967), p. 864 (note on Ezekiel 43:19).

[5] United Church of God Bible Commentary, comment on Ezekiel 44:9.

[6] Paul N. Benware, cited in Gary DeMar, “Will There be Circumcision and Animal Sacrifices During the Millennium?” American Vision, October 16, 2020.

 

The Armageddon Deception—The Globalists, Zealot Zionism, the Real Kingdom of Christ, and the Power of Fulfillment

(This is Chapter 14 in my new book coming out soon – “In the Land v. In Christ).

I.  Introduction: The Problem and the Preterist Solution

As this discussion of the Zealot Zionist Armageddon Deception unfolds, the events foretold in my earlier 2021 book, “Armageddon Deception…” are accelerating. The religions of Islam, Talmudic Zionism, and Evangelical Zionism each pursue self-fulfilling end-time holy war scenarios, with global elites facilitating conflict to advance their Great Reset, one-world government, and control systems such as CBDC’s and eventually Technocracy and Transhumanism. The Rothschild dynasty and associated networks have long profited from engineered crises, while Albert Pike’s blueprint for a WWIII between Israel and the Muslim world seeks to exhaust the world’s faiths and install technocratic rule—unless the Church recovers a biblical eschatology.

The Problem

These three futurist systems share the same fatal errors that fuel perpetual conflict:

  • End-time “signs” (wars, disasters, Antichrist figures) are read into current headlines as if still future.
  • An evil system must dominate before a final inheritor claims the “holy land.”
  • A climactic “end-time” war—Armageddon or Gog and Magog—will settle supremacy.
  • A future Messiah or return of Jesus will rescue (or judge) Israel, defeat infidels, and establish an earthly paradise.

The Violent History of Premillennial Dispensational Christian Zionism

This eschatological system is inherently violent. Its theology forces followers to financially fund and prayerfully support the Talmudic Zionist project in its land conquest through aggression. If there is no modern Israel in the land and no rebuilt temple, the entire system collapses. Dispensationalists insist that today’s “Jews” and the modern state of Israel are “God’s people,” and that Christians and the United States must “bless” them in their actions — or stand guilty of sin and invite divine judgment.

John Nelson Darby, the father of Dispensationalism (late 1800s), taught that Christ would rapture the Church (His spiritual bride) and then turn to the Jews (His earthly bride), causing them to return to Palestine and exterminate the Muslims in order to inherit the Holy Land. William Blackstone merged Darby’s ideas with the political Zionism of Theodor Herzl and the Rothschilds. In his 1878 book Jesus Is Coming, Blackstone pushed for a pre-Second Coming Jewish inheritance of Palestine, complete with the removal of Muslims. He saw political Zionism as one of the key “signs” of the end.

By 1917 many Evangelical leaders openly supported Jewish conquest of Palestine, comparing it to American Manifest Destiny and the removal of Native Americans. They envisioned a “holy alliance” of American Christians and Jews expanding Judeo-Christian civilization. The most influential figure was C.I. Scofield, whose Reference Bible — funded and promoted by Oxford University Press with Zionist backing — embedded these notes into generations of American churches and seminaries. The notes explicitly warn that failure to support the Zionist state is sin.

Modern Dispensational leaders have only intensified this trajectory. John Hagee, known to critics as “Dr. Armageddon,” founded Christians United for Israel (CUFI) to lobby for pre-emptive wars (including against Iran) in order to hasten the Rapture, Tribulation, and Second Coming. He openly declares that supporting modern Israel’s 1948 “fulfillment” and its claim to Jerusalem is non-negotiable for Christians. Dissent is labeled sin.

These systems — Islamic, Talmudic, and Evangelical Zionist — therefore share the same deadly futurist framework that perpetuates conflict and keeps the Church fixated on geopolitical upheaval rather than the fulfilled kingdom of Christ.

The Full Preterist Solution—Proven in This Book (cf. “Armageddon Deception…”)

Jesus declared that His parousia, the end of the old covenant age, the great tribulation, and all the signs in Matthew 24–25 would occur within His contemporary “this generation” (Matthew 24:34). The New Testament writers consistently reinforced this imminent fulfillment as that generation was coming to and end. As demonstrated in previous chapters:

The apostolic hermeneutic (Chapter 2) requires the New Testament to interpret the Old, not vice versa.

The Abrahamic Covenant finds its substance in Christ and His seed by faith pointing to a spiritual New Covenant “heavenly land” and “city,” not in a revived national Israel or physical land (Chapter 3).

The old covenant “heavens and earth,” with its temple, land, and sacrifices, passed away in AD 70 as a type fulfilled in the New Covenant reality (Chapters 4–5).

Deuteronomy 32, Daniel 7 & 9, and the Olivet Discourse form one unified prophecy pointing to the “near” “appointed time of the end” to the old covenant age and was fulfilled at the end of Armageddon / Gog and Magog– the Roman-Jewish War of AD 66–70 (Chapters 6–8).

The “rapture,” resurrection, and judgment of the living and dead were covenantal events tied to that first-century transition (Chapter 9).

Romans 9–11 proves one olive tree and one people of God—believing Jews and Gentiles in Christ—with no future restoration of national Israel or a separate land-based program (Chapter 10).

All alleged Zionist proof-texts are refuted by their immediate context and or New Testament fulfillment (Chapters 11–13).

Old Testament apocalyptic language (clouds, stars falling, de-creation) described God’s judgment of nations through invading armies—fulfilled when Rome destroyed the temple in AD 70. The Beast and 666 pointed to Nero and Rome. Armageddon and Gog and Magog were realized in the 3½-year conflict that ended the old covenant system. Under the Old Covenant there was a literal “in the land” kingdom, but it typified the superior spiritual kingdom “in Christ,” advanced not by the sword of steel but by the sword of the Spirit. Abraham sought a heavenly country (Hebrews 11:10–16; 13:14). The New Jerusalem descended “shortly” in AD 70 (Revelation). Miraculous prophecy and the need for further signs ceased with the temple’s fall (1 Corinthians 13:8–12; Daniel 9:24–27).

This Full Preterist framework, established across the preceding chapters, awakens the Church from escapist futurism or its zealot zionism. It equips believers with a victorious, long-term cultural mandate grounded in the already-fulfilled gospel of the Kingdom.

This is not merely a theological error; it is a profound apostasy. To support the modern Zionist project is to actively deny that Christ is currently King. By prioritizing the geography of the Levant over the Kingdom of Christ, the American pulpit has essentially evicted its own King. We are not being replaced demographically by accident; we are being replaced because we have spiritually forfeited our covenantal protection. By tying our national destiny to a foreign ethnostate that officially rejects our Savior, the Church has invited the chaos—the border collapse, the economic rot, and the social fragmentation—that is now consuming our nation and liquidating our heritage. We have traded the eternal for the temporal, and the price of that trade is our national existence.

II: The Eschatological Engine: Weaponizing the Apocalypse

Eschatology is the steering wheel of a nation. If you convince a people that the world is meant to burn, you ensure they will never bother to extinguish the fires being set by their enemies. The globalist elite understood this long before the Church did. They crafted the Dispensationalist framework not as a service to the faith, but as a psychological “deadbolt” for a globalist agenda.[1] It is a system engineered to convince the believer that his spiritual survival is tethered to the political fortunes of a foreign state, effectively turning the believer into a mindless asset for a project that views him as expendable.

In the modern era, eschatology has been weaponized into a psychosocial engine for crisis. By manipulating the apocalyptic anxieties of the Dispensationalist Church—conditioning them through mass media and prophecy conferences to view World War III as “Armageddon” and somehow the “blessed hope”—the elite have turned the greatest champion of Christian civilization into its executioner. They play a board upon which the nations are the pieces and the Christian’s hope of eternity is the currency.

Controlled Tension Strategy Chart

Feature Islamic Eschatology Talmudic Eschatology Dispensationalist Zionism
Holy War Mandate Jihad (Offensive) Milchemet Mitzvah “Blessing Israel” to hasten Tribulation
Political Agency Taqiyya (deceit) Institutional capture – “By way of deception” Submission to AIPAC
Eschatological Sign War against the West War of Gog/Magog Rebuilt Temple (Antichrist) Wars in the M.E.
Global Goal Universal Sharia Kingdom under Talmudic Law Global trigger for End Times

The elite practitioners of power operate according to a “war-game” philosophy designed to leverage religious fervor against the concept of the nation-state. While academic circles often attempt to dismiss documents regarding the destabilization of nations as forgeries, the geopolitical architecture—the movement of destabilizing monarchies, creating institutional religious friction, and engineering the exhaustion of nations—is the observable pattern.[2] They know that if they can convince the Western Christian he is fighting for God, they can orchestrate the destruction of sovereignty.

We have moved into a theater of cognitive warfare. The American public is managed by an apparatus of fear, utilizing the Book of Revelation as a script to justify the destruction of nations that stand in the way of globalist hegemony. This is the exploitation of the Christian conscience by those who despise the very idea of a King above their own earthly hierarchies. The “Armageddon Deception” is not a remote prediction of the future; it is the current strategic playbook of the world’s most powerful financial cabals, designed to leave the Christian West in ruins while they construct their one-world administration.

Section III: Theological Engineering (1870–1920): The Rothschild-Scofield Connection

The most successful psychological operation in the history of the faith was the mid-1900s institutional capture of the American seminary system. This was not a natural development of theology, but an exercise in financial and institutional engineering. The elevation of C.I. Scofield—a man of shattered personal character, legal trouble, and limited theological pedigree—to the status of a prophetic oracle was facilitated by the immense capital of international publishing interests.

The logistics required to distribute the Scofield Reference Bible—which effectively replaced the Bible itself for millions of believers—to every pulpit in America required a level of funding that did not come from the grassroots. Research into this era highlights the role of figures like Samuel Untermyer, the powerful Zionist attorney and high-level fixer for the international banking class.[3] Untermyer acted as the primary gatekeeper for the financial interests of the age, intimately involved in the networks that promoted Zionist policy as an American imperative.

This was the dawn of “Theological Engineering”: the deliberate design of a belief system that tied the salvation of the believer to the political fate of a foreign state. By the time the Balfour Declaration was signed in 1917, the American Church had been thoroughly prepared to view the creation of a Zionist state as a divine mandate rather than the calculated geopolitical transaction it actually was.[4] They ensured that if the globalist banker needed a war in the Middle East to solidify their grip on the Levant, the preacher would provide the moral and eschatological justification for it. The average Christian, reading Scofield’s annotations, became a “useful idiot” for an international project he did not understand, believing he was serving Christ when he was actually serving the interests of those determined to liquidate his nation’s sovereignty.

The capture went deeper than just footnotes. It involved the subversion of the very curricula used in training the clergy. Seminaries that once focused on the triumphant, victorious reign of Christ as the King of Kings were systematically redirected toward a focus on the “coming catastrophe” and the “impending rapture.” By directing the eyes of the sheep toward the skies in terror, the wolves were free to reorganize the earth. This wasn’t just a theological shift; it was a disarmament of the American spirit, ensuring that the only organized body capable of opposing the rising globalist power structure—the Church—would instead act as its chief moral enforcer.

Section IV: The Khazarian Fraud, DNA Complexity, and the Invention of Identity

The modern claim to a “racial right” to ancient Palestine is neither biblical nor historical; it is a geopolitical fabrication manufactured to sustain a nationalist project. The “Chosen People” narrative, which posits an unbroken, homogeneous ethnic link to the tribes of the Levant, is a scientifically and historically fallacious construct. Historical evidence indicates that the overwhelming majority of those who identify as “Ashkenazi” Jews share no meaningful genetic connection to the Semitic tribes of antiquity. Instead, they are the descendants of the Khazars—a ruthless, Turkic-speaking mercenary empire that established a vast kingdom between the Black and Caspian Seas and converted to Talmudism in the 8th century for political expediency.[5]

This conversion was a classic geopolitical “bait and switch.” The Khazarian king adopted the religion of the Talmud as a strategic buffer to preserve his autonomy against the competing spheres of the Byzantine and Islamic empires. As The American Peoples Encyclopedia (1954) notes: “In the year 740 A.D. the Khazars were officially converted to Judaism… and were scattered over central Europe where they were known as Jews.”[6] The Encyclopedia Britannica (1973) confirms: “The findings of physical anthropology show that, contrary to the popular view, there is no Jewish race.”[7]

The academic record is clear, even if the modern Zionist lobby attempts to suppress it.  Even Jewish sources such as the Encyclopedia Judaica Jerusalem (1971) admits: “Thus, the diversity of the racial and genetic attributes of various Jewish colonies of today renders any unified racial classification of them a contradiction in terms.”[8] Further, Collier’s Encyclopedia (1977) clarifies: “A common error and persistent modern myth is the designation of the Jews as a race! This is scientifically fallacious.”[9]. Surely not every academic source (even their own) we find that conflicts with the Globalst / Zionist agenda is “antisemitic”?

Modern genetic research further complicates the narrative of unbroken continuity, though the establishment continues to debate the findings to avoid the implications. Israeli geneticist Doron Behar led a 2013 genome-wide study attempting to argue against the Khazar origin, yet Jewish geneticist Eran Elhaik’s 2013 research supported the Khazarian hypothesis, portraying the European Jewish genome as a complex mosaic of Near Eastern, Caucasus, and European ancestries.[10] Shlomo Sand, a professor at Tel Aviv University, famously argued in The Invention of the Jewish People that the concept of a monolithic “Jewish race” is a fallacy created to sustain the modern Zionist state.[11] When the Globalist elite leverage this myth, they do so with the full knowledge that they are weaponizing a fabricated identity to secure a strategic base of operations in the Middle East. They possess no covenantal right to the land, only a mercenary’s claim, backed by American tax dollars and enforced by the very banking families who financed the destruction of European sovereignty.

Section V: The Talmudic Legal Foundation and the Exclusion of the “Goyim”

To truly understand the political conduct of the modern Zionist state—their systematic disregard for international law, their aggressive territorial expansion, and their pervasive use of deception—we must look beyond the bumper-sticker theology of “blessing Israel” and examine the foundational jurisprudence of the Talmudic tradition. Many Christians operating within the Dispensationalist framework assume that the modern religious Jew relies solely on the Old Testament for guidance. In reality, for the religious, legal, and political vanguard of modern Zionism, the Talmud is paramount. It is the core of their legal system, and it is here that the concept of the “alien” or “Gentile” (Goy) is defined in purely exclusionary terms.

The Talmudic tradition creates a legal reality where the Gentile has no intrinsic value equivalent to that of the “Jew.” As the late Dr. Israel Shahak, a survivor of Bergen-Belsen and a professor at Hebrew University, meticulously documented in Jewish History, Jewish Religion, the Halakhah—the legal body of Talmudic law—codifies distinct and discriminatory statuses for those outside the tradition. This is not a matter of “religiosity” in the modern, sanitized sense; it is a rigid, historical legal structure that prioritizes the internal preservation of the “Jew” while categorizing the Goy as an entity whose life, property, and testimony are subject to entirely different standards of justice.

Within these texts, the worldview imparted to the student is one of stark separation. It is taught that “Jews” have souls, while “Gentiles” are mere animals in human form, created for the purpose of serving the Chosen. Jewish texts are filled with references to the future state of the world under the coming Messiah, where it is frequently asserted that every Jew will have thousands of Christian and Gentile slaves. Furthermore, the Talmudic records contain vitriolic polemics against the person of Jesus Christ, describing Him in terms that would shock the average Christian, essentially asserting that He is currently suffering in the afterlife for His “heresy.”

These are not fringe, historical curiosities; they are foundational texts debated in yeshivas and referenced by influential political and religious leaders to justify their treatment of non-Jews. When Benjamin Netanyahu and other religious Zionist fanatics seek to make the Talmud the official basis for Israeli law, they are not merely embracing “tradition.” They are attempting to impose a pre-Christian, legal particularism upon a modern state. This is their version of legal supremacy: a system that explicitly categorizes the Gentile not as a neighbor, but as an entity existing outside the covenantal protection of the Law. It explains why a state that claims to be a “democracy” can maintain segregated roads, discriminatory marriage laws, and a legal system that treats human status as a hierarchy based entirely on ethnic origin. It is a system of internal solidarity and external exploitation, a legal structure that renders the “universalist” promises of the New Covenant “null and void.”

Section VI: The Information Prison: My Interaction with my Congressman Tim Burchett and the Martyrdom of Truth

The suppression of this reality is not a passive phenomenon; it is the active product of a meticulously maintained “information prison.” This environment is designed to ensure that even those who claim to represent the interests of the American people function within a carefully bounded box of acceptable discourse. My meeting with Tennessee Congressman Tim Burchett following his support of so-called “antisemitism awareness” legislation serves as a definitive case study in this systemic capture.

I approached the Congressman not as a partisan, but as a Christian apologist deeply concerned with the erosion of our constitutional liberty. I asked him candidly: “As a Christian apologist, do you believe I possess the freedom of speech to critique the Quran for its violent eschatology?” To this, he answered yes. I then pushed further: “If I critique specific themes within Sharia law that conflict with constitutional liberty, you would defend my right to do so, correct?” He again agreed, affirming the foundational American principle of free inquiry. Then, I struck at the heart of the matter: “Are you familiar with the Talmud and the foundational Jewish texts that shape modern Zionist eschatology—the texts that envision a future kingdom where every Jew has 2,800 Gentile slaves?” To his credit, he was honest; he admitted he knew absolutely nothing of them.

This interaction revealed the true nature of our political captivity. Our representatives are kept in a state of manufactured ignorance. They are led by the nose (by the ADL and their AIPAC handlers) through a narrative that dictates who we are allowed to critique and who is beyond reproach. This is the definition of a vassal state: where your own representatives are forbidden from even acknowledging the existence of the legal and religious frameworks that govern the foreign power they serve.

We are seeing this dynamic play out on a national scale with the tragic trajectory of Charlie Kirk. Kirk, a man who once functioned as a reliable voice for the establishment-conservative movement, eventually began to look behind the curtain of the “Great Reset.” As he pulled at the threads, he found that this was not merely about global technocracy; it was about the deliberate destruction of the West through the funding of mass, unchecked migration. He began to critique the war in the Middle East and dared to question why the donor class of his own movement was so intensely committed to our perpetual involvement in foreign catastrophes.

His evolution toward the truth was brave, but it came at a terrible price. In the days leading up to his tragic assassination, Kirk did not mince words about the danger of his position. He spoke openly to those closest to him about his fear that Israel’s intelligence apparatus was going to kill him for naming the names and pulling back the curtain on their power structures. He knew they were coming for him because he had successfully connected the dots: the war in the Middle East is the foreign shield for the domestic destruction of the American nation. He understood the pincer movement—war abroad, and many wealthy Jewish groups forcing the importation of millions of criminals and the poor (“replacement migration”) to break our society from within. His death is a grim, final verification of the power of the enemy we have identified. They do not just silence their critics; they eliminate them to ensure the “information prison” remains sealed.

Section VII: The Final Pincer: The Gorka-White House “Terrorist” Designation

The enemy’s endgame has now entered its final, most desperate phase: the systematic criminalization of truth. Having exhausted the patience of the American people and successfully driven the mass migration that serves their demographic agenda, the globalist elite are now moving to institutionalize the persecution of any citizen who dares to notice either of these realities. Whistleblowers have recently confirmed that the administrative state’s new internal security strategies—most notably those championed by officials such as Sebastian Gorka within the White House—are explicitly designed to map, surveil, and legally designate anyone critical of Israel, Zionism, or the organized Jewish lobby as a “domestic terrorist.”

This is not a theoretical threat; it is an active bureaucratic weaponization of the federal government. They are utilizing the federal security apparatus to “map” the intellectual landscape, targeting Tucker Carlson, independent podcasters, and scholars who have dared to expose the pincer movement of foreign war and domestic demographic erasure. By branding any speech deemed “anti-Israel” as an extremist threat equivalent to violent insurrection, they are effectively legislating the death of the First Amendment.[12] Under the guise of “national security,” they are creating a pre-crime surveillance state designed to silence the very people who have woken up to their subversion.

Figures like Gorka have openly signaled that political opposition to Zionist influence is synonymous with “terrorism,” thereby building the legal architecture to drag legitimate American patriots before federal tribunals. This is the definition of a captured state. They have reached a point where they no longer believe they can win a debate in the marketplace of ideas, so they have decided to move the debate into the sphere of criminal law. They are terrified, because they know that once the American people coalesce around the realization that the so-called “War on Terror” is, in reality, a “War on [real] Christianity” and a war on the heritage-American population, their entire system of control will collapse under the weight of its own hypocrisy.

We are witnessing the transformation of the United States from a constitutional republic into an enforcement arm for a foreign ethnostate. By equating legitimate criticism of the lobby—which writes our foreign policy and fuels our wars—with the ideology of groups like ISIS or Al-Qaeda, they are trying to trick the American worker into fearing his own shadow. This is the “final pincer”: they bleed our treasury abroad, they replace our people at home with hostile migration, and now, they move to lock you away in a federal prison for the crime of noticing. They are desperate, and their desperation is the strongest evidence of our success.

Section VIII: Conclusion: The Great Reformation and the Sovereignty of Christ

The time for blind obedience to the Zealot Zionists and their institutional enablers has expired. We are living through the death throes of a regime that knows its own house is built upon a foundation of sand. Their strategy has been a relentless, multi-generational pincer movement: they provoke wars abroad to bleed our national treasury, and they fund the mass migration of hostile populations to bleed our society from within. We reject their “holy wars.” We reject the “chosen” status of a fraudulent state. We reject the globalist currency that seeks to reduce our people to debt-slaves on a planetary plantation.

The Kingdom of God is not a geopolitical project of the Khazarian mafia, nor is it the proprietary asset of the Zionist lobby. It is the living, breathing reality of Christ’s reign—an indestructible, spiritual empire that does not need the permission of the central bankers or the validation of the State Department to establish its truth. The curtain is falling on the globalist theater. We know now that the “Great Reset” is not a remote theory; it is at our doorstep, fueled by migration and funded by those who hate the Christ of the Cross and His faithful Parousia. We are the heirs of a heritage that cannot be liquidated, and we are the watchmen who will not be silent.

As we peel back the layers of this confinement, we find the core of the problem: those currently directing the ship of state are not fighting for American values; they are fighting for a Talmudic-Zionist world order that views the historic Christian West as an obstacle to be liquidated. Standing against this requires more than just political activism; it requires a radical return to the faith that birthed the Western world. We must build parallel institutions, secure our families, get out of their usurious debt systems, and refuse to participate in the controlled narratives of “diversity.”[13]

The future belongs to those who show up for it, regardless of the threat of state-sponsored “terrorist” designations. We recognize that the “Great Replacement” is not a conspiracy—it is an observable, institutional project aimed at the liquidation of the heritage-American people, orchestrated by the same donor class that demands we fund Zionist hegemony. The gates of hell did not prevail against the Church under the first Zealot Zionist attack (AD 66-70), and that same Church does not take its marching orders from the Zealot Zionist architects of the migration crisis or the agents of the Armageddon Deception.

We are “In Christ”—the only Sovereign, the final fulfillment, and the only hope for our survivors. We have chosen our side. We are the Kingdom that cannot be shaken. When the final collapse of this Talmudic Zealot Zionist order arrives, let it be said that we did not bow to the “gods of the land,” but remained faithful to the King of Glory. The truth is our armor and the sovereignty of Christ is our mandate. We are moving toward another glorious Great Reformation in the area of Full Preterist eschatology, where the idols of the state are toppled and the dignity of every image-bearer is restored. The night is long, but the dawn of Christ’s victory is certain. We belong to an eternal and spiritual Kingdom that cannot be shaken, while they labor to build another Babel that can and will fall. These Talmudic and Evangelical/Dispensational Zealot Zionists failed to learn the inspired lessons of AD 66–70, and now seem eager to repeat them. We will remain faithful, and their would-be messianic earthly kingdoms will be beaten into the dust where they belong.

Exhortation to Dispensational Zealot Zionism:

If the climax of your eschatology and redemptive history ends with Jesus returning to establish an earthly millennial kingdom where animal sacrifices and physical circumcision are once again necessary to approach Him on a throne (none of which is taught in the New Testament — only condemned), then you might be in a cult — no matter how big it is or how nice the people may be.

If the climax of your eschatology is flying as many “Jews” as possible into the State of Rothschild — “Israel” — so that two-thirds of them can be slaughtered in a “Tribulation” that Jesus said was fulfilled in His generation (Matt. 24:21-34), then according to your own standards you might be the antisemite the ADL will eventually come looking for. You helped fuel the very persecution of faithful Christians who simply read and interpreted their Bibles correctly. No “rapture” is coming to save you when they knock on your door — especially after you helped light the world on fire trying to self-fulfill “Armageddon,” which was also fulfilled “shortly,” in the Roman-Jewish war of AD 66-70 (Rev. 1:1, 3; 22:7, 10). Using the U.S. Government to self-fulfill a “holy war” because you think it will trigger your rapture might just make you the domestic terrorist — not the Christians calling for peace and biblical fidelity.

If your carnal eschatology leads you to censor and persecute Christians [justifying it because we probably aren’t Christians because we don’t support the secular state of Israel] while stripping away their God-given freedoms of speech and religion [through the AIPAC funded installed useful idiots], then you might be the domestic enemy from within.  “Thou art the man.”  The Pharisees who likewise did not understand the kingdom of God had “a zeal not according to knowledge” and we know where that got them.

Songs I wrote and produced to go with this article and my book, “Armageddon Deception…”:

1).  Armageddon Theater:

2).  Armageddon Deception:

[1] See G. Edward Griffin, The Creature from Jekyll Island: A Second Look at the Federal Reserve (1994). Griffin outlines the history of central banking and the intentional creation of conflict to consolidate financial power.

[2] For a comprehensive look at the “Grand Chessboard” strategy, see Zbigniew Brzezinski, The Grand Chessboard: American Primacy and Its Geostationary Imperatives (1997). Brzezinski’s focus on the “Eurasian Heartland” aligns with the modern drive to provoke Russia and Iran to ensure a unipolar, globalist hegemony.

[3] For documented evidence regarding the shadowy professional and financial background of C.I. Scofield and the suspicious institutional backing of his reference bible, see Joseph M. Canfield, The Incredible Scofield and His Book (1988). Canfield meticulously traces the funding conduits and the influence of the occult-connected “Corinthian” elite on Scofield’s rise.

[4] See John J. Mearsheimer and Stephen M. Walt, The Israel Lobby and U.S. Foreign Policy (2007). While secular in approach, the work provides the empirical backbone for the claim that American foreign policy in the Levant operates in conflict with domestic national interests, a conflict accelerated by the theological conditioning of the early 20th century.

[5] Arthur Koestler, The Thirteenth Tribe: The Khazar Empire and Its Heritage (New York: Random House, 1976).

[6] The American Peoples Encyclopedia (1954), Vol. 15, p. 292.

[7] Encyclopedia Britannica (1973), Vol. 12, p. 1054.

[8] Encyclopedia Judaica Jerusalem (1971), Vol. 3, p. 50.

[9] Collier’s Encyclopedia (1977), Vol. 13, p. 573.

[10] Eran Elhaik, “The Missing Link of Jewish European Ancestry: Contrasting the Rhineland and the Khazarian Hypotheses,” Genome Biology and Evolution (2013).

[11] Shlomo Sand, The Invention of the Jewish People (London: Verso, 2009).

[12] For a comprehensive legal analysis of how domestic counter-terrorism laws are increasingly being repurposed to target political dissidents and speech that challenges the official “national interest,” see John W. Whitehead, Battlefield America: The War on the American People (2015). Whitehead documents the expansion of the “domestic extremist” umbrella to include those critical of government policy.

[13] On the necessity of building parallel institutions and exiting the globalist financial/educational frameworks, see Gregory Hood, Waking Up from the American Dream (2016). Hood provides the necessary framework for maintaining ethnic and cultural survival in the face of an institutional apparatus that is actively hostile to the heritage-American population.