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by Gerry Webb
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Introduction
There are three basic schools of eschatology (or prophecy) within evangelical Christian churches: Amillennialism, Postmillennialism, and Premillennialism. Within Pre-millennialism there are three major schools (or views): Historical, Mid-tribulational, and Dispensational. The most popular view in North America today is Dispensationalism. How did it originate? What are some of the distinctive beliefs of the Dispensationalists? In light of the New Testament, what are the negative implications of some of those beliefs?
A. A Definition of Dispensationalism
"Dispensationalism" is a modern form of Premillennialism which began in England around 1830 A.D. It has been popularized in North America by the Plymouth Brethren, the Scofield Reference Bible, Moody Bible Institute, Dallas Theological Seminary, and Hal Lindsey. It holds that God is testing man through seven distinct periods of time called "dispensations." It sees two groups or "people of God", the one being physical Israel and the other, the Christian Church. It generally maintains a separation between the "kingdom of heaven" and the "kingdom of God," one of which is political and still future for Israel.
Dispensationalists also believe in a two-stage return of Christ, one secretly for the Church at the "rapture," and the other visibly seven years later. After the battle of Armageddon Christ will set up His peaceful one-thousand-year physical reign on this earth. The nation of Israel is seen as the "key to world peace," (cf. Genesis 12:3; 27:29; Psalm 122:6). Although many today are not Dispensationalists in the classical sense of holding to the seven distinct periods of time, they are still Dispensationalists in essence because of their similar views on "Israel," the "kingdom," and the "secret rapture." Dispensationalism, however, is distinct from Historic Premillennialism which holds to a post-tribulational rapture of the Church.
Dispensationalists also hold to the Futurist view of the Book of Revelation which postpones the real importance of most of the book to a short period at the end time. The Jesuit Francisco Ribera (A.D. 1591) of Spain was the father of this school. This view asks us to believe that the Book of Revelation for the most part has nothing to do with the Church, her trials, conflicts, and triumphs. It tries to interpret the text of this figurative apocalyptic book in a straight literal way.
B. Origins of Dispensationalism
As I pointed out above, Dispensationalism is a modern form of Premillennialism. The distinctives of this dispensational system basically originated with, and were popularized by John N. Darby who founded the Plymouth Brethren. It appears Darby picked up the distinctive theory about the pre-tribulational secret rapture of the Church from a Scottish woman named Margaret Macdonald who first spoke about it in the spring of 1830. This new system was brought to North America by Darby in the 1870"s. [For a fuller treatment, please refer to the books by Dave MacPherson listed in the bibliography.]
A few others who have researched its history believe this peculiar view originated a short time before with the Jesuit Emmanuel Lacunza and his book The Coming of The Messiah in Glory and Majesty, published in 1816 under the pseudonym of "Rabbi Ben Ezra". It seems to have been written for Protestants in order to divert the common view about the Roman Church being the Antichrist, to a person who would appear in a future time after the rapture. [1]
Some Dispensationalists have tried to argue that their view dates back to the early church. They have even quoted from the Didache (a 1st-century Christian document), and some early church fathers. But upon careful examination, one will discover that their claims are based upon false implications, misrepresentation, and quotes out of context. Instead, the premillennial view which is the historical one is called Historic Premillennialism, and it holds to a post-tribulational rapture. Dispensationalism was unheard of in Baptist, Mennonite, and other older evangelical churches until about 120 years ago.
C. A Critique of Dispensationalism
Dispensationalism has its own peculiar or distinctive set of beliefs which is different from historic Christianity.
1. Dispensationalists believe that the "Jewish" people today are a distinct or special group before God because they are still the physical descendants of Abraham. It was Darby who promoted the view that God has different purposes or plans for Israel and the Church. This falsely builds up again the "dividing wall" between Jew and Gentile that St. Paul said in Ephesians 2:11-22; Romans 10:12, and Colossians 3:11 was broken down. Upon further investigation, one will discover that Dispensationalism tends to promote racism (or elitism based upon race), Zionism, and Talmudic Judaism. In other words, it believes Christians are children of God by faith, whereas the "Jews" are a special group before God because of physical birth. The Gospel of Jesus Christ, however, is for all mankind (cf. Matthew 28:18-20; Galatians 3).
Instead of seeing the Church as the true "Israel of God" made up of both believing Jews and believing Gentiles. [2] Dispensationalists virtually teach or imply that God (i.e. God the Father and God the Son) has both a wife (Israel) and a bride (the Church).
If one dares to question the belief of Jewish racial privilege he may be falsely accused of anti-Semitism, or else of stirring up hatred toward Jews. This even happens to those who do not go along with the Dispensational support for modern Israel. An example of this is found in Hal Lindsey's book, The Road to Holocaust, which consists of slander and misrepresentation.
2. The early Dispensationalists emphasized 7 distinct periods of time or dispensations whereby God is testing humankind. This implies that men and women could be saved by different means other than by grace through faith in the Messiah (cf. Romans 4:1-25; Galatians 3:24; Ephesians 2:8-10). This is not the teaching of the New Testament. Besides, St. Paul spoke of only two dispensations or administrations (Ephesians 1:10; 3:1-12).
3. Although Dispensationalists use the expression "a two-stage return," they teach two returns of Christ, one "for" His saints at the secret rapture, the other seven years later "with" His saints. They have changed the "blessed hope" of the Church when Christ visibly returns in great glory (Titus 2:13), to a so-called "secret rapture" so that Christians will escape tribulation in the future. In essence, they teach Jesus is returning again and again.
The New Testament, however, teaches Jesus will return only once, and that with great glory, power and judgment. When Jesus returns He will judge the living and the dead, give us glorified resurrected bodies in the likeness of His, destroy death, reverse the curse on creation, and set up a new heaven and new earth (cf. Matthew 25:31-46; Acts 24:14-15; Romans 8:18-25; I Corinthians 15:20-58; Philippians 3:20-21; I Thessalonians 4:13-18; 2 Thessalonians 1:5-2:3; 2 Peter 3:10-16; I John 3:2-3).
4. Dispensationalism teaches a second-chance salvation to those who go through "The Great Tribulation" period after the "rapture." In other words, it teaches that people will be saved after Christ comes to take His Church, Bride, or all Christian believers out of this world. [Cf. Scofield Reference Bible, pp. 949-950, 1337.] If that is the case, are those new believers going to be incorporated into another "Church"? Is there going to be a second "rapture" for them so they will also be given resurrected and glorified bodies?
5. Dispensationalism teaches a different means of salvation for those who go through the so-called "Great Tribulation" after the "rapture." On the basis of 2 Thessalonians 2:7, it teaches that the Holy Spirit leaves this world with the Church at the so-called "secret rapture". [Cf. Scofield Reference Bible, pp.1272, 1337.] The Holy Spirit not only convicts the world of sin, but He is also the agent or means whereby a person is saved. Since this is the case, how is the "great multitude" saved or born again during the Tribulation (cf. Revelation 7:9, 14)? Romans 8:9 clearly teaches that a person cannot belong to Christ if he does not have the Spirit of Christ (cf. John 3:3-8).
The Dispensational system is untenable if a person exegetes Scripture in its historical context, and lets the Bible interpret itself. At times it is heretical, as the following quote from Sir Robert Anderson reveals:
“... In a word, the fulfilment of the promise to Judah is absolutely inconsistent with the distinctive truths of the present dispensation... Judah's promises, on the contrary, imply that blessing will reach the Jew as a Jew, not only recognizing his national position, but confirming him therein.
“The conclusion, therefore, is inevitable, that before God can act thus, the special proclamation of Grace in the present dispensation must have ceased, and a new principle of dealing with mankind must have been inaugurated... [3]"
The above quote not only teaches a different means of salvation for the Jews, but would also annul Acts 1-7; Romans 1:16; 2:17-5:2; Ephesians 2:8-22; and the books of Galatians and Hebrews, (cf. Acts 4:10-12). The Bible does not teach a second chance after Christ returns.
6. Dispensationalism justifies the crucifixion. [4] It teaches that Jesus preached two kinds of kingdoms for two groups of people. The one for Israel was physical and political in nature. [5] Since the Jews predominantly rejected Him, Jesus supposedly postponed the kingdom until the millennium. The point is, if Jesus preached this kind of kingdom to Israel, it would have been insurrection against Rome, and Pilate would have justly condemned Him to death. Jesus then would have been crucified for His own sins. That is heresy.
There is a further implication to this physical kingdom of "heaven" that Jesus supposedly preached. What if the Jews had accepted Jesus as their Messiah and that political (or national) kingdom had been put into effect? It means Jesus likely would not have gone to the cross, and then we would not have any way for forgiveness of our sins (cf. I Corinthians15:17; 2 Corinthians 5:21; Galatians 3:13; Hebrews 9:22-28).
7. Dispensationalists separate Daniel's seventieth "week" from the sixty-ninth by a period of almost 2,000 years. (This is like extending the 36th inch of a yardstick to 180 inches and still calling it one yard.) They extend the week by reading into Daniel 9:26-27, and teach that the Messiah was to be "cut off" or crucified at the end of the sixty-ninth week instead of in the middle of the seventieth. The difficulty of this interpretation is that all translations of the Bible use the word "after". According to the context, the seventieth week follows immediately "after" the sixty-ninth in order to make a unit of time measurement. From the New Testament we learn that Jesus was "cut off" three and one-half years into His ministry. This can only mean He was crucified in the midst of the seventieth week.
A period of "seventy weeks" (or 490 years) was decreed by God for the remnant of Israel and the city of Jerusalem. Six things were to happen, including making "atonement for iniquity". I would argue that if the "seventy weeks" are not complete, then atonement for our sins also has not been accomplished or completed. [6]
8. Dispensationalists use Daniel 9:26-27 and make "the Anti-Christ" the one who "puts a stop to sacrifice and grain offering (NASB)." Instead, it was Messiah Jesus Who spiritually put an end to animal sacrifices and oblation (or grain offering) at the cross "once for all", and obtained eternal redemption for us. [7] Jesus also foretold of the destruction of Jerusalem and the Temple in 70 A.D. that providentially ended the physical sacrifices, (cf. Matthew 21:42-45; 23:36-24:2; Luke 21:20-24).
9. Dispensationalists use Daniel 9:27 and teach that Satan somehow makes covenants with men. The Bible, however, teaches that God and Jesus make covenants, not Satan via some future fictitious person they call “The Antichrist.” [8] Instead, it was Jesus who ratified or "confirmed" the New Covenant spoken by Jeremiah and Ezekiel. [9]
10. Dispensationalism indirectly invalidates or blasphemes the completed work of Christ. (Christ is the supreme sacrifice, cf. Hebrews 9:11-10:22.) Some older Dispensationalists believed that literal animal sacrifices will be re-instituted during a future literal millennium, whereas the Scofield Reference Bible (1917 Edition, p.890 on Ezek. 43:19), and modern Dispensationalists believe those sacrifices will be memorial. In response to this, Hank Hanegraaff of the "Bible Answer Man" radio program stated: "It is an abomination to go back to the symbol when we already have the Substance, i.e. Christ (Jan.`97)." They continue to believe this in spite of their other belief that, at the same time, Jesus will be ruling directly from David's physical throne in Jerusalem. [If this were true, we might as well throw out the Book of Hebrews.]
In addition, they believe that Christians with resurrected glorified immortal bodies (I John 3:2) will be hovering over the earth during a future millennium, while both believing and unbelieving Jews and Gentiles who survive "The Great Tribulation" will continue to live on this old earth in their natural mortal bodies. How bizarre! [10]
11. Dispensationalism teaches that the physical temple will be rebuilt in Jerusalem. It apparently extrapolates this view from the Old Testament, Orthodox Judaism, and a false interpretation of the difficult passage found in 2 Thessalonians 2:3-4. This belief denigrates, or at least lessens, the importance of the Church which is now God's eternal, spiritual and anti-type temple. [11] In fact, it sees the Church as only a "parenthesis", or an afterthought by God.
12. Dispensationalism emphasizes the nation of Israel as the "key to world peace." A perusal of dispensational literature reveals such titles as: Israel in Prophecy, Israel: Key to World Peace, and Israel - America's Key to Survival. The Bible, however, teaches that Messiah Jesus is "the spirit of prophecy" and the Key to world peace (cf. Isa. 9:6-7; Luke 24:27,44-49; John 1:29,45; 5:39; Acts 2:32-36; 4:12; Hebrews1:1-4; Revelation 19:10).
13. Dispensationalism promotes a literalism of Bible interpretation which is often absurd. This is especially true when it comes to apocalyptic literature that is generally written in figurative language. An example of this is Hal Lindsey who suggests that the "locusts" in Revelation 9:1-12 are modern U.S army "Cobra helicopters" with a kind of nerve gas sprayed from their tails. [12] Although some see these as symbols of various kinds of war machines made by evil men, a strict literalism is impossible in light of the context which says these "locusts" looked like "horses prepared for battle" with hair "like hair of women," and relate to demonic activity which come from the "bottomless pit."
14. In interpreting Old Testament prophetic passages, Dispensationalists often disregard the historical contexts. In addition, because of their system, they often disregard the New Testament's explanations, and instead, put the fulfillment of those texts into a period yet future from us. An example of this is Zechariah 12:10 where God said:
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him...(KJV)
Dispensationalists usually quote Revelation 1:7 in fulfillment of this passage, where they claim a great number of Jews will supposedly accept Christ in a future period called "the Great Tribulation". A proper exegesis of this verse, however, reveals at least three things:
(a), It relates to Christ's Second Coming, not to events in a tribulational period before His return (cf. Acts 1:9-11).
(b), "Every eye" will see Him, not just the Jews.
(c), "All kindreds of the earth shall wail because of Him" in judgment, not for salvation.
In reality, however, Zechariah 12:10 was fulfilled in two stages during New Testament times within fifty days of each other. The looking upon him "whom they have pierced" was fulfilled on the day Jesus was crucified, and is quoted by John in 19:33-37. The other part about the outpouring of the Spirit to Jews in Jerusalem and the "mourning" (or piercing "to the heart") was fulfilled on the day of Pentecost (cf. Acts 2:1-41). It relates to the fulfillment of the New and Everlasting Covenant promised to the houses of Israel and Judah (cf. Jer. 31:31-34; Ezek. 36:25-27; Joel 2:28-32; Hebrews 8:6-13; 10:15-18).
15. Dispensationalism promotes sensationalism, and a number of its adherents are in the date-setting (or date-suggesting) business. This is clearly against Scripture. [13] Some of these Christians today include: Salem Kirban, Colin H. Deal, Lester Sumrall, J. R. Church, Jack Van Impe, Grant Jeffrey, and Hal Lindsey.
16. Dispensationalism is pessimistic about world evangelism, tends to be escapist, and generally negates a Christian's responsibility to be "salt and light" in his culture. In the postscript of The Meaning of the Millennium: Four Views, Robert G. Clouse writes:
...An individual who takes a premillennial view will generally be more pessimistic about society than those who accept one of the other eschatologies. [14]
After quoting a passage from the writings of Charles C. Ryrie, Clouse comments:
“In his [i.e. Ryrie's] view the only hope for humanity is the Second Coming of Jesus Christ. This discourages involvement in social action and fosters a supernatural social ethic which supports the status quo. Many evangelicals, heavily influenced by premillennialism, do not wish to see social change which would improve the lot of their fellow men. Despite the clear teaching of the Bible that believers are to love their neighbors and help them physically and spiritually (Matthew 25; Romans12:20), far too many Christians narrow their mission to an attempt to win souls for Christ.
"Often the church is viewed by those who advocate a premillennial position solely as a promotional organization for the gospel of Christ. High pressure tactics are used to foster a pessimistic view of the world and an emphasis is placed upon "winning the last soul" so that Christ will return.” [15]
17. Dispensationalism ill-prepares a Christian for being persecuted for his faith. The New Testament says Christians will be persecuted. [16] Corrie ten Boom has said:
“I have been in countries where the saints are already suffering terrible persecution. In China the Christians were told, "Don't worry, before the tribulation comes, you will be translated-raptured." Then came a terrible persecution. Millions of Christians were tortured to death. Later I heard a Bishop from China sadly say, "We have failed. We should have made the people strong for persecution rather than telling them Jesus would come first."...
In addition, Dispensationalists use the controversial passage in 2 Thessalonians 2:3-12 to teach that Christians will escape a future tribulation and "apostasy." St. Paul, however, said that those who teach such a thing are deceivers because both "the coming of our Lord Jesus Christ, and our gathering together to Him [i.e., the Rapture], ...will not come unless the apostasy (or falling away) comes first, and the man of lawlessness is revealed, ...so that he takes his seat in the temple of God...(2 Thessalonians 2:1-5, NASB)."
18. Finally, although one's view of eschatology is secondary to the faith, Dispensationalists often make it a test of fellowship. Churches have even split over this issue. Examples of this abound. In my experience, Dispensationalists are generally more tolerant with non-Christians than with fellow Christians who question their particular prophetic system and interpretation of Scripture.
Conclusion
A person's prophetic viewpoint is more comprehensive than one generally realizes. It not only relates to Christ's Second Advent, but also involves one's view of Israel, the Church, the Kingdom, the millennium, and even the completed work of Christ and our salvation. In studying the implications of Dispensationalism, we have demonstrated that some of its distinctive views are even aberrant.
I think it is inadvertent, but as we have shown, Dispensationalists promote an elite racist position for physical Israel, lessen the importance of the Church of Christ which is one body of people made up of believing Jews and Gentiles (cf. Galatians 3:5-29; Ephesians 2:8-3:12), and devalue the completed work of Christ. Instead, they need to take off their Dispensational glasses in order to see that the New Testament teaches that believing Gentiles are incorporated into a non-physical and non-political “commonwealth of Israel” in fulfillment of the Old Testament “covenants of promise” (cf. Acts 11:12-18; Galatians 3:14; Ephesians 2:11-22).
They need to see that true believing Israelites are incorporated into the Church or “Body of Christ” along with believing Gentiles (cf. Acts 2:36-41,47; Ephesians 5:23-27). According to the Apostle Paul, there are now three groups of people: Jews, Greeks (or Gentiles), and the “church of God” (I Corinthians 10:32).
They need to realize that the kingdom of Heaven and kingdom of God is one and the same kingdom. They need to realize that Christ’s kingdom is spiritual in nature; it was never meant to be political (cf. Luke 18:17; John 3:3-7; 18:36; Romans 14:17; I Corinthians 15:50).
Dispensationalists need to see that both Christian Jews and Christian Gentiles constitute “spiritual Israel,” and are the true “circumcision of the heart,” not of the flesh (cf. Deut. 30:6; Jer. 9:25-26; Acts 7:51-53; Romans 2:28-29; 9:6; Philippians 3:2-3; Colossians 2:11). They also need to see that it is the Church, and not physical Israel, which is now “a chosen race, a royal priesthood, a holy nation, and a people for God’s own possession” (cf. Isa. 61:6; 65:1; 66:21; I Corinthians 3:9; Ephesians 1:3-14; I Thessalonians 1:4; I Peter 2:4-10).
Unbelieving Israelites today are not God’s chosen people (eg. Matthew 21:28-46; John 8:31-47; I Thessalonians 2:14-16). The spirit of prophecy and key to world peace is Jesus Who is the Prince of Peace, not Israel (cf. Revelation 19:10; Isa. 9:6). They need to see that Jesus is returning only once, and that with great power and judgment to destroy this earth by fire and create a new heaven and a new earth (cf. Matthew 25:31-46; I Cor, 15:51-54; I Thessalonians 4:13-5:11; 2 Thessalonians 1:3-2:12; 2 Peter 3:3-16; Revelation 1:7; 20:11-21:8); He is not returning again and again.
In addition, Dispensationalists need to see that it is the heavenly Jerusalem which is the anti-type “apple of God’s eye”, not the physical earthly Jerusalem (cf. Isa. 62:12; Zech. 2:4-13; Matthew 23:37-38; Galatians 4:21-31; Hebrews 11:8-16; 12:18-24; Revelation 3:12; 21:1-27).
There are a few professors at Dallas Theological Seminary who, since the early 90's, have been promoting a further modified view called "Progressive Dispensationalism". However, I do not think it goes far enough because it still teaches a pretribulational rapture, and a separation between the Church and the true Israel of God. I believe they should give up their system altogether, and instead, accept one of the historical positions such as Historical Premillennialism, or Amillennialism.
Endnotes
1. Duncan McDougall. The Rapture of the Saints. (Petersburg, Ohio: Pilgrim Brethren Press, 1992, pp. 4-24.)
2. Compare Acts 11:12-18; Romans 2:28-29; Galatians 3:5-9,14,26-29; 6:16; Ephesians 2:11-22; 5:25; Philippians 3:2-3; I Peter 2:4-10, etc. For a more complete treatment of this subject refer to my paper entitled, "The Fullness of Israel."
3. Sir Robert Anderson, The Coming Prince. (Grand Rapids: Kregel Publ., Tenth Ed., 1983, pp.152-153.)
4. Philip Mauro, Dispensationalism Justifies the Crucifixion. (Stirling, VA: Grace Abounding Ministries.)
5. Refer to the writer's paper entitled "Matthew's Concept of the Kingdom", Revised December 1996, pp.3-9. (Compare Matthew 18:3; John 3:3-5; 18:36.)
6. Compare Matthew 20:28; 26:28; Romans 5:8-11; I Corinthians 1:30; 15:17; 2 Corinthians 5:21; Galatians 3:13-14; Hebrews 9:11-10:22.
7. Compare Lev. 7:37-38; 16:1-17:16; Dan. 9:26-27; Matthew 20:28; Colossians 2:9-17; Hebrews 7:1-10:22; 13:9-16.
8. Compare Gen. 9:8-17; 15:18; 17:1-21; Exod. 2:24; Deut. 7:9; I Kings 8:9; Psalm 89:2-4,27-29; Isa. 55:3; 59:21; Jer. 31:31-34; Dan. 9:4,20-27; Matthew 26:28; I Corinthians 11:23-27; Hebrews 9:15-20; 13:20; I John 2:18-23; 4:2-3; 2 John 7.
9. Compare Isa. 42:6-7; 53:11-12; Jer. 31:31-34; Ezek. 11:17-19; 36:25-27; Matthew 26:28; Romans 5:19; Colossians 1:27; Hebrews 8:6-13.
10. There is no mention of any of this in Revelation 20:1-10, which is the only passage in the Bible which directly says anything about a millennium.
11. Compare I Corinthians 3:9,16-17; 6:19; 2 Corinthians 6:16-18; Galatians 6:10; Ephesians 2:11-22; I Timothy 3:15; Hebrews 3:6; I Peter 2:5,9; 4:17.
12. Hal Lindsey, There's A New World Coming. (Irving, Ca.: Harvest Publishers, 1973, (pocket), pp. 138-139.)
13. Compare Matthew 24:10,23-27,36-39,44; 25:13; Mark 13:32-33; Acts 1:6-7; 2 Peter 2:1-3. Refer also to the book 99 Reasons Why No One Knows When Christ Will Return, by B. J. Oropeza.
14. Robert G. Clouse, The Meaning of the Millennium: Four Views. (Downers Grove: InterVarsity Press, 1977, pp.209.)
15. Ibid., p.210.
16. Compare Matthew 5:10-12; 10:16-23; Mark 13:13; John 15:20; 16:33; Acts 5:40-41; 9:15-16; 12:1-2; 14:22; Romans 5:3-4; 8:17-18; 2 Corinthians 1:3-5; 4:8-18; 11:23-30; Philippians 1:29-30; 3:8; I Thessalonians 2:14-16; 3:2-4; 2 Thessalonians 1:3-8; 2:1-5; 2 Timothy 2:12; Hebrews 11:32-40; James 1:2-4,12; 5:10-11; I Peter 2:20-21; 3:14; 4:12-19; Revelation 1:9; 3:12; 6:9-11; 7:13-14; 17:6. Refer also to Foxe's Book of Martyrs, by John Foxe; The Church and the Tribulation, by Robert H. Gundry, 1973; And Then Comes the End, by David Ewert, Herald Press, 1980, pp. 40-54; By Their Blood: Christian Martyrs of the 20th Century, by James and Marti Hefley, Mott Media, Milford, MI., 1979; Tortured For Christ, by Richard Wurmbrand; In the Lion's Den, by Nina Shea, Broadman Press; and, Their Blood Cries Out: The worldwide tragedy of modern Christians who are dying for their faith, by Paul Marshall, Word Publishing, 1997.
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