A Summary of Dispensationalism Thursday, Dec 24 2009

Dispensationalism

By Daniel Pentimone

February 13, 2009

 

Contents: Dispensational Theology – Notable Dispensationalists – Types of Dispensationalism – Problems with Dispensationalism – Bibliography

Dispensational Theology

The seven dispensations
Innocence	Gen. 1:1-3:7
Conscience	Gen. 3:8-8:22
Human Government	Gen. 9:1-11:32
Promise (or Patriarchal Rule)	Gen. 12:1-Ex. 19:25
Law	Ex. 20:1-Act. 2:4
Grace	Act. 2:4-Rev. 20:3
Kingdom	Rev. 20:4-20:6

 

Dispensations

The term ‘dispensationalism’ derives from the term ‘dispensations’. Dispensationalists believe that history can be divided up into a number of different ‘dispensation’ periods. A dispensation is defined as ‘a period of time during which man is tested with respect to obedience to some specific revelation of the will of God.’

Dispensationalists differ as to the number of dispensations found in history. The most common view, however, is that there are seven of these periods. These dispensations are listed in the table on the right.

 

Salvation and the Gospel

Dispensationalists believe, in essence, that there are different plans of salvation at different times. This is based in part on the belief in different dispensations. The dispensationalist may say that salvation always has the same basic elements in it, but different elements are emphasized more at different periods in history.

Just as there are distinctions between different dispensations, so there are also distinctions between different gospels. Most dispensationalists would say that there are four:

1. Gospel of the kingdom – they believe that this gospel, which was declared to the Jews by Jesus and his disciples, is the news of an earthly, thousand year reign by Jesus – that is, this gospel is the good news of the millennium.
2. Gospel of the grace of God – they believe that this is the news of Christ’s death, burial, and resurrection, declared by Paul.
3. Everlasting gospel – the good news that those who are saved during the tribulation, after the church has already been raptured, will still enter the millennium.
4. ‘My gospel’ – a full development of the gospel of the grace of Christ and the apostles, spoken of by Paul.

 

The Kingdom

            Dispensationalists believe that there are two different kingdoms, the kingdom of heaven and the kingdom of God. The kingdom of heaven is perceived as the millennium, when Christ himself will reign on earth from Jerusalem and rule the entire world for a thousand years. This kingdom is primarily a Jewish kingdom, and is based on promises to revive the Jewish line of kings. The kingdom of God, on the other hand, is taken to refer to God’s kingdoms in general.

 

Israel and the Church

            A major focus in modern-day dispensationalism is the distinction between ethnic Israel and the church. Although there is some controversy about it, some dispensationalists believe that the church was a sort of afterthought, a parenthesis in history. Most dispensationalists would propose that the church began at Pentecost, and consists of those saved between Pentecost and the future rapture. It is distinct from Israel, though many dispensationalists would allow for ‘dual membership’ – Peter, John, and some others were part of both Israel and the church.

            Dispensationalists base this belief on several arguments. They would go to Matthew 16:18, where Jesus could be referring to the church as future; they may propose that the church would not have begun until Pentecost because there was no spiritual baptism until then; they might suggest that Christ became the head of the church because of his resurrection. Dispensationalists could also go to Ephesians 2:20, noting that the church is built upon the foundation of the prophets and the apostles. Finally, this belief is based on the argument that spiritual gifts, which are associated with the church, were not given until after Christ’s resurrection.

            Dispensational theology theorizes that the term ‘Israel’ in the New Testament normally refers to all ethnic Jews. Israel is regarded as a special nation chosen by God for blessing. Although Israel has not obeyed God, it is still important to God and will one day be brought back to its promised glory, during the time of the millennium.

            Because of their belief in a distinction between Israel and the church, dispensationalists suppose that only part of scripture contains doctrines applicable for the Church. Other scriptures were written with respect to Israel and are applicable only to Israel. Additionally, they believe that one must always remember when a certain covenant or promise is made and apply it only to that covenant or promise.

 

Eschatology

            Most dispensationalists hold to pre-millennialism and a pre-tribulation rapture. Pre-millennialism refers to Christ second coming as occurring before the millennium, a thousand-year, earthly kingdom ruled by Jesus, when he sits on the throne in Jerusalem. Pre-tribulation rapture refers to the rapture of the saints before the tribulation. Dispensationalists generally believe in the following events occurring in this order:

1. Whenever a Christian dies, he must go before the Judgment Seat of Christ to receive his rewards.
2. Christ returns for his saints and raptures them.
3. The tribulation rages for seven years, during which time the antichrist reigns.
4. The battle of Armageddon is fought and the antichrist is defeated.
5. Christ returns with his saints and sets up the millennium.
6. Satan, bound during the millennium, is unbound for a short time.
7. The last judgment, also known as the Great White Throne Judgment, occurs. This is specifically for nonbelievers.
8. Finally, all believers enter heaven and live there with God throughout all eternity.

 

Notable Dispensationalists

John Nelson Darby

            Known as the ‘father’ of dispensationalism, Darby was born in London on March 3, 1801. Darby studied law to become a lawyer but latter decided to join the official (Anglican) Church of Ireland, beginning in 1825 as a deacon. A year later, in 1826, Darby had advanced to the position of priest. At this point he began to minister among the poor Roman Catholic peasants in his parish in eastern Ireland. For some time Darby experienced a measure of success, but this came to an end when an archbishop over him began to require converts to swear alliance to the English king as lawful king of Ireland (though the English had conquered Ireland hundreds of years earlier, the Irish have remained hostile the English). Darby resigned because of the incident.

            It was at this point that Darby began to formulate his dispensational theology. Without an established church behind him, Darby joined an interdenominational group of believers, and for about five years formulated what is now called ‘dispensationalism.’ The interdenominational group later became the Plymouth Brethren ‘denomination,’ of which George Mueller and Jim Elliot were a part. However, not all Plymouth Brethren members held to dispensationalism. In his later years, Darby traveled throughout the world spreading his dispensationalist views. He died on April 29, 1882.

 

Cyrus Ingerson Scofield

            Cyrus Ingerson Scofield, more often referred to as C. I. Scofield, was born on August 19, 1843, in Lenawee County, Michigan. Scofield served with the 7^th Tennessee Infantry (Confederate) for a year in the Civil War; he was admitted to the Kansas bar in 1869 and was elected to the Kansas legislature as a Republican in 1871 and 1872; he was also appointed US attorney for the district of Kansas. However, Scofield was forced to resign from the office of attorney due to questionable financial transactions. Shortly afterwards he was jailed for forgery. It appears that he also had a problem with alcohol during this time and abandoned his wife and two daughters.

            In 1879 Scofield converted and 1883 married Hettie Hall von Wartz. He assisted Moody for a short time and also became a dispensationalist. He began to serve as secretary of the American Home Missionary Society of Texas and Louisiana, and 1890 he founded the Lake Charles College in Louisiana.

            Scofield became a leader in dispensationalism as he was the author of the pamphlet ‘Rightly Dividing the Word of Truth.’ He also wrote the notes for the Scofield Reference Bible which was published in 1909 and influenced many in the direction of dispensationalism. In 1914 Scofield founded the Philadelphia School of the Bible (now known as the Philadelphia Biblical University). Scofield was now a popular speaker even though his health declined steadily. He died on July 24, 1921.

 

Lewis Sperry Chafer

            Founder of one of the most important dispensational seminaries, Chafer was born in Rock Creek, Ohio, on February 27, 1871. After attending Oberlin College, Chafer became an evangelist in Massachusetts and was mentored by Scofield. He taught Bible and Music at Mount Hermon School for Boys between 1906 and 1910, aided Scofield in establishing the Philadelphia School of the Bible, and served as general secretary of the Central American Mission between 1923 and 1925.

            In 1921, Chafer began preparing to give his greatest gift to dispensationalism. Scofield was dead and Chafer was called on to fill the vacant pastorate left by Scofield in the First Congregational Church of Dallas. Chafer moved to Dallas and in 1924, with the aid of William Henry Griffeth Thomas, founded the Evangelical Theological College. Today it is known as the Dallas Theological Seminary and is the flagship dispensational seminary.

            Chafer served as president and professor of Systematic Theology from the time that he founded the institution until his death on August 22, 1952. Some of his students included Jim Rayburn, founder of Young Life; Ken Taylor, author of The Living Bible translation; and J. Dwight Pentecost, author of Things to Come.

Types of Dispensationalism

Classical Dispensationalism

            Classical Dispensationalism was prominent from the 1850s through the 1940s. It is directly based on the writings of John Darby, Lewis Chafer, and C. I. Scofield. In particular, the notes in the original Scofield Reference Bible provide a good picture of Classical Dispensationalism. Since all three major figures in dispensationalism held to Classical Dispensationalism, it could very well be considered ‘pure’ dispensationalism. This form of dispensationalism places emphasis on the belief that the church is nothing more than a parenthesis in history.

Revised or Modified Dispensationalism

            Revised Dispensationalism increased in popularity as Classical Dispensationalism decreased. Some would assign it the ‘date’ of 1950s-1985, while others would say that Revised Dispensationalism is still the most common dispensational view. Modified dispensationalists focus on the theorized distinction between the church and Israel. They would also emphasize the belief that the church is a parenthesis in history. As such, the church is basically God’s ‘backup plan’ since Israel would not obey. However, the focus will still, eventually, go back to Israel.

Progressive Dispensationalism

            Relatively recently, since about 1986, certain dispensational theologians have proposed a new idea – the church is not a parenthesis but a vital link in history between the dispensation of law and the dispensation of the kingdom. Additionally, progressive dispensationalists acquire their name from the theory that God is progressively fulfilling many different covenants; for example, the covenants made during the dispensation of grace are even now being fulfilled. That does not mean, however, that they will be completely fulfilled during this present dispensation. Progressive dispensationalists agree with other dispensationalists – the covenants made throughout history will not be fulfilled until the dispensation of grace.

Hyperdispensationalism or Moderate Ultradispensationalism

            Hypderdispensationalism is, and always has been, a minority view among dispensationalists. In essence, moderate ultradispensationalists believe that the church did not begin at Pentecost but rather began somewhere between Acts 9 and Acts 15, when Paul began his ministry. This view leads them to three significant conclusions: first, the church at Pentecost is not the same church as today and is not, therefore, part of ‘his [Christ’s] body.’ Second, none of the twelve original disciples were part of the church, and therefore they are not part of ‘his body.’ Finally, even less of the scripture is applicable to the modern-day church.

Ultradispensationalism or Extreme Ultradispensationalism

            Ultradispensationalism, also known as Extreme Ultradispensationalism to separate it from Moderate Ultradispensationalism, holds to the belief that the Christian church did not begin until the end of Acts, specifically in Acts 28:28. Based on this view, ultradispensationalists will go so far as to draw a chronological line between Paul’s epistles, saying that Romans, 1 Corinthians, 2 Corinthians, Galatians, 1 Thessalonians, 2 Thessalonians, and (some would say) Hebrews were written before Acts 28:28 and therefore are not applicable to the modern church. However, Ephesians, Philippians, Colossians, 1 Timothy, 2 Timothy, Titus, Philemon, and (others would say) Hebrews are applicable because they were written after Acts 28:28. These applicable scriptures are known as the ‘prison epistles’ and proclaim ‘the mystery.’

Problems with Dispensationalism

The Root

            Dispensationalism teaches that there are different dispensations, and that salvation is essentially achieved in different ways at different times. This is similar to the liberal view that there are many ways of salvation. Dispensationalists would say that there is only one way of salvation, but it has different forms at different times, and requires different acts of obedience at different times. For example, a dispensationalist may propose that the doctrine found in James is not reconcilable to the doctrine found in Romans because James is meant for Jewish Christians while Romans is meant for the Church in the dispensation of grace. In this way God may be viewed as changeable. Additionally, especially among those who view the church as a parenthesis, it often seems as though some dispensationalists perceive God as creating a plan, being thwarted by ungodly men, and then proposing a new ‘backup’ plan.

            As one man aptly summarized it, “…What is wrong with dispensationalism? Well, the bottom line is, a wrong view of God.”

Major Arguments[1]

            Following are several major arguments against Dispensationalism:

1. Divisions – Dispensationalists seem to have the problem of always wanting to divide scripture up and neatly package it in theological boxes. Unfortunately, they go too far and make many divisions where there are none. Most dispensationalists, for example, believe in 7 dispensations, 4 gospels, 2 kingdoms, 6 distinct periods in the dispensation of the kingdom, different forms of salvation at different times, and certain parts of scripture as only applicable at certain times. Dispensationalists would go to 2 Timothy 2:15 to find Biblical support for their divisions: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” However, it is unlikely that someone who is given the Bible without a background in dispensational theology will be able to come up with all of these divisions and distinctions.
2. Changeable God – Dispensationalism teaches that there are different plans of salvation, though not necessarily different ways of salvation, at different times. It also teaches that there are changing covenants and changing requirements for salvation. This rejects the Biblical view that God does not change.
3. Church History – Although a few theologians in earlier times divided history up, dispensationalism as a system was not around until John Darby ‘invented’ it. Even those who did divide history up did not do it in the same way that dispensationalists do it.

 

Other Arguments

1. Israel and the Church – ‘Church’ means gathering or assembly, and that term is used relatively frequently in the Old Testament, indicating that there was a ‘church’ distinct from ethnic Israel. This is also spoken of in Acts 7:38.
2. Profitable for Doctrine – Paul said that “all scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16). However, Dispensationalism teaches that only parts of scripture have doctrine for the church today.
3. Kingdoms – The terms ‘kingdom of God’ and ‘kingdom of heaven,’ considered distinct kingdoms to the Dispensationalist, are actually interchangeable terms (compare Matthew 4:17 with Mark 1:14-15; Matthew 10:7 with Luke 9:2; Matthew 19:23-24 with Mark 10:23-24)
4. Literality – Most dispensationalists will say that it is important to always take the Bible literally, but will themselves make many things figurative, such as prophecies that they think relate to the Millennium, the seven churches of Revelation that are thought of as seven periods in church history, etc.
5. The Olive Tree – Dispensationalists believe that the Gentiles are not Israel and do not even share in the same covenant. However, in Romans 11 the tree which the branches are grafted into is the same tree that the Israelites were grafted out of. This means that the covenant has not changed, nor has there been a shift between Israel and the Church.
6. The Israel of God – In Galatians 3:28 Paul states emphatically that there is neither Jew nor Greek. Then in Galatians 6:15-16 Paul says that there is neither circumcision nor uncircumcision. He then goes on to bless ‘the Israel of God.’ If there is neither circumcision, uncircumcision, Jew, nor Greek, then who is the Israel of God? It must be all saved believers, the church. Therefore Israel is the same as the church.
7. Judgment Seat – Dispensationalists are careful to delineate between the judgment seat of Christ and the great white throne judgment. They believe that at the great white throne, unbelievers will be tried and found guilty. Believers, however, go before the judgment seat of Christ to be rewarded. Dispensationalists are careful to maintain that believers are not judged at the judgment seat. The scripture says “For we must all appear before the judgment seat of Christ,” as opposed to “For we must all be judged before the judgment seat of Christ.” If Christians are not judged at it, and if unbelievers do not appear before it, why is it called the judgment seat of Christ?

 

Bibliography

 

http://www.theologicalstudies.org/dispen.html, Accessed February 12, 2009. This site contributed abundantly to the discussion of the types of dispensationalism.

http://en.wikipedia.org/wiki/Dispensationalist_theology, Accessed February 12, 2009. This page listed many of the arguments mentioned in this paper against dispensationalism.

http://en.wikipedia.org/wiki/Dispensationalism, Accessed February 13, 2009

http://en.wikipedia.org/wiki/Ultradispensationalism, Accessed February 13, 2009

http://en.wikipedia.org/wiki/Lewis_Chafer, Accessed February 13, 2009

http://en.wikipedia.org/wiki/Cyrus_Scofield, Accessed February 13, 2009

http://en.wikipedia.org/wiki/John_Nelson_Darby, Accessed February 13, 2009

http://www.sermonaudio.com/sermoninfo.asp?SID=1210314018, Accessed February 10, 2009. Some of the structure of this paper and much of the information on Dispensational Theology is from this.

Note: an excellent article that refutes dispensationalism is ‘Dispensationalism Justifies the Crucifixion’ by Philip Mauro, which can be found at the following address: http://www.reformedtruth.co.za/dispensationalism.aspx

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[1] See the red note at the end of this paper for an excellent argument against dispensationalism.

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Subjects and Complements of First Thessalonians Friday, Nov 20 2009

Some of you may have heard of the method of finding subjects and complements in a Bible passage. If you haven’t, I would suggest that you take a look at this explanation. After doing that, you may find this list of the subjects and complements in 1 Thessalonians useful:

Chapter One

Subject – Why the apostles give thanks to God always for all of the Thessalonians

Complement

• Because the Thessalonians were acting in obedience to God (3)
• Because the apostles knew that God had chosen the Thessalonians (4-5)
• Because the Thessalonians were imitators of the apostles and of the Lord (6-10)

Chapter Two (1-12)

Subject – Why the apostles’ coming to the Thessalonians was not in vain

Complement

• Because the apostles preached the pure gospel boldly (2-5a)
• Because the apostles did not seek their own glory (5b-6)
• Because the apostles were gentle and loving, not burdensome, to the Thessalonians (7-10)
• Because the apostles exhorted and encouraged the Thessalonians to walk in a manner worthy of God (11-12)

Chapter Two (13-16)

Subject – Why the apostles constantly give thanks for the Thessalonians.

Complement

• Because the Thessalonians received God’s word as what it really was
• Because the Thessalonians became imitators of the churches of God

Chapter Two (17-20)

Subject – Why the apostles wanted to see the Thessalonians

Complement

• Because the Thessalonians were the glory and joy of the apostles

Chapter Three (1-5)

Subject – Why the apostles sent Timothy to the Thessalonians

Complement

• To strengthen and encourage the Thessalonians as to their faith
• To find out about the faith of the Thessalonians

Chapter Three (6-10)

Subject – Why the apostles were comforted in all their distress and affliction

Complement

• Because the Thessalonians stood fast in the Lord

Chapter Three (11-13)

Subject – What the apostles desire from God

Complement

• That the apostles could come to the Thessalonians
• That the Thessalonians would increase and abound in love to others
• That the Thessalonians would be established in holiness at the coming of Christ

Chapter Four (1-12)

Subject – How the Thessalonians ought to walk and please God

Complement

• By abstaining from fornication
• By loving one another
• By working quietly

Chapter Four (13-18)

Subject – Why the Thessalonians should not sorrow as those without hope

Complement

• Because God will bring with him those who sleep in Jesus
• Because those who are alive will not prevent those who are asleep

Chapter Five (1-24)

Subject – How the Thessalonians should prepare for the coming of Christ

Complement

• Watch and be sober
• Put on the armor of God
• Comfort and edify one another
• Act appropriately toward all men
• Have a spiritual attitude
• Trust that God will finish what he has started

Chapter Five (25-28)

Conclusion

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Analysis of Job Tuesday, Nov 3 2009

Click here to view my recent paper, “An Analysis of the Book of Job.”

One Response »

 

The Argument of the Book of Job Friday, Oct 23 2009

1

Job was a man most righteous
Who owned great flocks and herds
But Satan came to fault God
And tried him thus with words:

“Job trusteth thee for blessings,
But take it now from him
And he will surely curse thee
With visage harsh and grim” 

Then God did give permission
And Satan thus with hurt
Did tempt Job very harshly
But did not him subvert.

2

Again the Lord heard Satan
He ask’d to tempt Job more,
Then God gave him permission
To smite with boils sore 

But still Job was most holy
He did his words take care
He blessed the Lord his maker
In holy solemn prayer

3

With fearful execrations
Job curs’th his day of birth
He wisheth for the graveyard
To sleep with kings of th’earth[1] 

He also seek’th to know why
God will not give men rest
When they with sorrow cry out
With pain are sore distressed

4

The following are spoken
By ‘liphaz[2] roughly shod,
“Thy help doth not instruct thee,
Thou say’st thou trustest God, 

Yet God preserv’th the righteous,
Thy faith is a façade;
That man should not be perfect,
Dost thou think that so odd?”

5

Eliphaz then continues,
His arguments procede,
“The wicked man is fallen,
His death stems from his deed; 

If I were thee I would turn
To God most quick and fast,
For he gives just men mercy,
He gives them blessings vast.”

6

But Job then turns and answers,
“My grief is very great,
I pray that God would grant me
The fate which I await. 

A friend should help the lowly,
But ye are like a stream
That’s frozen in the winter
And filled with dirt I deem. 

The summer sun doth find thee
And then thou vanisheth,
The desert nomads seek thee
But thou art gone like breath. 

What have I now from thee sought?
Show me what I have done!
Ye overwhelm the orphan,
Now do your evil shun.

7

My life is like the wind’s gust
And I am vanishing,
O give me peace a little,
Before my perishing.”

8

But Bildad thus did answer,
“Dost God pervert the right?
The wicked shall be cast off,
The pure he bless’th aright.”

9

But Job did thus still argue,
“How can man make his case,
Can man be viewed as righteous
By God in heaven’s place? 

His power is exceeding,
Man’s mortal words are vain.
He casteth down the wicked
The righteous low are lain. 

Though I should make myself clean
Yet he would cast me down
The ditch I would be thrown in,
And he on me would frown.

10

O do not thou condemn me,
Look on thy handiwork!
Do cease now yet a little,
My life for do not lurk.”

11

“O man of talk, do cease now,”
Said Zophar to his friend
“I must an answer give thee
Lest thou God’s ways shouldst bend.

O that my God would answer!
I wish that he would show
The secrets of his wisdom
And make thee bend down low. 

O put thy sin far from thee,
Have not iniquity
For then thou shalt be blessed
With grace of best degree.”

12

Yet Job doth not yet cease then
From words as Zophar said
But hence he mak’th his sayings
As thus it can be read, 

“Ye surely are the wise men,
The wisest of the wise;
And where shall wisdom be then
Upon your sad demise? 

But hearken unto me know,
For I have wisdom too
I know that ye despise me,
And I am mocked of you.

Inquire of the beasts now,
And they shall teach thee much
The wicked man doth prosper
Or so it seemeth such.

Ye say the aged have wisdom,
But I do thus contend,
That God hath all the wisdom
Much more than ye pretend

The God who seeth deep things
Can take his wisdom far,
The aged men may claim it,
But they all foolish are.”

13

I know as much as ye know,
So hearken unto me
Do ye accept God’s person?
Will ye not hear my plea? 

O let me plead a little –
Withdraw thine hand away
How many are my follies?
Wilt thou pursue the clay?

14

The man that’s born of woman
Hast only days a few
His days are full of trouble
Cut down as flowers new.”

15

Eliphaz speaketh this way,
“Thou castest off all fear,
Art thou the first man ever?
To old men now give ear. 

How can a man be perfect?
He trusteth not his saints,
Yet man doth drink up evil
Sin fills him with these taints 

The wicked do not prosper
He wandereth abroad,
He dwelleth in dark places,
Who bringeth forth much fraud.”

16

Then Job rebuketh this way,
“If ye were in my place,
Though I could heap up words like[3],
Yet I would give you space. 

My God hath turned hard on me,
He teareth me in wrath,
He shooteth me with arrows,
My reigns he cleaved hath. 

O cover not my blood, earth!
My cry let have no place,
My witness is in heaven,
I wish to plead my case!

17

The graves are ready for me,
My breath is all corrupt,
And I, who wast a tabret,
God doth with trial disrupt. 

My purposes are broken,
The grave shall be mine house,
Corruption is my father,
My mother is the louse.”

18

“O mark thy words’ completion,”
cried Bildad suddenly,
“Thou ragest in thine anger,
Shall rocks be moved for thee? 

The shining light of evil
Shall soon be put quite out,
The wicked shall be taken
By robbers on his route. 

His roots are dried up quickly,
His branch has been cut off
He’s driven into darkness,
And others on him scoff.”

19

“Why do ye still reproach me,”
Said Job to all his friends,
“My God hath overthrown me
He driv’th me to the ends. 

My kinsfolk have me failed
My servants do not give
An answer when I call them
I barely still do live! 

O vex me not forever!
Though worms destroy this flesh
My God shall yet redeem me,
He shall my life refresh”

20

Then Zophar did give answer,
“Dost thou not know the way,
Of evil men and wicked,
That God shall soon them slay? 

His bones are full of sin still,
His meat is turned to gall,
The bow shall yet oppress him,
The sword his flesh shall maul.”

21

“It is not so,” cried Job then,
“But in prosperity
The houses are established
Of men of worst degree. 

Yet soon their candle dieth
Destruction cometh quick
Iniquity is laid up
On sons it falleth thick.”

22

“Will the Almighty enter
The judgment-court with thee?”
Eliphaz said to Job then,
“Thy sins so many be! 

Turn to the Lord and he will
Have mercy unto thee,
The Lord shall bless thee greatly
When thou shalt bow thy knee.”

23

“But my complaint is bitter,”
Said Job most sorrowf’lly,
“My case then let me argue
For God shall hark to me. 

Though I do not perceive him,
He know’th the way I take
For I have kept his statues
Yet for his fear I quake.

24

The evil take the landmarks,
They ‘press[4] the fatherless.
The wicked kill the needy,
But God shall them distress.”

25

Then Bildad last doth answer,
“His armies are immense
How can a man be just then
Since all commit offense?”

26

But answered Job and said that
His friends were not too kind,
He said that God was mighty,
And God was unconfined.

27

Then Job did seek to show them
That he was innocent
The wicked would be punished
By God they would be spent.

28

Job turned his thoughts to wisdom
He asked where he could find
That treasure-trove of riches
Which God could give mankind

29

Job thought with wistful longing
Upon the days of old
When God did yet preserve him
With blessings God did hold.

30

Poor Job described his sorrow
As wicked men now mock
Upon God’s suff’ring servant
While God his blessings lock.

31

“What evil have I done now?”
Said Job, and with a fire
Denounced each ill and wronging
Which casteth men in mire.

32

His friends did cease to stop him
But then a man came near
Elihu was his naming,
He spoke with words severe. 

“All ye are old, so I thought
To let you all speak on,
But now I must start speaking,
So to my words be drawn.

33

Now, is Job free of evil
As he would say to you?
Oh nay, for God doth give him
A punishment long due.

34

Now Job doth also clearly
Give vent that he is wronged,
But Job doth speak unwisely;
God giv’th what is belonged.

35

And also Job contendeth
That righteousness is vain
But yet it hath much profit
For it shall thee sustain.

36

Behold, the Lord is mighty
He saveth not the wrong
We know him not nor can we
Search out his years so long.

37

He sendeth rain and lightning
He causeth it to come
He spreadeth out the heavens
His fear doth make men dumb.”

38

Now Job had asked most truly
That God would answer send;
The Lord did from a whirlwind
An answer then extend. 

“Gird up thy loins and give me
The answers I demand:
Where wast thou when the earth was
All formed at my command?

39

The wild goat and ostrich,
The unicorn and hawk
Peacocks and wild war-horse –
Can’st thou about these talk?

40

Gird up thy loins and give me
The answers I demand:
Hast thou an arm like I have?
Behemoth do expand.

41

Leviathon, I pray thee,
Catch with a fishing-hook;
His heart is firm as mill-stones,
He laugh’th when spears are shook.”

42

Then Job did cry out feebly,
“Myself I do abhor,
Thy power is amazing
And I shall thee adore.” 

Then God did speak – Eliphaz
Asked Job to sacrifice.
The Lord accepted Job then
And he did give Job twice.

 

This tale is all ended,
But reader, do give ear –
God’s sovereign in all dealings
So trust him and revere.

 ——————–

[1] the earth

[2] Eliphaz

[3] Like = similar

[4] oppress

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Summary of the Book of Job Monday, Oct 12 2009

Introduction (1:1-5) – The story of Job, a righteous and godly man, is the focus of the book of Job. As the story begins, Job lives in the land of Uz with great wealth and many God-given blessings: 7000 sheep, 3000 camels, 500 yoke of oxen, 500 she-asses, 7 sons, and 3 daughters.

Job’s Tribulations (1:6-2:10) – God takes note of Job, who is the most righteous man on earth, and points him out to Satan. The devil immediately declares that Job serves God only for blessings. In order to disprove Satan, God allows the tempter to remove nearly all of Job’s blessings. Satan destroys Job’s oxen, asses, sheep, servants, camels, sons, and daughters. Job does not sin, but rather blesses God, stating “Naked came I out of my mother’s womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord” (Job 1:21). Satan then requests and receives permission to destroy Job’s physical health, and Job breaks out with painful sores that cover his body. Job’s wife tells him to curse God and die, but Job refuses to sin.

Job and his Three Friends (2:11-31:40) – Hearing of Job’s trials, three friends (Eliphaz, Bildad, and Zophar) come to comfort Job. However, after seven days of stunned silence they begin to accuse him of wickedness. Job’s friends suppose that godliness always results in physical blessing. Since Job is not physically blessed, he must not be godly. Through 17 speeches Job’s friends try to convince Job that he is wicked while Job steadfastly maintains that he is innocent and his suffering is undeserved. In addition, Job questions God as to why he is suffering.

Elihu’s Speech (32:1-37:24) – When Job and his three friends end their discussion, a young man by the name of Elihu enters the scene. Arguing that Job is guilty and wicked, he presses his thoughts across for six solid chapters.

The Lord Speaks (38:1-42:6) – After Elihu concludes his criticism, the Lord speaks to Job from out of a whirlwind. God interrogates Job with multitudes of questions, asking Job about creation, the heavens, the beasts of the field, Leviathon, and Behemoth. While being bombarded with impossible questions, Job realizes that God’s wisdom is immeasurable. Job sees that he should trust God and not ask why.

Conclusion (42:7-17) – In the conclusion of the book, the Lord orders Job’s three friends to go to Job and ask Job to sacrifice for them. The Lord then accepts Job and blesses him with twice as much as he had in the beginning: 14,000 sheep, 6000 camels, 1000 yoke of oxen, 1000 she-asses, 7 sons, and 3 daughters. After this Job lives a long and prosperous life.

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Sermon from 1 Thessalonians 5 Sunday, Sep 20 2009

Some time ago I preached from 1 Thessalonians 5. Click the link below to listen. Please note that you will probably need to raise the volume in order to hear well.

http://www.christfellowshipkc.org/audio/As_Sons_of_Light_2009_05-10.mp3

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Letting Your Light Shine Friday, Aug 28 2009

We often measure our spiritual growth, or our time in God’s word, by how we feel. By that I mean, we measure it by how joyful we think we are, how much we desire God’s glory, etc.

Recently I have realized that although this is important, yet we cannot neglect how others see us. If we are not growing in our hatred of sin, love for others, etc., then our spiritual growth probably isn’t as great as we think it is.

Let your light shine for God’s glory.

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John the Baptist – A Character Profile Monday, Aug 17 2009

Who was John the Baptist? What was he like? How was he described?

• His father was Zacharias, a priest of the course of Abia (Luke 1, 3)
• His mother was Elisabeth, a daughter of Aaron (Luke 1)
• His parents were righteous before God, walking in all the commandments and ordinances of the Lord blameless, but were well stricken in years, and barren, until he was born (Luke 1:6-7)
• Almost called Zacharius, but named John (Luke 1:13, 59-63)
• Great in the sight of the Lord (Luke 1:15)
• Filled with the Holy Ghost from his mother’s womb (Luke 1:15)
• Did not drink wine or strong drink (Luke 1:15)
• The hand of the Lord was with him (Luke 1:66)
• Was strong in Spirit (Luke 1:80)
• He was sent from God (John 1:6)
• Clothed with camel’s hair and a girdle of skin about his loins (Mark 1:6, Matthew 3:4)
• Ate locusts and wild honey (Mark 1:6, Matthew 3:4)
• A prophet of the highest (Luke 1:76)
• A messenger (Mark 1:2, Matthew 11:10)
• The voice of one crying in the wilderness (Mark 1:3)
• Neither eating bread nor drinking wine (Matthew 11:18, Luke 7:33)
• A prophet and more than a prophet (Matthew 11:9, Luke 7:26)
• “Elias, which was for to come.” (Matthew 11:14, Matthew 17:11-13) that is, “In the spirit and power of Elias” (Luke 1:17)
• A great prophet (Matthew 11:11, Luke 7:28)
• A burning and a shining light (John 5:35)
• Men did not know him but did to him whatsoever they listed, as it was written of him (Matthew 17:12, Mark 9:13)
• Came in the way of righteousness, but not believed by some (Matthew 21:32)
• His disciples fasted often and made prayers (Luke 5:33)
• John taught his disciples to pray (Luke 11:1)
• The Pharisees did not believe him (Luke 20:4-6)

When did he live?

• Born in the days of Herod, king of Judea (Luke 1:5)
• He ministry began in:
  • The 15^th year of the reign of Tiberius Caesar
  • Pontius Pilate was governor of Judea
  • Herod was tetrarch of Galilee
  • Herod’s brother Phillip was tetrarch of Ituraea and the region of Trachonities
  • Lysanias was the tetrarch of Abilene
  • Annas and Caiaphas were the high priests (Luke 3:1-2)

Where did he live?

• Born in a city of Judea in the hill country (Luke 1:39)
• Preached in all the country about Jordan (Luke 3:3)
• Preached in the wilderness of Judea (Matthew 3:1)
• Baptized in the wilderness (Mark 1:4)

What was his purpose?

• Would turn many of the children of Israel to the Lord their God (Luke 1:16)
• When before him (Christ) in the spirit and power of Elias to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord (Luke 1:17)
• Would go before the face of the Lord to prepare his ways to give knowledge of salvation unto his people by the remission of their sins (Luke 1:76-77)
• A messenger before Christ’s face to prepare his way before him
• To fulfill Malachi 3:1, 4:5-6
• To fulfill Isaiah 40:3-5
• Came for a witness, to bear witness of the light, that all men through him might believe (John 1:7)
• Came to restore all things (Matthew 17:11)

What did he do to fulfill his purpose?

• He bare witness of Christ, the Truth (John 1:15-18, John 5:32-36)
• Baptized in the wilderness (Mark 1:4)
• He preached the baptism of repentance for the remission of sins to the people before the coming of Christ (Mark 1:4, Luke 3:3, Acts 13:24)
• He did no miracles (John 10:41)

What was his message? What did he preach?

• “Repent ye, for the kingdom of heaven is at hand” (Matthew 3:2)
• “O generation of vipers, who hath warned you to flee from the wrath to come? bring forth therefore fruits meet for repentance: and think not to say within yourselves, ‘We have Abraham to our father:’ for I say unto you, that god is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.” (Matthew 3:7-10, Luke 3:7-9)
• “I am not the Christ. I am not [Elias]. No [I am not that prophet]. I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.” (Matthew 3:11-12, Mark 1:7-8, Luke 3:16-17, John 1:19-28, Acts 13:24-25)
• “He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.” (Luke 3:11)
• “Exact no more than that which is appointed you.” (Luke 3:13)
• “Do violence to no man, neither accuse any falsely; and be content with your wages.” (Luke 3:14)
• “Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: bet he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God.” (John 1:29-34)
• “Behold, the Lamb of God!” (John 1:36)
• “A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” (John 3:27-36)
• That the people should believe on him which should come after John, that is, on Christ Jesus. (Acts 19:4)

What occurred in his life?

• His father’s vision in the Temple (Luke 1:8-23)
• His mother’s visit with Elizabeth (Luke 1:39-55)
• His birth, circumcision, and naming (Luke 1:57-65)
• His father’s prophecy (Luke 1:67-79)
• His early life (Luke 1:80)
• Baptized and preached in the wilderness (Mark 1:4-8)
• Rebuked the Pharisees (Matthew 3:7-12, Luke 3:7-9)
• Advised the people (Luke 3:10-14)
• Told the people that he was not the Christ, and identified himself to the priests and levites. (Matthew 3:11-12, Mark 1:7-8, Luke 3:15-18, John 1:19-28)
• Baptized Jesus (Mark 1:9-11, Matthew 3:13-17, Luke 3:21-22)
• Bare record of Christ when Christ came to him after the temptation (John 1:29-34)
• Allowed his disciples to follow Jesus (John 1:35-37)
• Baptized while Jesus’ disciples baptized (John 3:22-24)
• A question arises between some of John’s disciples and the Jews about purifying (John 3:25)
• John testifies of Christ’s superiority (John 3:26-36)
• Put in prison by Herod the tetrarch because he was reproved for Herodias, his brother Philip’s wife, and for all the evils which Herod had done. (Matthew 14:4, Mark 1:14, Mark 6:17-18, Luke 3:19)
• Herod hears of Jesus and thinks he is John the Baptist. (Matthew 14:1-2, Mark 6:17)
• Sent two of his disciples to Jesus after hearing of one of his great miracles and the testimony of the people (Matthew 11:2-6, Luke 7:18-23)
• Jesus teaches about him (Matthew 11:7-19, Luke 7:24-35)
• Herod would kill John because he is provoked by Herodias, but fears the multitude and John (Matthew 14:5, Mark 6:19-20)
• John is executed at Herod’s command (Mark 6:21-27, Matthew 14:6-10)
• His head was given to Herodias (Mark 6:28, Matthew 14:11)
• His body buried by his disciples (Mark 6:29, Matthew 14:12)
• Jesus hears of his death (Matthew 14:12-13)
• Some thought that Jesus was a risen John (Matthew 16:14, Luke 9:19)

Passages referring to John the Baptist

• Isaiah 40:3-5
• Malachi 3:1
• Malachi 4:5-6
• Matthew 3:1-12
• Matthew 11:2-19
• Matthew 14:1-13
• Matthew 16:14
• Matthew 17:11-13
• Matthew 21:32
• Mark 1:1-11
• Mark 6:16-29
• Mark 9:12-13
• Luke 1:5-25
• Luke 1:39-80
• Luke 3:1-22
• Luke 5:33
• Luke 7:18-35
• Luke 9:19
• Luke 11:1
• Luke 20:4-6
• John 1:6-8
• John 1:15-37
• John 5:32-35
• John 10:41
• Acts 13:24-25
• Acts 19:4

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Summary of the Book of Judges Wednesday, Aug 12 2009

Introduction (1:1-3:7) – In the introduction to the book of Judges, the author first outlines the campaigns of the children of Israel after the death of Joshua. He then goes on to give a preview of the book, note the nations not attacked, and note the sins of the Israelites.

Bondage to Mesopotamia (3:8-11) – Cushanrishathaim, king of Mesopotamia, subjugates the nation of Israel between (circa) 1350 and 1343. The judge Othniel is given the Spirit of the Lord and he overcomes Cushanrishathaim and then judges the land for 40 years.

Bondage to Moab (3:12-31) – Eglon king of Moab next overtakes eastern Israel and rules over it for 18 years. He is put to death by Ehud, who stabs him in the belly and then judges for 80 years. During this time Shamgar delivers SW Israel from an invasion of Philistines (sea peoples).

Bondage to Canaan (4:1-5:31) – Jabin, the powerful king of Canaan, and Sisera, the captain of his army, subjugate West Israel for 20 years. At the end of this time Deborah the prophetess charges Barak to wage war against the heathen kingdom; Barak reluctantly agrees and gains a victory, but the glory of the battle goes to Jael, a Kenite. The land has rest for 40 years.

Bondage to Midian (6:1-10:5) – The kings of Midian rule over all Israel for seven years. Near the end of this time the Lord visits Gideon and tells him to attack the Midianites. Gideon does so and wins an astounding victory. However, he dies after judging the land for 40 years, and one of his sons, Abimelech, murders all of his 70 other sons and makes himself despot of Israel. After a three-year reign he is killed in battle and two judges arise – Jair judges East Israel for 23 years and Tola judges West Israel for 22 years.

Bondage to Ammon (10:6-12:15) – The Ammonites rule over the Israelites for 18 years. The Israelites cry out for mercy but God refuses to listen to them due to their stubbornness. After a while, however, he finally sends help in Jephthah. Jephthah tries diplomacy but that doesn’t work, so he finally fights and wins. However, he is distraught over a hastily uttered vow that demands the life of his only child. Later, he fights with haughty Ephraimites and kills the remainder by means of an ingenious linguistic test. After judging E Israel for six years he dies. During or after his time as judge, three other judges arise successively in northwestern Israel – Ibzan, who judges for seven years, Elon, who judges for ten years, and Abdon, who judges for eight years.

Bondage to Philistia (13:1-16:31) – At the same time that the Ammonites are ruling the northwestern Israelites, the Philistines are ruling the southwest Israelites. They due this for forty years. Samson is born a Nazarite to the Lord and due to his great strength, which comes by the Lord, wreaks great havoc on the oppressors. He judges Israel for twenty years, but is captured by his enemies after committing sin. His eyes are plucked out and he is mocked by his captors. In his final action, the Lord gives him strength to break a building containing much of the Philistine nobility. He dies with them.

The story of Micah (17:1-18:31) – The story of Micah is an ‘appendix’ to the book (though still a divine appendix), and the events described in it probably happened near the beginning of the period of the Judges. Micah, an idolator, has idols that are supposed to represent Jehovah. He finds a levite to be his priest and all goes well until some Danite scouts find Micah’s gods. They later return with a force of armed men and steal the idols and the priest. The story is a fitting illustration of chaos in a land where “every man did that which was right in his own eyes.”

The story of the Benjamite War (19:1-21:25) – A Levite of mount Ephraim goes to find his adulterous concubine. After having found with her he stays with his father-in-law for several days, enjoying great hospitality. However, when he finally leaves his father-in-law it is late in the day and he must stay in the inhospitable town of Gibeah. An old man lets them stay with him, but in the night the entire town assaults the house, eventually abusing and killing the concubine. Mad with grief, the Levite sends word to each tribe about the event. The tribe of Benjamin refuses to hand over the perpetrators, and so the entire nation goes to war with the tribe of Benjamin. After three days the Benjamites are almost annihilated, so through a series of crafty plots the Israelite leaders find wives for the remaining Benjamites to keep the tribe from going extinct.

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E’en As I’ve Seen, They Reap the Same Sunday, Aug 9 2009

The snarling roars,
The raucous shreiks
Of lions ripe with rage,

The ghastly screams
And fearful bays
Most fiercly ‘gainst man wag’d 

The shining teeth,
The dripping jowls
Of young ones keen to fight, 

E’en these the Lord
Will shatter down
Will crush and break their might 

The seasoned beasts
With years of fight
Go perishing for want

While mothers stout
Who raise their young
In vain their whelps have sought

Paraphrase/Poetry from Job 4:10-11. In these verses Eliphaz is trying to show that the wicked are punished by the Lord; here he uses the example of lions to show that their cruelty is repaid.

“The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. The old lion perisheth for lack of prey, and the stout lion’s whelps are scattered abroad” – Job 4:10-11

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