Dispensationalism And The Early Church Fathers

[Victoria]

INTRODUCTION

What is dispensationalism? That word draws different reactions from a variety of Christians. For some it is someone that interprets the Bible in a literal fashion. For some they may see a dispensationalist as confused. However, there are many that say that dispensationalism has no place in the church.

There are many in the church who view dispensationalism as a historical, or even worse the invention of John Darby in the 19th century.

In this paper, I will show that dispensationalism was not the invention of a 19th-century Biblical scholar, but that it has roots in the earliest days of the Christian church.

In this paper Papias and his chiliastic teachings will be examined. What was one of the ways that Irenaeus battled the Gnostics? One of his weapons in Against Heresies was premillennialism and the various ages that God used to bring about His plan.

Other church fathers such as Justin Martyr, Tertullian, and Methodius will have their writings examined to show that they too have a doctrine of ages, or dispensations. Furthermore, other documents from church history will show how the idea of dispensationalism developed and that it is not a modern invention. It is not the intent of this paper to prove that dispensationalism is true, but to prove that it has historical merit and is worthy to be included in theology debate and study.

WHAT IS DISPENSATIONALISM?

To begin the study of dispensationalism and the church fathers it is necessary to understand what dispensationalism is. Dispensationalism is a theological system of interpretation that sees the scriptures as its central focus. This system of interpretation consists of the following two principles: 1) The scriptures are interpreted in a literal manner, and 2) it makes a distinction between the church and the nation of Israel[1].

Dispensationalists believe that Jesus will return before his millennial reign on Earth. As a result, those who hold to dispensational theology are also premillennial. If one has ever heard of the rapture it is because of dispensationalism. Christ will come back for His people before the seven years of the great tribulation begin. After the seven years, Christ will reign on His millennial throne. In this view, God has several dispensations in which He has administered His divine plan with humanity. According to Dr. Timothy Jones dispensation “translates from a Greek term that can also be rendered as stewardship or administration[2].”

Within dispensationalism there are many notable figures. Among them are Lewis Sperry Chafer, C.I. Scofield, Charles Ryrie, and John Nelson Darby. John Darby himself is known as the “godfather” of dispensationalism. Though from the United Kingdom, he popularized the idea in the United Kingdom before coming to the United States in the 19th century. Lewis Shafer in his work Systematic Theology, makes mention of a dispensation being a period of time that is identified by its relation to God’s purpose[3]. C.I. Scofield is famously known for his study Bible The Scofield Reference Bible.

In his Bible, he described a dispensation as a testing of the obedience of man in relation to the will of God. Charles Ryrie, who is a well-respected theologian in the modern era, describes a dispensation as “A distinguishable economy in the outworking of God’s purpose[4].” Opinions vary on just how many dispensations there are. Easton’s Bible Dictionary lists the Patriarchal, Mosaic, and Christian dispensations, but that is not the normal numbering[5]. The normal numbering is much higher, and can range from six to eight dispensations mentioned in Scripture.

With so many theologians in the modern era teaching dispensationalism, why has it come under fire? Why do so many hear the word “dispensationalism” and totally disregard it? The system is largely seen as a 19th century Scripture interpretation by John Darby, and subsequently popularized by C.I. Scofield. Scofield’s Scofield Reference Bible was the first book to claim One Million sales with its publisher Oxford University Press[6]. However, as previously mentioned, the idea that the doctrine has only come about in modern times is not wholly accurate[7].

JUSTIN MARTYR

Justin Martyr is an imposing figure in the days of the early church. He is one of the first of the fathers that are known as the apologists. Justin Martyr was a philosopher by trade, and very skilled in the art of rhetoric. Though the canon of scripture had not yet been compiled, the Old Testament was. Justin noticed “several different economies in the Old Testament[8]. In biblical terms, an “economy” is a divine order in which history is revealed. Though there are subtle difference, it is very similar to the meaning of dispensation.

One such dispensation in which Justin Martyr firmly believed was in a literal one-thousand-year reign of Christ[9]. For Justin Martyr, there was a clear distinction between various ages in Scripture. There was an age prior to circumcision, an age prior to the law, and an age after the law. In his Dialogue with Trypho Just writes, “But if so great a power is shown to have followed and to be still following the dispensation of His suffering, how great shall that be which shall follow His glorious advent! For He shall come on the clouds as the Son of Man, so Daniel foretold, and His angels shall come with Him[10].” In this very important passage he lays out the Dispensational Premillennial view of the end times.

PAPIAS AND HIS CHILIASTIC TRADITION

Papias of Hierapolis lived from A.D. 60-130, and preceded Justin Martyr in his premillennial views. He wrote five books about the interpretation of Scripture, but large portions of the works are lost. However, the great early church historian, Eusebius, provides us with details about his teachings. The authority that Papias has should not be understated, as he was a disciple of John the Apostle and an associate with Polycarp[11].

In the writings of Papias we see the dispensational teaching of the literal millennial reign of Christ on Earth. One of the hallmarks of dispensationalism is the rebuilding of the Temple in Jerusalem. This was also the view of this great church father, but with a twist. Papias saw the rebuilding of Jerusalem as an essential element for the faithful to receive physical and spiritual blessings[12]. Papias also interpreted Scripture to say that there would be peace on Earth once Christ returned.

Regarding these things Eusebius writes of Papias, “In these he says there would be a certain millennium after the resurrection, and that there would be a corporeal reign of Christ on this very Earth; which things he appears to have imagined, as if they were authorized by the apostolic narrations, not understanding correctly those matters which they propounded mystically in their representations[13].” Though much is lost of the five works of Papias there is a wealth of information that shows dispensational markings[14].

IRENAEUS BATTLES WITH HERETICS

Irenaeus is one of the most towering figures in the early church. He was a disciple of the church father Polycarp, and he died in A.D. 202, in what would eventually become known as France. He is best known for his work known as Against Heresies in which he took on the growing Gnostic movement. Christians are also indebted to him because the defense he made for the Christian faith the defense he made for the Christian faith is one that can still be used today.

Elements of dispensationalism are prominent in Irenaeus’s writing, and were part of his battle to prove that the Gnostics were heretics. In regards to Irenaeus and dispensationalism Peter Enns writes, “Irenaeus refers in his writings to four principle covenants given to the human race, particularly drawing a distinction between three covenants of the Old Testament and the gospel. This distinction is typical of dispensationalism[15].’ One of the tenants of Gnosticism was that matter was evil. Therefore, the way to eternal knowledge was secret and available to a chosen few. In Gnostic thought, He will not be coming again to judge the living and the dead.

Irenaeus firmly disagreed with this line of reasoning, and taught that Christ was indeed coming back, and that He will reign in the millennium. He taught what would become known as the rule of faith. The rule of faith taught the following three truths: 1) Jesus would come bodily to Earth. 2) The rule of faith affirms the bodily resurrection of believers, and 3) the rule of faith affirms a future judgment[16]. Regarding the various economies, or dispensations, that Irenaeus wrote about J.N.D. Kelly writes, “the fact that there are real distinctions in the immanent being of the unique, indivisible Father, and that while these were only fully manifested in the ‘economy’, they were actually there from all eternity[17].” This corresponds to the four ages in which God revealed His plan for His people.

To be more specific the four ages, or dispensations that Irenaeus saw in Scripture were the Adamic covenant, the covenant with Noah, the Mosaic covenant, and the new covenant[18]. In section seven of Against Heresies, Irenaeus explains that God has revealed Himself through many different dispensations. God did this so that man would see the glory of God and not fall away from Him. These dispensations were a way in which God nourished His precious creation. It was a way of teaching us valuable lessons along the way[19].

TERTULLIAN VERSUS MARCION

Tertullian is an early church figure who was brilliant in his theological treatises, but fell into the Montanist heresy in his later years. Though he wrote much, he is best known for a work titled Against Marcion. Marcion claimed that there were two gods. These gods were vastly different as one created the universe and the other sent Jesus to tell of a universal salvation[20].

Marcion claimed that the demiurge, the false god who created the universe, was the author of the Mosaic dispensation. Tertullian set about to dispute this by saying that the Mosaic covenant was one of four dispensations that the true God had laid out. Tertullian saw God working in a dispensation with Adam, Abraham, Moses, and the millennial reign of Christ. In refutation of the made up deity of Marcion Tertullian writes, “if He has administered His dispensations, fulfilled His prophecies, promoted His laws, given reality to His promises, revived His mighty power, remoulded His determinations expressed His attributes, His properties. This law and this rule I earnestly request the reader to have ever in his mind, and so let him begin to investigate whether Christ be Marcion’s or the Creator’s[21].”

Being a docetist, Marcion did not believe that Christ had a physical body. Tertullian, of course, believed that Christ was fully God and fully man. He also believed that Christ would physically come back and have a millennial reign. This is a strong theme in dispensationalism. Tertullian tells Marcion that Christ’s Kingdom is promised on Earth for one thousand years, and it will be after the resurrection of the dead[22].

AUGUSTINE

Whether one is a Protestant or a Catholic Augustine has greatly influenced the theology of both[23]. One would not characterize him as a dispensationalist, but some of his teaching lean that way. Overall Augustine is amillennialistic towards his views of the end times. He does distinguish between different dispensations, such as when sacrifices were offered in the temple and that is no longer something that is done[24]. Regarding this Augustine writes, “though in the former period of the world’s history He enjoined one kind of offerings, and in the latter period another, therein ordering the symbolic actions pertaining to the blessed doctrine of true religion in harmony with the changes of successive epochs without any change in Himself[25].”

DISPENSATIONALISM UP TO THE 19TH CENTURY

Up until this point the focus has been showing that concepts within dispensationalism were present from the earliest days of the church. It obviously developed much since then. So much so that it became widely popular in evangelical and fundamentalist circles in the nineteenth and twentieth centuries. Pierre Poiret lived from 1646-1719, and published a massive six-volume systematic theology[26]. In his work titled L’Economie Divine, he details seven dispensations which range from infancy to the renovation of all things.

John Edwards was a pastor who published a work titled A Compleat History, or Survey of All the Dispensations. In this work, he seeks to show how God deals providentially with His creation in different stages of the world. The work itself is fairly short, and its listing of dispensations is quite interesting. He lists three dispensations, but the third dispensation (which is titled Reconciliation), has four subcategories. These subcategories range all the way from the patriarchal economy to the evangelical economy[27].

Before John Darby, Isaac Watts wrote hymns and was a theologian that made great headway in defining dispensationalism. He noticed that in various stages God would have different expectations and made promises that were different than that of previous generations. To this effect Charles Ryrie writes of Watts, “The Public dispensations toward God towards men are those wise and holy constitutions of his will and government, revealed or some way manifested to them, in the several successive periods or ages of the world[28].” He saw six dispensations laid out in Scripture with the first being the dispensation of innocence, and the last being the Christian dispensation.

John Darby is the person most people think about when they hear about dispensationalism. He was a prolific scholar, and did a masterful job in systematizing dispensational thought[29]. He was ordained in the Church of England, but would eventually leave. He would move to Plymouth where he would lead a congregation that would eventually be called the “Plymouth Brethren’[30]. Darby saw seven dispensations contained within Scripture.

His notion of dispensations was more advanced than the theologians previously mentioned as he noted that each dispensation comes with a condition for man. Man is unable to fulfill these conditions, and therefore it leads to failure. Darby’s systemization was popularized by C.I. Scofield and his very popular reference Bible.

CONCLUSION

The purpose of this paper is not to prove that dispensationalism is the way in which Bible prophecy should be interpreted. The goal is to show that the ideas of dispensationalism developed over time, and can be seen in the earliest days of the church. Many doctrines that we take for granted today started off as thoughts and ideas, but developed over time.

The argument that dispensationalism is a modern thought that was only developed in the 19th century lacks merit. In fact, the veracity of one who brings up such a notion should be called into question. In this paper the works of Justin Martyr, Papias, Irenaeus, and Augustine were discussed. There were other fathers not mentioned that held to primitive dispensational concepts such as Cyprian, Hippolytus, Commodian, Methodius, Melito, and Appolinaris. They all held views that would later develop into dispensationalism[31]. Any serious theologian or church historian would do well in not dismissing dispensationalism as something that is modern. Though one may not agree with it, it is a system that should be respected and considered.


By: William B. Hemsworth

Dispensationalism And The Early Church Fathers

 

[Red Baker]

@Victoria @Jim @FreeInChrist @dwight92070 @civic @Blessed @Darrell L. @3 Resurrections @mikesw @brightfame52 @Grace ambassador

WHAT IS DISPENSATIONALISM?

Time will not permit me to go into detail today, maybe by Thursday I can and will.

I will only say a couple of things now: Dispensationalism as taught in this post and the dispensation of the grace of God as taught by Paul in Ephesians 3, are two totally different subjects altogether and must not be confused as one!

Dispensationalism is as the writer said:

This system of interpretation consists of the following two principles: 1) The scriptures are interpreted in a literal manner, and 2) it makes a distinction between the church and the nation of Israel.

Premillennialists and Dispensationalists love to argue that they are the only ones holding to a very literal interpretation of the scriptures, while decrying that their theological opponents (e.g., Amillennialists and Postmillennialists) have the un-biblical tendency to spiritualize prophetic passages. But the truth is, if one interprets with a consistently literal interpretation, he will be dabbling in absolute absurdity. Not even the staunchest advocate of a literal interpretation can honestly hold to this claim. Premillennialists, Preterits, Amillennialists, Postmillennialists or any other millennialist, all believe that the scripture must be first approached in a literal sense, but then seek true sense of their meaning by using all scriptures. Undeniably, they all believe that to be so, if not, then that person will have major errors in their doctrines! It depends both on the context of the passage that is in view, and upon what bearing that other scriptures that illuminate it, have upon it. For example, if you read old testament scriptures, you may think that Messiah was going to come and release all the prisoners from the literal prison houses (Isaiah 42:6-7). But upon reading New Testament scriptures, light is shed upon the prophesy so that we see that it was illustrating that Christ would come to set the spiritual prisoners free (Matthew 12:28:29). He came to spoil those who sit in the darkness of the prison house of Satan. If Christ make us free, we are free from Satan's bondage. That's God interpreting scripture. In other words, God was spiritualizing. Will His good be evil spoken of by those with a positional axe to grind? Whether we should spiritualize scripture or not will be determined by God, not by our own traditions or millennial bias.

Further, these theologians don't even follow their own rules. If you read any Premillennialist doctrine, you find that they spiritualize the book of Revelation as much (or more) than anyone else does. They don't literalize the dragon, they don't literalize his having seven heads and ten horns. They Don't make the prophesy of Horsemen coming with bows and arrows as literal. They don't literalize the locusts in Revelation chapter nine that come from the bottomless pit with faces of men and women's hair. Why not? Because consistent literalism is a myth, and "all" Christians realize that some passages must be understood symbolically or spiritually, and some passages are understood literally~especially so bible prophecy, in a book that has highly symbolical language. Which ones will be determined by God, not man's faulty systems.

Knowing these things, we must conclude that this popular saying is quite obviously a ploy used to give target Christians the false impression that Premillennialists are the good guys following God's Word literally, while these other views are the unfaithful who are changing it. The truth is, we all understand scripture both literally and figuratively. The difference is that Amillennialists don't seek to give the false impression that they don't do this, nor "imply" that it is wrong to understand scripture "biblically" in its context, figuratively.

As stated, whether a passage in Revelation is understood figurative or literally is dependent upon the passage, its context, and other scriptures which also may shed light on the issue, or have some bearing on what is written. It has nothing to do with being Amillennial or Premillennial. To take the symbols in the book of Revelation literally is ludicrous, and to make a claim to understand it literally while others do not is likewise ludicrous not to mention, dishonest. . By the same token, to admit that Revelation is a book where there is great symbolism, while at the same time condemning those who look at it that way, is being not honest to say the least, and down right deceptive to be honest. And saying that it is unbiblical for Christians to look at the 1000 years of Revelation chapter 20 as symbolical, is inconsistent and self serving. The 1000 years is part and parcel of the chapter replete with symbolism (Serpent, Key, Bottomless Pit, Mark in the forehead and hand, Dragon, Great Chain, Beast, etc.), and to arbitrarily lift the 1000 years from this symbolism and self righteously declare it wrong to take it symbology is quite frankly, "is being dishonest" Interpretations belong to God. He alone can tell us what is literal and what is Spiritual.

If we want to know what Old Testament prophesies concerning Israel mean, we let God (thus, God's Word) tell us through the Spirit. We don't arbitrarily take everything literal just to cling to a man-made system, or for bragging rights, we take it as God intended it by searching it out in His Word to see how "He" wants it to be understood. ..as the faithful Bereans did in Acts 17:11, and as Christians still practice.

 

[Victoria]

Bible Prophecy and the return of Jesus
Israel & the Return of the Messiah

'All things are mortal, but the Jew. Other forces pass but he remains. What is the secret of his immortality?' Mark Twain

Turn on your TV, open your newspapers, listen to your radio - doesn't matter what you do, you cannot escape the fact that Israel is the constant focus of the world's media. This shouldn't be surprising, for God has spoken through the prophets that He would make Israel and Jerusalem the centre of the world's attention. The following study is based on a sermon I recently gave where I tried to give an outline for what is currently happening in the Middle East and what the Bible tells us will happen before Jesus returns. Not easy for one sermon believe me! So this is not a detailed study of end time events, but an overview of God's future dealings with Israel and the return of her Messiah. Specifically, I want to look at the following questions -

1. Does Israel as a nation have a specific part to play in the plan of God?
2. What specific issue has to happen before Israel is saved?
3. How does this specific issue come about?
4. What is the climax of this issue?

All sounds a bit vague doesn't it? It should make sense as we carry on. But let me add firstly that this study is about Israel and the return of Jesus to deliver that nation. It is not about the church or the rapture, which God has different plans for. I strongly believe that the rapture of the church can occur at any moment and is distinctly separated from the second coming of Jesus to deliver Israel at the end of the tribulation. But as the church we can look at Israel, God's time clock, and know that the time of our homecoming is at hand.

Does Israel as a nation have a specific part to play in the plan of God?

I find it a shame that this question even needs to be asked but because of some who still teach that God has given up on Israel as a nation, lets look at a few scriptures that clearly confirm this is not the case.

Rom 11:23-24 'And they also (Israel), if they do not continue in their unbelief, will be grafted in; for God is able to graft them in again. For if you (gentiles) were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more shall these who are the natural branches (Israel) be grafted into their own olive tree?'

In Romans chapter 11 Paul has to answer this very question - does Israel as a nation have a future in the plan of God? Notice first of all that he says that it is certainly possible for God to graft them back in if they do not continue in unbelief, since they are the natural branches. He now goes on and gets more specific saying

Rom 11:25-26 'For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and thus all Israel will be saved.'

Not only is it possible, it is actually going to happen! It is called a 'mystery', which are specific truths not shown in the Old Testament, but now revealed in the New Testament. That Israel would be hardened in part while Gentile nations came to know the Lord was not revealed in the Old Testament. Yet Paul doesn't end it there. He sees further ahead still and writes that after the full number of Gentiles have been saved, God will once again turn back to Israel and save them.

Rom 11:26-28 'Just as it is written, 'The Deliverer will come from Zion, He will remove ungodliness from Jacob.' 'And this is My covenant with them, When I take away their sins.' From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God's choice they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable.'

Could Paul be any clearer? While the nation of Israel is currently hardened and to an extent, an enemy of the Gospel, yet they are still loved because of the promises made to Israel's fathers - Abraham, Isaac and Jacob. And finally the clincher - the giftings and callings of God are irrevocable. That is, God doesn't change His mind about those whom he chooses! Never! If you need any further proof, please note that Paul quotes from Jeremiah 31:33-34 to prove that God still has a plan for that nation. Jeremiah 31, starting in verse 27 speaks of the new covenant that God will make with the nation of Israel, which will not be like the one when He took them out of Egypt. In verses 35-37 God even issues a challenge saying that only if the heavens can be measured, or day and night cease, will He cast off the offspring of Israel! And that my friends, isn't going to happen! So we have seen that God still has a plan for the nation of Israel to bring them into a new covenant and relationship with Him, and that this occurs 'after the fullness of the gentiles has come in'. So the next question has to be...

What specific issue has to happen before Israel is saved?

In the quote from Romans chapter 11 earlier, Paul linked 'all Israel shall be saved' with 'The deliverer will come from Zion, He will remove ungodliness from Jacob.' (Isa 59:20) In other words, the future salvation of Israel is clearly linked with the coming of the Messiah, Jesus Christ - the deliverer and redeemer of Israel! This should not come as a surprise for Jesus Himself said

Luke 13:34-35 'O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! 'Behold, your house is left to you desolate; and I say to you, you shall not see Me until the time comes when you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'

'Blessed is He who comes in the name of the Lord' is a Messianic title from Psalm 118:26 and it is this title that some who did believe shouted out to Jesus on His triumphant entry into Jerusalem. (Luke 19:38) But Jesus said that Israel would be left desolate, and that they would not see Him again UNTIL they acknowledge that He is their Messiah. This is in accordance with Old Testament scriptures as well, such as

Hosea 5:14-15 'For I will be like a lion to Ephraim, and like a young lion to the house of Judah... I will go away and return to My place until they acknowledge their guilt and seek My face; In their affliction they will earnestly seek Me.

Please read the whole passage in Hosea. It is God speaking, saying that He will return to His place until the day comes when Israel admit their guilt and seek His face. Now we know that Jesus is the Lion of the tribe of Judah and it is in Jesus that this prophecy is fulfilled. Upon His rejection by the nation of Israel, He returned back to His place in Heaven, where He remains, and Israel will not see Him again until they acknowledge their guilt. So we have before us the specific issue that must take place before Israel as a nation can be saved - they must acknowledge that Jesus is their Messiah and their guilt in rejecting Him 2000 years ago. So the next question is...

How does this acknowledgement that Jesus is the Messiah come about?

From the Hosea passage quoted above, we read 'in their affliction they will earnestly seek Me.' While there are individual Jews who have come to believe in Jesus, as a nation, Israel still remains in gross unbelief today. What is coming upon the nation of Israel is the hardest times in their entire history. It is in their affliction that they will cry out for Jesus to come and save them. It is known as the 'time of Jacob's trouble.'

Jer 30:2-7 'For, behold, days are coming,' declares the Lord, 'when I will restore the fortunes of My people Israel and Judah.' The Lord says, ' I will also bring them back to the land that I gave to their forefathers, and they shall possess it.' 'Now these are the words which the Lord spoke concerning Israel and concerning Judah, 'For thus says the Lord, 'I have heard a sound of terror, of dread, and there is no peace.' Ask now, and see, if a male can give birth. Why do I see every man with his hands on his loins, as a woman in childbirth? And why have all faces turned pale? 'Alas! For that day is great, there is none like it. It is the time of Jacob's trouble, but he will be saved from it.'

So forget the current Middle East 'peace process'. The Arab nations are not after peace. They are after the annihilation of Israel. Muhammad himself declared 'the last hour will not come before the Muslims fight the Jews and the Muslims kill them.' Muslims believe the 21st century to be the 'century of Islam' and that the annihilation of Israel is simply the precursor to conquest in the West. The war in the Middle East is not about land, it is about religion. That Islam (which means 'absolute submission') cannot even deal with this tiny little nation called Israel, which won't submit or follow Allah, is a great disgrace for every Muslim faithful to the Koran. Their intention is still the same as that penned 3000 years ago.

Psalm 83:1-4 'God, do not keep silent; be not quiet, O God, be not still. See how your enemies are astir, how your foes rear their heads. With cunning they conspire against your people; they plot against those you cherish.' Come,' they say, 'let us destroy them as a nation, that the name of Israel be remembered no more.'

Jesus Himself testified to how terrible these times would be saying

Matt 24:21-22 'For then there will be great distress, unequaled from the beginning of the world until now - and never to be equaled again. If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened.'

What is the climax of this issue?

We have seen that it is 'in their (Israel's) affliction that they will seek me (Jesus)'. I now want to be a little more specific as to the climax of this issue. The Prophet Zechariah tells us how things will end saying

Zech 12:1-3 'This is the word of the LORD concerning Israel... 'I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem. On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves.'

Israel is currently ranked as having the 4th best army in the entire world and this has been proven time and time again, as they have had to fight for their very existence. Just a quick summary of their wars shows some remarkable victories -

1948 - War of Independence. Straight after becoming a nation again, 18,000 Jewish settlers had to fight 7 trained, fully equipped Arab armies. Many of the Jews fought without even having a gun, yet they won.

1967 - In the face of another Arab attack, Israel launched a pre-emptive strike in what is now the famous 6-day War. This lightening victory left the world gasping and military academies entering new tactics into the warfare journals!

1973 - The Yom Kippur War. On the Holiest of all Jewish days, (the day of Atonement), Israel was attacked by a united Arab force. Israel suffered great losses as it took up to 3 days to fully mobilize its army. Yet, while outnumbered 4 to 1, (300,000 Israelis fought 1,200,000 Arabs) Israel still won and were even on the doorsteps of both Cairo and Damascus when other nations persuaded them to stop.

Yet the war that is coming is even too great for Israel. Zechariah tells a little more saying -

Zech 14:2-3 ' I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city

In the midst of the chaos however, Zechariah tells us one more amazing prophetic statement - something that will completely change the course of this battle! Zechariah tells us that the following will happen.

Zech 12:10 ' They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.'

The word translated 'on me' can also be translated 'to me'. I think both are true. Fulfilling Luke 13:35 quoted earlier, Israel will first look to Jesus, the one they pierced on the cross 2000 years ago. They will recognize that Jesus, their Messiah was 'the son of Joseph' who suffered at their own hands. And then, in a miracle of miracles, they will actually look on Him, as He comes down to deliver Israel and fight the nations that have attacked her. In doing so Jesus will fulfill the prophecies that the Messiah would also be 'the son of David' - a conquering King! In the face of unbelievable opposition, Israel will cry out for their Messiah to return, and He will! Listen to their cry -

Isaiah 64:1-3 ' Oh, that you would rend the heavens and come down, that the mountains would tremble before you! As when fire sets twigs ablaze and causes water to boil, come down to make your name known to your enemies and cause the nations to quake before you ! For when you did awesome things that we did not expect, you came down, and the mountains trembled before you .'

Listen to how incredible, and how frightening, that day will be for those that have come to fight against Israel.

Zech 14:3-9 ' Then the LORD will go out and fight against those nations, as he fights in the day of battle. On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south... Then the LORD my God will come, and all the holy ones with him. On that day there will be no light, no cold or frost. It will be a unique day, without daytime or nighttime - a day known to the LORD. When evening comes, there will be light. On that day living water will flow out from Jerusalem, half to the eastern sea and half to the western sea, in summer and in winter. The LORD will be king over the whole earth. On that day there will be one LORD, and his name the only name .'

The Judgement of the Nations

The Prophet Joel also speaks of this time, as well as the judgement that is to follow. I only mention it here simply to show the basis upon which this judgement takes place. Firstly he prophesies the battle itself:

Joel 3:9-11 ' Proclaim this among the nations: Prepare for war! Rouse the warriors! Let all the fighting men draw near and attack. Beat your plowshares into swords and your pruning hooks into spears. Let the weakling say, 'I am strong!' Come quickly, all you nations from every side, and assemble there.'

There they will be judged on the basis of their treatment of Israel.

Joel 3:1-2 ' In those days and at that time, when I restore the fortunes of Judah and Jerusalem , I will gather all nations and bring them down to the Valley of Jehoshaphat. There I will enter into judgment against them concerning my inheritance, my people Israel, for they scattered my people among the nations and divided up my land.'

Joel 3:14-16 ' Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision. The sun and moon will be darkened, and the stars no longer shine. The LORD will roar from Zion and thunder from Jerusalem; the earth and the sky will tremble. But the LORD will be a refuge for his people, a stronghold for the people of Israel.'

Conclusion

The time is at hand for these amazing prophecies to be fulfilled and Israel has a huge part to play in the coming days. Even as we look at the news today we see that Jerusalem is the center of the world's attention just as God said it would be thousands of years ago. But that which is coming is the 'time of Jacob's trouble... but He will be saved out of it'. So forget the treaties and false promises of peace for the Middle East. The word of God has already revealed what will take place. Through affliction, God will enable Israel to believe that Jesus is their Messiah, yet it will not be easy. And if you are a Christian, then begin to look up, for as we see these things begin to take place we know that our redemption draws near!


By: I Gordon

https://jesusplusnothing.com/series/post/israel


Although this pastor uses one of the worst translations, the NIV, even he gets it!

 

[Victoria]

His Coming Will Gather the Elect

Angels will be dispatched to the earth at Jesus’ Second Coming, just as they were at His first coming. Their mission will be to gather the “elect” from all over the earth.

Much controversy surrounds the doctrine of election, and it is not my desire to add fuel to that fire. However, to understand the truth of verse 31, the word elect must be considered in the context of this passage.

In Isaiah 45:4 God calls Israel His “elect.” In other passages (e.g., Ps. 105:6; Isa. 41:8; 43:20) God calls Israel His “chosen.” Not only is this word used of Israel, but, in a narrower sense, it is used of that godly remnant of Jews who are faithful to the Lord in the midst of their people. This concept is found three times in Isaiah 65. One illustration is in verse 9: “And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; and mine elect shall inherit it, and my servants shall dwell there” (italics added). This seed will not be all of Israel, but a group from within the nation.


By: Fred Hartman

Full article here: The Second Coming of Christ

 

[dwight92070]

INTRODUCTION

What is dispensationalism? That word draws different reactions from a variety of Christians. For some it is someone that interprets the Bible in a literal fashion. For some they may see a dispensationalist as confused. However, there are many that say that dispensationalism has no place in the church.

There are many in the church who view dispensationalism as a historical, or even worse the invention of John Darby in the 19th century.

In this paper, I will show that dispensationalism was not the invention of a 19th-century Biblical scholar, but that it has roots in the earliest days of the Christian church.

In this paper Papias and his chiliastic teachings will be examined. What was one of the ways that Irenaeus battled the Gnostics? One of his weapons in Against Heresies was premillennialism and the various ages that God used to bring about His plan.

Other church fathers such as Justin Martyr, Tertullian, and Methodius will have their writings examined to show that they too have a doctrine of ages, or dispensations. Furthermore, other documents from church history will show how the idea of dispensationalism developed and that it is not a modern invention. It is not the intent of this paper to prove that dispensationalism is true, but to prove that it has historical merit and is worthy to be included in theology debate and study.

WHAT IS DISPENSATIONALISM?

To begin the study of dispensationalism and the church fathers it is necessary to understand what dispensationalism is. Dispensationalism is a theological system of interpretation that sees the scriptures as its central focus. This system of interpretation consists of the following two principles: 1) The scriptures are interpreted in a literal manner, and 2) it makes a distinction between the church and the nation of Israel[1].

Dispensationalists believe that Jesus will return before his millennial reign on Earth. As a result, those who hold to dispensational theology are also premillennial. If one has ever heard of the rapture it is because of dispensationalism.

What a silly claim. It was first described in 1 Thessalonians 4:17 by the apostle Paul. It comes from the Latin word "Raptus" meaning "seized or carried away." Augustine was one of the first to use it in the 4th Century. The English word is "rapture" but the biblical text says "Then we who are alive and remain will be "caught up" together with them in the clouds." So the concept has been around since Paul wrote about it.

Christ will come back for His people before the seven years of the great tribulation begin.

Where does the Bible speak of the seven year tribulation? And where does the Bible says that Christ will return before that?

After the seven years, Christ will reign on His millennial throne.

Where does the Bible say this? Jesus Himself said that His 2nd Coming is called "the last day". So how could there be more days after that? Or how could there be seven years and then 1000 years after that?

In this view, God has several dispensations in which He has administered His divine plan with humanity.

That's all it is: a view, which doesn't line up with the Bible.

According to Dr. Timothy Jones dispensation “translates from a Greek term that can also be rendered as stewardship or administration[2].”

You had to get a Dr. to tell you that? The Strong's Concordance says that plainly. Dispensation always meant a stewardship of an administration - NEVER a period of time. It took Darby and Scofield and their followers to use the word incorrectly over and over and over, until finally, they "succeeded" in "changing" the accepted meaning to a period of time.

Within dispensationalism there are many notable figures. Among them are Lewis Sperry Chafer, C.I. Scofield, Charles Ryrie, and John Nelson Darby. John Darby himself is known as the “godfather” of dispensationalism. Though from the United Kingdom, he popularized the idea in the United Kingdom before coming to the United States in the 19th century. Lewis Shafer in his work Systematic Theology, makes mention of a dispensation being a period of time that is identified by its relation to God’s purpose[3]. C.I. Scofield is famously known for his study Bible The Scofield Reference Bible.

Notable for their twisting of the meaning of scripture. Scofield was probably the first to dare to put his words on the same page as the word of God - as if his words had equal authority with God's word. Scripture says we are not to add to the word of God. He had no problem doing just that. And since then, many have followed that careless and disrespectful practice.

In his Bible, he described a dispensation as a testing of the obedience of man in relation to the will of God. Charles Ryrie, who is a well-respected theologian in the modern era, describes a dispensation as “A distinguishable economy in the outworking of God’s purpose[4].” Opinions vary on just how many dispensations there are. Easton’s Bible Dictionary lists the Patriarchal, Mosaic, and Christian dispensations, but that is not the normal numbering[5]. The normal numbering is much higher, and can range from six to eight dispensations mentioned in Scripture.

Ryrie's definition is totally arbitrary, as was Darby's. He simply made it up. The scripture has no definition whatsoever of such a time period. Nor does it tell us that we have different time periods called dispensations. Nor does it tell us how long a dispensation is, or how many there are. All of this is made up by Darby. You say there are six to eight dispensations mentioned in scripture. Please state the verses that say that.

With so many theologians in the modern era teaching dispensationalism, why has it come under fire? Why do so many hear the word “dispensationalism” and totally disregard it? The system is largely seen as a 19th century Scripture interpretation by John Darby, and subsequently popularized by C.I. Scofield. Scofield’s Scofield Reference Bible was the first book to claim One Million sales with its publisher Oxford University Press[6]. However, as previously mentioned, the idea that the doctrine has only come about in modern times is not wholly accurate[7].

Actually it DID begin with Darby in 1830.

JUSTIN MARTYR

Justin Martyr is an imposing figure in the days of the early church. He is one of the first of the fathers that are known as the apologists. Justin Martyr was a philosopher by trade, and very skilled in the art of rhetoric. Though the canon of scripture had not yet been compiled, the Old Testament was. Justin noticed “several different economies in the Old Testament[8]. In biblical terms, an “economy” is a divine order in which history is revealed. Though there are subtle difference, it is very similar to the meaning of dispensation.

One such dispensation in which Justin Martyr firmly believed was in a literal one-thousand-year reign of Christ[9]. For Justin Martyr, there was a clear distinction between various ages in Scripture. There was an age prior to circumcision, an age prior to the law, and an age after the law. In his Dialogue with Trypho Just writes, “But if so great a power is shown to have followed and to be still following the dispensation of His suffering, how great shall that be which shall follow His glorious advent! For He shall come on the clouds as the Son of Man, so Daniel foretold, and His angels shall come with Him[10].” In this very important passage he lays out the Dispensational Premillennial view of the end times.

You falsely have Justin using the word "dispensation" as if it were a time period. It was never called a time period until 1830 with Darby. Not only is his using that word highly suspect, but it didn't even mean a time period in his day, so your quote is most likely a fake quote. Of maybe you can give the exact page in his Dialogue with Trypho to prove that he even said that.
To assume that this fake quote "lays out the Dispensational Premillennial view of the end times" is laughable.

PAPIAS AND HIS CHILIASTIC TRADITION

Papias of Hierapolis lived from A.D. 60-130, and preceded Justin Martyr in his premillennial views. He wrote five books about the interpretation of Scripture, but large portions of the works are lost. However, the great early church historian, Eusebius, provides us with details about his teachings. The authority that Papias has should not be understated, as he was a disciple of John the Apostle and an associate with Polycarp[11].

In the writings of Papias we see the dispensational teaching of the literal millennial reign of Christ on Earth. One of the hallmarks of dispensationalism is the rebuilding of the Temple in Jerusalem. This was also the view of this great church father, but with a twist. Papias saw the rebuilding of Jerusalem as an essential element for the faithful to receive physical and spiritual blessings[12]. Papias also interpreted Scripture to say that there would be peace on Earth once Christ returned.

A literal millennial reign of Christ was believed by much of the church, which does not equate to dispensationalism.

Regarding these things Eusebius writes of Papias, “In these he says there would be a certain millennium after the resurrection, and that there would be a corporeal reign of Christ on this very Earth; which things he appears to have imagined, as if they were authorized by the apostolic narrations, not understanding correctly those matters which they propounded mystically in their representations[13].” Though much is lost of the five works of Papias there is a wealth of information that shows dispensational markings[14].

It's quite convenient that much of those writing is lost, huh? Again, a belief in the 1000 year reign of Christ was widespread, but that, in itself, is not dispensationalism.

IRENAEUS BATTLES WITH HERETICS

Irenaeus is one of the most towering figures in the early church. He was a disciple of the church father Polycarp, and he died in A.D. 202, in what would eventually become known as France. He is best known for his work known as Against Heresies in which he took on the growing Gnostic movement. Christians are also indebted to him because the defense he made for the Christian faith the defense he made for the Christian faith is one that can still be used today.

Elements of dispensationalism are prominent in Irenaeus’s writing, and were part of his battle to prove that the Gnostics were heretics. In regards to Irenaeus and dispensationalism Peter Enns writes, “Irenaeus refers in his writings to four principle covenants given to the human race, particularly drawing a distinction between three covenants of the Old Testament and the gospel. This distinction is typical of dispensationalism[15].’ One of the tenants of Gnosticism was that matter was evil. Therefore, the way to eternal knowledge was secret and available to a chosen few. In Gnostic thought, He will not be coming again to judge the living and the dead.

Irenaeus firmly disagreed with this line of reasoning, and taught that Christ was indeed coming back, and that He will reign in the millennium. He taught what would become known as the rule of faith. The rule of faith taught the following three truths: 1) Jesus would come bodily to Earth. 2) The rule of faith affirms the bodily resurrection of believers, and 3) the rule of faith affirms a future judgment[16]. Regarding the various economies, or dispensations, that Irenaeus wrote about J.N.D. Kelly writes, “the fact that there are real distinctions in the immanent being of the unique, indivisible Father, and that while these were only fully manifested in the ‘economy’, they were actually there from all eternity[17].” This corresponds to the four ages in which God revealed His plan for His people.

To be more specific the four ages, or dispensations that Irenaeus saw in Scripture were the Adamic covenant, the covenant with Noah, the Mosaic covenant, and the new covenant[18]. In section seven of Against Heresies, Irenaeus explains that God has revealed Himself through many different dispensations. God did this so that man would see the glory of God and not fall away from Him. These dispensations were a way in which God nourished His precious creation. It was a way of teaching us valuable lessons along the way[19].

You said: "Irenaeus explains that God has revealed Himself through many different dispensations."
Once again, you falsely imply that Irenaeus used the word "dispensation". That is false. He never used that word. That word wasn'
t used until Darby in 1830.
You continue to make it look like the church fathers used the word "dispensation", but they never did.

TERTULLIAN VERSUS MARCION

Tertullian is an early church figure who was brilliant in his theological treatises, but fell into the Montanist heresy in his later years. Though he wrote much, he is best known for a work titled Against Marcion. Marcion claimed that there were two gods. These gods were vastly different as one created the universe and the other sent Jesus to tell of a universal salvation[20].

Marcion claimed that the demiurge, the false god who created the universe, was the author of the Mosaic dispensation. Tertullian set about to dispute this by saying that the Mosaic covenant was one of four dispensations that the true God had laid out. Tertullian saw God working in a dispensation with Adam, Abraham, Moses, and the millennial reign of Christ. In refutation of the made up deity of Marcion Tertullian writes, “if He has administered His dispensations, fulfilled His prophecies, promoted His laws, given reality to His promises, revived His mighty power, remoulded His determinations expressed His attributes, His properties. This law and this rule I earnestly request the reader to have ever in his mind, and so let him begin to investigate whether Christ be Marcion’s or the Creator’s[21].”

You said: "Tertullian writes, “if He has administered His dispensations, fulfilled His prophecies, promoted His laws, given reality to His promises, revived His mighty power, remoulded His determinations expressed His attributes, His properties.

Why do you continue to "quote" church fathers using the word "dispensation", when they NEVER did?
How dishonest of you!

DISPENSATIONALISM UP TO THE 19TH CENTURY

Up until this point the focus has been showing that concepts within dispensationalism were present from the earliest days of the church. It obviously developed much since then. So much so that it became widely popular in evangelical and fundamentalist circles in the nineteenth and twentieth centuries. Pierre Poiret lived from 1646-1719, and published a massive six-volume systematic theology[26]. In his work titled L’Economie Divine, he details seven dispensations which range from infancy to the renovation of all things.

Please provide quotes where Poiret used the word "dispensation" in his L'Economie Divine.

John Edwards was a pastor who published a work titled A Compleat History, or Survey of All the Dispensations. In this work, he seeks to show how God deals providentially with His creation in different stages of the world. The work itself is fairly short, and its listing of dispensations is quite interesting. He lists three dispensations, but the third dispensation (which is titled Reconciliation), has four subcategories. These subcategories range all the way from the patriarchal economy to the evangelical economy[27].

Actually John Edwards did NOT even write the above work.

• John Edwards did not write "A Complete History or Survey of all the Dispensations."
• The book is attributed to another author, often confused with Edwards.
• John Edwards is known for his works on theology and philosophy.
• The actual author of the book is often linked to the context of dispensationalism.
• Verify the authorship through reliable historical or bibliographic sources for accuracy.

You really need to check your so-called "facts" before posting so much false information on here.

Before John Darby, Isaac Watts wrote hymns and was a theologian that made great headway in defining dispensationalism.

Wrong again!!!

• Isaac Watts was a prominent hymn writer and theologian, but he did not define dispensationalism.
• Dispensationalism emerged in the 19th century, primarily through the teachings of John Nelson Darby.
• Watts' theological focus was more on hymnody and the nature of worship rather than eschatology.
• The system of dispensationalism emphasizes distinct periods (or dispensations) in God's plan for humanity.
• Key features of dispensationalism include a literal interpretation of Scripture and a distinction between Israel and the Church.
• While Watts contributed to Christian thought, he is not associated with the development of dispensational theology.

He noticed that in various stages God would have different expectations and made promises that were different than that of previous generations. To this effect Charles Ryrie writes of Watts, “The Public dispensations toward God towards men are those wise and holy constitutions of his will and government, revealed or some way manifested to them, in the several successive periods or ages of the world[28].” He saw six dispensations laid out in Scripture with the first being the dispensation of innocence, and the last being the Christian dispensation.

John Darby is the person most people think about when they hear about dispensationalism. He was a prolific scholar, and did a masterful job in systematizing dispensational thought[29]. He was ordained in the Church of England, but would eventually leave. He would move to Plymouth where he would lead a congregation that would eventually be called the “Plymouth Brethren’[30]. Darby saw seven dispensations contained within Scripture.

His notion of dispensations was more advanced than the theologians previously mentioned as he noted that each dispensation comes with a condition for man. Man is unable to fulfill these conditions, and therefore it leads to failure. Darby’s systemization was popularized by C.I. Scofield and his very popular reference Bible.

CONCLUSION

The purpose of this paper is not to prove that dispensationalism is the way in which Bible prophecy should be interpreted. The goal is to show that the ideas of dispensationalism developed over time, and can be seen in the earliest days of the church. Many doctrines that we take for granted today started off as thoughts and ideas, but developed over time.

The argument that dispensationalism is a modern thought that was only developed in the 19th century lacks merit.

No, actually that is true. You have only confirmed it by all of your false and misleading "quotes" and "misinformation".

In fact, the veracity of one who brings up such a notion should be called into question. In this paper the works of Justin Martyr, Papias, Irenaeus, and Augustine were discussed. There were other fathers not mentioned that held to primitive dispensational concepts such as Cyprian, Hippolytus, Commodian, Methodius, Melito, and Appolinaris. They all held views that would later develop into dispensationalism[31]. Any serious theologian or church historian would do well in not dismissing dispensationalism as something that is modern. Though one may not agree with it, it is a system that should be respected and considered.

Yeah, I respect dispensationalism the same way I respect your false and misleading "research".

By: William B. Hemsworth

Dispensationalism And The Early Church Fathers