1999_07

REPORT: The VESSELS of HONOR Conference

J U LY- AU G U S T

1999

✤ DISPENSATIONALISM ISSUES Issue

E DI TO R I A L

THE MASTERFUL CHARGE Is traditional dispensational theology simply new and novel? had heard about this charge from others. Yet as I entered the theological library in Haverlee, Belgium on that crisp fall day, it never entered my mind that I would personally hear the charge for the first time. Although the theology student’s charge was neither artificial nor contrived, yet it provoked me to think. As he pressed his point in this brief doctrinal skirmish, he appeared pleased that he had set forth his best argument. What was his masterful charge? It was simply this: “Dispensational theology is not to be trusted because it is of recent origin.” This student was convinced that if it was new, then it must be novel and, therefore, not worthy of serious thought.

The charge was not aimed at me, but rather at giants of the Book, such as J. N. Darby, C. I. Scofield, and the so-called Plymouth Brethren, who were able proponents and defenders of this biblical system.

As I mulled over this charge, I thought, “What if it was of recent origin?” Was not the Reformation of recent origin? Was not Sunday school of recent origin? Does the label “recent origin” automatically discount the value of a particular doctrine? This line of ill-reasoning we must reject. A lie oft repeated does not become truth. The basis of acceptance or rejection of any theological system must rest on the well-worn pages of the Scriptures.

Is dispensational theology a method founded on the Word of God? If such a system is biblical, then surely we will find men of God who taught it—albeit in less developed form—throughout the ages of church history.

It is a well-known and rarely disputed fact that the majority of early church fathers, in the area of prophecy, were convinced premillennialists. One such man was Papias (60-130 AD), a disciple of John the apostle. He was an influential premillennialist, penning the Exposition of the Oracles of the Lord, which was valued by such men as Polycarp and Eusebius. According to Eusebius, Papias taught “that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth” (Church History, 3:39.12). His

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oral and written ministry on Scripture influenced many concerning the premillennial coming of the Lord Jesus.

About 200 years after the death of Papias, there arose another Christian leader, Ephraem of Syria (306-373 AD), who became a teacher of great prominence. He was wellknown for his prolific writings against the false doctrines of Marcion, Mani, and the Arians. Soon after his death, a sermon bearing his name was circulated among Christian communities throughout Syria. This message, The Sermon on the End of the World, became very popular, and contained references to the premillennial, pretribulational Lord’s coming for the Church. In this sermon we read these words, “All the saints and elect of God are gathered together before the Tribulation, which is to come, and are taken to the Lord, in order that they may not see at any time the confusion which overwhelms the world because of our sins” (Paul J. Alexander, The Byzantine Apocalyptic Tradition, Berkeley: University of California Press, 1985).

Throughout history there have been intrepid explorers of God’s Word who were convinced of the premillennial coming of the Lord Jesus Christ. During the 1850’s, dispensationalists refined many of these key features in such a way that modern-day evangelicalism was completely transformed. This doctrine is neither new nor novel, but rather is founded on a sound and competent interpretation of Scripture. No, this doctrine is not of recent origin, for, as many have discovered, it is as old and as trustworthy as the Bible itself.

John Walvoord, formerly of Dallas Seminary, answers the question as to dispensationalism’s origin when he writes, “Any careful student of Darby soon discovers that he did not get his eschatological views from men, but rather from his doctrine of the church as the body of Christ. Darby’s views were gradually formed, but they were theologically and biblically based.”

As to my accuser’s charge? Well, I thank him for challenging my heart to search the Scriptures that I might discover, like many others before me, that these doctrines are indeed God’s eternal purpose for the ages. Ý

D U N L A P, G u e s t UPLOOK

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E d it or

UPLOOK

CONTE N T S

UPLOOK Volume 66

July/August 1999

Number 7

(USPS 620-640) Founded in 1927 as Look on the Fields, UPLOOK is published eleven times a year by Uplook Ministries, 813 North Ave., N.E., Grand Rapids, MI 49503.

Phone: (616) 456-9166 Fax: (616) 456-5522 Website: http://www.uplook.org E-mail: uplook@uplook.org US POSTMASTER: Send address changes to UPLOOK, P. O. Box 2041, Grand Rapids, MI 49501-2041 CANADIAN POSTMASTER: Send address changes to UPLOOK, P.O. Box 427, St. Catharines, ON L2R 6V9

FEATURES CHRIST: THE BELIEVER’S RULE OF LIFE David Dunlap

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DISTINGUISHING THINGS William MacDonald

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ULTRADISPENSATIONALISM H. A. Ironside

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INDISPENSABLE FACTORS Renald Showers

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THE UNFOLDING OF THE DOCTRINE Center Chart

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ORIGINS OF THE SCOFIELD BIBLE David Dunlap

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PROGRESSIVE DISPENSATIONALISM David Dunlap

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DISPENSATIONAL VIEWS Chart

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DEPARTMENTS EDITORIAL FRONT LINES WHAT’S GOING ON? BOUQUET OF BLESSING HEROES: J. G. Bellett LIVING ASSEMBLIES

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ISSN #1055-2642 Printed in USA. © Copyright 1999 Uplook Ministries Periodical postage paid at Grand Rapids, MI. International Publication Mail Product (Canadian Distribution) Sales Agreement No. 1064363 UPLOOK magazine is intended to encourage the people of God in fidelity to His Word, fervency in intercessory prayer, labors more abundant, and love to the Lord. Believing in the practical Headship of Christ and the local autonomy of each assembly, this is not intended to be an official organ of any group or federation of local churches. The editor and authors take responsibility for materials published. For any blessing which accrues, to God be the glory.

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FRONT L I N E S YOUNG ADULT CONFERENCE A conference for young adults is being planned by the saints that meet at Westside Chapel (Wichita, KS) Aug. 20-22. Anyone high school age or older is welcome to attend. The invited speakers are Jamie Hull (CO) and Phil Miekley (OH). Accommodations and meals will be provided. For more information, contact: Darold Peters 4420 W. 11th Wichita, KS 67212 (316) 943-3334 darold.peters@juno.com GOSPEL OUTREACH Please pray for the upcoming gospel outreach in Waterloo, ON, with special guest speaker, Brian Russell from Eastbourne, England.

The meeting will be held Saturday, Sept. 4, at 7 PM, and located at 24 Austin Dr., Waterloo, ON. Lord willing, similar gospel outreaches will be held once a month for the university students in the area.The meetings are endorsed by the assembly at Bethel Chapel in Waterloo.

If you have any questions, call: (519) 884-9574

LORD, OPEN THE HEAVENS! The saints that meet at Horse Lake Christian Fellowship in 100 Mile House, BC, extend a warm invitation to attend their conference scheduled for Sept. 5-6. Boyd Nicholson, Sr. (ON) and Elie Nessim (BC) have been invited to speak on the subject of revival. Contact: Don Street at (250) 395-4230 hlcf2cor4v5@bcinternet.net 86TH ANNUAL CONF. 86th Annual Bible Conference of Christians gathered to the Name of our Lord Jesus Christ at the Lyman Gospel Hall, Atlantic Gospel Chapel and Sunnyside Bible Chapel, will be held, D.V. in Atlantic, Iowa September 10-12. Speakers expected are Tom Taylor and Dan Lindsted.

Contact: Dennis Oathoudt at (712) 243-6303.

PROSPECTIVE CONF. The assembly at Prospect Bible Chapel will hold its annual conference September 17-19 at the chapel (576 Prospect Ave. Hartford, CT).

Prayer meeting begins on Friday at 7:30 pm. Meetings on Saturday will be at 2:30 and 6 and on Sunday at

10:30 and 2:30. Expected to minister the Word are Dr. David Glock (IA) and J. B. Nicholson, Jr. (MI).

Thomas Woods (860) 643-4477 TWoods1231@aol.com FALL FOLIAGE CONF. Phil Morgan (NC) will be the speaker Sept. 20-24, at Camp-of-theWoods, Speculator, NY. He will be speaking on “Dare to be a Daniel.” $265 per person includes meals and accommodations. Contact Mark Kolchin P.O. Box 305 Lanoka Harbor, NJ 08734 CHALLENGE ’99 All ladies are invited to attend the Toronto Ladies’ Missionary Conference to be held Saturday, Sept. 25, 1999 from 9:30 AM to 3:30 PM. A missionary program for girls Grades 1-8 runs concurrently. Missionaries from Russia, China, Portugal, Quebec, and other places are expected. Contact Mrs. Hilary Rennie 619 Rathburn Road # 77 Etobicoke, ON M9C 3T5 (416) 695-2575 ag061@torfree.on.ca

An International Conference convened by

U PLOOK M INISTRIES Conference Hot Line (616) 456-5123 Conference Fax Line (616) 456-5522 E-mail riseup@uplook.org P.O. Box 3640, Grand Rapids, MI 49501-3640

Featuring a special Missions Emphasis Day hosted by December 27-30, 1999 Cincinnati, Ohio 4

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FRONTLINES WOMEN’S ADVANCE The tenth annual Women’s Advance will convene in St. Louis, MO, Lord willing, Friday and Saturday, October 1 and 2 at the Sheraton-Four Points Hotel. Enjoy ministry by Betty McGehee and her daughter Heather Miekley, plus fellowship and relaxation. Should outof-town guests need accommodations for Saturday night, these will be provided by area assemblies. For information, call (314) 434-8055.

INVITATION TO OMAHA The saints at Keystone Bible Chapel in Omaha, NE would like to announce their fall Bible conference which starts on Friday evening, October 8 and continues through October 10. The speakers are Randy Amos (NY), Alan Parks (SC) and Bob Brown (LA). Please contact: Jeff Patterson (402) 238-2878 jkpne@aol.com CONFERENCE AT CURTIS Curtis Gospel Chapel, Detroit, MI, will hold their Bible conference on October 9 and 10. Expected speakers are Joe Reese (ON) and Larry Price (FL). Contact: Gerald Fitzgerald (734) 425-4217 WESTBROOK, ME Spring Hill Gospel Hall in Westbrook, ME, will host their annual conference, Lord willing, on October 9 and 10. The planned speakers are Doug Kazen (WA) and James Harvey. Please contact Dan Chick at (207) 854-4968 for overnight accommodations.

CAMPUS BIBLE STUDY For information on weekly informal Bible studies at Acadia University in Wolfville NS, contact: Rick Morse (902) 681-0470

COMMENDATIONS Phil and Marilyn Barnes The believers meeting at Bethel Gospel Chapel, New Liskeard, Ontario have commended Phil and Marilyn Barnes to the grace of God for His work in Zimbabwe.

They have been in the Lord’s work in Northern Ontario since 1985, and were led of the Lord to assist in the work in Zimbabwe for four months at the end of last year, and they now believe Him to be leading them back for a longer term. They will be involved in preaching, youth work, teaching scripture in the schools, camp work, and helping with a missionary guest house.

The Barnes plan to leave for Zimbabwe at the end of August, Lord willing. Their assembly shares in this need and exercise, praying God’s blessing and protection.

Ron and Linda Felton The saints at Germantown Christian Assembly in Philadelphia, PA take pleasure in commending Ron and Linda Felton to the Lord’s work.

The Feltons have been in happy fellowship in the assembly for the past three years. They have been leaders of the youth ministry for two years and the Lord has been using them to influence many teens for His glory. Ron has gift in the Word and his love and devotion to the Lord has been a great blessing to the saints.

Brian and Audrey Jose Brian and Audrey Jose were commended from the Guelph Bible Chapel (Guelph, Ontario) in 1982, with International Teams to the work of the Lord in Eastern Europe.

Brian has accepted a salaried position as an associate pastor in a Baptist church in Luton, England. Because of this change, their commendation will end in July. Brian and Audrey have been faithful to the Lord’s work; we appreciate them and pray for them.

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Frank and Tammy Burgess Frank Burgess has accepted a position as Administrative Director of Camp Horizon in Leesburg, FL. It is anticipated that his wife, Tammy, will also be involved in some capacity of the ministry of Camp Horizon.

The Bible Chapel in Marble Hill, MO has changed their commendation to reflect this new location as well as nature of their service.

SERVICE OPPORTUNITIES Constant Lighthouse Christian School in Lebanon had sixty-five students this year. They are expecting one hundred this coming year, Lord willing. There is a great need for teachers. They are praying that the Lord will meet their every need.

HOMECALLS Mabel Richards Mabel Richards died last month in Western Assemblies Home in Claremont, CA. She and her late husband Harold were pioneer missionaries in south central Alaska.

They were commended in 1938 from the LA area assemblies and returned there about 1980 for health reasons.

They were in Cordova and frequently did gospel work with Ernie Crabb among the Ahtna Indians in the interior of Alaska. North Star Bible Camp was their vision.

Elliot Van Ryn The Lord welcomed home His faithful servant, Elliot VanRyn on July 1 after a short sickness.

Elliot and his wife, Joan, were commended in 1961 by assemblies in Miami, FL to full-time ministry.

He has labored for almost four decades, preaching and teaching throughout North America and in the Bahamas. Please pray for his wife, children, grandchildren and other relatives at this time of loss—especially for his wife, Joan who is suffering from failing eyesight. Ý 5

SPECIAL REPORT

Vessels of honor There we were, almost 200 people—mostly in our twenties—gathered for the Vessels of Honor conference in Baldwin, KS, waiting for someone to tell us what to do.

e want to do something for the Lord, but many of us are uncertain about what we should do, how to do it, and how to get started.

We’re at that stage in life where we’re itching to make big changes.

Challenges are fun. And, a lot of us are rather disenchanted with our own Christian lives. When preachers talk about being more devoted in our personal walk with God, more zealous in the gospel, more involved in our local assemblies, we hang on to their words because that’s where we want to go.

And we hope that this conference will be the turning point that we’ve been waiting for.

The scene doesn’t fit society’s definition of “Generation X”—a group of young people who can be summed up with one word: “whatever…”; who don’t care about anything; who have no passion. These students didn’t use their holiday to sleep in; the working ones didn’t choose a golf getaway or a weekend at the lake. We came from all over the U.S. (and two cowboys made the 32-hour trek from Alberta) to spend our long weekend around the Word of God, and enjoying Christian fellowship.

Young peoples’ conferences have the potential to offer something quite different from general conferences.

We know we’re not what we ought to be, but we’re not settled into complacency, either. Speakers are often very blunt as they address real issues in

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our lives. They seem to know that many in the audience expect to go away changed.

Joe Reese and Jabe Nicholson spoke at the general sessions for Vessels of Honor. It was a time of honesty and soul-searching. They both delivered a blend of encouragement, challenge, and edification. The practical, small-group seminars were led by John and Bobbie Heller, Warren Henderson, Craig and Nancy Rollinger, and Ben Scripture. It’s obvious that they all long to see this generation be an outstanding testimony for the Lord. They have experience and wisdom that’s worth listening to. They have ideas of things we could be doing and ways to do it.

But a conference, no matter how wonderful it may be, isn’t the missing puzzle piece we’re floundering for, and we all know it. While we’re making decisons about homes, careers, and life partners, some of us seem to be in spiritual limbo, travelling from conference to conference. We’ve made a decision that we want to serve the Lord, and now it’s time to get on with it. Speakers may give us ideas, but they can’t do it for us. Elders may encourage us, but we have to take the UPLOOK

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challenge and make the move.

Someone told us at the conference, “You have this idea that because you’re young people, you have to sit and wait for someone to tell you what to do next. Get over it.”

Jim Elliot was 25 years old when he went Ecuador. T. Ernest Wilson was 21 when he set off for Angola.

When Frederick Stanley Arnot was 23, he was making his way through the jungles of Africa, spreading the gospel as he went. Also at 23, D. L. Moody abandoned his already successful shoe business in Chicago to work full-time with evangelism to young men and founded a Sunday school for poor children. By the time Charles Spurgeon was 22, he was the best known preacher in London.

We in the West allow the luxury of “adolescence” to rob us of some of the best years of our lives. The assumption that we don’t have to do anything significant for the Lord until we reach our idea of where adulthood begins is folly. A Jewish male took adult responsibility at the age of 13. Our grandparents went to work at the same age. There is no time to lose. Today is the day to serve the Lord with all our hearts. Ý

WHATÕS GOING ON? FROM THE BALKANS: Brother Obrad Nikolic writes: “As the truce between Yugoslavia and NATO forces has been achieved and the final peace seems to be very near, I want to thank you for all your prayers, love and care. Both Sasha Igich and I have come back from the army (where we have been compulsory drafted) and are safe and well. We had two possibilities, to refuse to take arms and go to prison for 2 years, or to take arms deciding not to use it in any fight. We chose the second option and God has been so good to us—we have spent these six weeks in vicinity of Nis, not going to Kosovo and not taking part in any conflict.

The whole Serbia is devastated, some 500,000 people have lost their job due to the bombing of factories.

The economic situation has already been very bad before this war, now it will certainly become much worse.

The Western leaders say that no money for rebuilding the country will come from them (unless the political regime is changed), so we expect the hard years to come (especially the winter that is ahead of us).

Yet, we Christians in Serbia can say with John Wesley, “The best of all, God is with us! This life is hard, but the unperishing inheritance is stored for us in heaven. Even so, come, Lord Jesus!”

—via E-mail

LIKE SEA BILLOWS ROLL In January, we reported the murder of Australian missionary to India, Graham Staines and his two sons. We asked that Uplook readers pray for his widow, Gladys and daughter, Esther.

We urge you to keep praying.

On May 29, Gladys and Esther were on their way to Brisbane to visit Gladys’ mother. With a stopover in Singapore, they were spending the day at the zoo. That’s when the call came telling them that Gladys’ mother had been called home suddenly, due to a massive heart attack. Pray for the Lord’s comfort to carry them through these difficult days.

ENCOURAGEMENT FROM ROMANIA The growth of the assemblies in Romania remains strong and vibrant.

Since the collapse of Communism in 1989, the number of assemblies has quadrupled from 175 to more than 600. Currently there are more than 150 established Bible study groups in progress. These often mature into full assemblies. At the present rate of growth, with a population of 24 million, Romania will have more indigenous assemblies than the United States by the year 2003.

ALCOHOL RAVAGES RUSSIA Last year alcohol poisoning killed

nearly 24,000 people in Russia, the government reports. That’s the most in a decade. An estimated 10 million of the country’s 148 million people are alcoholics.

—Pulse REDEMPTION MAY LEAD TO MORE SLAVERY Slavery in Sudan has flourished during the ongoing civil war. Arab Muslims from the north raid black Christian and animist villages in the south, often killing the men and enslaving the women and children.

Christian Freedom International, which purchased about a dozen slaves out of bondage in Sudan last year, says it is discontinuing the practice because it only increases the slave trade.

—Newswatch LEADING GERMANY An evangelical Christian, Johannes Rau, is preparing to lead Germany into the new millennium as president. Officials say the 68-year old Social Democrat was elected to succeed Roman Herzog, also a Protestant. Rau is well-known for using Scripture to give strength to his public policy arguments. Another report indicates the election results could open doors for evangelism.

Many people believe the country has increasingly turned away from God in recent years. —MNN Ý

UPDATE FROM HAITI Things are really happening in Haiti. Recently 29 new believers were baptized. Nine others wanted to be, but were put on hold because they were living with someone they were not married to (a common problem there). The assembly in Ouanaminthe has grown so large that the building being rented won’t hold the people. Another offshoot will commence to meet under a mango tree on the clinic property. The official opening of the clinic will be July 24. It’s hot in July, but they say that it always cools down to 90 degress at night—which makes it nice for sleeping!

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CHRISTIAN

LIFE

Christ: the believerÕs rule of life Some important distinctions concerning Dispensationalism, the Law, and Reformed Theology DAVID DUNLAP

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eformed theology has long given great significance to the term “the believer’s rule of life.”

By this term they are referring to the “moral” law given to Moses on Mount Sinai. Reformed teachers acknowledge that this phrase does not occur in the Bible; nevertheless, they argue that it is an indispensable principle in the life of a Christian. These teachers fully concede that the ceremonial law and civil ordinances and statutes have been done away by Christ on the cross of Calvary (Rom. 7:4-6, 10:4). But they contend that the moral law is God’s method of leading a Christian into a life of holiness.

Representative of this perspective, Reformed preacher and commentator D. Martyn-Lloyd Jones writes, “The Christian has been delivered from the curse of the law. But that does not release him from the law as a rule of life. Holiness means being righteous and righteous means keeping the law.

The ten commandments and the

moral law have never been abrogated.” 1 Similarly, Anthony Hoekema, a former professor at Calvin Theological Seminary, in Grand Rapids, MI writes, “The Christian life must be a law-formed life.

Though believers must not try to keep God’s law as a means of earning their salvation, they are nevertheless enjoined to do their best to keep the law…The law is one of the most important means whereby God sanctifies us.” 2 The question naturally arises: What was the purpose of the “moral” law? And what does the New Testament teach concerning God’s way to a holy life? Let’s take a closer look at these questions.

The New Testament makes it clear that a Christian is not under the law as a means of his salvation or sanctification. The law in its entirety— moral, civil, and ceremonial, has been done away (Rom. 6:14-15).

Time and again the New Testament states, “we are not under law but grace.” This truth includes our justification, sanctification, and the rule of life. What then, was the purpose of

the law?

The law was given to reveal sin.

“What shall we say then? Is the law sin? God forbid. Nay, I had not known sin but by the law...” (Rom. 7:7). The law can “show sin to be exceeding sinful” (Rom. 7:13)! The law can condemn, penalize, and punish, but never make a Christian more holy. Just as our nation’s system of law does not empower men to live moral lives, but punishes, so too God’s law cannot make a believer more holy, but reveals him to be a sinner.

The book of Romans makes this principle exceedingly clear. The apostle Paul first presents the doctrine of justification in chapters 3:21–5:11, and then in chapters 5:12–8:4 the doctrine of sanctification.

Concerning the doctrine of justification, the apostle writes, “A man is justified by faith apart from the deeds of the law” (Rom. 3:28). The law has no part in the justification of man. Then as he takes up the doctrine of sanctification in chapter 6, he writes, “For ye are not under the law but under grace” (Rom. 6:14).

YOU GUEST IT We are grateful to the Lord for the ministry of brother Dave Dunlap, who with his wife Faith and three children, makes his home in Land OÕ Lakes, Florida.

David was commended in 1983 by the Middletown, NJ, assembly to serve the Lord in Belgium where he labored until 1989.

He is involved in Bible teaching and evan8

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gelism. David is the editor of Bible and Life, a ministry paper, and has been instrumental in arranging for evangelistic teams to aid local assemblies in their outreach.

WeÕre grateful that David was willing to act as guest editor of this issue of Uplook, allowing the editor to do some serious writing of his own. Many thanks, David!

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CHRIST: THE BELIEVERÕS RULE OF LIFE Here the law has no part in the sanctification of a believer. He is making it clear that the Christian is not under the law, including the “moral” law, concerning his sanctification. The way to be free from sin’s power and dominion is through the grace of God and the cross of Calvary (Rom. 6:1-13), not the law given to Moses at Sinai. In another place the apostle writes, “I through the law died unto the law that I might live unto God” (Gal. 2:19). The believer is delivered from the law and its bondage through the death of the “old man” and is free and empowered to live for, Christ. One has written: Run, run and do, the law commands: But gives me neither feet nor hands.

Better news the grace-gospel brings: It bids me fly and gives me wings.

What then is the “rule of life” for a Christian? Where can he find the power to live a holy life? The Christian life is a dynamic, living relationship with the resurrected Christ. It is this power and life flowing out of the indwelling Christ that transforms the believer. The Spirit of God in the souls of men does not set the believer’s affections on ordinances, statutes, and regulations, but rather fills him with a vital, living relationship with Christ. This love relationship so completely empowers us that the Christian, with a holy desire, finds himself yielding to the holy and righteous requirements of God. The apostle Paul describes this spiritual phenomenon when he writes, “…that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. 8:4). This powerful reality is surely the New Testament’s teaching concerning our “rule of life.”

Listen to the apostle: “…for me to live is Christ” (Phil. 1:21); “looking unto Jesus, the Author and Finisher of our faith…” (Heb. 12:1-2); “the life that I now live in the flesh I live by the faith of the Son of God…” (Gal. 2:20).

Interestingly, the word “rule” in respect to living the Christian life only occurs once in the NT. In Galatians 6:16, we read, “as many as walk according to this rule…”

What is this “rule”?

Just two verses earlier we read, “But God forbid that I should glory except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Gal. 6:14).

We may conclude from these verses that our rule of life is not the law, but Christ and His death. It is our focus on Christ that is the “rule of life” for the believer. As a UPLOOK

Christian is taken up with Him, he is transformed “from glory to glory” by the power of “the Spirit of the Lord” (2 Cor. 3:18). This is the secret to power and holiness in the Christian’s life.

It is noteworthy that this principle is recognized in reality, though not doctrinally, even by Reformed and Calvinist leaders to be God’s way to power and effectiveness in the Christian life.

Following the death of Calvinist preacher Charles Haddon Spurgeon, Mr. William Olney, a deacon for many years at the Metropolitan Tabernacle and a close friend of Spurgeon’s, was asked, “What was the secret of Spurgeon’s power?”

Mr. Olney almost leaped out of his chair and with deep emotion said, “It was his personal love for Christ.”3 Was Mr. Olney familiar with the Reformed doctrine of the “rule of life”? Undoubtedly, he was. Did C. H. Spurgeon believe, preach, and teach this Calvinist doctrine? Indeed, he did. How forcefully, then, does this illustrate the reality of the New Testament doctrine of Christ, not the law, as the believer’s “rule of life”!

Dispensationalists, who teach that Christ is the believer’s rule of life, have been branded as unorthodox and unjustly accused of Antinomianism. Reformed writers have incorrectly concluded that if dispensationalists have set aside the Mosaic law as the rule of life, then they must be lawless in Christian life and conduct. Moreover, they charge that the standard of holiness has been lowered, thus corrupting the Church of God. Certainly, nothing could be further from the truth; instead of debasing the standard of holiness in the Church, this teaching has elevated it to a level higher than

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CHRIST: THE BELIEVERÕS RULE OF LIFE the law—to Christ Himself.

In 1907, respected author and then president of Rochester Theological Seminary, Dr. Augustus Hopkins Strong, unjustly accused the so-called “Plymouth Brethren” of Antinomianism in his book, Systematic Theology. 4 Mr. H. A. Ironside, in the spirit of Christian love, silenced this unfounded criticism.

Regarding this charge he wrote, “We are neither saved by the law, nor under it, as a rule of life; we are not lawless, but ‘under law, (enlawed) to Christ’. Is Christ Himself a lower standard than the law given at Sinai?

This is not Antinomianism, but its very opposite. It is subjection to Christ as Lord of the new dispensation and mediator of the New Covenant.” 5 How can obedience to Christ be a lower standard than the Mosaic law? For Christ is the very source of the law.

Is the moon a greater light than the sun, whose light it reflects? The Scriptures speak eloquently for themselves concerning this point. The law of Moses commanded, “…thou shalt love thy neighbor as thyself ” (Lev. 19:18); but the Lord says, “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another” (Jn. 13:34).

The New Testament urges, “He that saith he abideth in Him ought himself also to walk even as He walked” (1 Jn. 2:6); and in another place we read, “Hereby perceive we the love of God, because He laid down His life for us: and we ought to lay down our lives for the brethren” (1 Jn. 3:16). Is this teaching lowering Christian character or enhancing it? How can emphasis laid upon the imitation of Christ ever be considered a vice and not virtue?

Conformity to the image of Christ, who is the highest

measure of holiness, is God’s way to a godly life. When He is our heart’s desire and our love is set on Him, we will find our lives and character being daily transformed into His likeness. This is not a one-time crisis, but a daily discipline; this is not holiness attained or perfectionism sought after; on the contrary, it is a humble heart and mind looking away from self to Christ.

W. E. Vine, Bible commentator and respected authority on the Greek New Testament, may have described the believer’s rule of life best when he wrote, “‘Sanctify in your hearts Christ as Lord’(1 Pet. 3:15). This is not an attainment to be reached by the Christian of mature experience; it is the daily, joyous rule of life for every believer.”6 Ý ENDNOTES 1 D. Martyn Lloyd-Jones, Sermon on the Mount (Grand Rapids, MI: Eerdman Publishing, 1979), p. 179 2 Anthony Hoekema, Five Views of Sanctification (Grand Rapids, MI : Zondervan Publishing, 1987), p. 88 3 Richard Day, The Shadow of the Broad Brim: The Life of C. H. Spurgeon (Chicago, IL: Judson Press, 1934), p.

227 4 A. H. Strong, Systematic Theology (Chicago, IL: Judson Press, 1907), pp. 895-896 5 H. A. Ironside, The Teaching of the So-called Plymouth Brethren: Is it Scriptural? (New York, NY: Loizeaux Brothers), 1930, p. 13 6 Percy O. Ruoff, W. E Vine; His Life and Ministry, (London : Oliphants Ltd.), 1951, p. 146

I’m still here, but I’m going up there.

There is more to the blessed hope than having your doctrine straight. A story in the July Õ99 Echoes magazine illustrates this.

Robert Muir (Dem. Rep. of Congo) writes: Seba was the oldest elder in LuanzaÉHis father was one of the first converts in Congo and was with Dan CrawfordÉWhen his wife died, his own sons accused him of witchcraft and of

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being the cause of her death. They beat him up and had him put in prison. But he stood firm in his faithÉ Last year he became ill and was nursed in a side room in the hospital in Luanza.

Margaret and I visited every night. His spirit and outlook were great. He would lift his hand and point his finger to the sky and say, ÒCome in, IÕm still here but IÕm going up there.Ó The Lord took him Ý peacefully.

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BI BLE

ST U DY

Distinguishing things that differ Does rightly dividing the Word of Truth really matter?

WILLIAM MacDONALD

W

hile God Himself never changes, His methods do. He works in different ways at different times. We sometimes speak of the way God administers His affairs with man during a particular era as a dispensation. Technically, a dispensation does not mean an age but rather an administration, a stewardship, an order or an economy. Therefore, we think of a dispensation as a way in which God deals with men during any particular period of history. C. I. Scofield, editor of the Scofield Reference Bible, lists seven dispensations, as follows: Innocence, Conscience, Human Government, Promise, Law, Church, Kingdom.

While it is not important to agree on the exact details, it is quite important to see that there are different dispensations. The distinction between law and grace is especially important.

Otherwise we will take portions of Scripture that apply to other ages and refer them to ourselves.

While all scriptures are profitable for us (2 Tim. 3:16), not all were written directly to us. Passages dealing with other ages have applications for us, but their primary interpretation is for the age for which they were written.

For example, Jews living under the Law were forbidden to eat the meat of any unclean animal, that is, one that did not have a cloven hoof and did not chew the cud (Lev. 11:3).

This prohibition is not binding on

Christians today (Mk. 7:18-19), but the underlying principle remains— that we should avoid moral and spiritual uncleanness.

God promised the people of Israel that if they obeyed Him, He would make them materially prosperous (Deut. 28:1-6). The emphasis then was on material blessings in earthly places. But this is not true today. God does not promise that He will reward our obedience with financial prosperity. Instead, the blessings of this dispensation are spiritual blessings in the heavenly places (Eph. 1:3).

While there are differences among the various ages, there is one thing that never changes, and that is the gospel. Salvation always has been, is now, and always will be by faith in the Lord. And the basis of salvation for every age is the finished work of Christ on Calvary’s cross. People in the Old Testament were saved by believing God when He said that the patriarch’s seed would be as numerous as the stars (Gen. 15:5-6). Abraham did not know much, if anything, about what would take place at Calvary centuries later. But God knew. And when Abraham believed the Lord, He put to Abraham’s account all the value of the future work of Christ at Calvary. Someone has said that the Old Testament saints were saved “on credit.” That is to say, they were saved on the basis of the price that the Lord Jesus would pay many years later (that is the meaning of UPLOOK

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DISTINGUISHING THINGS THAT DIFFER Romans 3:25). We are saved on the basis of the work which Christ accomplished almost 2,000 years ago. But in both cases salvation is by faith in the Lord.

We must guard against any idea that people in the Dispensation of Law were saved by keeping the law or even by offering animal sacrifices. The law can only condemn; it cannot save (Rom. 3:20). And the blood of bulls and goats cannot put away a single sin (Heb. 10:4). No! God’s way of salvation is by faith and faith alone! (Rom. 5:1).

Another point to remember is this: when we speak of the present age as being the Age of Grace, we do not imply that God was not gracious in past dispensations.

We simply mean that God is now testing man under grace rather than under law.

It is also important to realize that the ages do not close with split-second precision. Often there is an overlapping or a transition period. We see this in the Book of Acts, for

instance. It took awhile for the new Church to throw off some of the trappings of the previous dispensation. And it is possible that there will be a period of time between the Rapture and the Tribulation, during which the Man of Sin will be manifested and the Temple will be erected in Jerusalem.

One final word. Like all good things, the study of dispensations can be abused. There are some Christians who carry dispensationalism to such an extreme that they accept only Paul’s Prison Epistles as applicable for the church today. As a result they do not accept baptism or the Lord’s Supper, since these are not found in the Prison Epistles. They also teach that Peter’s gospel message was not the same as Paul’s. (See Galatians 1:8, 9 for a refutation of this.) These people are sometimes called ultra-dispensationalists or Bullingerites (after a teacher named E. W. Bullinger). Their extreme view of dispensationalism should be rejected. Ý

Ultra-Dispensationalism:

WRONGLY DIVIDING THE WORD OF TRUTH by H. A. Ironside What is Bullingerism or Ultra-dispensationalism? This system was first advocated some years ago by Dr. E. W. Bullinger (1837-1913), who was educated at King’s College, London, and was a clergyman in the Church of England. These views have been widely spread through the notes of the Companion Bible which he edited. Dr. Bullinger’s positions are glaringly opposed to what is generally accepted as orthodox teaching. This movement has been carried forth in our day by ardent proponents such as Cornelius Stam, J. C. O’Hair and Charles Baker.

There are a number of outstanding tenets of Ultra-dispensationalism. First, it is insisted that the four Gospels are entirely Jewish and have no real message for the Church. Secondly, it is maintained that in the book of Acts we do not have the Church, the body of Christ, but that the word ekklesia (church), as it is used in that book refers to a different Church altogether than that of Paul’s Prison Epistles.

Thirdly, it is contended that Paul did not receive his special revelation of the mystery of the Body until his imprisonment in Rome, and that his Prison Epistles alone reveal this truth and are, strictly speaking, the only portion of the Holy Scriptures given to the members of His Body. All of the other epistles of Paul are regulated to an earlier dispensation and were for the instruction of the so-called Jewish Church of that time. Fourthly, the Christian ordinances, having been given before Paul, are supposed to have no real connection with the present economy, and therefore are relegated to the past, and may again have a place in the future Great Tribulation.

Beside these points, there are many other unscriptural things which are advocated by Bullingerism. Many boldly advocate the sleep of the soul between death and resurrection, the annihilation of the wicked, the universal salvation of all men and demons, the denial of the eternal Sonship of the Lord Jesus Christ, and the denial of the personality of the Holy Spirit. All these evil doctrines find congenial soil in Bullingerism or Ultra-dispensationalism.

Taken from: Wrongly Dividing the Word of Truth, H. A. Ironside, Loizeaux Brothers, New York, 1938

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NUTS &

B O LT S

Indispensable Factors These vital truths hold dispensationalism together and they affect almost every other truth.

RENALD SHOWERS

T

hree factors are indispensable to Dispensational Theology. They clearly make Dispensational Theology distinct from Covenant Theology. Any view of Scripture which does not contain all three is not dispensational in the truest sense of the term.

The first factor is the recognition of the distinction between the nation of Israel and the Church. Covenant theology believes that the Church existed in Old Testament times and that Israel was a major part of the Church in the Old Testament. Thus it is convinced that Israel and the Church are essentially the same.

By contrast, Dispensational Theology believes that Israel and the Church are distinct entities. It is convinced that although both have had special relationships with God, they are not essentially the same.

The second indispensable factor is the consistent use of a single hermeneutic (a single method of interpreting the Bible)—namely, the historical-grammatical method. In this method, words are given the common, ordinary meaning which they had in the culture and time in which the passage was written.

Covenant Theology employs a double hermeneutic: the historical-grammatical method for many passages, but also the allegorical, or spiritualizing, method for a number of prophetic passages dealing with the future of Israel and the future kingdom of God. By contrast, Dispensational

Theology is convinced that the historical-grammatical method should be employed for all of Scripture, including those prophetic passages related to Israel and the kingdom of God. The third indispensable factor is the recognition that the ultimate purpose of history is the glory of God through the demonstration that He alone is the sovereign God. Covenant Theology advocates that the ultimate purpose of history is the glory of God through the redemption of the elect. By contrast, although Dispensational Theology recognizes that the redemption of human being is a very important part of God’s purpose for history, it is convinced that it is only one part of the purpose.

During the course of history, God is working out many other programs in addition to the program of redeeming people. All of these programs must be contributing something to the ultimate purpose of history. Thus, the ultimate purpose of history has to be large enough to incorporate all of God’s programs, not just one of them.

Dispensational Theology proposes that the glory of God through the demonstration that He alone is the sovereign God is the only purpose capable of doing this. It also is convinced that the Scriptures indicate that this is the ultimate purpose of history.

The successive dispensations glorify God in several ways. First, they demonstrate that God is the supreme Ruler through history, in spite of UPLOOK

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Satan’s attempt to overthrow that rule and man’s rebellion against it. The fact that God can hold man responsible to obey His different ways of administering His rule throughout history and can judge man for his failures to obey, demonstrate that God is sovereign through history.

The Scriptures repeatedly associated the glory of God with His sovereign rule. Second, the dispensations show how desperately man needs to submit to God’s rule in order to have things right on earth.

They display the disorder and tragedy which result from the rejection of God’s rule. Third, the dispensations progressively move history toward the fulfillment of its Godintended climax.

In the final “dispensation of the fullness of times” (Eph. 1:9-10), God will fully glorify Himself by crushing Satan and his kingdom (Rev. 20:1-3), restoring His own kingdom rule to the earth through Christ (Rev. 11:15), and reversing the tragic consequences of man’s rebellion (Acts 3:19-21).

—From There Really is a Difference, Friends of Israel Gospel Ministry, Belmawr, NJ. Used by permission. Ý

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The Unfolding of the DOCTRINE OF DISPENSATIONS

in Church History THE EARLY CHURCH PERIOD 90

The Didache; and Shepherd of Hemas “You have escaped the great tribulation on account of your faith...” (The Shepherd of Hemas)

110

Papias, of Hierapolis (60-130) “That there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth.”

220

Tertullian (150-220) “A kingdom is promised upon the earth, although before heaven inasmuch as it will be after the resurrection for a thousand years in the divinely built city of Jerusalem.”

373

Ephraem of Syria (306-373) “All the saints and elect of God are gathered together before the tribulation, which is to come, and are taken to the Lord, in order that they may not see at any time the confusion which overwhelms the world because of our sins.”

400

Augustine (354-450) “God who knows infinitely better than man what is fitted for every age, and who is, whether He give or add, abolish or curtail, increase or diminish, ordering all events in His providence the component parts of which are the dispensations adopted to each successive age” and “Distinguish the times and all scripture is in harmony with itself.”

MIDDLE AGES 1200

The Waldensians—Peter Waldo (I137-1217) “They were firm believers in a literal interpretation of Scripture and did look for the coming of the Lord. The book, The Noble Lesson, one of their writings, shows their expectation of the coming kingdom” (Premillennial Faith—Ryrie).

REFORMATION PERIOD 1545

Reformer Hugh Lattimer (1485-1555) “It may come in my old age or in my children’s age…the saints shall be taken up to meet Christ in the air.”

AVA I L A B L E F RO M G O S P E L F O L I O P R E S S , P. O. B OX 2 0 4 1 , G R A N D R A P I D S , M I 4 9 5 0 1 - 2 0 4 1

PURITAN PERIOD 1699

Jonathan Edwards (1639-1716) Two volumes work, A Complete History or a Survey of All the Dispensations

1720

Isaac Watts (1674-1748) “The public Dispensations of God towards men are those wise and holy constitutions of His will and government revealed to them, in several successive periods or ages of the world”

1723

Increase Mather (1639-1723); Cotton Mather (1663-1728) popular American Puritan preachers.

“The faithful believe in the second coming of the Lord Jesus Christ, and the rising and reigning of the saints with Him, a thousand years before, the rest of the dead live again…the doctrine of the millennium is the truth” (CM).

1742

Morgan Edwards (1722-1795) leading colonial preacher, established Rhode Island College, known today as Brown University, an Ivy League school. “The dead saints will be raised, and the living changed at Christ’s appearing in the air…they will ascend to the many mansions in the Father’s house.”

THE ERA OF MODERN DISPENSATIONALISM FOUNDATIONAL PERIOD 1850-1915 J. N. Darby (I800-1882); F.W. Grant (I834-1902) 1884

The Coming Prince by Sir Robert Anderson was published.This was a defense of the book of Daniel, its authorship and the 70 weeks of Daniel 9.

1890-1940

Ultra or Hyper-Dispensationalism E.W. Bullinger, Cornelius R. Stam, J. C. O’Hair, Charles Baker

CLASSICAL PERIOD 1905-1940 C. 1. Scofield (I843-1921); Lewis Sperry Chafer (I871-1952) 1909, 1917

Scofield Reference Bible published; 2,000,000 copies published by 1943 and by 1995 there were Scofield Bibles published in more than 90 languages.

1924

Evangelical Theological College founded by Lewis Sperry Chafer and W. H. Griffith Thomas.This school, which was later named Dallas Theological Seminary, would become the premier dispensational theological graduate school.

DEFINING PERIOD 1940-1990 Dallas Theological Seminary/Grace Seminary,Winona Lake, IN Charles C. Ryrie, John Walvoord, Dwight Pentecost, Alva McClain 1950

European Dispensationalists Erich Sauer (German) author of From Eternity to Eternity, and René Pache (Swiss) author of The Return of Christ.

1958

Dwight Pentecost’s Things to Come published. By 1997, 750,000 copies printed. The most exhaustive one-volume prophetic work ever published (633 pages).

1965

Charles Ryrie’s Dispensationalism Today published.The classic defense of dispensationalism, revised in 1997.

1969

Hal Lindsey’s The Late Great Planet Earth published; 10,000,000 copies sold. Dispensational view in popular style. Best selling book of all time, next to the Bible; surpasses Bunyan’s Pilgrim’s Progress in 1990.

PROGRESSIVE PERIOD 1986-1999 Progressive Dispensationalism—Darrell Bock, Robert Saucy, Craig Blaising 1991 At the Evangelical Theological Society the name “Progressive Dispensationalism” is formally introduced.

BOUQUET OF BLESSING

LOOK UP!

Today could be the day. We’ve said that before. But today could be the day.

He is coming, coming for us; soon we’ll see His light afar, On the dark horizon gleaming, as the Bright and Morning Star, Cheering every waking watcher, as the star whose kindly ray Heralds the approaching morning just before the break of day.

Oh! what joy, as night hangs round us, ’tis to think of mornings ray; Sweet to know He’s coming for us, just before the break of day.

He is coming as the Bridegroom, coming to unfold at last The great secret of His purpose, mystery of ages past; And the Bride, to her is granted in His beauty there to shine, As in rapture she exclaimeth, “I am His, and He is mine.”

Oh! what joy that marriage union—mystery of love divine; Sweet to sing in all its fulness, “I am His and He is mine.”

In the recovery of vital truth in the Reformation, dispensational distinctions, like various other doctrines, were not emphasized.

The truths thus neglected in the Reformation have since been set forth by devout Bible students. Worthy and scholarly research of the Bible with dispensational distinctions in view was made during the last century in England by J. N. Darby, Charles Mackintosh, William Kelly and F. W. Grant and others who developed what is known as the Plymouth Brethren movement. These men created an extended literature of surpassing value which is strictly biblical and dispensational, which literature, however, has been strangely neglected by many conservative theologians.

Lewis Sperry Chafer, Bibliotheca Sacra, Vol. 90

Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ Titus 2:12-13 There’s a whisper from the glory of the coming of the Lord, Oh! the joy my heart is tasting as I rest upon His Word, And what peace amidst earth’s tumult does this precious truth afford—“Hold fast! I’m coming soon!”

In the glory of His promise I am living day by day, And the light of heaven is dawning on earth’s dreary, desert way, While I wait that sweetest whisper, “Up, my child, and come away;” the Lord is coming soon!

And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also.

John 14:3 A little 3-year-old boy was watching his father prepare to go away for several months. “Daddy, when will you be coming back again?” he asked.

The father knew he would not be back until the end of September, but realized it was no use talking about dates and times to his little boy as he would not understand.

Sitting down beside him, the father said, “When you see the leaves on the trees turning red and brown and beginning to fall to the ground, then you can be sure that Daddy is coming back very soon.”

During the months of July and August, the little boy would go for walks with his mother. He would often talk about his father. Slowly the days and weeks dragged by, until at last it was early September. And then mid-September. Although the boy did not notice it, the leaves on the trees were changing color.

Then one night, there was a big wind storm and millions of leaves came down, filling the sidewalks and gutters.

The next morning, when the little fellow went outside, he immediately saw them. Letting go of his mother’s hand, he went over to the leaves and began to kick them sky-high. “Hurrah!” he shouted. “Hurrah! Daddy’s coming soon!”

All over the world there is an expectation.

Jesus said, “When ye see these things come to pass…be very gloomy? No, chins up—“lift up your heads.” The great future of every child of God may be dawning, for the coming of the Lord is drawing very near.

He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

Revelation 22:20 16

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S TUDY

B I B L E S

Origins of the Scofield Bible From humble beginnings to worldwide influence DAVID DUNLAP

T

he Scofield Reference Bible has proven to be an immeasurable aid in guiding generations of serious Christians into a greater understanding of God’s Word.

Within 30 years of its issuance, Oxford University Press reported that 1,925,000 copies had been published.

In our own day, the Scofield Bible remains one of the most popular Reference Study Bibles available.

Who was C. I. Scofield? And how did this Study Bible originate?

Cyrus Ingerson Scofield was born August 19, 1843. During the Civil War he served with distinction as a Confederate soldier, earning the Confederate Cross of Honor. After the war, he studied law in St. Louis, MO, and was later admitted to the Kansas bar.

In 1873, he was appointed the United States Attorney for Kansas by President Grant. He was converted in 1879 through the efforts of a YMCA worker named Thomas McPheeters.

Not long after his conversion, he made the acquaintance of James H. Brookes. Brookes helped him in his study of the Bible and introduced him to dispensational teaching.

While serving in a Congregational Church in Dallas, TX, Scofield was a popular speaker and in demand at Bible conferences throughout the country. In 1903, he began to work on the Reference Bible. The idea of a Reference Bible had been growing in his mind for some time; he was already busy writing a Bible study

course. In 1902, he had received encouragement in this work from Arno C. Gaebelein, and later from three men who organized the Sea Cliff Bible Conference in Sea Cliff, NY—Alwyn Ball, Jr., John T. Pirie, and Francis E. Fitch. All three of these men fellowshipped at so-called “Brethren assemblies” in the New York City area.

Francis Fitch had a printing establishment that printed the New York Stock Exchange lists, and he acted as publisher of the Scofield Bible Course in its first years.

John Pirie was a partner in Chicago’s large department store, Carson, Pirie, and Scott.

Alwyn Ball, Jr., a successful real estate broker, was a partner in the

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New York firm of Southhack and Ball.

From 1901 to 1906, Bible conferences were held on Pirie Green, also called “Reservoir Park” because the water tower was located there. John Pirie, who owned the water company, erected a tent for the conferences, which seated 600 people. Later the conference grew to attract 5,000 people. Some early speakers were Richard Hill, John Hill, Arno Gaebelein, C. I. Scofield and William Isaac, in whose home the Sea Cliff assembly began.

At one of these conferences, C. I. Scofield, while walking along the Sea Cliff shoreline with Arno Gaebelein, discussed his desire to produce a reference Bible that would

17

ORIGINS OF THE SCOFIELD BIBLE help readers understand the Bible more clearly. To give him time and the facilities for this work, John Pirie and Alwyn Ball financially supported him. Much of the study and final drafts were completed in the home of John Pirie, Greyshingles, in Long Island, NY. This Bible edition, named the Scofield Reference Bible, was published by the Oxford University Press in 1909, followed by revised editions in 1917 and 1967.

This monumental work received worldwide recognition.

The Scofield Reference Bible reflected the dispensational distinctives, prophetic highlights, and New Testament Church truth of those known as “Plymouth Brethren.”

In the first edition in a note explaining the nature of the local church, we read, “A local church is an assembly of professed believers on the Lord Jesus Christ, living for the most part in one locality, who assemble themselves together in His name for the breaking of bread, worship, prayer, testimony, the ministry of the Word, discipline, and the furtherance of the gospel. Such a church exists where two or three are thus gathered. Every such local church has Christ in the midst, is a temple of God, and is indwelt by the Holy Spirit. When perfected in organization a local church consists of saints, with elders and deacons (Phil.

1:1).”

This appreciation for the “Brethren” was the result of an intimate acquaintance with their writings and an abiding friendship with many of their leading Bible teachers. Mr. Scofield greatly valued the writings of the early Brethren, and had often shared the conference platform with assembly Bible teachers such as Walter Scott, F. C. Jennings, and W. W. Fereday. He fellowshipped between the years 1902-1909 in an assembly in Oxford, England, while researching material for the reference Bible.

One of Scofield’s most valued contributing editors, A. C. Gaebelein, once wrote concerning his appreciation of “Brethren” writers, “I found in Darby’s writings, in the works of William Kelly, C. H. Mackintosh, F. W. Grant, Bellett and others, soul food I needed. I esteem these men next to the Apostles in their sound and spiritual teaching.”

Mr. Scofield appreciated the editorial help he received 18

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from those in assembly fellowship in the United States and Great Britain. The trusted Bible teacher and author, Walter Scott, reviewed many of the notes in the first edition. In the preface of that edition Scofield writes, “The Editor’s acknowledgements are also due to a very wide circle of learned and spiritual brethren in Europe and America to whose labors he is indebted for suggestions of inestimable value…Mr. Walter Scott, the eminent Bible teacher…”

After the issuing of the first edition, Mr. William Isaac, a leading elder and outstanding Bible teacher in the Sea Cliff assembly, expressed concern as to the accuracy of seventeen of Mr. Scofield’s annotations. He graciously submitted them to Mr. Scofield in writing. The second edition of 1917 included the accepted corrections of Mr. Isaac.

When seeking help in the proofreading work of the Reference Bible, Mr. Scofield enlisted the services of one of the best, Miss Emily Farmer. In 1907, Miss Farmer moved from Colchester, England, to the United States and soon distinguished herself as an accurate and able proofreader with the Loizeaux Bros. Publishers in New York, where she remained until 1947. In 1908, she took a short leave from their employ to dedicate time to the Reference Bible.

Miss Farmer was used to give editorial assistance in preparing the notes in their final form. She was also greatly used in editing the commentaries of H. A. Ironside. In the foreword of Ironside’s commentary on Isaiah we read these words of praise, “…the excellence of the Scofield Bible today is attributable in no small measure to Miss Farmer’s keen discernment of sound doctrine.”

Scofield visited England twice and spent two years in Switzerland while researching material and seeking technical advice concerning the publication of the Study Bible. One man who would prove to be invaluable in the latter regard was Henry Frowde of London. Frowde fellowshipped all his adult life with those known as “Brethren” and had distinguished himself as an authority in the printing and binding of Bibles.

In 1880, he was appointed Publisher to the Oxford University Press and Clarendon Press. He achieved at Oxford what was once considered impossible—the pub-

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ORIGINS OF THE SCOFIELD BIBLE lication of 1,000,000 New Testaments in one 12-hour period.

While in England, with the encouragement of Alwyn Ball of New York, Mr. Scofield was introduced to Mr. Frowde. After meeting with Frowde, Scofield was advised, “There is only one publishing house which can handle your Reference Bible, and that is the Oxford University Press.” An agreement was reached between Scofield and Oxford University Press, and in January of 1909, the first Reference Bible rolled off the presses.

Since that time, the Scofield Reference Bible has been published in French, Spanish, Swahili, and in numerous other languages. This study help has ably equipped thousands of Christian workers, evangelists, and Sunday school teachers to better understand the Word of God and thereby serve the Lord more effectively.

In his commentary on the Sermon on the Mount, the

Reformed preacher and author James Montgomery Boice writes, “I am delighted to say that the Scofield Bible was a great influence upon my own studies of the Scriptures.

Moreover, I have the deepest respect for these Bible teachers. They were steeped in the Bible—far more than most Bible teachers today.”

Only eternity will tell the vast usefulness of this study tool, which has introduced countless numbers into a knowledge of dispensational truth, the prophetic word, and New Testament assembly distinctives. Ý SOURCES: Arno C. Gaebelein, The History of the Scofield Reference Bible, Living Words Foundation, WA, 1991 Sea Cliff Gospel Chapel 1889-1989, A Century of Proclaiming God’s Word, Sea Cliff, NY, 1989

Original Scofield King James Version Study Bible

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The Scofield Reference Bible is perhaps the most influential single publication in millenarian and Fundamentalist history of writing. The Scofield Reference Bible combined an attractive format of typography, paragraphing, notes, and cross references with the dispensational theology of J. N. Darby.

This Bible has thus been subtly but powerfully influential in spreading dispensational theology among hundreds of thousands who have regularly read the Bible.

—Ernest R. Sandeen, The Roots of Fundamentalism, Baker 1978 UPLOOK

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H ERO ES

J. G. BELLETT

“Mr. Bellett does not answer your difficulties always; he raises you above them.” ohn Gifford Bellett (1795-1864) was the premiere devotional writer in what is called the “Brethren movement” of the 1800s. His sweet peaceableness filters through all his writing.

In an age of doctrinal combat, we read Bellett and hear the apostle’s gentle whisper, “And yet show I unto you a more excellent way.”

Bellett was born in Dublin, Ireland, into an AngloIrish family connected with the Church of Ireland. His father was indifferent about spiritual things, but his older cousin, Richard Baron Bellett, was a witnessing Christian who made the gospel an issue to the Bellett relations.

John Gifford was the second son. One day in his study in their home called North Lodge he was looking out the window over the family garden when the words came into his mind, “What will be the end of it all?” The question echoed in his mind until he settled the issue. His two brothers and one sister also trusted the Saviour in their childhood years.

Another influence was a church of Ireland minister named Kearney and his wife who came to work in their neighborhood in 1817. Bellett wrote that this clergyman was “one of the most remarkable men I ever knew— remarkable for the saintliness of his character and the amount of heavenly wisdom with which he was endued. He was thoroughly unworldly—not a tinge of the world seemed to soil him, nor a desire for the honor which cometh from men to affect him. Mrs. Kearney was one almost as remarkable as himself, though not in the same way, of a very warm and affectionate nature, full of zeal for the honor of Christ and of loving interest in the souls for whom He died.”

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A wise saying of Kearney’s: “If we prized sanctification as much as we say we do, we would willingly suffer any privations or sorrows by which we might attain it.”

Bellett’s brothers George and James became Church of Ireland ministers. There were several clergymen in his family, but J. G. studied instead to become a lawyer. He was educated at the Grammar School, Exeter, where William Follett was a classmate. Follett would later become a brilliant lawyer and served as Attorney General in Prime Minister Robert Peel’s second administration.

As teenagers these two were friends and academic competitors. Bellett was the cheerful one who never seemed to study hard, but came away with the prize at examination time. He distinguished himself at the English Bar before enrolling in Trinity College, Dublin were he was at the top of his class.

There at Trinity he met John Darby and a young dentist from London named Anthony Norris Groves who visited Trinity College in his course work and often stayed in the Bellett home.

Two years into his career as a barrister, Bellett married the fourth daughter of an Admiral Drury. John and Mary had six children, but four died in infancy and their son John died at age nineteen.

Early in his married life he was impressed by Henry Martyn’s words, “Who is it that makes friends, and sleep, and food pleasant to me? Cannot He also make solitude, and hunger, and weariness so many ministering angels to help me on my way?” He also liked to quote Matthew Henry’s saying that “valleys generally are a fruitful place.”

In 1825, Anthony Norris Groves wrote the booklet Christian Devotedness where he pressed home our Lord’s

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J. G. BELLETT exhortations to “sell all,” and “come follow Me.” The and that moment I remember as if it were but yesterday, booklet influenced and encouraged the missionaries and could point you out the place. It was the birthday of Alexander Duff of Calcutta and Robert Morrison of my mind, dear J—, may I so speak, as a brother.”

China, as well as Groves’ brother-in-law, George Müller.

Bellett here means “a brother” as for the first time seeThe attitudes stressed in Christian Devotedness marked ing himself as just a Christian, and not as a member of the the young men who would soon assemble on Fitzwilliam official Church of Ireland, and then a Christian.

Square in Dublin. For those who have never read Groves’ Thereafter Bellett saw that the only membership he had booklet, the updated version is William MacDonald’s was in the Body of Christ.

True Discipleship.

This suggestion from Groves was Bellett told Miss Bessie Paget, Bellett wrote several hymns. Only important to Bellett because it meant “Groves has just been telling me that it one came into use, and can be found that we should renounce the authority appeared to him from Scripture that of the clergy over the laity. Groves’ in Hymns of Grace and Truth. believers, meeting together as discipractical suggestion is what we today ples of Christ, were free to break bread call an “open platform” where there is together, as their Lord had admonno prearrangement for the topic of ished them; and that, inasfar as the Bible teaching, or who will be doing My heart is bounding onward, practice of the apostles could be a the teaching. The purpose was to conHome to the land I love; guide, every Lord’s day should be set form their meetings as much to the Its distant vales and mountains apart for thus remembering the Lord’s teachings of 1 Corinthians 14 as possiMy wishful passions move. death, and obeying His parting comble. mand.”

In 1830, the assembly needed more Fain would my fainting spirit Bellett took action. He joined space and rented an auction house on Its living freshness breathe, hands with the assembly that was Aungier Street in Dublin. John Vesey And wearied feet find resting, “breaking bread” which consisted of Parnell (afterwards Lord Congleton) Its hallow’d shades beneath.

Francis Hutchinson, his wife’s cousin joined in their company for a short No soil of nature’s evil, Dr. Edward Cronin, Sir Henry Brooke time before travelling to Baghdad.

No touch of man’s rude hand, Parnell and J. N. Darby, and, it would If Bellett’s conclusions about being Shall e’er disturb around us seem, Anthony Norris Groves also free to break bread without a clergyThat bright and peaceful land. attended the meetings during visits man present, or being free to teach the from England.

Bible without official church sanction Darby was a Wicklow County clergyman. His friendseem passé, that reaction is typical of a generation which ship with Bellett lasted all his life. Both were strong in takes so many privileges for granted. classical scholarship, both read for the Bar—Bellett in In the generations that followed the Reformation, London, and Darby in Dublin. Each was “called” in there was a sincere effort to make the Reformation Dublin, and practiced but for a short time. Darby relinChurch structure work, and to refute the accusation that quishing that profession when he “took orders,” while the only way to preserve unity in the church was to stay Bellett devoted himself to whatever religious service in in Romanism. The State churches of the Reformers tried those days was available to him as a “layman.” hard to maintain their orthodoxy and unity. By the beginThese two attended the annual Bible prophecy conferning of the 1800s the breakup of denominationalism was ences at Powerscourt House, in Co. Wicklow. The truths in progress (but nothing compared to the fragmentation expounded at those conferences detached them from the we see today). While the limitations of the Reformers’ conventional religion of Protestants around them. efforts was not so evident then, what Bellett discovered Groves’ visit to Dublin shortly before he left for a misreally threatened to break the back of the whole denomisionary trip to Baghdad took Bellett yet another step. national system.

“Walking one day with him as we were passing down Bellett saw that we are not beholden to institutional Lower Pembroke Street, he said to me: ‘This I doubt not religion. Our authority and unity are not handed down to is the mind of God concerning us—we should come us from Rome or the Reformers, but are spiritual realities together in all simplicity as disciples, not waiting on any we inherited on the Day of Pentecost. No council or creed pulpit or ministry, but trusting that the Lord would edify could establish them any more than they already are us together by ministering as He pleased and saw good established, and no heresies could abolish them. from the midst of ourselves.’ At the moment he spoke The wonder of what these men were discovering gave these words, I was assured my soul had got the right idea, impetus to their missionary zeal. Darby ranged freely

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J. G. BELLETT across the British Isles and into Europe. Groves went to Baghdad in June of 1829. The trip took six months, as they sailed to St. Petersburg, and then embarked overland across Russia, through the Caucasus, Kurdistan and the Mesopotamian valley. The next year a missionary team of seven, including Edward Cronin (recently widowed), his mother, sister and infant daughter and John Vesey Parnell followed Groves. On the trip there, Parnell married Cronin’s sister, but she died soon after.

Bellett remained in Ireland, and Dublin in particular, where he resided for some fifteen years longer. It does not appear that he carried on too long as a lawyer. Being independently wealthy through family connections, he appears to have devoted his time in these years to pastoral visitation, Bible teaching and writing. In 1834–35, he and John Darby made a preaching tour of the southwest of Ireland. He then discovered many who independently had arrived at the same convictions about the authority of the Word of God to guide the church.

Indigenous assemblies were being raised up.

Bellett and Darby also applied the teaching of James 5 in praying for healing of the sick. Darby said that they found this practice was attracting attention (evidently he felt it was the wrong kind of attention), and so they suspended the practice.

In 1846-48, Bellett lived at Bath, England, possibly for the health of his ailing son. At this time, in response to B. W. Newton’s teachings, he wrote the book on The Son of God. He settled in Dublin again about the year 1854. In 1859 and 1860 he encouraged what is called “the Great Revival” which had begun in the North of Ireland. Henry Bewley came to his home and reported the work he had just seen in the north and pronounced it was a work of the Spirit of God. When Grattan Guinness and J. Denham Smith saw thousands being swept in under the power of the gospel in Dublin, Bellett wrote a sixteen-page tract entitled A Few Words on the Present Revival. The booklet answered the critics. It is as scarce today as gold dust (but happily I can say I own a copy).

In this tract he answers the accusations of strange fire.

He points out the revivals of Bible times, mentions the character and manifestations that occurred there, and talks about Satanic imitations and interference.

From the revival times up to his death, Bellett taught weekly Bible classes to the new converts. This was all arranged by his friend, J. Denham Smith. So sweet and chaste were Bellett’s sentiments that one listener said he “talked poetry.”

Bellett has not received the attention of his lifelong friend, John Nelson Darby, and there are several reasons.

Bellett was not the public figure or the born leader, and Bellett was a family man, and therefore was not free to 22

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range from continent to continent on preaching tours.

As a controversialist, Darby did battle on the printed page. But Bellett’s writing is devotional. Bellett appears as Darby’s alter ego. Bellett bloomed like a perennial flower of lovable Christian tenderness. He often stepped in to soothe the choppy waters in some conflict over matters ecclesiastical. He would say, “We will not agree to differ, because that would be making little of truth, but we will love in spite of differences.” He reveled in Darby’s Bible teaching, and often had him in his home for weeks at a time. He said, “If I deserve any credit, it is that I early discerned what there was in John Darby!”

When Christian fellowship was strained between Christians who claim to believe the same truths, J. G. Bellett minimized alienation. “Let brotherly love continue” and “be at peace among yourselves” were injunctions he took seriously. Because of his friendly influence on others, he was often known as Beloved Bellett.

It is not that he was unaware or unconcerned with doctrinal issues, but he had learned early on the secret of distinguishing earthly battles and their weapons, from those spiritual battles with principalities and powers. We are unaware of anything he wrote which was the cause of dissension. “Do not stand upon your rights, but be willing to be a cypher in that great account,” he urged.

He disliked mere intellectualism; if asked a Bible question only for idle curiosity he was not cooperative. A friend observed, “Mr. Bellett does not answer your difficulties always; he raises you above them.” He lived through the times of controversy, but appeared like Peter to be walking on the waves beside his Lord.

If he gave something to a beggar he would tell them, “That is for the Lord Jesus’ sake.” And when the honesty of the beggar was impugned, Bellett would say, “Ah, we don’t know the temptations of poverty.”

His wife Mary Bellett was not strong physically, but she was a power spiritually. Darby said, “Mrs. Bellett has been my mentor for twenty years.” She entered into her rest in 1863. A bit more than a year later, J. G. joined her.

His last book was The Moral Glory of the Lord Jesus. He always felt that martyrdom was the proper death of the Christian. To die in comfort surrounded by loved ones while others were rolled off a rack in some dank dungeon made him feel like a novice in the school of suffering.

But both they and he were on their way to the Lord. And he rejoiced to think of being “hidden behind the Lord Jesus, and seeing Him honored by the whole creation, byand-by.” Ý Material in the article taken from: Napoleon Noel, The History of the Brethren, Ch. 21 L. M. Bellett, Recollections of J. G. Bellett,

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LIVING ASSEMBLIES

NEW TESTAMENT LIFE

We sometimes speak of New Testament Church principles as if they were disconnected from practical Christian living. elievers “gathered to the Name of the Lord Jesus Christ” should live under the authority of that Name. We must guard against a superior attitude towards believers who may know little church truth yet are mature in their practical walk.

New Testament believers had New Testament life.

Assembly truth was part of the fabric of everyday living.

Consider some of these practical matters found in New Testament believers. The Ephesian letter is a good place to find this. One of the epistles of Church truth, it evenly combines the lofty truths of the Church and God’s eternal purpose with practical matters of everyday life.

1. Different from the world. But they were not just different for the sake of being different. Believers’ lives were based on the truth found in the Lord.

Paul writes, “This I say therefore…that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness (hardness) of their heart” (4:17-18). “But ye have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus” (4:20-21).

Notice the references to “mind,” “taught,” “understanding.” It is the mind that gives direction to our walk. If we lose the battle in the mind, we lose the battle everywhere. In the world our minds are constantly bombarded by the how “the Gentiles walk, in the vanity of their mind.” Culture, entertainment, philosophy—all of it is contrary to “the truth [as it] is in Jesus.” Worldly values and ideas can subtly creep into our thinking, and therefore our actions. The Lord’s intention is that the believer is in this world—and all that means in living and working in this environment, not in isolation. But we are not to be of this world’s thinking (Jn. 17:15).

How can we defend our minds from the constant barrage of the world’s thinking? Reading and meditating in the Bible is the only way. As Paul puts it, “Let the word of Christ dwell in you richly in all wisdom” (Col. 3:16).

A daily diet in the Word will keep our thinking straight.

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2. Kind to one another. God does not produce hard men and women. Worldly people are hard because they know nothing else. They have never known real kindness.

Their urgings to forgive sound hollow because they see no basis of forgiveness. But those who have tasted goodness are people who cannot contain it. Consider these words, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (4:32). God is kind. In 2:7 we learn it will take “the ages to come‚ for God to show us His kindness—there is so much of it. Kindness, tenderness, forgiveness are not qualities of a weak character. They are like God. Loving generosity towards one another is part of God’s method of evangelism, according to John 13:35.

3. Submission and obedience. Paul emphasizes “understanding what the will of the Lord is” (5:18). He then discusses three areas where wills can collide—two in the home and one in the workplace. In other epistles we are taught about other areas where submission is commanded. In all of these, the believer sees the Lord.

Some are in places of authority given by God. They are called to exercise their stewardship in light of the Lord’s supreme authority, and not to abuse it.

Husbands, fathers, employers, elders—watch this! The husband is controlled by love (5:25); the father is controlled by God’s Word (5:4); the employer is controlled by heaven’s rule (5:9). Others, under their care, are called to submit “as unto the Lord.” We submit because the Lord is in this. Of course, we must be careful to recognize all of Scripture. There are times when delegated authority may demand positive evil against God. In those cases much wisdom is required and the example is that God’s people were to obey God above men. But this should not be used to exempt us from obeying things we do not like.

We could go on. New Testament believers were full of joy, interested in the work of the Lord, were people of prayer, lived for eternity—not for time, and were faithful during trial. New Testament assemblies need New Testament Christians. Let’s be that kind of people. Ý

BRIAN GUNNING UPLOOK

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DA R E TO TH I N K

PROGRESSIVE DISPENSATIONALISM A new form of dispensationalism? Or revised Covenant Theology? ispensationalism is renowned for its masterful and Robert Saucy, of Talbot Theological Seminary, CA. defense of its sincerely-held theological conThese men have authored books which have been used by victions. In the past, its loyal detractors and their readers to further this ongoing doctrinal debate. critics usually lay outside its theological These books include The Case for Progressive camp. Now, however, one of the strongest and most conDispensationalism by Robert Saucy, Progressive certed challenges to traditional dispensationalism has Dispensationalism by Bock and Blaising, and come from within. An increasing number of former traDispensationalism, Israel and the Church, edited by ditional dispensationalists are now proposing substantial Bock and Blaising. changes, this new view being called “progressive dispenWhat are the tenets of progressive dispensationalism? sationalism.” Progressive dispensationalism began on At the outset, it must be mentioned that Progressives set Nov. 20, 1986 in the Dispensational Study Group in conforth a unique and, some would say, unorthodox method nection with the annual meeting of the of interpreting the Bible. Progressive Evangelical Theological Society in Do you know where the dispensationalist Craig Blaising rejects Atlanta, GA. dispensational train is Charles C. Ryrie’s insistence that an Since that time, this revisionist view headed? Stop! essential element of dispensationalism of dispensationalism has made a proI want to is the use of a literal, plain, normal, and found impact on leading dispensational get off. consistent method of Bible interpretatheological seminaries and Bible coltion. Blaising and Bock have put forth leges. This new form of dispensationalwhat they call a “complementary ism purports to be “a return to the roots hermeneutic.” They suggest that the of American dispensationalism” (Bock, New Testament makes complementary Christianity Today, Sept. 12, 1994, p. changes to Old Testament promises 27). However, is this worthy goal truly without setting aside those original the motivation of progressive dispensapromises. This method of interpretation tionalism? How is this view different appears to be a merging together of the from traditional dispensationalism? What has progresliteral method (dispensational) and the allegorical/spirisive dispensationalism sought to accomplish? tualizing method (covenant theology).

It appears, based on the writings of its proponents, The application of this type of interpretation has led to that progressive dispensationalism has sought to gently a de-emphasis on the rapture of the church, an essential push into the background those features of traditional feature of dispensationalism. In the book Progressive dispensationalism that are most disagreeable to current Dispensationalism, by Darrell Bock and Craig Blaising, amillennial scholars. In the process, these new dispensathe rapture is considered only briefly, and it is not mentionalists have incorporated elements from amillennialtioned when it would be natural to do so. Some observers ism and historic premillennialism (George Elton Ladd, believe that this method of interpretation lies at the heart and modernist C. H. Dodd), while de-emphasizing disof the subtle disappearance of Darby/Scofield dispensatinctive features of traditional dispensationalism, such as tionalism. Respected dispensationalist Thomas Ice the rapture of the church, the literal millennial reign of warns, “No one can doubt that some are proposing radiChrist, and marked distinctions between Israel and the cal changes within the dispensational camp. The question Church. This view has been, at times, so stridently prothat arises relates to the nature and virtue of the moted that, in some cases, churches have been split over change…I believe that these men are in the process of this issue. destroying dispensationalism” (Biblical Perspectives, At the forefront of this movement are leaders such as Nov./Dec. 1992).

Darrell L. Bock, of Dallas Theological Seminary, Craig To some, this charge against progressive dispensationA. Blaising, of Southern Baptist Theological Seminary, alism has appeared to be too harsh. However, candid

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PROGRESSIVE DISPENSATIONALISM statements by the new president of Dallas Theological Seminary, Chuck Swindoll, have cast light on the accuracy of this suspicion. In an interview with Christianity Today, when Swindoll was asked about traditional dispensationalism at Dallas Theological Seminary, he replied, “I think that dispensations is a scare word. I’m not sure we’re going to make dispensationalism a part of our marquee as we talk about our school.” When asked whether the term dispensationalism would disappear, Swindoll replied, “It may and perhaps it should” (Christianity Today, Oct. 25, 1993).

Another area of serious concern is the change concerning the thousand-year millennial reign of Christ on earth. Traditional dispensationalists have always understood that the Davidic rule of Christ would be in earthly Jerusalem on a literal throne where His ancestor David once ruled. Progressives teach that the Lord already rules

on the throne of David in heaven, a rule that began at His ascension. Traditional dispensationalists reject that Christ’s present rule in heaven is a fulfillment of the Davidic covenant of 2 Samuel 7:14. However, Progressives have further muddied the waters by teaching that Christ’s millennial rule is present and is yet future at the same time. Although Progressive Dispensationalists have ardently set forth this paradoxical “already but not yet” view, many do not see it clearly supported by Scripture. This has led the former president of Dallas Theological Seminary, Dr. John Walvoord, to write, “Progressive Dispensationalism, as it is called, is built upon a foundation of sand and is lacking specific proof ” (Issues in Dispensationalism, edited by Willis and Masters, p. 90).

The third major change proposed in progressive dispensationalism, which may prove to be the most serious,

DISPENSATIONAL VIEWS Progressive Dispensationalism

Traditional Dispensationalism

1. The kingdom is the unifying theme of the Bible.

The glory of God is the unifying theme of the Bible.

2. There are four dispensations in biblical history. (Patriarchal, Mosaical, Ecclesial, Zionic)

There are seven dispensations in biblical history.

(Innocence, Conscience, Government, Promise, Law, Grace, Millennium)

3. The millennial reign of Christ is (already but not yet) in heaven and began with Christ’s ascension.

The 1000 year kingdom reign of Christ is yet future and will be in earthly Jerusalem on the throne of David.

4. There are no significant differences between Israel and the Church.

God has two distinct and unique programs for Israel and the Church.

5. “Complementary hermeneutics” are to be used used alongside literal hermeneutics.

A literal, plain, normal, consistent interpretation of Scripture (historical-grammatical) is used.

6. The literary style is erudite, technical and intended for the scholarly reader. Concepts are often vague and undefined.

The literary style is simple and forthright, intended for the serious, yet non-seminary trained reader. Terms and concepts are clearly explained.

7. Proponents are professors Darrell Bock, Craig Blaising, Robert Saucy.

Proponents are J. N. Darby, C. I. Scofield, L. S. Chafer, Charles Ryrie, and John Walvoord.

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PROGRESSIVE DISPENSATIONALISM is the removal of significant distinctions between Israel and the Church. Traditional dispensationalists have taught that God has two programs of biblical history— one program for Israel and another distinct program for the Church. In his book, The Case for Progressive Dispensationalism, Robert Saucy explains, “Contrary to traditional dispensationalism, it (progressive dispensationalism) does not entail separate programs for the church and Israel that are somehow ultimately unified only in the display of God’s glory or in eternity…The church today has its place and function in the same mediatorial messianic kingdom program that Israel was called to serve” (p. 28).

Progressives see almost no difference between God’s unique plan for the Church and His plan for Israel. This has led one Progressive Dispensationalist to call the Church “the new Israel” (Dispensationalism, Israel and the Church, p. 288). Many nondispensationalist observers have commented that this view moves Progressive Dispensationalism closer to Covenant Theology than to Dispensationalism (Bruce Waltke, Dispensationalism, Israel, and the Church, p. 348). This view forces its proponents to de-emphasize many fundamental features of dispensationalism, including the pretribulational rapture of the church, an event uniquely involving the Church on God’s prophetic timetable.

What does this all mean for the future? Will other leading features of dispensationalism fall, in favor of current theological trends? Will Progressives marshall the strength to resist the criticism and even the praise of nondispensationalists? Or will progressive dispensationalism progress even further towards classical Covenant Theology? Leading Progressive Dispensationalists have not been timid in expressing their respect for amillenni-

You actually take the Bible literally?

Well, yes and no.

One of the decisions that leads logically to a dispensational, premillennial view of Scripture has to do with one’s approach to the interpretation of the Bible. Do you take it literally or not?

Taking what is called a grammatical-historical interpretation of Scripture means that we take it in its plain and obvious sense UNLESS otherwise indicated by the context.

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alism. Progressive Darrell Bock concedes his fondness for amillennial distinctives when he writes, “Progressive Dispensationalism is less land-centered and less futurecentered” (Christianity Today, Sept. 12, 1994, p. 50).

Observers can only hazard an educated guess as to the future of progressive dispensationalism. However, all of this has led Dr. Walter A. Elwell, of Trinity Theological Seminary, in a book review of Progressive Dispensationalism to surmise, “The newer dispensationalism looks so much like non-dispensational pre-millennialism that one struggles to see any real difference” (Christianity Today, Sept. 12, 1994, p. 28). If his evaluation is true, then the future bodes badly for traditional dispensationalism.

In every generation, serious students of the Word of God must seek to effectively declare biblical truth.

However, in doing so, they must not surrender important areas of Bible doctrine. May the exhortation of the apostle Paul to rightly divide the word of truth (2 Tim. 2:15) challenge our hearts, especially as we see progressive dispensationalism spreading from the seminary classroom to the Christian bookstore and then into the local church, moving ever closer toward Covenant Theology. May God grant us wisdom and discernment concerning this difficult and important issue.

—D. Dunlap SUGGESTED RESOURCES Wesley Willis and John Master (ed.), Issues in Dispensationalism, (Chicago, IL: Moody Press, 1994) Charles Ryrie, Dispensationalism Today Revised, (Chicago, IL: Moody Press, 1997) Mal Couch, Dictionary of Premillennial Theology, (Grand Rapids, MI: Kregel Publications, 1996) Ý However it does NOT mean: 1) that we fail to see spiritual truth overlapping the historical record. It is possible to believe that the promises to David regarding an eternal kingdom can be fulfilled literally while at the same time recognizing present applications to the believer’s life. This is not “spiritualizing” the Bible. It is seeing a literal interpretation and a spiritual application; 2) that we fail to appreciate the richness of the Bible’s figures of speech. As in any great piece of literature, there are similes, metaphors, and other word pictures. The context lets us know the difference. For example: “The road (literal) was a ribbon of moonlight (figurative) up to the old inn door” (literal). When Jesus said, “I am the door,” He was speaking figuratively. When He invited sinners to “enter in,” He was speaking literally. Surely we can handle that.

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PURPOSE

OF THE AGES

THE PROMISE OF GOD

by George Bristow B-TPK Dispensationalists are accused of “wrongly dividing the Word of truth” by making more distinctions than are warranted by Scripture. Those who take the Covenant view tend to obscure some differences that are there. The Promise of God finds the biblical balance with a detailed Old Testament introduction which traces the theme of God’s promise to His people. This book demonstrates quite conclusively that there is a unified plan to the whole of the Old Testament that has a precise fit with the New Testament. Questions at the end of each section. Includes 50 charts. Paper, 288 pages.

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DISPENSATIONALISM

by Charles C. Ryrie X-1873 Dispensationalism continues to provoke heated debate within the Christian world. Highly acclaimed theologian Charles C. Ryrie addresses this crucial issue from the perspective of classic dispensationalism. He confronts the views of covenant theology, historical premillennialism, ultra-dispensationalism, and in this revised edition, the increasingly popular progressive dispensationalism. His book, Dispensationalism Today, written more than thirty years ago, made this complex subject more understandable for thousands worldwide. This revised and expanded version of that book will prove to be an invaluable reference tool for your library. Paper, 224 pages.

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THERE REALLY IS A DIFFERENCE!

by Renald Showers X-TRI Dr. Showers explores differences between the Covenant and Dispensational systems of theology. Also, the differences between the premillennial, postmillennial and amillennial views of the Kingdom of God are reviewed before he presents an apologia for the Dispensational-Premillennial system in non-technical language.

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WATCHING or WAITING?

T

he fleet has gone to the fishing ground, when a furious and long-continued westerly storm bursts on them. Rapidly getting in their nets, they have to fly before it. Finally, the gale spends itself, and the wind veering to the southeast, the boats, having all weathered the storm, make for home. On their way they manage to get a telegram sent ashore—“All safe! Coming home!” The news spreads like wildfire, bringing joy to many a troubled mother and wife.

Up the Firth of Forth they now come at a spanking pace, having a fair wind and a flowing tide. The old skipper of the leading craft has a telescope, and as the pier-head comes in sight, he says to his crew, “The hale village is out on the pier, watchin’ for us, my hearties,” which gladdens every man aboard. The telescope is used again and the skipper is heard to say half under his breath, “God bless her! the dear auld soul,” while a tear rolls down his weather-beaten cheek. “Who do ye see?” says Jim, the mate. “I see my auld womun standin’ at the vera pier-end, wi’ naethin’ but her mutch on her heid, watchin’ for her auld man,” and another tear drops to the deck.

“Div ye see my missus tae?” “Na, Jim, I canna see her; maybe she’s there, but she’s no visible.” By this time the boat has neared the harbor, and loving salutations pass between the old couple, culminating in a warm embrace as the skipper steps ashore.

No special greeting has awaited poor Jim, who, rather dejected, trudges up to the back of the village, where lies his home. Peeping in at the window, he sees his wife sitting at the fire, deep in a book. Jim opens the door. She hears the latch, and looking up, says, “O Jim, my dear, I’m real glad to see you back; I was waiting for you.”

“Very like, but the auld skipper’s missus was watchin’ for him at the pier-heid.”

Is there no difference between “waiting” and “watching” for Jesus? God give you and me to be true watchers for the return of His Son. —Dr. Walter P. T. Wolston (1840-1917) P. S. This story appeared translated into English in the June 1991 Uplook. We have reprinted it here by popular request, but this time as it originally was told in what some consider the language of heaven. As with many preacher’s stories, the names of those involved change with each telling.