While I am at it I will present my understanding of dispensational doctrine [or Darbyism if you prefer] from the sources that I have read. I am sure that the Darbyites on this thread will take exception.
Dispensationalism
Dispensationalism as a system of Biblical interpretation was formally promulgated about 1830 by John Nelson Darby, a member of the Plymouth [England] Brethren. [Martyn Lloyd-Jones in his book, The Church and Last Things, asserts that Darby was influenced by Edward Irving, a charismatic Scottish preacher, who established a new church in London called the Catholic Apostolic Church. As reported by Lloyd-Jones [page 138] Irving was apparently the originator of ‘the secret rapture’ which is the bedrock of dispensational eschatology.] The dispensational system of interpretation, with its emphasis on Old Testament prophecy, began at a time when many of the established churches ignored Biblical prophecy. Darby’s emphasis on prophecy, therefore, captured the interest and perhaps the imagination of many. Darby visited the United States six times between 1859 and 1874 [John Newport in The Lion and the Lamb, page 100]. His teaching apparently exerted considerable influence on his contemporaries, particularly E. I. Scofield. The publication of the Scofield Reference Bible, which made the system of dispensational interpretation an integral part of the Bible notes, had a significant impact on the spread of dispensational thought.
Charles C. Ryrie in Chapter 4 of Dispensationalism argues that the beginning of dispensational thought is much earlier. He asserts that Pierre Poiret, a French philosopher and mystic, published a rudimentary system of dispensations in 1687 and that Isaac Watts [1674-1748] developed an outline of dispensations that essentially paralleled that in the Scofield Bible, with the exception of the millennium. There is no indication, however, that either of these men believed that an intrinsic and enduring distinction exists between Israel and the Church which according to Ryrie [page 39] is the basic theological test of whether or not a person is a dispensationalist. The question is not whether there is a distinction between the nation Israel and the Church, there obviously is. The concern is the relationship between true or spiritual Israel, the believing remnant [Isaiah 10:20-23], and the Church.
The dispensational view of the return of Jesus Christ is currently one of the most popular views in the churches [and perhaps outside the churches]. This view has been popularized by the Scofield Reference Bible and such popular novels as Hal Lindsey’s Late Great Planet Earth and, more recently, the Left Behind Series by Tim Lehaye and Jerry B. Jenkins. As indicated above, however, dispensationalism is a system of Bible interpretation of which eschatology is but a part.
There are a number of basic propositions that characterize the dispensational system of interpretation of Scripture, as follows:
1. Dispensational theology divides God’s dealings with humanity into a number of distinct ‘dispensations’. The New Scofield Reference Bible defines a dispensation as “a period of time during which man is tested in respect to his obedience to some specific revelation of the will of God” and distinguishes seven dispensations: Innocence, Conscience, Human Government, Promise, Law, the Church, and the Kingdom. The word dispensation comes from the Greek word “oikonomia” which means the management of a household or of household affairs. The word does not occur in the Old Testament and occurs only seven times in the New Testament. On four occasions it is translated dispensation and on three occasions it is translated stewardship.
2. Dispensationalism teaches that an intrinsic and enduring distinction exists between Israel and the Church. “The dispensationalist believes that throughout the ages God is pursuing two distinct purposes: one related to the earth with earthly people and earthly objectives involved, which is Judaism; while the other is related to heaven with heavenly people and heavenly objectives involved, which is Christianity.” [Lewis Sperry Chafer, Dispensationalism] Charles C. Ryrie in his book Dispensationalism writes about the above statement [page 39]: “This is probably the most basic theological test of whether or not a person is a dispensationalist, and it is undoubtedly the most practical and conclusive. The one who fails to distinguish Israel and the Church consistently will inevitably not hold to dispensational distinctives; and the one who does will.”
3. Dispensationalism denies that the church is included in prophecy. Rather, the claim is made that Jesus Christ came to establish the Messianic kingdom for the Jews, that they rejected Him, and that He established the Church instead [Herman Hoyt, a dispensationalist, in The Millennium, Four Viewpoints, by Clouse, pages 84-88]. The Church is often referred to as the ‘mystery parenthesis’ or “intercalculation?” form of the Kingdom; mystery in that there is no prophecy in the Old Testament regarding the Church and parenthesis in that God found it necessary to interrupt His program for the Jews because their leaders rejected Jesus Christ as the Messiah and He was unable to establish the Messianic kingdom.
4. “The dispensationalist interprets the New Testament in light of the Old Testament.” [Herman Hoyt in The Millennium, Four Viewpoints, by Clouse, page 43] [Covenant theology interprets the Old Testament in light of the New Testament, which is consistent with the doctrine of progressive revelation, a doctrine that dispensationalists also profess to believe [Ryrie, Dispensationalism, page 31]. This emphasis of the Old Testament Scripture defines a very significant difference between the two theologies. There are numerous examples where New Testament writers give new meaning to Old Testament prophecy.]
5. Dispensationalism insists that Scripture is to be interpreted literally. Charles C. Ryrie in his book Dispensationalism writes [page 147], “Consistent literalism is at the heart of dispensationalism eschatology.” However, the understanding of just what the literal method of interpretation varies greatly among dispensationalists.
In discussing the dispensationalist insistence on the literal interpretation of Scripture, John P. Newport in The Lion and The Lamb, writes [page 96]: “This is particularly the case when interpreting biblical references to Israel. The term Israel must always refer to the actual nation Israel, ethnic Israel, the Israel that traces its physical descent back to Jacob. God called Jacob Israel. The term never refers to ‘spiritual Israel.’ All prophetic Scripture is to be treated in a similar manner. All prophecy must be fulfilled literally and in detail.”
Dispensational Eschatology
The major teachings of the dispensationalists on the return of Jesus Christ and the Book of Revelation are as follows:
1. The dispensational approach to eschatology [the doctrine of last things] is founded principally on interpretation of the Old Testament [Hermon Hoyt in The Millennium, Four Viewpoints by Clouse, page 67, quoting from John F. Walvoord, The Millennial Kingdom].
2. Dispensationalism teaches that the Church will be removed from the earth suddenly [by an ‘any-moment’ return of Jesus Christ] prior to the ‘so-called’ seven years of tribulation. It is also worth noting at this point that dispensationalist John F. Walvoord also writes in Major Bible Prophecies that the time lapse between “the Rapture” and the “second-coming” will be more than seven years [pages 283, 293], certainly not a literal interpretation of Daniel’s seventh week.
3. Therefore, the Dispensationalist insists that only the first three chapters of Revelation are applicable to the Church. Chapters 4-19 describe the events that occur during the seven years of tribulation and are thus of no concern to the Church but of primary concern to the nation Israel.
4. At the beginning of the seven year period the head of the revived Roman Empire will make a covenant with the Jews [based on the dispensational interpretation of Daniel 9:27]. In the midst of this period this leader will break the covenant and ban sacrifices in the rebuilt temple. Intense persecution of the Jews will follow. During this seven year period the majority of the Jewish people will embrace Jesus Christ as the Messiah. Also vast numbers of Gentiles will be saved under the preaching of 144,000 Jewish missionaries.
5. Dispensationalism teaches that at the end of the seven year tribulation period [seven years plus according to Walvoord] Jesus Christ will return to earth in power and great glory and reign for 1000 years with a ‘rod of iron’ from ‘David's throne’ in Jerusalem. During this period of time Satan will be bound and imprisoned in the bottomless pit. Those who enter the millennial kingdom will be believing Jews and Gentiles, all others will be put to death. Walvoord teaches in Major Bible Prophecies that David will reign as coregent with Jesus Christ in the millennial kingdom. He writes [page 393] “Though many have tried to explain away this passage [Ezekiel 37:24-25], it obviously requires the second coming of Christ, the establishment of David’s kingdom on earth, the resurrection of David, and David’s sharing the throne of Israel as coregent with Christ.”
6. Dispensationalism teaches that during this 1000 year period the Gentile nations will be subservient to Israel and that all people will come to Jerusalem to worship in the rebuilt temple through burnt offerings which are supposedly only ‘memorial in nature’. During this period people will be born and die, some saved and some not. It is not clear how people are to be saved during this ‘Jewish millennium’. Salvation by faith seems meaningless since Jesus Christ is physically occupying the throne of David. Also no explanation is ever given as to how mortal man can live in the presence of Jesus Christ who has returned to reign in the full glory of the Godhead [Exodus 33: 18-23; Revelation 19; Matthew 16: 27; Mark 8: 38; Luke 9: 26; Revelation 1: 7].
7. During this 1000 year period the Church will apparently be suspended above the earth in the New Jerusalem described in Revelation 21. Some contend that the tribulation Saints and the Old Testament Saints will be resurrected and join the Church in the New Jerusalem.
8. At the end of the millennium Satan will be released from the pit, he and his followers will suffer final defeat. Included among his followers will be people who are unbelievers? that are born during the millennium.
