Jason Robertson left a comment under Matt’s post that raised more questions than it answered. You can read it in it’s entirety here. He continues to make the same tired point that is factually untrue which in sum is:
Regardless of how you try to parse my words or divert attention away from the theological issues the fact remains that at its core Dispensational Theology (DT) denies the fact that the Church is in the New Covenant.
In dealing with myths about Dispensationalism, Michael Vlach makes the point that “Most books [blogs?] critical of dispensationalism often emphasize the dispensationalism of the early twentieth century and do not adequately deal with more recent dispensational scholars” (Dispensationalism: Essential Beliefs and Common Myths, 53). A similar point is made by John Feinberg, that such are “reacting to what they think dispensationalists hold rather than to the logic of the system itself” (Salvation in the Old Testament, 48).
In addition to the resources Matt mentioned in his post, I would also recommend Robert Saucy’s The Church in God’s Program. Here Saucy writes:
The Scriptures, however, do not reveal a separate new covenant. The blessings for the church of the indwelling Spirit and the inward law (2 Cor 3:3-6) are the same as those promised to Israel (Jer 31:33-34). Moreover, as has been indicated, Jeremiah’s prophecy is directly applied to believers in the book of Hebrews. The fact of only one new covenant does not, however, necessitate that the church is fulfilling Israel’s prophecy in her place. Rather, both Israel and the church share in this covenant, as in the Abrahamic covenant, for the new covenant is the realization of the salvation of the Abrahamic promise” (78).
I think Saucy is making an excellent point that is often overlooked in many discussions about the New Covenant. The New Covenant is a progressive manifestation of the Abrahamic Covenant. Here is why dispensationalists of all types and stripes see a remaining ethical distinction between Israel and the Church (note: not a salvific distinction!). It is because “progressive revelation from the New Testament does not interpret or reinterpret Old Testament passages in a way that changes or cancels the original meaning of the Old Testament writers as determined by historical-grammatical hermeneutics” (Vlach, 60). Therefore the fact that the Church is now saved by the New Covenant in no way cancels previous promises made to Israel such as those of the Abrahamic Covenant.