Rightly Dividing: Discovering the History 1

Rightly Dividing: Discovering the History 1

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this class will coincide with chapter number three in the book the history of dispensationalism and really it ties in to the last part of the lesson where we dealt some with the history of hermeneutics as we traced some things through the dark ages and you have to remember when you go through the dark age period you have at the end of that the Reformation and with the Reformation you have some return to an Antioch and type
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of biblical interpretation but in many respects the Protestants and the Reformers they did not adhere to biblical principles as it related to the nation of Israel so therefore the amillennialism and later on the post millennialism begins to arise and then later after that the modernism movement and like I told you before the church reacted to that with the fundamentalist movement and from the fundamentalist movement came the idea of really nailing
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down the scriptures because the scriptures are clear about certain things regarding the return of Jesus Christ and of course the premillennial teaching and mindset again resurfaced much like it had in the early church with some of the early church fathers it resurfaced as a predominant teaching and so you had the premillennial movement and from that premillennial movement came the dispensational movement and so that's kind of where we're going to go with this lesson but first of all if
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you'll look in your book on page number 43 we deal with the kind of the critics and the skeptics response to the history of dispensationalism they claim that the idea of dispensationalism and the pre-trib ulation rapture and the reason I say that is because the solidifying of the doctrine of the pre-tribulation rapture did not happen until the more modern period if you will or I should say until the end of the Philadelphia
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church age where that doctrine was really nailed and set in stone and so consequently the critics will say well the Reformers didn't believe in a pre-tribulation rapture they didn't teach this as a hard fast doctrine so therefore this is a new teaching that arose with the likes of John Nelson Darby and then Scofield and some of these other men but I want to point out first Thessalonians chapter 4 you don't have to turn to it but if you have a Bible that has some of the dating in there you'll notice the dating is ad 54
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and then Paul's epistles 80 60 80 66 at the latest when he pins his last letter 2nd Timothy and so as least as early as ad 54 you have the New Testament recording the principles of dispensationalism as it relates to the rapture and I pointed out last time with the in the study of hermeneutics and the history of that how that briefly that
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the history of hermeneutics has its foundation in the King James Bible because it wasn't until the translation of the King James Bible after Lutheran after the Reformers that you begin to have a pro-israel dynamic with that Antioch and literalism theodore beza many of you may be familiar with him when you study manuscript evidence he was Pro Jew and as you go through and you begin to study some of the people
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that came after the publication of the King James Bible by the way that's not my words William Watson a scholar who has researched some things as far as the thirteen fourteen fifteen sixteen century in relationship to dispensationalism makes the statement that it's after the publication of the King James Bible where this Zionist movement really comes to the forefront were the dynamic of Israel being in God's eyes as his people in his nation
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literally and physically is set apart from the church and of course we see that real strong with John Nelson Darby so there's a King James dynamic this in relationship to Israel like I told you James is the word for Jacob is another name for Jacob it's synonymous with the word Jacob and then second Timothy 2:15 our main text like I told you for our entire class second Timothy 2:15 the Bible says study to show thyself approved unto God and by the way the word study has been removed in all the new versions there are two
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attacks on this verse in the new versions the first one is in the word study and even the New King James changes that and then the second attack is in the last part of the verse where it says rightly dividing the word of truth and this word rightly dividing comes from a word ortho to moon T and it looks like this and it comes from the
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word to words or thoughts and Tim know and it Lillard literally means to cut straight and consequently some of the new versions they will say correctly handling but they lose the sense of cutting when you cut something you have a division rightly dividing if I'm not mistaken that's the only time that word shows up and the the Greek word shows up in the Bible you can double check that
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but rightly dividing that think cuts and so when you divide something you have parts and then you look at those parts and you say what part goes together and there we go again with our idea of dispensations and matching doctrine within those successive ages where God has revealed or dispensed truth and if so some truth doesn't match the other truth that doesn't mean the Bible contradicts it means that simply doesn't go together now let me give back to this idea of the
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King James only dynamic rightly dividing the word of truth you see the word rightly divided it's in the King James Bible it's not in the new versions both CI Scofield and Clarence Larkin published two very important monumental works CI Scofield published his book rightly dividing the word of truth in 1896 there was a Canadian author named par Lane that published one previous to that which was real similar to Scofield's book but Scofield
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published this rightly dividing the word of truth Larkin published rightly dividing the word in 1920 both of those titles contained the King James only phrase rightly dividing that's not something just to gloss over so when you study dispensationalism and in particular when you study where dispensationalism leads it leads beyond the ecclesial ecclesiological ideas and the eschatological ideas the ideas that the church is separate from Israel and the
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ideas that just prophecy and the study of last things is important as it relates to the tribulation and the church not going through the tribulation it deals with soteriological ideas and that's the Bible believing movement and it's connected to King James only is so the King James movement as you study it which is a whole nother subject but it is linked to a study of dispensationalism the King James only movement comes out of the fundamentalist movement as well and within that fundamentalist movement you had people
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like CI Scofield and RA Tory and others who were defending the inspiration and infallibility of the Bible James Gray defended the infallibility of the Bible however those classical dispensationalists in class and an old fundamentalist they did not take the biblical view of inspiration to its conclusion which teaches that scripture is not just the original autographs scripture can be in can be translations and it can be copies as a matter of fact
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the word scripture itself used in the Bible is only used of translations and copies so the fundamentalist movement stood for the inspiration of the original autographs which was really a straw man argument but nonetheless it stood for that out of that movement because of the plethora of modern versions the Revised Standard Version the American Standard Version and those versions beginning really with the revised version in 1881 you had a grassroots movement of fundamentalists
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or people within those churches that said the King James Bible is the inspired Word of God they always believed that they might not have had a platform to voice that just as many dispensationalists I believe during the time of Scofield and Larkin believed that people were saved differently why in the world would the Presbyterians come out in the I don't know what the actual date is probably the early 1900's and condemned the dispensational movement of teaching different plans of
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salvation it was known John 1:17 note in the Scofield reference Bible published in 1909 was known as the two ways of salvation note it was a debate the grassroots movement behind dispensationalism taught and people believed that people were saved differently although they didn't have a platform they didn't have ways to express that you don't have writings passed down from people within the movement you just have the writings and you have the sermons of the prominent leaders of the churches the bigwigs if
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you will the Scofield's and the gable lines and the pearsons and the the the Moody's and those kind of people that publish the works but alongside of that you had a King James movement coming out of that you need to understand as you study church history and as you study dispensationalism and rightly dividing as far as the historical movement there are the men behind the movement when God does something he raises up a man we see that in the Old Testament God raises up Moses he raises up a man before he pulls
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the nation out the children of Israel are not called a nation and referred to as a nation until God raises up a man there's a man that's raised up and called God calls a preacher recrop calls a man he doesn't call a committee modern churches that are all consumed with their committees and their boards are not biblical churches God calls up a man and from that man oftentimes you'll see a movement coming alongside that man however the man is not the movement and the movements not just the man
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if the movement it follows a man only then you have a cult a lot of times people are accused of being cult leaders you'll have people take Darby and they'll call the followers of Darby Darby i'ts and things like that Nora sites and J Frank Norris and the fundamentalist movement with the Baptist in the modern times people are called ruttman Heights because of Peter s Ruttman as part of that King James only movement but the movements there regardless of the man and the reason you
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know that what validates that is you'll find people along the movement that don't really follow the man necessarily and don't always agree with the man but they believe the same thing that the man's teaching so there's a movement concurrent with the raising up of these men and these manuscripts these books that they put out so you want to understand that and keep that in mind rightly dividing goes back to the New Testament and I want to show you this with the Lord Jesus Christ come over to Luke chapter number four and Isaiah 60:1 if you just want to turn to page number
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45 you can it's listed in the book he'll notice in page number 45 we have Isaiah 61 listed in Luke chapter number four Luke 4 is when Jesus goes into the synagogue and he opens up the scripture and he begins to read the copy it's not an original it's called the scripture a copy of Isaiah the scroll and he Isaiah the prophet and he unveils that scroll and he reads it and you'll notice when he reads this thing come down to a Luke
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chapter four verse number 18 he goes through it verse number 19 he closed the book and gave it to the minister now notice I don't have the verse marked here I want you to see this if you'll look in Luke 4 in verse number 18 he goes through this whole thing he stops the end of 18 to set at liberty them that are bruised verse 19 to preach the acceptable year of the Lord he stops and he closed the book verse number 20 now if you go to
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Isaiah 61 and you look at Isaiah 61 you notice that there's a lot more mature they're after to preach the acceptable year of the Lord after he says the preached to proclaim the acceptable year of the Lord he mentions the day of vengeance of our God that's the second Advent and then the Millennium to comfort those that mourn to give them beauty for Ashes joy for mourning and so on and so forth so you have the first and second advent of Jesus Christ in that passage and it's prophecy and Jesus Christ reads that prophecy and he says
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in verse 21 this day is this scripture fulfilled but he doesn't on purpose read the part that talks about the second Advent in judgment and the Millennial come the Millennial Kingdom of blessing because that part is not fulfilled yet so Jesus himself rightly divides the word of truth now that if that's not a biblical example of rightly divided I don't know what is now you also notice on page number 44 we have
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some 6 different things listed that dr. Rutland gave regarding some divisions that are in the Bible so there in the Bible it doesn't really matter in history when people talk about these things because they're in the Bible and the Bible is old the Bible is older than church history and so that's our proof that's our authority is the Bible so you'll notice number 1 the Old Testament st. was born again so there's a division between how the Holy Spirit regenerates people now in the church age and how the Holy Spirit dealt with people in the Old
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Testament David said take not thy Holy Spirit from me the Holy Spirit cannot leave a New Testament believer 2nd Corinthians 1 we have the earnest of our inheritance that's a down payment the Holy Spirit Ephesians chapter number 4 were sealed unto the day of redemption you'll notice number 2 faith and works are part of tribulation salvation and millennial salvation that's the distinction that's rightly dividing number 3 no one receives the Holy Spirit by water baptism after acts 2 that's
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pointed out you'll notice the distinction there in acts 2 number 4 Old Testament Saints had this holy spirit in them as well as on them and he could leave them the verses were given I just mentioned that number 5 eternal salvation is by grace through faith apart from good works of any kind it's the official declaration of Peter in Acts chapter 15 you have to notice those distinctions number 6 the rapture is not the Advent that you is not the Gentile the church is not the Jew the church is not the true Israel so we have those
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distinctions we have a biblical example of Jesus Christ and Luke chapter number 4 and we have also those different things that we can point out from page number 44 that I think are very very clear now let's go back and look in history and begin to trace some things here I know that we don't need to always depend on historical records to back up what we believe but nonetheless there are critics there are skeptics there are
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people out there that are slinging mud on what you teach and what I teach from the Bible and therefore sometimes it's good to have a little ammunition and maybe when you're teaching someone you bring some of this historical stuff alongside like I said previously to validate the Bible we don't need that of course but we're not so ignorant that we say okay all we need is the Bible we don't need to read anything else we don't need to learn from anybody else but oftentimes the critic of dispensationalism will claim that dispensationalism is a brand new
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teaching page number 45 they claim that a Scottish clergyman Edward Irving and he lived from 1790 to 1834 received this pre-tribulation rapture information from a young Scottish lady named Margaret MacDonald and then later on he taught this to John Nelson Darby and they try to prove that dispensationalism began in the 1830s way back here with Darby and and I say way back here but not that far
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as the New Testament now there are some historical records that talk about the rapture of the church prior to Darby receiving this and I give a quote on page number 46 from the Ephraim Sirius which is a latin manuscript and it's dated from 306 to 374 and it talks about the Saints being gathered prior to the tribulation that is to come and so we have other things in the book that will give you later on along those lines that will give you some proof
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historically for the pre-tribulation rapture so historical evidence really is not what the people are looking for because they're just trying to justify their theological preference and really as far as the Bible believers concerned it's really immaterial when in history things begin to surface and show up in writings I mean when you study church history early on it takes a few hundred years before the church really solidifies the teaching that salvation is by grace through faith and that water
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baptism does not save that the Godhead the Trinity is a biblical doctrine so on and so forth eternal security all those doctrines have to be hammered out through time and so you need to make sure you understand this on page number 47 we deal some with the Reformation I gave you some of that information and our introductory remarks you will want to note the fact that Martin Luther makes some anti-jewish comments and actually published some of this material
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against the Jews when the Jews did not want to turn to Christ he also condemned the Jewish race as did John Calvin so there's a lot of things that come over from Catholicism into Protestantism that you definitely want to take note of because reformed theologians today are descendants of those very people therefore this anti-jewish rhetoric just passes down in history and in theology from those people so you'll find a quote
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from John Calvin how he says that they deserve to be oppressed unendingly without measure of course John Calvin he had a man burned at the stake who didn't believe like he believed so that's not a good heritage to follow after all right now let's talk about progressive revelation just a little bit and then we'll get into some of these things with Darby Scofield and Larkin progressive revelation is a teaching that is a biblical teaching simply from observing the Bible Clarence Larkin points out
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that the judges are new more than the page ARC's the prophets knew more than the judges the Apostles knew more than the prophets you see that all through the Bible obviously when you get to the New Testament if a person in the New Testament times let's say in the time of Christ had the ability to go into the synagogues and to look over the scrolls and to read the Scriptures they can learn a lot more than say someone previous to that time because they would have those manuscripts and have those writings available to them also when you
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study the book of Acts you see that progressive revelation is very clearly laid out because the disciples begin to unfold and uncover truth as the Holy Spirit reveals that truth to them and you want to keep in mind in the book of Acts truth is revealed in relationship to the nation of Israel and their response to Jesus Christ as the Messiah being presented to them by way of Peter and the twelve and then later on the Apostle Paul and Barnabas so what you find in Acts chapter 2 is obviously an
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extension of John's baptism to give the Jews an opportunity as a nation to repent and to receive Jesus Christ and you'll notice that when Christ died on the cross he said Father forgive them they know not what they do so when Peter says repent and be baptized every one of you the name of Jesus Christ for the remission of sins that phrase is always used to point to sins that have already been forgiven it's used in reference to us having our sins forgiven and it's also used in reference here to the
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nation they had been forgiven John shows up on the scene in Matthew 3 and baptizes Israel fold the remission of sins and if you read Isaiah chapter 40 the passage where it announces the herald coming in front of the Messiah which is John coming before Jesus it talks about Israel's iniquity being pardoned God forgave them John shows up and says you need to get under this water because God's forgiven you Peter says God has forgiven you as a nation you need to
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repent and be baptized for the remission of sins however Acts chapter number two they got the Holy Spirit when they got baptized you can't divorce from the passage even if I am a Baptist I'm not going to change what the Bible says if they didn't get in the water and get baptized they would not get the Holy Spirit so therefore there's a different thing going on in acts 2 because later on that does not take place and so when you go through the book of Acts you find out there's truth being revealed
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progressively to the disciples Acts chapter 8 is really the first inclination that you see of anyone knowing and understanding that the atonement of Jesus Christ on the cross was a substitutionary atonement for sinners to be saved the Ethiopian eunuch is there reading Isaiah 53 and he and Philip says you know what you reading he says how can i except some man should guide me he says let me see what you're reading there and he reads Isaiah 53 he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace is upon him
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and by His stripes we are healed the Bible says Philip began at that same Scripture and preached unto him Jesus that connection had not been revealed in the book of Acts prior to that and when you get to Acts chapter number 15 as I mentioned before and some of our divisions Peter makes the definitive statement at the Council of Jerusalem that we shall be saved Jews even as they Paula Barnabas have given a report about the Gentiles on how they had been saved by faith with no water baptism connected at all and so those things are clearly
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laid out as you go through the book of Acts and progressive truth is something that we see not just in the book of Acts but in church history if you go back and study church history you'll find a few dominant traits I don't really have anywhere to write this on the board but I'll just give these to you you'll find that the true church no matter what they were called they were called policy ins that would call Bogomils Alba Jensen's walled-in ziens and a Baptist whatever group you want to Huguenots groups that you want to put in church history when
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you read about them they believe that salvation is by grace through faith in the finished work of Christ it's not my works it's not by sacraments it's not by being baptized it's not by joining the church it's by grace through faith they might not have eternal security all worked out you even John Wesley didn't have eternal security worked out and John Wesley believed in salvation by grace through faith and so you you have that you have salvation by grace through faith they believed in a literal hell they believed
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in a literal heaven that believers went to heaven at death okay and they believed in the return of Jesus Christ they believed he would return and they would see him one day and they believed in the kingdom now they didn't have all those details worked out but you have to remember like I mentioned before some things didn't come to fruition as far as an understanding with the church and with the movement until people had access to the Bible you have to realize it wasn't until the Gutenberg press that
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people begin to get books and the Bible begin to come off the press even when it did a lot of people couldn't read and even when it did there were only so many copies available most of the time the copies were at the church or they couldn't read like I said or they depended on just a very limited time that they could have a Bible or look at a Bible and so a lot of these things were not unveiled and and understood until people began to have access and the Bible began to be in circulation and
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so it's after the publication of the King James Bible that brings up another interesting idea with regard to the King James Bible in the universal language at the last time the King James Bible is in what's called modern English it's not archaic or it's not Old English I should say there are some quote/unquote archaic words an archaic word is a word that's simply out of use but the King James Bible is in modern English if you go back and look at Old English you would have to read something like Chaucer and if you've ever had the privilege of
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trying to decipher and read Chaucer hats off to you it's difficult if you go back and look at the Wycliffe Bible that's very difficult to read and that's in the 1300s you know so the King James Bibles in modern English it's at a time when the printing press is new and now they're beginning to put the Bible in circulation it comes on the scene at the right time so therefore it's completely understandable when you consider the human element remember church history is not just about God it's about people the human element of
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people and preachers and theologians beginning to understand not only about salvation by grace through faith but about eternal security and about baptism and about the second coming of Christ and about the kingdom and how those things relate to the coming of Jesus Christ how can you have the second advent of Christ him coming to the earth when you read 1st Thessalonians 4 and the the living are caught up there is a rapture before there is a revelation and
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the Saints as they read they begin to put two and two together and it takes God raises up men that have the ability within them and the culture around them and the circumstances around them that's the god element for them to be prolific and putting that material out and be instrumental as far as a movement goes within the church where they get a lot of recognition for instance building the Billy Graham phenomenon when you look at
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that whole thing there's a certain man in history at time that's raised up to do a certain thing I'm not getting into the apostasy and all those things about it but as far as getting the gospel out to the masses in the last day he was it now before him obviously you have somebody like Billy Sunday and even Bob Jones senior he had huge Crusades he had Mordecai ham you had some big evangelist DL Moody but after DL moody you have Billy Sunday the masses and then you have Billy Graham and there's no other
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evangelist on that scale but all those things have to coordinate together you're not going to have a Billy Graham before you have television and before you have radio and before you have electronics and microphones to be able to preach to 1 million people in person that's not going to happen and so consequently when you back up and you just begin to put your thinking cap on and you think about history and you think about the Book of Daniel knowledge shall be increased and you think about secular history
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alongside of church history even when you get to Clarence Larkin because there's a dynamic as far as his engineering skills and there's a dynamic as far as discipline dispensationalism goes as far as how people begin to connect the dots and to begin to rightly divide and break things down scientifically all that comes about at the same time so you don't want to divorce that from your understanding of progressive revelation so the final
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authority of course is the Bible we have Paul's epistles we have the teaching of the rapture in Paul's epistles we have rightly dividing in the Bible that's very clear we don't have to have history but you need to know a little history you're going to deal with these names you're going to come across these names if you if you teach dispensationalism you might not even call it dispensationalism you might just call it rightly dividing and you go through that and someone in your church or someone in your class may say hey somebody was telling me that we believe in dispensationalism what is that I was
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telling somebody about the rapture of the church and they said that I believe in the pre-tribulation rapture what is that they said it was a new thing that that Darby invented and so you need to understand and have a small grasp of these things on page 49 we give some things about the dispensationalism in the early church some ideas with premillennialism I gave you those last time with Justin Martyr and I Renee s and even clement of alexandria had some
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dispensational ideas although he was of the Alexandrian school pre darby theologians are listed now there's an excellent book published by William Watson this is called dispensationalism before Darby and then recently there's another small booklet if you don't want to plunge through this you talk about a fun read I say that jokingly if you want something more basic this is a good book ancient dispensational truth refuting the myth that dispensationalism is new
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and it gives some good ammunition along those lines going back and Watson did a lot of research unbelievable research and shows you these dispensational systems that are around a lot longer before Darby Darby is just someone that comes on the scene and because of his eccentric ways because of his prolific authorship and publications he gets on the map and he travels and he's well known he has a machine behind him if you
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will and so he kind of gets some of the recognition but you'll notice some of that materials given some of the pre Darby dispensationalist systems are listed there on page number 50 well let's talk about Darby for just a minute here on page number 50 I'll quote wilkinson that's another author for Zions sake was the title of his book he says that it's in Darby's writings that we first discover all the key elements of Christian Zionism in one coherent theological package in other words Darby
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kind of takes all the material and he assimilates and he publishes it kind of he stews it down much like dr. Oakman did in later years regarding soteriology and dispensationalism he kind of takes all the material he stews it down he makes it where the common person can get ahold of it that's why Darby gets so much of the recognition and we'll go through just briefly about Darby Darby was born in London of Irish descent of Irish parents more than 1800 and having
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the book that he was converted in 1825 some of the recent research I've done with some of the other scholars they say that it's either 1820 or 1821 you can't be a hundred percent for certain so I'm not sure on that research 1821 in 1820 1825 somewhere along in there he was converted 1825 he left his law career it's not clear whether or not he actually practiced law but he was educated and he forsook that in 1827
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while he was at his sister's I believe he had a bad accident coming in off of a horse and he began to contemplate these ideas of as he laid convalescent he began to contemplate ideas of the rapture and things that he is in red in 1831 he was so disgusted with the Church of England or the Church of Ireland if you will he left the church he abandoned it and he had a real disdain for organized religion and he
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realized that was not biblical Christianity and so he was a Protestant 1831 in 1833 are the powerscourt conferences and there's a lady of Powerscourt that was very wealthy she was a widow lady and she put on these conferences I believe I have this material in the book on page number 50 the Powerscourt conference in Dublin and so you have this these people that are behind studying the Bible these people that are behind a movement of getting
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into the scriptures and those conferences took place and it gave Darby a platform to debate to discover some ideas about the Bible and to bring these things that he had been studying to fruition and he began to do that and he began to join up with the Plymouth Brethren of course he left the Church of England and he began to fellowship with others there's a debate whether or not he had any type of leadership debate as to whether his leadership was in formulating his own particular church or
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whether he was joining up with other groups that's really beside the point what you just want to know is that he joined up with the Plymouth Brethren you've heard of George Mueller before and of course they had kind of a falling out but he joined up with them and he made some trips over to America between 1862 and 1877 now around 1830 334 he began riding and he didn't quit riding until he died and there are 32 volumes attributed between this period of 1866 to 1881 he did a lot of translating as
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well as a young man he devoured the languages Italian even some and French and Greek and Hebrew and Latin and and he translated the Bible in several languages I have it listed somewhere here but he was a prolific author and he traveled so he came over to America you become to some of these conferences you'll notice the dispensational conferences lifted up there and those are like what we would call revival meetings or Bible conferences you can
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see in some of the books that I have some of the pictures of these people camping out in tents especially up in Northfield conferences during the period of DL Moody and they would camp out they stay there for a week or so and they're dressed up in their suits sleeping in their tents and they're going out to the to the conferences and they're listening to these Bible teachers teach and preach it wasn't just a devotional I mean a dispensational Bible teaching conference there was Bible preaching going on and also an emphasis on missions but the
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Powerscourt conferences 1831 the 33 dublin ireland darby's associated with those conferences the niagara conferences and Northville conferences he was also a part of at least the Niagara conferences when he came over to America and he had some influence obviously on DL Moody and on James Hall Brooks which would be the mentor to CI Scofield darby dies at 1882 darby is referred to as the father of modern
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dispensational theology like I said when darby writes he puts everything in a nice package you'll look on page number 51 as some of the things about darby page number 51 notice his dispensations are outlined on the drop down note dispensation of Noah and Abraham Israel under the law under the priesthood under the Kings that's kind of how he laid things out the Millennium and the Kingdom at the end you'll notice that he believed if the Jews had repented as a
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nation and received the Messiah at its first Advent then the kingdom would have been restored to Israel that's a very important dispensational distinction that CI Scofield makes as well I believe in Matthew 13 especially when he deals with the mysteries of the kingdom of heaven and how that goes into mystery form now darby also believed that apostasy would infect the church before the return of Christ that's a very prominent truth of premillennialism and dispensationalism because we're not looking for some type of revived
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we're not trying to convert the world we're trying to be faithful and true to God in the midst of an apostate Church even people within the body of Christ that's a very important dynamic of dispensationalism because they saw even at the end of that Philadelphia Church period if you're not familiar with that you go back and study revelation one two and three and you find these successive periods of church history laid out with the churches that John sees in Revelation one two and three and the
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last two churches are the churches to the Philadelphia age and the Church of the Laodiceans in Asia Minor they are Church periods and so what we're dealing with here is the end at the Philadelphia Church age and it's said to be the Church of the open door the Church of brotherly love the church that has God's Word puts out God's Word it's a good church and that's the church of all the missionary movements when you study will
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when you study William Carey when you study Hudson Taylor when you study the modern missionary movement you're at that end of that Philadelphia Church period and there again it's concurrent with the history it's concurrent with Japheth traveling all over the world after America that's very important too you have to think take all those things into consideration so darby believes about this apostasy the same thing that we as Bible believers believe today we're we're not too worried that our churches aren't busting out the seams
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and we have mega churches we want to be faithful we want to see steady growth we want to see numerical growth just like anyone else but we realize number one we have to be true to the scriptures you have to teach and we have to preach right and you're going to see these dynamics of dispensationalism come through into the Bible believe in movement as well Darby he believed that the church would that Christians were not to meddle in politics Darby was an eccentric man you read about him
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sometimes he would just travel and he'd dress up like a bum he wouldn't even dress like a church man like a leader and I don't believe he was married I don't I have to go back and double-check that but I don't believe he ever married and Darby he would give to the poor he'd give everything he had away he was a man of study he was a man of preaching he was uh just just probably like you would consider someone that was probably a genius in his own right as far as his intellect but he was a little eccentric strange but he had an idea that the
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church was heavenly not earthly which is a dispensational dynamic and to that end he said we shouldn't even worry about politics who cares and to some degree that's true as a Bible believer if you get all tangled up and tied up into politics it will affect your theology and your eschatology because if you're not careful you will think that you're going to bring some type of revival by way of political advancement and that's not biblical at all evils seducer short
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of wax worse and worse deceiving and being deceived and that's Bible he believing it was a type of the pre-tribulation rapture the church we talk about that a lot of Bible believers he believed in the imminent return of Christ always looking for Jesus Christ of return in any moment and so we have a quote on page 51 that darby's referred to as the father father of dispensational theology much like William Carey as the father of modern missions that's a good quote there now let's talk about Cyrus Ingerson Scofield
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he was born in 1843 and Scofield was obviously not saved until it was 36 you'll notice 1879 approximately he was 36 years old when he got saved a CI Scofield he fought in the civil war for the south and he was a man and he was a fighter he was a soldier you'll notice something about these three guys here they're not scholars what you're going to see in the tracing of dispensational
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truth throughout church history with dispensationalism and the dispensational movement you're going to notice that these attributes of these men are the same about the movement these people are these people are rugged they're rough they're individualist they're not you know Laodicean Christians they have an idea that people are going to hell and they're trying to reach them and they begin to teach the Bible and we're going to see that dynamic of missions come through a Scofield and we're going to
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see that dynamic of Bible Institute movements as opposed to the seminary movement which later comes through by way of education and by way of the really the Alexandrian school but it later on affects the revisionist movement of dispensationalism but these old guard like eighty pearson they said look I don't care what you other Presbyterians are going to do I know you say we have to have a four-year seminary education we're gonna we're gonna start
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Bible Institute so we can get people on the mission field they need to be trained quickly and it typically was a three year Institute and they trained them in the English Bible and sent them out and that's a dynamic scene throughout the movement of dispensationalism early on so see how Schofield he was born in 1843 of course he wasn't saved he like Darvey got into law and he was a lawyer he got married and of course he was up in Kansas he served as District Attorney he got caught up into some scandals and you can read all kind of things about Scofield
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there's all kind of diatribes against Scofield several books I'm sure you've probably seen some of these the incredible Scofield in his book the praise of folly the egg nematic life and theology of Scofield they're a dime a dozen books against Scofield and of course they use his old life they try to Drudge up the fact that he had some problems before he was saying he became a drunkard and he was an alcoholic and he got saved led to the Lord by a man
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about the same age as him when he was 36 years of age McPheeters was his name and he got saved and McPheeters was a ymca worker which is connected to dl Moody which is connected to evangelism which is connected to the niagara conferences noir field conferences which is connected to dispensationalism and the Prima lineal movement the fundamentalist movement McPheeters was ymc a worker he lets go filled to the Lord Scofield obviously later on he got
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divorced he got divorced in well this is down here got divorced in 1883 but he got converted at 36 years of age he began immediately to to begin to win people to Christ he worked with railroad men and he began to try to get people instead of going into saloons he'd set up a place where they could have preaching he dealt with the I YMCA and he worked some campaigns for evangelist DL Moody and later on he will be asked by DL Moody to take deal Moody's church
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Congregational Church and he does do you know that Scofield is the man who preached DL Moody's funeral I saying a lot people say well you know all this this conspiracy all this stuff with Scofield he had all this and all these books and all this trash they pull up on Scofield let's just see what his contemporaries after he had been saved twenty and thirty years thought of him you have all these contemporaries that are very reputable Bible preachers and and and so forth he's not a scandalous man after he gets divorced and remarried
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and by the way this whole marriage divorce remarriage issue will come up again after we get past the period of scope Scofield after we get past 1921 so he's 1882 and so forth he's working with DL Moody he also takes a Church in Dallas his first Church in Dallas let's see the name of that church the First Congregational Church you have to realize that DL Moody and James Hall
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Brooks and Scofield were Congregationalist and that's not really a denomination that's around anymore if it is it's so liberal and messed up but it was a denomination similar to the Baptist they believed in a Congregational form of government so if you see that term a Congregationalist Church that's what it was and so he started that Church in Dallas or took a small Church and it grew up to 800 people by the time that he left he got divorced in 1883 and he remarried quickly 1884 you say well what about that well what
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about it here we are now we have the Niagara conferences you'll see those listed up there and James Hall Brooks was very influential as a as a presbyterian and James Hall Brooks who had the church there in st. Louis that mentored CI Scofield he worked with these conferences up in Ontario and Scofield will go up to those conferences that it was there that he met Hudson Taylor the missionary and Scofield developed a mission in his church the central American mission at one point
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they were given more money to missions than their normal budget so they were very mission minded you're going to see that throughout dispensationalism and the fundamentalist movement with the mission and soul-winning efforts okay in 1890 1895 he was asked by Moody to take Moody's Church in Northfield and he passed her there till 1902 he wrote he's a little booklet rightly dividing the word of truth in 1896 which is still being printed today and then in 1901 he
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began another set of conferences in Sea Cliff up there in that same area I believe that's in New York and in 1901 this is when him and Arno gable on began to talk and it's really probably more gable ons idea and Scofield's about putting together a reference Bible a Bible that would have cross references that would have beginning references and end references that would give it explanation Oates on the passage from a dispensational
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premillennial perspective now the last thing that's close to this would be the Geneva Bible which was heavily annotated but it was very Calvinistic so much so the King James came out he's like look let's you know let's know we got to get away from this Geneva Bible type of situation so you have an idea of being put into the minds of Scofield in 1901 so in 1902 he took the church back in Dallas and he took it and he also did a lot of traveling traveled to Switzerland
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he traveled to other places in different libraries to study and he consulted some different editors as you see and the scope build a reference Bible if you look in the front you'll see different editors and contributors a few times within the Scofield reference Bible you'll see different men's notes it'll he'll quote someone and give you the credit of who it is but he traveled abroad and he worked on that Bible for several years and finally published it in 1909 and I actually have a first
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edition 1909 Scofield reference Bible and what's interesting about the first edition 1909 it doesn't have assured chronology in it you'll notice up here at the top it doesn't have the chronology and so it was expanded in 1917 here's a 1917 that's really the same copy you have today if you get a classic Scofield Bible it will be called the new and improved edition it's the Scofield Bible 1917 and it added the
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ushers chronology up there but it's essentially the same work and the Scofield reference Bible I think I give you some things on page number 53 the Scofield reference Bible is so very important when you study dispensationalism because it really sets the tone because of the times again people are beginning to get Bibles these things are being put out there being proliferated and it goes out oxford
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actually publishes it and they say that during the war times that the Scofield Bible saved oxford publication I think I have a note here about the Scofield reference Bible that is sold over a million copies by the Great Depression and over two million copies by the end of World War two you have to think about this 1909 this is before the Jews went back into the land 1909 and so he makes those statements and Ezekiel and makes the statements all through the Bible
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about the Jews being restored to their land they had no proof they were still completely dispersed so that's very insightful the same thing with Larkins works you'll notice a few things on page number 54 about Scofield how that even the critics state that it's perhaps the most influential single publication in the Linnaean Aryan and fundamentalist historiography Scofield's reference bible more than any other single works solidified the preliminary limit
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premillennial movement page number 54 one more quote on page 55 about the scope of reference bible mag magnum says magnum says the Scofield reference Bible is what started it all it was the first bestseller to popularize the dispensationalist ideas and so when we have the Scofield reference Bible we have in the introduction Scofield's comment and here we go again tying it back to the King James only
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movement he says this after mature reflection it was determined to use the authorized version none of the many revisions have commended themselves to the people at large there's a movement not just a man the revised version which is now been before the public for 27 years gives no indication of becoming in any general sense the people's Bible of the english-speaking world look I know that the Scofield notes and Scofield was not a quote-unquote King James only person like we are I know that he
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corrects it he refers to some other manuscripts I've got all those Martin to my Bible so don't you know send me an email and tell me how Scofield is not a King James only guy but I'm telling you it's important that he published the King James only text authorized version later on when the revisionist movement came in 1940 nor 1967 when it culminated with the new Scofield reference Bible they actually changed the King James text and that's
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very important to note with that revisionist movement now we'll get into Clarence Larkin we're going a little bit over time probably but I want to cover Clarence Larkin real quick with this and we'll finish up with these he was born in 1850 about the time of Scofield he was saved in 1869 and he was Episcopal when he was saved he converted into being a Baptist in 1882 and he was ordained in 1884 and began to pastor Baptist churches in
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Pennsylvania I believe he pastored one church for over 20-some odd years in 1918 he wrote dispensational truth and it was revised in 1920 or I think enlarged made big like like you see here if you study dispensationalism and rightly dividing you some it's a must that you have this book if you don't have dispensational truth you're missing out on the greatest book ever published on dispensationalism Bar None this is it you can't get any
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better than this now there are some problems I've got them all marked so don't send me another email where he quotes the revised version I have 12 different notes right here and so we know that he made some mistakes but he was a mechanical engineer and he was a draftsman and so he began to illustrate the Bible by way of charts and of course you had World War one and you had people that were they were beside themselves they didn't know what to think they were
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worried about the the the world and he began to teach and preach prophecy that God is going to restore the Jews back to their land and of course you have war war war no later on World War two but during World War one he begins to put out this material on prophecy and draws these charts and he formulates them and puts them in a book and that's how he becomes well known although he's not really riding along in the seat of the scholars and the prestigious people kind of like CI Scofield as far as the big
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names of evangelists and pastors he's a Baptist preacher that's just writing out these charts and they're so good that people just keep buying them and buying them abano and buying them and they're still being published to this day and years later Tim LaHaye which like him or not he promoted the pre-tribulation rapture of the church in the 90s he writes he has a book charting the ends times which is kind of like a colored version of Larkins not near as good but it's got some good stuff in it but at least in the front
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his book he makes this statement here attributed to Clarence Larkin in memory of Clarence Larkin a mechanical engineer an architect turned minister at 34 years of age who in 1920 well that started 1918 published the seminal chart book of the 20th century dispensational truth it has helped more ministers Bible teachers and earnest students who desire to rightly divide the word of truth than any book of its kind that is true and dr. Brookman makes a comment on page I
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give you a quote from him somewhere well maybe I don't give you the quote on on the Larkin but he taught makes a quote about I have it somewhere you have to go and look but he makes the statement that if any preacher was Orthodox he would have two books he'd have a Scofield reference Bible and he'd have a Larkins dispositional truth very very important so Larkin he talked dispensational truth and obviously in 1920 he wrote rightly
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dividing the word later on maybe in the same year he wrote the commentary on the book of Revelation there was a commentary on Daniel everything he has is worth getting you should have all of it he died in 1924 he didn't rely on the Greek or Hebrew the corrupt manuscripts he was eccentric in some ways he has some charts on the great pyramids therefore some of the dispensationalist today they say that he's a little silly and he's out there because he believed in the gap and by the way so did CI Scofield I'm not sure about Darby and
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his teachings but you have the gap theory or fact in Genesis 1:2 that's a pretty strong dynamic and early classical dispensationalism alright we'll stop there with Clarence Larkin Schofield and Darby and that will be basically half of the study of the history of dispensationalism we will cover the rest in the next lecture

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