Dispensationalism is a conceptual overview and interpretive framework for understanding the overall flow of the Bible. As a branch of Christian theology, it teaches biblical history as a number of successive economies or administrations under God known as "dispensations," and emphasizes the continuity of the Old Testament covenants God made with the Jewish people through Abraham, Moses and King David. Dispensationalist Christian eschatology emphasizes a premillennial futurist view of prophecy of the "end times" and a pretribulation view of the rapture.

Dispensationalism stands in contrast to Covenantalism or Covenant theology in understanding the Bible. Regarding the theological status of modern Jewish people, dispensationalism rejects supersessionism (also referred to as Replacement Theology); hence many dispensationalists believe in restorationism.

History

Born out of the restless religious environment in England and Ireland in the 1820s, dispensationalism is rooted in the Plymouth Brethren movement, especially the teachings of John Nelson Darby (1800–1882). Darby built on a number of themes that were common among the more radical Calvinists in the Evangelical movement of the early 19th century, but he elaborated a more complex and complete system for interpreting the Bible than previous writers.

There is some question as to whether Darby was the first theologian of his time to propose a secret Rapture. Dave MacPherson, in his 1975 book Incredible Cover Up, stated that the idea was first expressed in 1830, in the visions of a fifteen-year-old girl named Margaret McDonald who claimed to have the gift of prophecy and visions of the end of the world. McDonald would often go into "prophecy trances" and write down her visions soon after. MacPherson claimed that Darby learned of McDonald's visions during a visit to Scotland in the 1830s. Whether this was the origin of Darby's ideas on the subject is a hotly disputed topic, because Darby publicly rejected the validity of McDonald's visions. One account of the early Plymouth Brethren attributes the idea of the secret Rapture to an otherwise unknown Irish evangelist named Tweedy.

The Plymouth Brethren movement, essentially a reaction against the established and its ecclesiology, became known for its anti-denominational, anti-clerical, and anti-creedal stance. In 1848, the Plymouth Brethren split into an "Exclusive" group led by Darby and an "Open" group. Darby's views became dominant among the Exclusive Brethren, but were not widespread among Open Brethren until the 1870s or 1880s.

Dispensationalism was first introduced to North America by (1813&ndash1872), through a monthly magazine called (published intermittently between 1854 and 1872). In 1866, Inglis organized the , which introduced dispensationalist ideas to a small but influential circle of American evangelicals. After his death, James H. Brookes (1830–1898), a pastor in St. Louis, organized the Niagara Bible Conference to continue the dissemination of dispensationalist ideas. Dispensationalism was boosted after Dwight L. Moody (1837–1899) learned of "dispensational truth" from an unidentified member of the Brethren in 1872. Moody became close to Brookes and other dispensationalists, and encouraged the spread of dispensationalism, but apparently never learned the nuances of the dispensationalist system. Dispensationalism began to evolve during this time, most significantly when a significant body of dispensationalists proposed the "post-tribulation" Rapture. Dispensationalist leaders in Moody's circle include Reuben Archer Torrey (1856–1928), James M. Gray (1851–1925), Cyrus I. Scofield (1843–1921), William J. Eerdman (1833–1923), A. C. Dixon (1854–1925), A. J. Gordon (1836–1895) and William Blackstone, author of the bestseller of the 1800s "Jesus is Coming" (Endorsed by Torrey and Erdman). These men were activist evangelists who promoted a host of Bible conferences and other missionary and evangelistic efforts. They also gave the dispensationalist movement institutional permanence by assuming leadership of the new independent Bible institutes such as the Moody Bible Institute (1886), the Bible Institute of Los Angeles (1907), and the Philadelphia College of the Bible—now the Philadelphia Biblical University (1914). The network of related institutes that soon sprang up became the nucleus for the spread of American dispensationalism.

The energetic efforts of C. I. Scofield and his associates introduced dispensationalism to a wider audience in America and bestowed a measure of respectability through his Scofield Reference Bible. The publication of the Scofield Reference Bible in 1909 by the Oxford University Press was something of an innovative literary coup for the movement, since for the first time, overtly dispensationalist notes were added to the pages of the biblical text. The Scofield Reference Bible became the leading bible used by independent Evangelicals and Fundamentalists in the U.S. for the next sixty years. Lewis Sperry Chafer (1871–1952), strongly influenced by C. I. Scofield, founded Dallas Theological Seminary in 1924, which has become the flagship of dispensationalism in America. Dispensationalism has come to dominate the American Evangelical scene, especially among nondenominational Bible churches, many Baptists, and most Pentecostal and Charismatic groups.

Prior to dispensationalism, Covenant Theology was the prominent Protestant view regarding redemptive history and is still the view of the Reformed churches. A relatively recent view, which is seen as a third alternative, especially among conservative Baptists, is called New Covenant Theology. Outside of Protestantism, however, all of the Christian churches (e.g., Roman Catholic, Eastern Orthodox, Oriental Orthodox) reject dispensationalism.

Dispensationalist theology

The seven dispensational periods

Dispensationalism seeks to address what many see as opposing theologies between the Old Testament and New Testament. Its name comes from the fact that it sees biblical history as best understood in light of a series of dispensations in the Bible. Most dispensationalists cite seven dispensations:

• the dispensation of innocence (Gen 1:1–3:7), prior to Adam's fall,
• of conscience (Gen 3:8–8:22), Adam to Noah,
• of government (Gen 9:1–11:32), Noah to Abraham,
• of patriarchal rule (Gen 12:1–Exod 19:25), Abraham to Moses,
• of the Mosaic Law (Exod 20:1–Acts 2:4), Moses to Christ,
• of grace (Acts 2:4–Rev 20:3 -- except for Hyperdispensationalists), the current church age, and
• of a literal, earthly 1,000-year Millennial Kingdom that has yet to come but soon will (Rev 20:4–20:6).

(Darby himself did not consider the to represent a dispensation, and listed only six).

Each one of these dispensations is said to represent a different way in which God deals with man, specifically a different test for man. "These periods are marked off in Scripture by some change in God's method of dealing with mankind, in respect to two questions: of sin, and of man's responsibility," explained C. I. Scofield. "Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment—marking his utter failure in every dispensation."

Viewing the flow of biblical history as a series of "dispensations" may be seen in some works that predate Darby's dispensationalism. proposed that human history would be divided into the three ages of the , , and . The term "dispensation" is drawn from theology, as in the , to describe the different forms of divine worship and law practiced in Judaism and Christianity. Some writers, such as L'Économie Divine by Pierre Poiret (1646–1719), listed multiple dispensations. However, these earlier works did not include the unique testing/failure motif described by Scofield or any hint of the four underlying tenets of classic dispensationalism listed below.

The four basic tenets

In addition to these seven dispensations, the real theological significance can be seen in four basic tenets which underlie classic dispensational teaching. Dispensationalism maintains:

1. A radical distinction between Israel and the church; that is, there are two peoples of God with two different destinies, earthly Israel and the heavenly church.
2. A radical distinction between the Law and Grace; that is, they are mutually exclusive ideas.
3. The view that the New Testament church is a parenthesis in God's plan which was not foreseen by the Old Testament prophets.
4. A distinction between the Rapture and the Second Coming of Christ; that is, the rapture of the church at Christ's coming "in the air" (1 Thess 4:17) precedes the "official" second coming by seven years of tribulation.

The first two tenets were held by other Christian groups at the time Darby wrote, but Darby's description of the Rapture and his use of the term "parenthesis" to describe the church distinguish him from other writers.

These tenets are supposedly derived from the dispensationalists' insistence on "consistent literalism" in their hermeneutics, especially in the literal interpretation of Old Testament prophecies regarding Israel. Crucial to the dispensationalist reading of biblical prophecy, drawn principally from Daniel and Revelation, but also, to some degree, from Ezekiel, is the assertion that the Jewish Temple will be rebuilt on the Temple Mount as a precursor to the Lord returning to restore the earthly Kingdom of Israel centered on Jerusalem. The dispensationalist movement was therefore fueled by the re-establishment of the state of Israel in 1948. It has grown in popularity particularly since 1967, coinciding with the Arab-Israeli Six-Day War, and a few years later in 1970 with the publication of Hal Lindsey's blockbuster book The Late Great Planet Earth.

Dispensationalism teaches that the Second Coming of Jesus Christ will be a physical event, by which a worldwide, literal kingdom will be established in human history, geographically centered in Jerusalem. Dispensationalists teach that the Second Coming will be a two-step process. In the first step, Christ returns to resurrect the blessed dead and rapture the living believers from the Earth. After this a seven-year period of tribulation occurs, climaxing in the Battle of Armageddon. In the second step, Christ intervenes at the Battle of Armageddon and establishes a literal 1000-year reign on earth.

Darby, Brookes, and other early dispensationalists believed that Biblical prophecies referred only to events that would take place after the Rapture, and that it was illegitimate for Christians to look for signs of the end times in current events. However, as early as the 1880s dispensationalists became involved with the circulation of end times prophecy, which professes to read omens of the Second Coming in current events. Still, there are a number of dispensationalists who continue to criticize this apocalypticism popularized by authors such as Hal Lindsey.

"Progressive" Dispensationalism

In the late 1980's a number of dispensational scholars -- among them Craig A. Blaising and Darrel L. Bock -- significantly altered dispensational theology based on a fresh understanding of "complimentary" hermeneutics, i.e. the manner in which Old Testament prophetic passages were applied by the New Testament authors. The result was a interpretation of scripture that sees the development of God's kingdom over a course of progressing and expanding dispensations. In contrast to the classical Darby/Scofield system enumerated above, progressive dispensationalism holds the following points:

1. There is not a "radical distinction" between Israel and the Church. The earliest Church was completely Jewish, composed of a prophesied remnant of Jewish believers with whom Messiah (Christ) inaugurated the New Covenant. Gentile believers were soon "grafted
   
   
   
   in" to this New Covenant community according to Paul's "olive tree" analogy in Romans 11:17-25. When the "fullness of the Gentiles" has been brought into this community (the Church), God will send forth his "deliverer" (Messiah, v.26) to bring Israel to repentance and restore to it the kingdom. After this follows the promised Messianic reign on the earth.
2. The distinction between Law and Grace is maintained with respect to the ceremonial elements (the "works of the law," Galatians 2:16) of the Levitical commandments; the moral dimension of the Law, however, is viewed as relevant to the New Covenant community of believers (cf. Romans 13:9, for example).
3. The New Testament church is not viewed as a "parenthesis" but rather a fulfillment of Old Testament prophecies concerning the blessing of the Gentiles (cf. Isaiah 49:5-6). It should be noted, however, that progressive dispensationalism does not subscribe to the supersessionist position that the Church has "replaced" Israel. Rather, the Church, through its worship, charity, and union of diverse peoples in one body, is a foretaste of the coming Messianic age. Israel as a nation will be restored to the prominent place during the future aspect of the kingdom of heaven.
4. Some progressive dispensationalists maintain the pretribulational "rapture" view. Many others, however, have reverted to the historic premillennial belief held by the ancient Church fathers, i.e. that believers will pass through the Great Tribulation at the end of this age. Deceased believers of this age and those martyred during the Tribulation will be resurrected and join the living saints to enter the Messianic kingdom at the second coming of Christ (cf. Revelation 20:4-6).

Thus, progressive dispensationalism holds some areas of commonality with Covenant theology and paleo-orthodoxy, while maintaining a strict adherence to premillennial eschatology.

Progressive dispensationalism is nearly identical to what is commonly called "historic premillennialism." The only major difference being that historic premillennialism may interpret the term "Israel" in the New Testament as referring to the Church, while progressive dispensationalism maintains a clear distinction in terminology. Redeemed "Israel" is a subgroup of the Church, not the Church in its entirety. In other words, national and racial distinctions within the Church remain, rather than Gentiles becoming "spiritual Jews" or "spiritual Israel."

Hyper-dispensationalism

See main article: Hyper-dispensationalism

The majority of classic dispensationalists would properly be known as Acts 2 dispensationalists. These dispensationalists believe the present church began sometime between the birth of Christ and the day of Pentecost, in Acts chapter 2. Most classic dispensationalists believe the New Testament epistles of James through Jude were written directly to the present church. Likewise, many (but not all) classic dispensationalists also believe the doctrine contained in the Four Gospels also pertains to the present church.

However, there are two minority groups termed hyper-dispensationalists (or ultra-dispensationalists) that believe the church began at a later date. These groups agree that the Church of today is based on Paul's unique ministry. This concept may be referred to as the "Pauline Distinctive" or "Gospel of the Grace of God" and marks an unmistakable shift away from the Mosaic law and the opening of the Church to uncircumcised Gentiles. It is this distinction, rather than eschatology as such, that marks hyper-dispensationalists.

One notable implication of hyper-dispensationalism is the view that the four Gospels (biographies of Jesus' earthly ministry) and many of the New Testament epistles written by the Twelve Apostles were applicable to the Jews of Jesus' day, and will be applicable to the coming millennial kingdom. These books are held as proclaiming the "Gospel of the Kingdom", and as such are not applicable for the Christian, largely Gentile, church of today. The Pauline Epistles are held to be the primary authority for the Church as they proclaim the Gospel of the Grace of God.

Mid-Acts dispensationalists believe the church began with the Apostle Paul sometime in the mid-Acts period, while Acts 28 dispensationalists believe it began sometime around Acts 28. These hyper-dispensationalism camps differ over the relevance of Paul's ministry from the middle of Acts to the end of the book, and consequently over Paul's epistles written prior to the so-called Prison Epistles.

The prefixes "hyper" or "ultra" simply mean "farther than", and are not meant to be derogatory terms, although some classic dispensationalists use them as such. These two groups are called "hyper-dispensationalists" because they tend to take dispensational concepts farther than their more traditional brethren.

Influence of dispensationalist beliefs

Dispensationalism has had a number of effects on Protestantism, at least as it is practiced in the United States of America. By consistently teaching that the Beast of Revelation, or the Antichrist, is a political leader, dispensationalism has weakened the traditional Reformation-era identification of that figure with the Pope, and the Roman Catholic Church with the Whore of Babylon, however only in a minor way. While the Pope has historically been portrayed as an Antichrist in Protestant literature for hundreds of years (even before their official designation as Protestants during the Reformation), the Pope is still usually idenfied with one of the three main Agents of Satan who implement global deception during the Great Tribulation. Modern Dispensationalism has led many evangelical Christians in the U.S. to separate their traditional anti-Catholicism and anti-Pope perspective from their own much more empathetic perspective towards lay catholics. Some dispensationalists, usually of the Fundamentalist variety, have continued to teach that a pope (or an anti-pope) will be the Antichrist or the False Prophet of the book of Revelation.

Dispensationalism rejects the notion of supersessionism. It tends to go hand in hand with a very protective attitude toward the Jewish people and the modern State of Israel. John Nelson Darby taught, and most subsequent dispensationalists have consistently maintained, that God looks upon the Jews as his chosen people and continues to have a place for them in the dispensational, prophetic scheme of things. While virtually all traditions of Christianity teach that the Jews are a distinct people, irrevocably entitled to the promises of God (because, in the words of the epistle to the Romans, "the gifts and calling of God are without repentance"), dispensationalism is unique in teaching that the covenant with the Church is only a provisional dispensation, until the Jews finally recognize Jesus as their promised Messiah during the trials that dispensationalists envision coming upon the Jews in the Great Tribulation. Darby's prophecies envision Judaism as continuing to enjoy God's protection, parallel to Christianity, literally to the End of Time, and teach that God has a separate track in the prophecies for Jews apart from the Church.

Dispensationalism and Messianic Judaism

The claims below describing Messianic Judaism as "Christianity mixed with Jewish culture and tradition" and avering dispensationalist beliefs widespread in Messianic Judaism, are disputed. Per Martin Waldman, Congregational Leader of in Dallas, Texas, Dan Juster, Th.D., Executive Director of , Russ Resnick, General Secretary of the , David H. Stern, Ph.D., author of Messianic Jewish Manifesto, The Complete Jewish Bible, and The Jewish New Testament Commentary, as well as many other Messianic Jewish leaders, "Christianity mixed with Jewish culture and tradition" is called Hebrew Christianity, with Messianic Judaism rejecting Dispensationalism and proclaiming Olive Tree Theology (as detailed in Stern's Messianic Jewish Manifesto).

Disputed statements, per above: On the other hand, dispensationalists tend to be energetically evangelistic, with special interest in the Jews because they are "God's chosen people." Dispensationalist beliefs are widespread in many forms of Messianic Judaism, for example, which aggressively seeks the conversion of Jews to a form of Christianity mixed with Jewish culture and tradition. In some dispensationalist circles, the Jewish converts to Christianity are sometimes referred to as "completed Jews". Thus, while it is at odds with traditional supersessionism (which was formulated to discourage directly carrying over Jewish practice into the Christian Church), dispensationalism generally is markedly at odds with modern religious pluralism, which is typified by the view that proselytism of the Jews is a form of anti-Semitism. Also, some dispensationalists, such as Jerry Falwell, have asserted that the Antichrist will be a Jew, based on a belief that the Antichrist will falsely seem to some Jews to fulfill prophesies of the Messiah more accurately than Jesus did. This assertion stems from the dispensational belief that "he" who confirms "the covenant with many for one week" (Dan 9:27) refers back to "the prince that shall come" in verse 26. In turn, this "prince" will stand up "against the Prince of princes" and destroy many "by peace" (Dan 8:25); and will be responsible for the false "peace and safety" that will precede the destructive day of the Lord (1 Thess 5:2–3). Many dispensationalists believe this man will be a Jew, based in part on John 5:43, where the Lord stated that the unbelieving Jews would receive another who "shall come in his own name" (as opposed to the Lord Himself, who came in the Father's name). The prophet Daniel refers to this man as "a vile person", who will "obtain the kingdom by flatteries" (Dan 11:21). This belief is not essential to dispensationalism.

At any rate, dispensationalists are typically, in practical terms, Zionists and allies of the Jews and enthusiastic popularizers of Judaica, and foes of anti-Semitism (in the conventional sense).

Dispensationalism and world politics

Dispensationalism teaches that Christians should not expect spiritual good from earthly governments, and should expect social conditions to decline as the end times draw nearer. Dispensationalist readings of prophecies often teach that the Antichrist will appear to the world as a peacemaker. This makes some dispensationalists suspicious of all forms of power, religious and secular, and especially of human attempts to form international organizations for peace, such as the United Nations. Almost all dispensationalists reject the idea that a lasting peace can be attained by human effort in the Middle East, and believe instead that "wars and rumors of wars" (cf. Matt 24:6) will increase as the end times approach. Dispensationalist beliefs often underlie the religious and political movement of Christian Zionism.

Some dispensationalists teach that churches that do not insist on Biblical literalism as they deem appropriate are in fact part of the Great Apostasy. This casts suspicion on attempts to create church organizations that cross denominational boundaries such as the World Council of Churches. (See also ecumenism.)

Dispensationalism and United States politics

Some political analysts have argued that dispensationalism has had a major influence on the foreign policy of the United States, because believers in dispensationalism have had large amounts of influence through the Republican Party. This influence has included strong support for the state of Israel. Some dispensationalist authors such as Hal Lindsey have explicitly identified the Antichrist as having his homeland be in the Soviet Union or the European Union.

Dispensationalism and fiction

Dispensationalist themes form the basis of the successful Left Behind series of books. However, not all dispensationalists agree with the theology of authors Tim LaHaye and Jerry Jenkins.

Biblical arguments in favor of dispensationalism

• The Apostles determined at the Council of Jerusalem (Acts 15) that it was not necessary for Gentiles to become Jewish in order to become Christians. Thus, the church is not a sect of Judaism but a separate entity.
• The term "Israel" is used 75 times in the New Testament. At least 73 of the 75 times, it refers to the physical nation of Israel.
• Similarly, it
  
  
  
  is argued that the terms "church" and "kingdom" are never used interchangeably in Scripture.
• Paul claims that Israel will be grafted in again (Rom 11).
• The Book of Galatians is understood to teach that the Law continues to have binding force for Jews but not for Christians. Now that Christ has come, Christians are not under the supervision of the law (3:25), but Jews are still governed by the law (5:3) unless they are in Christ (3:28).
• Many non-dispensationalists portray the olive tree of Rom 11 as being Israel. Dispensationalists argue this is not the case, because the olive tree itself never falls. Some of its natural branches are broken off, and branches from a wild olive tree are grafted in; but the olive tree itself remains standing. By contrast, the first part of Rom 11 seems to indicate that Israel is now in a fallen state, and Gentiles today are saved through the fall of Israel (Rom 11:11–13). The context of this passage is established in verse 7, where Paul states that "Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded." Dispensationalists conclude that if Israel has not obtained what it is seeking for, then the elect who did obtain it must no longer be part of Israel. Instead, they have become members of the body of Christ. So when Paul states just four verses later that through "their fall" salvation is come unto the Gentiles, dispensationalists again conclude that this passage must be referring to the fall of Israel itself and not just unbelievers within the nation of Israel. In turn, this would mean that the "olive tree" referred to in verses 16 through 24 would simply be the means by which both the natural branches (believing Jews) and the grafted-in branches (believing Gentiles) partake of "the root and fatness" of the tree (v. 17).
• Old Testament passages such as Lev 26:44–45 and Deut 4:30–31 state that the Lord will never totally forsake Israel. In the New Testament, Paul states in Rom 3:1–2 that the Jew has the advantage, and there is profit in circumcision, because the oracles of God were committed to them. Here, Paul cannot mean that circumcision is profitable for believing Jews, because he states in Gal 5:1–4 that circumcision is unprofitable for all believers. So in view of Lev 26:44–45 and Deut 4:30–31, some dispensationalists conclude that Rom 3:1–2 means the unbelieving Jew today still has an advantage over the unbelieving Gentile. Prior to this passage, Paul also states in Rom 2:28–29 that he who is a Jew is one inwardly; and circumcision is of the heart, in the spirit. Since the context of the following verses (Rom 3:1–2) concerns the unbelieving Jew, this must also be the context of Rom 2:28–29. If so, this passage may actually refute the non-dispensational teaching that believers today are "spiritual Jews". Likewise, in Rom 2:24 Paul applies Ezekiel's description of blaspheming Jews who are fallen (Ezek 36:20–28), whom God will one day take from among the heathen, gathering them out of all countries, and bringing them into their own land (Ezek 36:24–28).
• Paul states in Gal 3:23–26 that before faith in Christ justified anyone, the Law served as a schoolmaster. But after faith in Christ came, we are no longer under a schoolmaster, because all believers are children of God by faith in Christ. Even though God Himself never changes (for example, Heb 13:8 states, "Jesus Christ the same yesterday, and to day, and for ever"; and Mal 3:6 states, "For I am the LORD, I change not"), His requirements have clearly changed over time. Just as an earthly father has different requirements for his eight-year-old son than he does for his eighteen-year-old son, our Heavenly Father also had different requirements for Old Testament Israel ("it shall be our righteousness, if we observe to do all these commandments " Deut 6:24–25) than he does for believers today ("if righteousness come by the law, then Christ is dead in vain," Gal 2:21). Dispensationalists believe that these changing requirements define distinct and separate dispensations. Faith is always required for obedience in every dispensation, but God's requirements must still be met on His own terms. A man gathering sticks on the Sabbath learned this the hard way, when God ordered him to be put to death for doing so (Num 15:32–36). As a result, in Rom 10:4–10 Paul contrasts God's former requirement of Deut 6:24–25 (where Israel was righteous to observe the commandments) with the fact that Christ is the end of the law for righteousness to everyone who believes. As Paul also explained in Acts 13:39, "by (Jesus) all that believe are justified from all things, from which ye could not be justified by the law of Moses."

• There are numerous passages in both the Old and New Testaments which state that Israel will one day return to the Lord; and dispensationalists interpret these passages more literally than non-dispensationalists:

• Isaiah 2:2–4 and Micah 4:1–3 state that there will come a time when the word of the LORD (Jehovah) shall go forth from Jerusalem, and He will judge among the nations. At that time the nations shall beat their swords into plowshares, and their spears into pruning hooks; and nation shall not lift up sword against nation, neither shall they learn war anymore. Dispensationalists believe this prophecy will be literally fulfilled when Rev 20:1–6 takes place, because Rev 20:3 states that Satan will be bound for a thousand years, "that he should deceive the nations no more, till the thousand years should be fulfilled." (Although dispensationalists and non-dispensationalists disagree concerning the literal interpretation of this passage, both groups refer to this period of time as the Millennium, or the Millennial reign of Christ.) During that time Rev 20:4 also states that "the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands" will live and reign with Christ for a thousand years. Dispensationalists believe that after this time period that was prophesied in Isa 2:2–4 and Mic 4:1–3, Satan will again be loosed out of his prison for "a little season" (Rev 20:3; see v. 7), until he is finally cast into the lake of fire and brimstone, and tormented "day and night for ever and ever" (v. 10).

• Zechariah 12:10 states that one day the house of David and the inhabitants of Jerusalem "shall look upon me whom they have pierced, and they shall mourn . . . as one that is in bitterness for his firstborn" (i.e., they shall mourn for the Lord Jesus Christ, whom they pierced when they crucified him). Dispensationalists believe this prophecy will be literally fulfilled at the Lord's Second Coming, when "every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him" (Rev 1:7). Israel will finally believe on the Lord Jesus Christ, beginning with 144,000 servants of God from the twelve tribes of Israel that will be sealed in their foreheads during the tribulation (Rev 7:1–8). Afterwards, Zech 14:16 states that every one of "the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles." Dispensationalists believe this is the Millennial reign of Christ that was prophesied in Isa 2:2–4, Mic 4:1–3, and Rev 20:2–6.

• Hosea 1:9 prophesied of a day when God would call Israel "Lo-ammi" ("not my people"). Today, Israel is fulfilling this prophecy by her rejection of the Lord Jesus Christ, who is the only way to the Father (John 14:6). But again dispensationalists believe Israel's present rejection is only temporary, because Paul also states in Rom 11:25–26 that Israel is only blinded "in part" until "the fulness of the Gentiles" comes in; and "all Israel" will be saved. This indicates that Israel will no longer be blinded after the fulness of the Gentiles arrives. In that day, when Israel is no longer blinded, it will be possible for the Lord to literally fulfill the above-mentioned passages of Isa 2:2–4; Mic 4:1–3; Zech 12:10 and 14:16; and Rev 20:2–6.

• In Acts 1:6–8, after the Lord's resurrection from the dead, even the apostles expected Him to literally restore the kingdom to Israel. Dispensationalists believe it is significant that the Lord never denied Israel's kingdom would be restored one day. So it is believed that Israel's kingdom has simply been delayed and not permanently taken away. One day dispensationalists believe that Rom 11:26 will be literally fulfilled ("all Israel shall be saved") when Israel is provoked to jealousy (see Rom 11:11); and the Lord will finally restore the kingdom to Israel, just as the apostles expected in Acts 1:6–8. At that time, after Zech 12:10 is fulfilled (when the house of David and the inhabitants of Jerusalem shall look with mourning "upon me whom they have pierced . . . and shall be in bitterness for him, as one that is in bitterness for his firstborn"), dispensationalists believe that Isa 2:2–4, Mic 4:1–3, Zech 14:16, and Rev 20:1–6 will also be literally fulfilled.

• Just as Israel and Judah have been a curse among the heathen, they will also be a blessing one day, because Zech 8:13–15 states, "And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing . . . So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not." Later in this passage, the Lord promised that "many people and strong nations" will seek Him in Jerusalem, in, "Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD . . . it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you" (Zech 8:22–23). Dispensationalists do not believe this passage is referring to the church, because verse 33 states that Israel and Judah were a "curse" among the heathen (cf. Jer 44:8, which says the same thing). Yet the church was never a curse. Nor does "him that is a Jew" whom God is "with" (v. 23) refer to the Lord Jesus, because He is God (John 1:1). So dispensationalists interpret verses 13 and 22 above literally. One day they believe that Israel and Judah will truly be a "blessing", when "strong nations . . . seek the LORD of hosts in Jerusalem" (again, cf. Zech 12:10 and 14:16; see also Isa 2:2–4; Mic 4:1–3; and Rev 20:2–6).

Biblical arguments in opposition to dispensationalism

• According to non-dispensationalist exegetes the main problems with dispensationalism involve issues in biblical interpretation, including taking literally what, contextually and hermeneutically, should be understood figuratively; taking figuratively what should be understood literally; insisting that predictive prophecy is seldom if ever conditional; and reading a dispensational interpretation into texts (eisegesis) rather than extracting meaning from the texts themselves (exegesis).
  • For example, according to the dominant dispensational interpretation of the Book of Revelation, the New Jerusalem's dimensions are accepted at face value, including its height of 12,000 stadia (about 1,400 miles), while apart from any support in the text whatsoever, many (but not all) dispensationalists understand the seven cities of Asia to represent periods of church history.
• Deuteronomy 28:58–64 indicates that the promises of God were conditional. "If thou wilt not observe to do all the words of this law that are written in this book . . . the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone." The conditional nature of predictive prophecy is explained clearly in Jer 18:1–10, with immediate application to God's people in Judah and Jerusalem (vv. 11–17). It is also the subject of the entire book of Jonah. Both Jeremiah and Jonah indicate that prophecies can be conditional even when the conditions are not explicitly stated. Other prophecies without stated conditions are understood as conditional (e.g., 2 Sam 12:14–23).
• An example of reading into a text is the dispensational use of Titus 2:13, in which some (but certainly not all) dispensationalists separate the "glorious hope" from the "blessed appearance" by the seven-year tribulation period (with no contextual support).
• The New Testament conceives of the church not as a stopgap substitution for the kingdom, but as the fulfillment of God's eternal purpose and plan: the faithful remnant of the Jews (the faithful apostles and the earliest Jewish disciples) accepted Jesus as Messiah, joined by a great multitude of Gentiles who have come to faith through their ministry. The new Israel is the heir of God's promises to the unbelieving nation. This theme begins with the preaching of John the Baptizer (see Matt 3:9–10), continues throughout the ministry of Jesus (see Matt 21:43), and is confirmed by the apostolic ministry (Acts 10:35–43; Rom 9:22–33; 1 Pet 2:4–10; etc.).
• Romans 11 speaks of the "olive tree" (Israel) as having branches broken off (unbelieving Jews) and branches grafted in (Gentiles). The broken branches can be grafted back in, however, if the unbelieving Jews were to come to faith in Jesus: "And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again" (Rom 11:23). As far as God is concerned, then, the entire tree—roots, trunk, natural branches (the faithful remnant), and grafted branches (believing Gentiles)—is still Israel and subject to divine blessing under the New Covenant.
• Passages such as Deut 6:4 ("Hear, O Israel, the LORD our God, the LORD is one." NIV) and Ps 103:17–18 ("But from everlasting to everlasting the LORD's love is with those who fear him, and his righteousness with their children's children—with those who keep his covenant and remember to obey his precepts.") are seen as stating that there is only one entity and one covenant.
• Jeremiah 31 says that the New Covenant will be with the "house of Israel" and the "house of Judah."
• There are passages in which "kingdom" and "church" are interchangeable. These include the Parables of the Kingdom (Mark 4; Matt 13; Luke 8); Jesus' veiled prediction of His resurrection (Mark 14:25; Luke 22:16,18; Matt 26:29); verses about entering or seeing the kingdom (e.g., Mark 10:23–25; Matt 19:23–24; Luke 18:24–25; John 3:3,5); the spiritual nature of the kingdom (Rom 14:17; 1 Cor 4:20); and Christians as citizens of the kingdom (e.g., Col 1:13; Rev 1:6; 5:10). A key passage is Christ's announcement that He will found His church and give to Peter the keys of the kingdom (Matt 16:18–19), which is analogous to saying, "I will build my house and give you the keys to my residence." In addition, there seem to be times that the idea of "Israel", "God's people," and "the church" are interchangeable: Rom 9:6-8 states that "not all those who are descended from Israel are Israel," going on to indicate that genetic hereditary links to Abraham do not constitute membership in the true Israel, although faith in Christ does.
• Galatians 3 indicates that there is no "Jew or Greek" in Christ, but only those with faith in Christ, etc. At the end of Galatians, Paul says, "Neither circumcision nor uncircumcision means anything; what counts is a new creation. Peace and mercy to all who follow this rule, even to the Israel of God." If there is no circumcision or uncircumcision (of the flesh), what is this "Israel of God"? It must be the saved believers of the New Covenant, who have experienced the circumcision of the heart mentioned in Rom 1:28–29 and Col 2:11–13.
• Dispensationalism portrays a God with changing covenants and requirements that may not be part of a single plan for salvation. This goes against the orthodox understanding that God does not change His mind.
• Saved believers of the new covenant are God's children irrespective of their race; this is a major theme in the New Testament: "Blessed are the peacemakers, for they will be called sons of God" (Matt 5–9); see also Luke 3:8; Eph 2:11–22; 1 Pet 2:9–10.
• Dispensationalists de-emphasize (or even discourage) human efforts to achieve peace because of the belief that an increase of war and famine is prophesied and inevitable. Some dispensationalists have taught that international peace institutions such as the United Nations may be paving the way for the reign of the Antichrist.
• In Matt 24:36, 42, 44 we find "No one knows about the day and hour, not even the angels in heaven, nor the Son, but only the Father . . . because the Son of Man will come at an hour when you do not expect him," and Acts 1:7 states, "It is not for you to know the dates or times which the Father has set by his own authority." Dispensationalism would seem to violate these statements by claiming to predict roughly (or sometimes exactly) when prophesied events will occur.
  • Some dispensationalists draw up purported timetables for the fulfillment of prophecy. For example, dispensationalist Hal Lindsey wrote a book with the title The 1980s: Countdown to Armageddon. None of the prophecies made by Lindsey were fulfilled. Edgar Whisenant's 88 Reasons Why the Rapture will be in 1988 has likewise been set aside by the passing of the years.
• The old distinction between Jew and Gentile is permanently erased in Christ: "Remember that at the time you were separated from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility" (Eph 2:12–14).
• The Apostle Paul describes one plan of salvation open to Gentile and Jew alike (Rom 1:16–17; Gal 3:26–29).

People

The following individuals have been associated with dispensationalism:

• Sir Robert Anderson (1841–1918), "Anglicanized Irishman of Scottish extraction", 1863 entered the Irish Bar; Assistant Commissioner of Metropolitan Police in Scotland Yard; lay preacher and defender of the Faith; saw difference between Israel and the Church; authored 19 books on Bible truth.
• Charles F. Baker (1905–1994), author (A Dispensational Theology), and founder of Grace Bible College, Grace Movement pioneer.
• Ron J. Bigalke Jr.
• James H. Brookes (1830–1897), minister, writer, and theologian. Cyrus I. Scofield was one of his students.
• Rev. Clarence Larkin (1850–1924), author of many pamphlets and books around 1918 containing extensive graphical dispensational charts with commentary.
• Jack Chick (b. 1924), controversial fundamentalist cartoonist and founder of Chick Publications.
• John Nelson Darby (1800–1882), British preacher, Plymouth Brethren co-founder, and considered by many as the "father of dispensationalism."
• Arnold Fruchtenbaum (b. 1943), writer and theologian
• Mark Hitchcock, pastor and author.
• Thomas Ice, writer
• Tim LaHaye (b. 1926), minister, author of the "Left Behind" novel series, and speaker.
• Hal Lindsey (b. 1929), evangelist and author of "The Late Great Planet Earth" and other books advocating a dispensationalist and fundamentalist understanding of Christianity.
• John C. O'Hair (1872–1958), author, radio preacher, and pastor of Chicago's North Shore Church, Grace Movement pioneer.
• J. Dwight Pentecost (b. 1915), writer and theologian
• Charles Caldwell Ryrie (b. 1925), Christian writer and theologian. Better known for his "Ryrie Study Bible", which is known to teach dispensationalism.
• Paul M. Sadler, pastor, author, and president of the .
• Cyrus I. Scofield (1843–1921), minister, scholar, and theologian. Better known for his influential Scofield Reference Bible (published in 1909) that popularized dispensationalism.
• Cornelius R. Stam (1908–2003), pastor, author (Things That Differ), and founder of the and The Berean Searchlight, monthly Bible study, Grace Movement pioneer.
• Miles J. Stanford (1914–1999), Christian author and Pauline dispensationalist.
• Jack Van Impe (b. 1930), televangelist known for interpreting current events in light of a dispensationalist approach to biblical prophecy.
• John F. Walvoord (1910–2002), longtime president of Dallas Theological Seminary and leading proponent of dispensationalism in the late 20th century.
• Kenneth Wuest (1893–1962), New Testament Greek (Κοινή) scholar

References

• Allis, Oswald T. Prophecy and the Church (Presbyterian & Reformed, 1945; reprint: Wipf & Stock, 2001). ISBN 1579107095
• Bass, Clarence B.: Backgrounds to Dispensationalism (Baker Books, 1960) ISBN 0801005353
• Boyer, Paul: When Time Shall Be No More: Prophecy Belief in Modern American Culture (Belknap, 1994) ISBN 0674951298
• Camp, Gregory S. Selling Fear: Conspiracy Theories and End-Time Paranoia (Baker, 1997) ISBN 0801057213
• Rev. Clarence Larkin The Greatest Book on Dispensational Truth in the World; or God's Plan and Purpose in the Ages A.K.A. Dispensational Truth (1918) ASIN B000ALVEHM
• Clouse, Robert G., ed. The Millennium: Four Views (InterVarsity, 1977) ISBN 0877847940
• Crenshaw, Curtis I., and Grover E. Gunn, III. Dispensationalism: Today, Yesterday, and Tomorrow (Footstool, 1987) ISBN 1877818011
• Crutchfield, Larry. Origins of Dispensationalism: The Darby Factor (University Press of America, 1992). ISBN 01819184683
• Enns, Paul: The Moody Handbook of Theology (Moody, 1989) ISBN 0802434282
• Fruchtenbaum, Arnold. "The Footsteps of the Messiah" (Ariel Press, 2003) ISBN 0914863096
• Grenz, Stanley. The Millennial Maze (InterVarsity, 1992) ISBN 0830817573
• LaHaye, Tim, and Jerry B. Jenkins. Are We Living in the End Times? (Tyndale House, 1999) ISBN 0842300988
• MacDonald, Dave. The Incredible Cover Up, (Omega, 1975) ISBN 093160806
• Noē, John. The Apocalypse Conspiracy (Wolgemuth & Hyatt, 1991). ISBN 1561210404
• Oropeza, B. J. 99 Reasons Why No One Knows When Christ Will Return (InterVarsity, 1994). ISBN 0830816364
• Reymond, Robert L. New Systematic Theology Of The Christian Faith (Nelson 2d ed., 1998) ISBN 0849913179
• Ryrie, Charles C. Dispensationalism (Moody, 1995) ISBN 0802421873
• Ryrie, Charles C. Basic Theology (Moody, 1999) ISBN 0802427340
• Singleton, Steve. Behind 'Left Behind': The Popular Novel Series Not a Reliable Guide to End-Times Events (E-book: DeeperStudy.com, 2001)
• Walvoord, John. The Millennial Kingdom (Zondervan, 1983) ISBN 0310340918

See also

• Covenant (Biblical)
• Covenantalism
• Christian theology
• Church history
• Christian denominations
• Grace Movement
• Christian eschatology
• Baptists
• Pentecostal
• Plymouth Brethren
• Anglicanism
• Presbyterianism
• Methodism
• Lutheranism
• Summary of Christian eschatological differences
• Premillennialism

Aranĝismo Dispensationalismi Dispensacionalismo