This is from an article on Dylan which shows shows quite well how original "dispensational premillennialism" was hijacked by a political movement.. The author lectures in political science at a reformed Calvinist college so doesn't seem to be an apologist...
https://www.counterpunch.org/2015/11/25/bob-dylan-and-christian-zionism/
Part of the late 1970s evangelical revival in the U.S. was a growth of Zionism among American Christians. It dovetailed with the migration of millions of ex-passive and ex-Democratic voters into the hawkish Republican Party. It was also connected with the popularity of Hal Lindsey’s book
The Late Great Planet Earth, which depicted Israel and the communist Soviet and Chinese governments as military opponents in the soon-to-occur Battle of Armageddon. Hence politics and religion, nationalism and exegesis, were combined into a potent movement. The Moral Majority of Jerry Falwell and the 700 Club of Pat Robertson were two institutional manifestations of this movement.
This was the national religious context at the time Bob Dylan was converted to Christ in 1978-79. It would have made some sense if he had become a new leader of the Christian Zionist movement. He is Jewish. Even before his conversion, he believed in God and was familiar with the Hebrew Scriptures. In Hibbing, Minnesota, his parents were leaders in the local Hadassah (a women’s Zionist organization) and B’nai B’rith. He spent some of his boyhood summers near Webster, Wisconsin, attending Herzl Camp, a Jewish summer camp with a Zionist focus. He visited Israel in the early 1970s. He was interested in End Times prophecy and embraced the premillennial dispensational interpretation of Lindsey. And yet Dylan did not become a leading Christian Zionist. Why not? There are three reasons.
Dylan’s newfound Christianity was in many ways less-culture-bound than the average American evangelical at the time (partly because it was new and he approached the Bible with the fresh eyes of a convert). The type of Christianity to which Dylan belonged during his early months as a believer was the latter-day Jesus Movement. The Jesus People had a Christ Against Culture theological ethic which meant that they strived to be less culturally-co-opted (worldly) than mainstream Christians in America. Of course, the Jesus People had their own cultural traits but support for the Israeli government and support for Cold War militarism and U.S. imperialism were not among these traits.
A second reason that Dylan did not go the route of Christian Zionism is that he had a more-spiritual, less-politicized understanding of Bible eschatology (study of the Last Things or End Times). The late nineteenth-century/early twentieth-century theological movement known as dispensational premillennialism is often credited or blamed for post-1967 Christian Zionism among American evangelicals. But this is not accurate.
The Scofield Reference Bible has little to do with the devotion to the Israeli government—mostly to the Likud Party—that is so prevalent among evangelical Christians belonging to the Republican Party.
From the perspective of Bob Dylan and similar premillennialists, C.I. Scofield and the dispensationalists (including Lindsey) were correct in saying that God has not forgotten his promises to the Jewish people. The Old Testament promises cannot simply be spiritualized or applied to the Church. That is too self-serving and not faithful to the scriptural record. Israel as an ethnic and historical entity did not disappear with the first advent and promises given to Israel did not simply vanish. Traditionally, Christians believe that in the Last Days there will be a consummation of those promises in a way that includes not only the Church but also Israel. Dylan and other believers think that Jesus Christ will reign from Jerusalem but it will not be a specifically Jewish kingdom. It will be a universal Kingdom that includes the believing remnant of Israel. According to Revelation—one of Dylan’s favorite books—the New Jerusalem will bear the names of the twelve apostles of Christ
and the twelve tribes of Israel.
A.C. Gaebelein was a consulting editor for the original
Scofield Reference Bible (1909), a contributor to
The Fundamentals (1910-15), and a prominent Bible teacher at premillennial conferences. He was an evangelist to Jews in New York City and was very pro-Jewish in the sense of having a love for Jewish people. He was knowledgeable in Hebrew, was an Old Testament scholar, and edited
Our Hope, a Bible prophecy magazine that looked forward to God’s eventual restoration of the Jews to Palestine.
[1] However, unlike fellow dispensationalist William Blackstone, Gaebelein “consistently warned against alliance with the Zionists.” In 1905, he wrote, “Zionism is not the divinely promised restoration of Israel . . . [It] is not the fulfillment of the large number of predictions found in the Old Testament Scriptures, which relates to Israel’s return to the land. Indeed, Zionism has very little use of argument from the Word of God. It is rather a political and philanthropic undertaking. . . . The great movement is one of unbelief and confidence in themselves instead of God’s eternal purposes.”
[2]
Gaebelein exemplified a type of premillennial eschatology that had apolitical or anarchistic implications. As George Marsden notes,
“Premillennialism taught that no trust should be put in kings or governments and that no government would be specially blessed by God until the coming of the King who would personally lead in defeating the forces of Satan.” This perspective not only dampened Gaebelein’s enthusiasm for Zionism but it also led him to oppose U.S. involvement in World War I, in 1917, before he eventually succumbed to worldly pro-war jingoism.
Today, few Christian Zionists are taking their marching orders from the Scofield Bible. It is not a common item of study or interest. Dispensationalism is a small subsection of evangelicalism. Since the 1970s, far more evangelicals have been influenced by the teachings of Jerry Falwell, Pat Robertson, Paul Crouch, John Hagee, et al., than by C.I. Scofield, J.N. Darby, Lewis Sperry Chafer, John Walvoord, et al. It is true that the televangelists have embraced a watered-down version of dispensational eschatology, but even that was not handed down directly from Scofield. It is mostly just an emphasis on “Jesus is coming back soon. Israel’s re-founding in 1948 was a sign of the End. America must be Israel’s friend.” There is not much theology there.
For most evangelicals, glorification of the modern state of Israel comes much more out of a few verses in Genesis 12 than from the Day of the Lord chapters in Daniel, the rapture passage in I Thessalonians, or the tribulation/millennial chapters in Revelation. Even the Genesis passage is often a scriptural pretext for worldly geopolitics that centers on devotion to specific governments—namely, the United States and Israel. Whether in the context of the Cold War, the War on Terror, anti-Arab/Muslim sentiment, or Jewish ethnic (not religious) loyalty, this is more political than theological. God is being used in service to Country.
Modern Israel is not ancient Israel. Many Orthodox Jews opposed the pre-1948 Zionist movement because they believed that the re-creation of Israel must be effected by the Messiah himself. Israel is officially a Jewish state but this refers to ethnicity, not religion. Theodor Herzl (father of modern Zionism), Chaim Weizmann (founding president of Israel), and David Ben-Gurion (founding prime minister of Israel) were secularists if not atheists. They did not embrace the religion of Abraham, Isaac, and Jacob. Yet, blank-check support for the Israeli government is the norm among Bible-believing white Protestants.
Anyway, Serveto linked me 
