I. The Doctrine of Perseverance stated:
All who are chosen by God, redeemed by Christ and given faith by the Spirit are eternally saved (from the very moment of faith). They are kept in faith by the power of God and persevere to the end.
II. The doctrine proved from various arguments:
1. The nature of the life imparted at regeneration, which is incorruptible and cannot die:
a. “Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.” (I John 3:9)
b. “For whoever is born of God overcomes the world. And this is the victory that has overcome the world–our faith.” (I John 5:4)
2. The doctrine of election:
This doctrine does not teach that some may be saved, but that the entire number of the elect shall be saved finally. Through graciously bestowed influences of the Holy Spirit, the elect are led not only to trust Christ initially, but to persevere in faith and holiness unto the end and to be saved everlastingly.
3. The intercession of Christ:
“Christ makes intercession for His people, and we are told that the Father hears Him always. Hence the Arminian, holding that Christians may fall away, must deny either the passages which declare that Christ does make intercession for His people, or he must deny those which declare that His prayers are always heard. Let us consider here how well protected we are: Christ is at the right hand of God pleading for us, and in addition to that, the Holy Spirit makes intercession for us with groanings which cannot be uttered, Romans 8:26.” – Boettner
a. “Who is he who condemns? It is Christ who died and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.” (Romans 8:34)
b. “Therefore He is also able to save to the uttermost those who come to God through Him, since He ever lives to make intercession for them.” (Hebrews 9:25)
4. The mystical union with Christ:
“This marvelous union is set forth by the figure of the head and the body: we are members of the body of Christ. Do the members of His body rot away? Is Christ amputated? Is He fitted with new limbs as old ones are lost? Nay, being members of this body, we shall not be divided from Him. ‘He that is joined unto the Lord,’ says the apostle, ‘is one spirit,’ and if we are made one spirit with Christ, that mysterious union does not allow of the supposition of a separation.” – Spurgeon
a. “Now you are the body of Christ and members individually.” (I Corinthians 12:27)
b. “He who is joined to the Lord is one Spirit with Him.” (I Corinthians 6:17)
5. The doctrine of particular redemption:
This doctrine does not teach that Christ died only to make possible the salvation of sinners, but that His death actually purchased pardon for particular sinners (the elect). If Christ actually redeemed certain sinners from the curse of the law through payment of His own blood, it is unthinkable that any of those included in the purchase should perish. Is Christ to be disappointed by an unsatisfactory purchase? Is not His blood of sufficient worth to purchase for His people everlasting life?
a. “With His own blood He entered the Holy Place once for all, having obtained eternal redemption.” (Hebrews 9:12)
b. “. . . Through the blood of the everlasting covenant.” (Hebrews 13:20)
6. The faithfulness of God:
“The faithfulness of God secures the final perseverance of the saints; God is faithful to His counsels, to His covenant, and to His promises concerning their salvation, and will never suffer His faithfulness to fail; which must fail if they perish. But God is faithful, who has called them by His grace, and will confirm them to the end; will not suffer them to be tempted above what they are able to bear; will establish them, and keep them from evil; and will preserve them blameless to the coming of Christ; faithful is He who has promised, who also will do it.” – John Gill
a. “For the gifts and the calling of God are irrevocable.” (Romans 11:29)
b. “Christ . . . will also confirm you to the end that you may be blameless in the day of our Lord Jesus Christ.” (I Corinthians 1:8)
7. The attributes of God:
“The doctrine of the saints’ final perseverance is agreeable to, and become necessary by them [the attributes of God], and therefore must be true; but the contrary to it, that of the apostasy of real saints, so as to perish everlastingly, is repugnant to them, and reflects dishonour on them, and therefore must be false.” – John Gill
a. The immutability of God:
“The Father of lights, with whom there is no variation or shadow of turning.” (James 1:17)
b. The wisdom of God:
God abounds “toward us in all wisdom and prudence” (Ephesians 1:8), but as John Gill writes, “Where would be His wisdom to appoint men to salvation (I Thess. 5:9), and not to save them at last?”
c. The power of God:
“Kept by the power of God through faith for salvation.” (I Peter 1:5)
d. The faithfulness of God:
(See #6 above.)
e. The veracity (truthfulness) of God:
“The doctrine of the saints falling from grace–a doctrine which is more dishonorable to Christ than I can tell you [sets] Him as a laughing-stock to the whole world, as one who begins to build and not able to finish, there is a blot upon His power; He loves and yet He loves not to the end, there is a blot upon His faithfulness; He says, ‘I give My sheep eternal life and they shall never perish, neither shall any pluck them out of My hand,’ yet they do perish, according to that doctrine, which is a stain upon His veracity. In fact, the doctrine of final falling, impugns the whole character of Christ so much, that it would render Him unworthy of our faith.” – Spurgeon
f. The goodness, grace and mercy of God:
“The Lord will complete that which concerns me.” (Psalm
g. The justice of God:
“Where could be His justice, to punish those for whose sins Christ has made satisfaction? It is not consistent with the justice of God to punish sin twice; once in the surety, and again in those He has redeemed.” – John Gill
8. The Offices of Christ:
“What kind of Head would He be, if any of the members of His mystical body could be torn from Him? What kind of Shepherd would He be, if any patient under His hand were at length found incurable? What kind of Husband would He be, if He and any soul once united to Him by faith were ever put asunder?” – J. C. Ryle
9. The work of the Holy Spirit in the heart:
“Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.” (Philippians 1:6)
a. “He who has prepared us for this thing is God, who also has given us the Spirit as a guarantee.” (II Corinthians 5:5)
b. “He who hears my word and believes in Him who sent Me has everlasting life, and shall not come into judgment.” (John 5:24)
10. From the assurance of salvation:
Boettner writes, “A consistent Arminian, with his doctrine of free will and of falling from grace, can never in this life be certain of his eternal salvation. He may, indeed, have the assurance of his present salvation, but he can only have a hope of his final salvation.” The Arminian’s assurance is no more than a partial one, but the scriptures teach that believers, in this life, can attain to a “full assurance” of salvation.
a. “He who believes in the Son has everlasting life.” (John 3:36)
b. “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life.” (I John 3:13)
11. The Lamb’s book of life:
“This is a catalogue of the elect, determined by the unalterable counsel of God, and can neither be increased or diminished. The names of the righteous are found there; but the names of those who perish have never been written there from the foundation of the world. God does not make the mistake of writing in the book of life a name which He will later have to blot out. Hence none of the Lord’s own ever perish. Jesus told His disciples to find their chief joy in the fact that their were written in heaven; yet there would have been small grounds for joy in this respect if their names written in heaven one day could have been blotted out the next.” – Boettner
a. “Anyone not found written in the Book of Life was cast into the lake of fire.” (Revelation 20:15)
b. “There shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life.” (Revelation 21:27)
12. Salvation and justification are of grace and not of works:
“If, as a believer in the Lord Jesus Christ, my going to heaven is contingent upon my continued faithfulness and obedience (instead of my faithfulness being rendered out of love and gratitude because Christ has saved me); if through my failure to remain faithful and obedient I am eternally lost, then my salvation is made to depend upon my works, which flatly contradicts Titus 3:5 – “Not by works of righteousness which we have done, but according to His mercy He saved us.” – A. W. Pink
a. “For by grace you have been saved through faith, and that not of yourselves, it is the gift of God, not of works, lest anyone should boast.” (Ephesians 2:8-9)
b. “And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.” (Romans 11:6)
“The gospel preaching is this: ‘Thou art a lost sinner, and thou canst deserve nothing of God but His displeasure; if thou art to be saved, it must be by an act of sovereign grace. God must freely extend the silver sceptre of His love to thee, for thou art a guilty wretch who deserves to be sent to the lowest hell. Thy best works are so full of sin that they can in no degree save thee; to the free mercy of God thou must owe all things.’” – Spurgeon
I. The doctrine of Irresistible Grace stated:
In addition to the outward general call to salvation made to everyone who hears the gospel (and which can be, and often is, rejected), the Holy Spirit extends to the elect a special inward call that cannot be rejected. By means of this special effectual call, the Spirit irresistibly draws sinners to Christ; He is not limited by man’s own will, nor is He dependent upon man’s cooperation for success.
II. The doctrine opened into its parts
A. The application of salvation is all of grace and is accomplished solely through the almighty power of God.
1. “But as many as received Him He gave the right to become the children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” (John 1:12-13)
2. “So then it is not of him who wills, nor of him who runs, but of God who shows mercy.” (Romans 9:16)
3. “Of His own will He brought us forth by the word of truth.” (James 1:18)
B. Sinners become the children of God through regeneration or the new birth. (As a child can do nothing to accomplish his own natural birth, but is entirely passive in the process, so men are not able to effect their own spiritual birth through their own efforts. Regeneration is the work of a God who is sovereign, He shows mercy on whom He pleases.)
1. “Unless one is born again, he cannot see the of God.” (John 3:3)
2. “Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.” (Titus 3:5)
C. Through the Spirit’s work, the sinner is given a new heart or nature and made to walk in God’s law. The sinner becomes a new creation in Christ.
1. “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” (II Corinthians 5:17)
2. “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” (Ephesians 2:10)
D. The Spirit raises the sinner from his state of spiritual death and gives him life. (Sinners are not merely sick: they are DEAD in trespasses and sins. Can a person raise himself from the dead?)
1. “For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.” (John 5:21)
2. “You He made alive, who were dead in trespasses and sins.” (Ephesians 2:1)
E. In addition to the outward general call to salvation made to everyone who hears the message, the Spirit extends to the elect a special call that cannot be rejected.
1. “Moreover, whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” (Romans 8:30)
2. “All the Father gives Me will come to Me.” (John 6:37)
F. God makes known to His elect only the secrets of the kingdom of God through the personal inward revelation given by the Spirit.
1. “Nor does anyone know the Father except the Son and he whom the Son wills to reveal Him.” (Matthew 11:27)
2. “No one can come to Me unless the Father who sent Me draws him.” (John 6:44)
3. “No one can come to Me unless it has been granted to him by My Father.” (John 6:65)
G. Faith and repentance are not acts that people can produce in themselves, but are divine gifts wrought in the soul through the regenerating work of the Holy Spirit.
1. “Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins.” (Acts 5:31)
2. “God has also granted to the Gentiles repentance to life.” (Acts 11:18)
3. “Now when Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.” (Acts 13:48)
4. “The Lord opened her [Lydia’s] heart to heed the things spoken of by Paul.” (Acts 16:14)
5. “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God.” (Ephesians 2:8)
6. “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake.” (Philippians 1:29)
7. “If God perhaps will grant them repentance, so that they may know the truth.” (II Timothy 2:25)
I. The doctrine of Limited Atonement stated:
Christ’s work was intended to save the elect only and actually secured salvation for them.
II. The doctrine opened into its parts
A. Christ’s redeeming work actually secured salvationfor the elect.
1. Christ came, not to make people savable, but actually to save sinners.
a. “You will call His name Jesus, for He will save His people from their sins.” (Matthew 1:21)
b. “The Son of Man has come to seek and to save that which was lost.” (Luke 19:10)
2. Christ, by His redeeming work, secured reconciliation for His people.
a. “When we were enemies we were reconciled to God through the death of His Son.” (Romans 5:10)
b. “You who once were alienated and enemies in your mind by wicked works, yet now He has reconciled.” (Colossians 1:21)
3. Christ secured the righteousness and pardon needed by His people for their justification.
a. “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” (Ephesians 1:7)
b. “With his own blood He entered the Most Holy Place once for all, having obtained eternal redemption.” (Hebrews 9:12)
4. Christ secured our faith, repentance, regeneration, sanctification and the gift of the Spirit.
a. “Jesus, the author and finisher of our faith.” (Hebrews 12:2)
b. “Him God exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins.” (Acts 5:31)
c. “Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ.” (I Peter 1:3)
d. “Christ Jesus, who became for us wisdom from God–and righteousness and sanctification and redemption.” (I Corinthians 1:30)
e. “Therefore being exalted to the right hand of God, and having received from the Holy Spirit, He poured out this which you now see and hear.” (Acts 2:33)
B. Christ’s redeeming work was intended to save only the elect.
1. Christ died to save all those given Him by His Father.
a. “This is the will of Him who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day.” (John 6:39)
b. “You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him.” (John 17:2)
2. Christ laid down His life for His sheep. (Some people, the Bible states, are not His sheep.)
a. “I lay down My life for the sheep.” (John 10:15)
b. “You do not believe, because you are not of My sheep, as I said to you. My sheep hear My voice and I know them, and they follow Me.” (John 10:26-27)
3. Christ, in His high priestly prayer, prays not for the world, but for those given Him by the Father. “I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours.” (John 17:9)
4. Other references that show that Christ’s redeeming work was of a definite or particular nature.
a. Matthew 20:28
b. Matthew 26:28
c. Acts 20:28
d. Ephesians 5:25-27
e. Hebrews 9:28
The above passages clearly indicate that Christ’s redeeming work was of a PARTICULAR nature, that is, it was intended to save only the elect. What are we to understand, then, of those passages of a more general scope? How are they to be harmonized with the passages which, as we have seen, rule out as error the doctrine of universal or general redemption?
“There are two classes of texts that speak of Christ’s saving work in general terms: (a) Those containing the word ‘world’ – e.g. John 1:9, 29; 3:16-17; 4:42; II Corinthians 5:19; I John 2:1-2, 4:14 and (b) Those containing the word ‘all’ – e.g. Romans 5:18; II Corinthians 5:14-15; I Timothy 2:4-6; Hebrews 2:9; II Peter 3:9.
“One reason for the use of these expressions was to correct the false notion that salvation was for the Jews alone. Such phrases as ‘the world,’ ‘all nations,’ and ‘every creature’ were used by the New Testament writers to emphatically correct this mistake. These expressions are intended to show that Christ died for all men without distinction (i.e. – He died for Jews and Gentiles alike) but they are not intended to indicate that died for all men without exception (i.e. – He die not die for the purpose of saving each and every lost sinner).” – Steele & Thomas
“Calvinists do not deny that mankind in general receive some important benefits from Christ’s atonement. Calvinists admit that it arrests the penalty which would have been inflicted upon the whole race because of Adam’s sin; that it forms a basis for the preaching of the Gospel and thus introduces many uplifting moral influences into the world and restrains many evil influences. Paul could say to the heathen people of Lystra that God ‘left not Himself without witness, in that He did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.’ (Acts 14:17) God makes His sun to shine on the evil and the good and sends rain on the just and the unjust. Many temporal blessings are thus secured for all men, although these fall short of being sufficient to insure salvation.” – Boettner
I. The doctrine of Unconditional Election stated:
God chose certain individuals for salvation before the foundation of the world. His choice of particular sinners to be saved was based solely on His own purpose and desire, not being informed by a foreseen merit or response on the part of those selected.
II. The doctrine opened into its parts
A. Proof that God has an elect people, predestined to salvation.
1. “Blessed is the man whom You choose, and cause to approach You, that he may dwell in Your courts.” (Psalm 65:4)
2. “Nor does anyone know the Father except the Son, and he to whom the Son wills to reveal Him.” (Matthew 11:27)
3. “Many are called, but few are chosen.” (Matthew 22:14)
4. “The elect, whom He chose.” (Mark 13:20)
5. “And we know that all things work together for good to those who love God, to those who are the called according to His purpose. For whom He foreknew, He also predestined to be conformed to the image of His Son . . . Moreover whom He also predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” (Romans 8:28-30)
6. “Greet Rufus, chosen in the Lord.” (Romans 16:14)
7. “For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ.” (I Thessalonians 5:9)
8. “They stumble, being disobedient to the word, to which they also were appointed. But you are a chosen generation . . . .” (I Peter 2:8-9)
9. “Those who are with Him are called, chosen and faithful.” (Revelation 17:14)
B. God’s choice was made before the foundation of the world.
1. “He chose us in Him before the foundation of the world.” (Ephesians 1:4)
2. “God from the beginning chose you for salvation, through sanctification by the Spirit and belief in the truth.” (II Thessalonians 2:13)
3. “God who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began.” (II Timothy 1:9)
C. God’s choice was not based upon any foreseen worthiness or merit in the chosen ones, nor was it based on any foreseen good works performed by them.
1. “(For the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), it was said to her, ‘The older shall serve the younger.’ As it is written, ‘Jacob I have loved, but Esau I have hated.’” (Romans 9:11-13)
2. “So then it is not of him who wills, nor of him who runs, but of God who shows mercy.” (Romans 9:16)
3. (See II Timothy 1:9 above.)
D. Good works are the result, not the basis, of election. “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” (Ephesians 2:10)
E. God’s choice was not based upon foreseen faith. Faith is the result and evidence of God’s election,not the cause or basis of His choice.
1. “Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many had been appointed to eternal life believed.” (Acts 13:48)
2. “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake.” (Philippians 1:29)
F. One evidences his calling and election by faith and good works. – “My sheep hear My voice, and I know them, and they follow Me.” (John 10:27)
G. God’s choice was based upon His own purpose and desire. It was God’s sovereign will and not man’s that determined which sinners would be shown mercy and saved.
1. “Is it not lawful for Me to do what I wish with My own things?” (Matthew 20:15)
2. “Even so then, at this present time there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise, grace is no longer grace. But if it is of works, it is no longer grace; otherwise, work is no longer work.” (Romans 11:5-6)
3. (See especially Romans 9:11-24)
I. The doctrine of Total Depravity stated:
As a result of the Fall, man’s nature is wholly corrupted; man is now under a state of wrath and is utterly unable in himself to come to God for salvation.
II. The doctrine opened into its parts
A. Man’s nature is wholly corrupted.
1. The understanding is corrupted: “There is none who understands; there is none who seeks after God.” (Romans 3:11)
2. The will is corrupted.
a. Unregenerate man is unable to do anything truly good or acceptable in the sight of God.
(1.) “There is none who does good, no, not one.” (Romans 3:12)
(2.) “Without faith it is impossible to please Him.” (Hebrews 11:6)
b. There is in the unregenerate will an aversion to good.
(1.) “But you are not willing to come to Me thatyou may have life (John 5:40)
(2.) “There is none who seeks after God.” (Romans 12:11)
c. There is in the unregenerate will a natural
“proneness to evil.”
(1.) “The wicked are estranged from the womb; They go astray as soon as they are born, speaking lies.” (Psalm 58:3)
(2.) “I find then a law, that evil is present with me.” (Romans 7:21)
d. There is in the unregenerate will a direct
opposition to God.
(1.) “The carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be.” (Romans 8:7)
(2.) “You who once were alienated and enemies in your mind by wicked works.” (Colossians 1:21)
3. The affections are corrupted:
“For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, licentiousness, an evil eye, blasphemy, pride, foolishness. All these things within and defile a man.” (Mark 7:21-22)
4. The conscience is corrupted:
“To those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled.” (Titus 1:15)
5. The body is corrupted:
“Who will deliver me from this body of death?” (Roman 7:24)
B. Man by nature is under a state of wrath:
– “We . . .were by nature children of wrath.” (Ephesians 2:3)
– “He who does not believe is condemned already. . . (John 3:18) . . . but the wrath of God abides on him (John 3:36).”
WHAT IS THE NATURE OF THIS WRATH?
1. Man is under the curse of the Law of God: “Cursed is everyone who does not continue in all things are written in the book of the law, to do them.” (Galatians 3:10)
2. Man is the subject of God’s anger: “God is a just judge, and God is angry with the wicked every day.” (Psalm 7:11)
3. Man is despised of God: “You hate all workers of iniquity.” (Psalm 5:5)
4. Man despises God and His ways: “The carnal mind is enmity against God.” (Romans 8:7)
5. Man is a slave:
a. Of Satan:
“You once walked . . . according to the prince of the power of the air, the spirit who now works in the children of disobedience.” (Ephesians 2:2)
b. Of sin:
“You were the slaves of sin.” (Romans 6:17)
C. Man is utterly unable in himself to come to God for salvation.
1. Although Christ is offered in the Gospel, man by nature cannot believe in Him.
a. “No one can come to Me unless the Father who sent Me draws him.” (John 6:44)
b. “No one can come to Me unless it has been granted to him by My Father.” (John 6:65)
c. “The natural man does not receive the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned.” (I Corinthians 2:14)
d. “You have hidden then these things from the wise and prudent and have revealed them to babes.” (Matthew 11:25)
2. Man cannot work a saving change on himself.
a. “Who can bring a clean thing out of an unclean? No one!” (Job 14:4)
b. “Can the Ethiopian change his skin or the leopard its spots? Then may you also do good who are accustomed to do evil?” (Jeremiah 13:23)
c. “And you He made alive, who were dead in trespasses and sins.” (Ephesians 2:1)
d. “Unless one is born again, he cannot see the kingdom of God.” (John 3:3)
3. Natural man resists the operations of the Holy Spirit (God infallibly overcomes this resistance in His elect): “Your people shall be willing in the day of Your power.” (Psalms 110:3)
I. Calvinism defined:
A theological system distinguished chiefly by its view of the absolute sovereignty of God and His relationship to fallen man. The main emphasis of Calvinism may be seen in the verse “For of Him, and through Him, and to Him, are all things: to whom be glory forever. Amen.” (Romans 11:36)
A. The Calvinist prayerfully endeavors to center his thoughts upon God, His grace, His love and His glory. B. Calvinists do not necessarily accept all of John Calvin’s teachings. C. We use the term “Calvinism” merely for identification. We teach Calvinism, not because it was taught John Calvin, but because we believe it to be the only system of theology contained in the Bible.
II. The Content of Calvinism: The Five Points (TULIP)
Total Depravity – The absolute inability of man to come to God for salvation through the exercise of his own will (John 6:44).
Unconditional Election – The good pleasure of God’s will in choosing some as objects of His love without any merit on their part (John 6:37).
Limited Atonement – Christ’s death was intended to result in the actual salvation of the elect and only the elect (John 10:14-15; John 17:9)
Irresistible Grace – The infallible, irresistible operation of the Holy Spirit in the hearts of the elect to turn them from the power of Satan unto God (John 6:37).
Perseverance of the Saints – The indwelling Holy Spirit preserves and enables each of the elect to endure (persevere) to the end, in holiness, righteousness, good works and faith (John 10:27-29).
III. Advantages of Calvinism
A. Scriptural. B. Relatively simple to learn. C. Excites thought. D. Coherent in all its parts. E. Consistent with the experience of believers. F. Produces the holiest of people.
IV. Sovereign Grace Reading List
Such is the scope of Reformed theology that a thorough investigation of it necessarily involves in-depth study. This list of easily obtained books, recommended to be read in the following order, facilitates that study. A. THE FIVE POINTS OF CALVINISM
W. J. Seaton Banner of Truth In 24 pages the author gives an introductory overview that serves as a fine primer and stimulus to further reading.
B. THE FIVE POINTS OF CALVINISM
Steele & Thomas Presbyterian & Reformed Publishing Co. This paperback contains hundreds of scriptures systematically arranged in logical, sequential categories. An appendix on the meaning of the word “foreknow” in the Bible is invaluable.
C. CHOSEN BY GOD
R. C. Sproul Tyndale House Readability is the hallmark of this recent work: Dr. Sproul says it so well. Each chapter is followed by an outline summary.
D. THE REFORMED DOCTRINE OF PREDESTINATION
Loraine Boettner Presbyterian & Reformed Publishing Co. About 1/4 of this book deals deftly with common objections to sovereign grace. A masterpiece!
What follows should not be interpreted to mean that NiceneCouncil.com nor the historic Bible believing church would place every dispensationalist outside of the Christian faith. We acknowledge that most are dedicated to the foundational orthodox doctrines of Christianity. Unlike the sixteenth century dispute over the doctrine of justification, this is an in-house discussion, a debate among evangelical Christians. We recognize and treasure all born again believers who operate within a dispensational framework as brothers and sisters in Christ.
However, we must remember that Paul loved his fellow apostle Peter and esteemed him the senior and more honored of the two of them. Nevertheless, when it came to a point of theology that had profound implications for the purity and health of the Church, Paul was constrained by his love for Christ and the Truth publicly to withstand Peter to his face. (Galatians 2:11)
Therefore, because we believe that dispensationalism has at least crippled the Church in her duty of proclaiming the gospel and discipling the nations, and out of love for the truth and the desire to bring it to light, the following propositions will be discussed in a series of videos written and produced by NiceneCouncil.com under the title The Late Great Planet Church. And as iron sharpens iron we request that every Christian, congregation, and denomination discuss and debate these issues. By the grace of our great Sovereign let us engage in this debate with an open mind and an open Bible. Like the Bereans nearly two thousand years ago, let us “search the Scriptures daily, to see whether these things are so.”
95 THESES AGAINST DISPENSATIONALISM
1. Contrary to the dispensationalists’ claim that their system is the result of a “plain interpretation” (Charles Ryrie) of Scripture, it is a relatively new innovation in Church history, having emerged only around 1830, and was wholly unknown to Christian scholars for the first eighteen hundred years of the Christian era.
2. Contrary to the dispensationalist theologians’ frequent claim that “premillennialism is the historic faith of the Church” (Charles Ryrie), the early premillennialist Justin Martyr states that “many who belong to the pure and pious faith, and are true Christians, think otherwise.” Premillennialist Irenaeus agreed. A primitive form of each of today’s three main eschatological views existed from the Second Century onward. (See premillennialist admissions by D. H. Kromminga, Millennium in the Church and Millard J. Erickson, Christian Theology).
3. Contrary to the dispensationalists’ attempt to link its history to that of early premillennial Church Fathers, those ancient premillennialists held positions that are fundamentally out of accord with the very foundational principles of dispensationalism, foundations which Ryrie calls “the linchpin of dispensationalism”, such as (1) a distinction between the Church and Israel (i.e., the Church is true Israel, “the true Israelitic race” (Justin Martyr) and (2) that “Judaism … has now come to an end” (Justin Martyr).
4. Despite dispensationalism’s claim of antiquity through its association with historic premillennialism, it radically breaks with historic premillennialism by promoting a millennium that is fundamentally Judaic rather than Christian.
5. Contrary to many dispensationalists’ assertion that modern-day Jews are faithful to the Old Testament and worship the God of Abraham, Isaac and Jacob (Hagee), the New Testament teaches that there is no such thing as “orthodox Judaism.” Any modern-day Jew who claims to believe the Old Testament and yet rejects Christ Jesus as Lord and God rejects the Old Testament also.
6. Contrary to the dispensationalists’ assertion that the early Church was premillennial in its eschatology, “none of the major creeds of the church include premillennialism in their statements” (R.P. Lightner), even though the millennium is supposedly God’s plan for Israel and the very goal of history, which we should expect would make its way into our creeds.
7. Despite the dispensationalists’ general orthodoxy, the historic ecumenical creeds of the Christian Church affirm eschatological events that are contrary to fundamental tenets of premillennialism, such as: (1) only one return of Christ, rather than dispensationalism’s two returns, separating the “rapture” and “second coming” by seven years; (2) a single, general resurrection of all the dead, both saved and lost; and (3) a general judgment of all men rather than two distinct judgments separated by one thousand years.
8. Despite the dispensationalists’ general unconcern regarding the ecumenical Church creeds, we must understand that God gave the Bible to the Church, not to individuals, because “the church of the living God” is “the pillar and support of the truth” (1 Tim 3:15).
9. Despite the dispensationalists’ proclamation that they have a high view of God’s Word in their “coherent and consistent interpretation” (John Walvoord), in fact they have fragmented the Bible into numerous dispensational parts with two redemptive programs—one for Israel and one for the Church—and have doubled new covenants, returns of Christ, physical resurrections, and final judgments, thereby destroying the unity and coherence of Scripture.
10. Contrary to the dispensationalists’ commitment to compartmentalizing each of the self-contained, distinct dispensations, the Bible presents an organic unfolding of history as the Bible traces out the flow of redemptive history, so that the New Testament speaks of “the covenants [plural] of the [singular] promise” (Eph 2:12) and uses metaphors that require the unity of redemptive history; accordingly, the New Testament people of God are one olive tree rooted in the Old Testament (Rom 11:17-24).
11. Contrary to the dispensationalists’ structuring of redemptive history into several dispensations, the Bible establishes the basic divisions of redemptive history into the old covenant, and the new covenant (Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:8; 9:15), even declaring that the “new covenant … has made the first obsolete. But whatever is becoming obsolete is ready to disappear” (Heb 8:13).
12. Contrary to the dispensationalists’ frequent citation of the King James Version translation of 2 Tim 2:15, “rightly dividing” the truth, as evidence for the need to divide the biblical record into discrete dispensations, all modern versions of Scripture and non-dispensational commentators translate this verse without any allusion to “dividing” Scripture into discrete historical divisions at all, but rather show that it means to “handle accurately” (NASB) or “correctly handle” (NIV) the word of God.
13. Because the dispensational structuring of history was unknown to the Church prior to 1830, the dispensationalists’ claim to be “rightly dividing the Word of Truth” by structuring history that way implies that no one until then had “rightly divided” God’s word.
14. Dispensationalism’s argument that “the understanding of God’s differing economies is essential to a proper interpretation of His revelation within those various economies” (Charles Ryrie) is an example of the circular fallacy in logic: for it requires understanding the distinctive character of a dispensation before one can understand the revelation in that dispensation, though one cannot know what that dispensation is without first understanding the unique nature of the revelation that gives that dispensation its distinctive character.
15. Despite the dispensationalists’ popular presentation of seven distinct dispensations as necessary for properly understanding Scripture, scholars within dispensationalism admit that “one could have four, five, seven, or eight dispensations and be a consistent dispensationalist” (Charles Ryrie) so that the proper structuring of the dispensations is inconsequential.
16. Despite the dispensationalists’ commitment to compartmentalizing history into distinct dispensations, wherein each “dispensation is a distinguishable economy in the outworking of God’s purpose” and includes a “distinctive revelation, testing, failure, and judgment” (Charles Ryrie), recent dispensational scholars, such as Darrell Bock and Craig Blaising, admit that the features of the dispensations merge from one dispensation into the next, so that the earlier dispensation carries the seeds of the following dispensation.
17. Despite the dispensationalists’ affirmation of God’s grace in the Church Age, early forms of dispensationalism (and many populist forms even today) deny that grace characterized the Mosaic dispensation of law, as when C. I. Scofield stated that with the coming of Christ “the point of testing is no longer legal obedience as the condition of salvation” (cf. John 1:17), even though the Ten Commandments themselves open with a statement of God’s grace to Israel: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (Exo 20:1).
18. Contrary to the dispensationalists’ structuring of law and grace as “antithetical concepts” (Charles Ryrie) with the result that “the doctrines of grace are to be sought in the Epistles, not in the Gospels” (Scofield Reference Bible – SRB, p. 989), the Gospels do declare the doctrines of grace, as we read in John 1:17, “For the law was given by Moses; but grace and truth came by Jesus Christ,” and in the Bible’s most famous verse: “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life” (John 3:16).
19. Contrary to the dispensationalists’ historic position that the Sermon on the Mount was designed for Israel alone, to define kingdom living, and “is law, not grace” (SRB, p. 989), historic evangelical orthodoxy sees this great Sermon as applicable to the Church in the present era, applying the Beatitudes (Matt 5:2-12), calling us to be the salt of the earth (Matt 5:13), urging us to build our house on a rock (Matt 7:21-27), directing us to pray the Lord’s Prayer (Matt 6:9-13), and more.
20. Despite the dispensationalists’ vigorous assertion that their system never has taught two ways of salvation (Couch), one by law-keeping and one by grace alone, the original Scofield Reference Bible, for instance, declared that the Abrahamic and new covenants differed from the Mosaic covenant regarding “salvation” in that “they impose but one condition, faith” (SRB, see note at Ex. 19:6).
21. Contrary to the dispensationalists’ central affirmation of the “plain interpretation” of Scripture (Charles Ryrie) employing (alleged) literalism, the depth of Scripture is such that it can perplex angels (1 Pet 1:12), the Apostle Peter (2 Pet 3:15-16), and potential converts (Acts 8:30-35); requires growth in grace to understand (Heb 5:11-14) and special teachers to explain (2 Tim 2:2); and is susceptible to false teachers distorting it (1 Tim 1:7).
22. Despite the dispensationalists’ claim to be following “the principle of grammatical-historical interpretation” (Charles Ryrie), they have redefined the method in a way that is rejected by the majority of non-dispensational evangelicals (and even “progressive dispensationalists”) who see that the Bible, while true in all its parts, often speaks in figures and types—e.g., most evangelicals interpret the prophecy in Isaiah and Micah of “the mountain of the house of the Lord being established as the chief of the mountains” (Isa 2:2b, Mic. 4:1b) to refer to the exaltation of God’s people; whereas dispensationalism claims this text is referring to actual geological, tectonic, and volcanic mountain-building whereby “the Temple mount would be lifted up and exalted over all the other mountains” (John Sailhammer) during the millennium.
23. Despite the dispensationalists’ conviction that their “plain interpretation” necessarily “gives to every word the same meaning it would have in normal usage” (Charles Ryrie) and is the only proper and defensible method for interpreting Scripture, by adopting this method they are denying the practice of Christ and the Apostles in the New Testament, as when the Lord points to John the Baptist as the fulfillment of the prophecy of Elijah’s return (Matt 10:13-14) and the Apostles apply the prophecy of the rebuilding of “the tabernacle of David” to the spiritual building of the Church (Acts 15:14-17), and many other such passages.
24. Despite the dispensationalists’ partial defense of their so-called literalism in pointing out that “the prevailing method of interpretation among the Jews at the time of Christ was certainly this same method” (J. D. Pentecost), they overlook the problem that this led those Jews to misunderstand Christ and to reject him as their Messiah because he did not come as the king which their method of interpretation predicted.
25. Despite the dispensationalists’ partial defense of their so-called literalism by appealing to the method of interpretation of the first century Jews, such “literalism” led those Jews to misunderstand Christ’s basic teaching by believing that he would rebuild the destroyed temple in three days (John 2:20-21); that converts must enter a second time into his mother’s womb (John 3:4); and that one must receive liquid water from Jesus rather than spiritual water (John 4:10-11), and must actually eat his flesh (John 6:51-52, 66).
26. Despite the dispensationalists’ interpretive methodology arguing that we must interpret the Old Testament on its own merit without reference to the New Testament, so that we must “interpret ‘the New Testament in the light of the Old’” (Elliot Johnson), the unified, organic nature of Scripture and its typological, unfolding character require that we consult the New Testament as the divinely-ordained interpreter of the Old Testament, noting that all the prophecies are “yea and amen in Christ” (2 Cor 1:20); that “the testimony of Jesus is the spirit of prophecy” (Rev 19:10); and, in fact, that many Old Testament passages were written “for our instruction, upon whom the ends of the ages have come” (1 Cor 10:11) and were a “mystery which has been kept secret for long ages past” (Col. 1:26; Rev 10:7).
27. Contrary to the dispensationalists’ claim that “prophecies in the Old Testament concerning the first coming of Christ … were all fulfilled ‘literally’” (Charles Ryrie), many such prophecies were not fulfilled in a “plain” (Ryrie) literal fashion, such as the famous Psalm 22 prophecy that speaks of bulls and dogs surrounding Christ at his crucifixion (Psa 22:12, 16), and the Isaiah 7:14 prophecy regarding the virgin, that “she will call His name Immanuel” (cp. Luke 2:21), and others.
28. Despite the dispensationalists’ argument that “prophecies in the Old Testament concerning the first coming of Christ … were all fulfilled ‘literally’” (Charles Ryrie), they can defend their argument only by special pleading and circular reasoning in that they (1) put off to the Second Advent all those prophecies of his coming as a king, though most non-dispensational evangelicals apply these to Christ’s first coming in that He declared his kingdom “near” (Mark 1:15); and they (2) overlook the fact that his followers preached him as a king (Acts 17:7) and declared him to be the “ruler of the kings of the earth” (Rev 1:5) in the first century.
29. Despite the dispensationalists’ central affirmation of the “plain interpretation” of Scripture (Charles Ryrie) by which their so-called literalism provides “a coherent and consistent interpretation” (John Walvoord), it ends up with one of the most ornate and complex systems in all of evangelical theology, with differing peoples, principles, plans, programs, and destinies because interpreting Scripture is not so “plain” (despite Charles Ryrie).
30. Despite the dispensationalists’ argument for the “literal” fulfillment of prophecy, when confronted with obvious New Testament, non-literal fulfillments, they will either (1) declare that the original prophecy had “figures of speech” in them (Scofield), or (2) call these “applications” of the Old Testament rather than fulfillments (Paul Tan)—which means that they try to make it impossible to bring any contrary evidence against their system by re-interpreting any such evidence in one of these two directions.
31. Despite the dispensationalists’ strong commitment to the “plain interpretation” of Scripture (Charles Ryrie) and its dependence on Daniel’s Seventy Weeks as “of major importance to premillennialism” (John Walvoord), they have to insert into the otherwise chronological progress of the singular period of “Seventy Weeks” (Dan 9:24) a gap in order to make their system work; and that gap is already four times longer than the whole Seventy Weeks (490 year) period.
32. Despite the dispensationalists’ commitment to the non-contradictory integrity of Scripture, their holding to both a convoluted form of literalism and separate and distinct dispensations produces a dialectical tension between the “last trumpet” of 1 Cor. 15:51-53, which is held to be the signal for the Rapture at the end of the Church Age, and the trumpet in Matt. 24:31, which gathers elect Jews out of the Tribulation at the Second Coming (Walvoord). Dispensationalists, who allegedly are ‘literalists,’ posit that this latter trumpet is seven years after the “last” trumpet.
33. Despite the dispensationalists’ desire to promote the historical-grammatical method of interpretation, their habit of calling it the “plain interpretation” (Charles Ryrie) leads the average reader not to look at ancient biblical texts in terms of their original setting, but in terms of their contemporary, Western setting and what they have been taught by others — since it is so “plain.”
34. Despite the dispensationalists’ confidence that they have a strong Bible-affirming hermeneutic in “plain interpretation” (Charles Ryrie), their so-called literalism is inconsistently employed, and their more scholarly writings lead lay dispensationalists and populist proponents simplistically to write off other evangelical interpretations of Scripture with a naive call for “literalism!”
35. Despite the dispensationalists’ attempts to defend their definition of literalism by claiming that it fits into “the received laws of language” (Ryrie), However, subsequent to Ludwig Wittgenstein’s studies in linguistic analysis, there is no general agreement among philosophers regarding the “laws” of language or the proper philosophy of language (Crenshaw).”
36. Despite the dispensationalists’ claim to interpret all of the Bible “literally”, Dr. O.T. Allis correctly observed, “While Dispensationalists are extreme literalists, they are very inconsistent ones. They are literalists in interpreting prophecy. But in the interpreting of history, they carry the principle of typical interpretation to an extreme which has rarely been exceeded even by the most ardent of allegorizers.”
37. Despite the dispensationalists’ claim regarding “the unconditional character of the [Abrahamic] covenant” (J. Dwight Pentecost), which claim is essential for maintaining separate programs for Israel and the Church, the Bible in Deuteronomy 30 and other passages presents it as conditional; consequently not all of Abraham’s descendants possess the land and the covenantal blessings but only those who, by having the same faith as Abraham, become heirs through Christ.
38. Despite the dispensationalists’ necessary claim that the Abrahamic covenant is unconditional, they inconsistently teach that Esau is not included in the inheritance of Canaan and Abraham’s blessings, even though he was as much the son of Isaac (Abraham’s son) as was Jacob, his twin (Gen 25:21-25), because he sold his birthright and thus was excluded from the allegedly “unconditional” term of the inheritance.
39. Despite the dispensationalists’ claim that the Abrahamic covenant involved an unconditional land promise, which serves as one of the bases for the future hope of a millennium, the Bible teaches that Abraham “was looking for the city which has foundations, whose architect and builder is God” (Heb 11:10), and that the city, the “new Jerusalem,” will “descend from God, out of Heaven” (Rev. 21:2).
40. Despite the dispensationalists’ commitment to the “holy land” as a “perpetual title to the land of promise” for Israel (J. D. Pentecost), the New Testament expands the promises of the land to include the whole world, involving the expanded people of God, for Paul speaks of “the promise to Abraham or to his descendants that he would be heir of the world” (Rom 4:13a).
41. Despite the dispensationalists’ claim that the descendents of the patriarchs never inhabited all the land promised to them in the Abrahamic covenant and therefore, since God cannot lie, the possession of the land by the Jews is still in the future; on the contrary, Joshua wrote, “So the LORD gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it… Not a word failed of any good thing which the LORD had spoken to the house of Israel. All came to pass” (Joshua 21:43,45).
42. Despite the dispensationalists’ so-called literalism demanding that Jerusalem and Mt. Zion must once again become central to God’s work in history, in that “Jerusalem will be the center of the millennial government” (Walvoord), the new covenant sees these places as typological pointers to spiritual realities that come to pass in the new covenant Church, beginning in the first century, as when we read that “you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem” (Heb 12:22; cp. Gal 4:22-31).
43. Despite the dispensationalists’ fundamental theological commitment to the radical distinction between “Israel and the Church” (Ryrie), the New Testament sees two “Israels” (Rom. 9:6-8)—one of the flesh, and one of the spirit—with the only true Israel being the spiritual one, which has come to mature fulfillment in the Church. (The Christian Church has not replaced Israel; rather, it is the New Testament expansion.) This is why the New Testament calls members of the Church “Abraham’s seed” (Gal 3:26-29) and the Church itself “the Israel of God” (Gal 6:16).
44. Despite the dispensationalists’ claim that Jews are to be eternally distinct from Gentiles in the plan of God, because “throughout the ages God is pursuing two distinct purposes” with “one related to the earth” while “the other is related to heaven” (Chafer and Ryrie), the New Testament speaks of the permanent union of Jew and Gentile into one body “by abolishing in His flesh the enmity” that “in Himself He might make the two into one new man, thus establishing peace” (Eph 2:15), Accordingly, with the finished work of Christ “there is neither Jew nor Greek” in the eyes of God (Gal 3:28).
45. Contrary to dispensationalism’s implication of race-based salvation for Jewish people (salvation by race instead of salvation by grace), Christ and the New Testament writers warn against assuming that genealogy or race insures salvation, saying to the Jews: “Do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you, that God is able from these stones to raise up children to Abraham” (Matt 3:9) because “children of God” are “born not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12b-13; 3:3).
46. Contrary to dispensationalism’s claim that “the Church is a mystery, unrevealed in the Old Testament” (J. D. Pentecost), the New Testament writers look to the Old Testament for its divine purpose and role in the history of redemption and declare only that the mystery was not known “to the sons of men” at large, and was not known to the same degree “as” it is now revealed to all men in the New Testament (Eph 3:4-6), even noting that it fulfills Old Testament prophecy (Hos 1:10 / Rom 9:22-26), including even the beginning of the new covenant phase of the Church (Joel 2:28-32 / Acts 2:16-19).
47. Despite dispensationalism’s presentation of the Church as a “parenthesis” (J. F. Walvoord) in the major plan of God in history (which focuses on racial Israel), the New Testament teaches that the Church is the God-ordained result of God’s Old Testament plan, so that the Church is not simply a temporary aside in God’s plan but is the institution over which Christ is the head so that He may “put all things in subjection under His feet” (Eph 1:22; 1 Cor. 15:24-28).
48. Contrary to dispensationalism’s teaching that Jeremiah’s “New Covenant was expressly for the house of Israel … and the house of Judah” (Bible Knowledge Commentary)—a teaching that is due to its man-made view of literalism as documented by former dispensationalist (Curtis Crenshaw) and the centrality of Israel in its theological system—the New Testament shows that the new covenant includes Gentiles and actually establishes the new covenant Church as the continuation of Israel (Luke 22:20; 1 Cor 11:25; 2 Cor 3:6).
49. Contrary to dispensationalism’s claim that Christ sincerely offered “the covenanted kingdom to Israel” as a political reality in literal fulfillment of Old Testament prophecies (J. D. Pentecost), the Gospels tell us that when his Jewish followers were “intending to come and take Him by force, to make Him king” that he “withdrew” from them (John 6:15), and that he stated that “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting, that I might not be delivered up to the Jews; but as it is, My kingdom is not of this realm” (John 18:36).
50. Despite the dispensationalists’ belief that Christ sincerely offered a political kingdom to Israel while he was on earth (J. D. Pentecost), Israel could not have accepted the offer, since God sent Christ to die for sin (John 12:27); and His death was prophesied so clearly that those who missed the point are called “foolish” (Luke 24:25-27). Christ frequently informed His hearers that He came to die, as when He said that “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt 20:28;) and Scripture clearly teaches that His death was by the decree of God (Acts 2:23) before the foundation of the world (Rev. 13:8). Thus, dispensationalism’s claim about this offer implicitly involves God in duplicity and Christ in deception.
51. Contrary to the dispensationalists’ belief that Christ “withdrew the offer of the kingdom” and postponed it until He returns (J. D. Pentecost), Christ tells Israel, “I say to you, the kingdom of God will be taken away from you, and be given to a nation producing the fruit of it” (Matt 21:43) and “I say to you, that many shall come from east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the sons of the kingdom shall be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth” (Matt 8:11-12).
52. Despite dispensationalism’s commitment to Christ’s atoning sacrifice, their doctrine legally justifies the crucifixion by declaring that he really did offer a political kingdom that would compete with Rome and made him guilty of revolting against Rome, even though Christ specifically informed Pilate that his type of kingship simply was “to bear witness to the truth” (John 18:37), leading this Roman-appointed procurator to declare “I find no guilt in Him” (John 18:38).
53. Contrary to the dispensationalists’ urging Christians to live their lives expecting Christ’s return at any moment, “like people who don’t expect to be around much longer” (Hal Lindsey), Christ characterizes those who expect his soon return as “foolish” (Matt 25:1-9), telling us to “occupy until He comes,” (Luke 19:13 ) and even discouraging his disciples’ hope in Israel’s conversion “now” by noting that they will have to experience “times or epochs” of waiting which “the Father has fixed by His own authority” (Acts 1:6-7).
54. Contrary to dispensationalism’s doctrine that Christ’s return always has been “imminent” and could occur “at any moment” (J. D. Pentecost) since his ascension in the first century, the New Testament speaks of his coming as being after a period of “delaying” (Matt 25:5) and after a “long” time (Matt 24:48; 25:19; 2 Pet. 3:1-15).
55. Contrary to dispensationalists’ tendency to date-setting and excited predictions of the Rapture, as found in their books with titles like 1980s: Countdown to Armageddon and Planet Earth 2000: Will Mankind Survive, Scripture teaches that “the son of Man is coming at an hour when you do not think He will” (Matt 24:44), “at an hour which you do not know” (Matt 24:50).
56. Despite the dispensationalists’ frequent warning of the signs of the times indicating the near coming of Christ (Lindsey), their doctrine of imminency holds that no intervening prophecies remain to be fulfilled. Consequently, there can be no possibility of signs (John Walvoord); and as “there was nothing that needed to take place during Paul’s life before the Rapture, so it is today for us” (Tim LaHaye). Christ himself warned us that “of that day and hour no one knows” (Matt 24:36a).
57. Despite the dispensationalists’ claim that Christ could return at any minute because “there is no teaching of any intervening event” (John Walvoord), many of their leading spokesmen hold that the seven churches in Rev 2-3 “outline the present age in reference to the program in the church,” including “the Reformation” and our own age (J. D. Pentecost).
58. Despite the dispensationalists’ widespread belief that we have been living in the “last days” only since the founding of Israel as a nation in 1948, the New Testament clearly and repeatedly teach that the “last days” began in the first century and cover the whole period of the Christian Church (Acts 2:16-17; 1 Cor 10:11; Heb 1:1-2; 9:26)
59. Despite the dispensationalists’ claim that the expectation of the imminent Rapture and other eschatological matters are important tools for godly living, dispensationalism’s founders were often at odds with each other and divisive regarding other believers, so that, for instance, of the Plymouth Brethren it could be said that “never has one body of Christians split so often, in such a short period of time, over such minute points” (John Gerstner) and that “this was but the first of several ruptures arising from [Darby’s] teachings” (Dictionary of Evangelical Biography).
60. Contrary to the dispensationalists’ creation of a unique double coming of Christ—the Rapture being separated from the Second Advent—which are so different that it makes “any harmony of these two events an impossibility” (Walvoord), the Bible mentions only one future coming of Christ, the parousia, or epiphany, or revelation (Matt. 24:3; 1 Cor. 15:23; 1 Thess. 3:13; 4:15; 5:23; 2 Thess. 2:1, 8; Jas. 5:7; 2 Pet. 3:4; 1 Jn. 2:28), and states that He “shall appear a second time” (Heb 9:28a), not that He shall appear “again and again” or for a third time.
61. Despite the dispensationalists’ teaching that “Jesus will come in the air secretly to rapture His Church” (Tim LaHaye), their key proof-text for this “secret” coming, 1 Thess 4:16, makes the event as publicly verifiable as can be, declaring that he will come “with a shout, with the voice of the archangel, and with the trumpet of God.”
62. Contrary to dispensationalism’s doctrine of two resurrections, the first one being of believers at the Rapture and the second one of unbelievers at the end of the millennium 1007 years after the Rapture, the Bible presents the resurrection of believers as occurring on “the last day” (John 6:39-40, 44, 54; 11:24), not centuries before the last day.
63. Contrary to dispensationalism’s doctrine of two resurrections, the first one being of believers at the Rapture and the second one of unbelievers at the end of the millennium 1007 years after the Rapture, the Bible speaks of the resurrection of unbelievers as occurring before that of believers (though as a part of the same complex of events), when the angels “first gather up the tares and bind them in bundles to burn them up” at the end of the age (Matt 13:30b).
64. Despite dispensationalism’s commitment to the secret Rapture of the Church by which Christians are removed from the world to leave only non-Christians in the world, Jesus teaches that the wheat and the tares are to remain in the world to the end (Matt 13:), and he even prays that the Father not take his people out of the world (John 17:15).
65. Despite the dispensationalists’ emphasis on the “plain interpretation” of Scripture (Charles Ryrie) and the Great Tribulation in Matthew 24, admitting that Christ was pointing to the stones of the first century temple when He declared that “not one will be left upon another” (Matt 23:37-24:2), they also admit inconsistently that when the disciples asked “when shall these things be?” (Matt 24:3), Matthew records Christ’s answer in such a way that He presents matters that are totally unrelated to that event and that occur thousands of years after it (Bible Knowledge Commentary).
66. Despite the dispensationalists’ commitment to so-called literalism in prophecy and their strong emphasis on the Great Tribulation passage in Matthew 24, they perform a sleight of hand by claiming that when Jesus stated that “this generation will not pass away until all these things take place” (Matt 24:34), He did so in a way inconsistent with every other usage of “this generation” in Matthew’s Gospel (e.g., Matt 11:16; 12:41, 42) and even in the immediate context (Matt 23:36), so that “this generation” can somehow point thousands of years into the future “instead of referring this to the time in which Christ lived” (Walvoord).
67. Dispensationalism’s teaching of the rapid “national regeneration of Israel” during the latter part of the seven-year Tribulation period (Fruchtenbaum) is incomprehensible and unbiblical because the alleged regeneration occurs only after the Church and the Holy Spirit have been removed from the earth, even though they were the only agents who could cause that regeneration: the institution of evangelism on the one hand and the agent of conversion on the other.
68. Contrary to dispensationalists’ view of the mark of the beast, most of them seeing in the beast’s number a series of three sixes, the Bible presents it not as three numbers (6-6-6) but one singular number (666) with the total numerical value of “six hundred and sixty-six” (Rev 13:18b).
69. Contrary to many dispensationalists’ expectation that the mark of the beast is to be some sort of “microchip implant” (Timothy Demy), Revelation 13 states that it is a mark, not an instrument of some kind.
70. Contrary to dispensationalists’ belief in a still-future geo-political kingdom which shall be catastrophically imposed on the world by war at the Battle of Armageddon, the Scriptures teach that Christ’s kingdom is a spiritual kingdom that does not come with signs, and was already present in the first century, as when Jesus stated, “The kingdom of God is not coming with signs to be observed, nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst” (Luke 17:20-21).
71. Despite the dispensationalists’ claim that their so-called literalistic premillennialism is superior to the other evangelical millennial views because Revelation 20:1-6 is one text that clearly sets forth their system, this view imposes the literalistic system unjustifiably and inconsistently on the most symbolic book in all the Bible, a book containing references to scorpions with faces like men and teeth like lions (Rev 9:7), fire-breathing prophets (Rev 11:5), a seven-headed beast (Rev 13:1), and more.
72. Dispensationalism’s claim that Revelation 20:1-6 is a clear text that establishes literalistic premillennialism has an inconsistency that is overlooked: it also precludes Christians who live in the dispensation of the Church from taking part in the millennium, since Revelation 20:4 limits the millennium to those who are beheaded and who resist the Beast, which are actions that occur (on their view) during the Great Tribulation, after the Church is raptured out of the world.
73. Despite the dispensationalists’ view of the glory of the millennium for Christ and his people, they teach, contrary to Scripture, that regenerated Gentile believers will be subservient to the Jews, as we see, for instance, in Herman Hoyt’s statement that “the redeemed living nation of Israel, regenerated and regathered to the land, will be head over all the nations of the earth…. So he exalts them above the Gentile nations…. On the lowest level there are the saved, living, Gentile nations.”
74. Despite dispensationalism’s claim that the Jews will be dominant over all peoples in the eschatological future, the Scripture teaches that “In that day there will be a highway from Egypt to Assyria, and the Assyrians will come into Egypt and the Egyptians into Assyria, and the Egyptians will worship with the Assyrians. In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying, ‘Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.’” (Isa. 19:23-25).
75. Despite dispensationalism’s “plain and simple” method that undergirds its millennial views, it leads to the bizarre teaching that for 1000 years the earth will be inhabited by a mixed population of resurrected saints who return from heaven with Jesus living side-by-side with non-resurrected people, who will consist of unbelievers who allegedly but unaccountably survive the Second Coming as well as those who enter the millennium from the Great Tribulation as “a new generation of believers” (Walvoord).
76. Despite dispensationalists’ claim to reasonableness for their views, they hold the bizarre teaching that after 1000 years of dwelling side-by-side with resurrected saints who never get ill or die, a vast multitude of unresurrected sinners whose number is “like the sand of the seashore,” will dare to revolt against the glorified Christ and His millions of glorified saints (Rev 20:7-9).
77. Despite the dispensationalists’ fundamental principle of God’s glory, they teach a second humiliation of Christ, wherein He returns to earth to set up His millennial kingdom, ruling it personally for 1000 years, only to have a multitude “like the sand of the seashore” revolt against His personal, beneficent rule toward the end (Rev 20:7-9).
78. Despite the dispensationalists’ production of many adherents who “are excited about the very real potential for the rebuilding of Israel’s Temple in Jerusalem” (Randall Price) and who give funds for it, they do not understand that the whole idea of the temple system was associated with the old covenant which was “growing old” and was “ready to disappear” in the first century (Heb 8:13).
79. Contrary to dispensationalists’ expectation of a future physical temple in the millennium, wherein will be offered literal animal blood sacrifices, the New Testament teaches that Christ fulfilled the Passover and the Old Testament sacrificial system, so that Christ’s sacrifice was final, being “once for all” (Heb 10:10b), and that the new covenant causes the old covenant with its sacrifices to be “obsolete” (Heb 8:13).
80. Contrary to dispensationalism’s teaching that a physical temple will be rebuilt, the New Testament speaks of the building of the temple as the building of the Church in Christ, so that “the whole building, being fitted together is growing into a holy temple in the Lord” (Eph 2:21); the only temple seen in the book of Revelation is in Heaven, which is the real and eternal temple of which the earthly temporary temple was, according to the book of Hebrews, only a “shadow” or “copy” (Heb 8:5; 9:24).
81. Despite the dispensationalists’ attempt to re-interpret Ezekiel’s prophecies of a future sacrificial system by declaring that they are only “memorial” in character, and are therefore like the Lord’s Supper, the prophecies of that temple which they see as being physically “rebuilt” speak of sacrifices that effect “atonement” (Ezek. 43:20; 45:15, 17, 20); whereas the Lord’s Supper is a non-bloody memorial that recognizes Christ as the final blood-letting sacrifice.
82. Despite the dispensationalists’ commitment to the Jews as important for the fulfillment of prophecy and their charge of “anti-Semitism” against evangelicals who do not see an exalted future for Israel (Hal Lindsey), they are presently urging Jews to return to Israel even though their understanding of the prophecy of Zech 13:8 teaches that “two-thirds of the children of Israel will perish” (Walvoord) once their return is completed.
83. Contrary to dispensationalism’s populist argument for “unconditional support” for Israel, the Bible views it as a form of Judeaolotry in that only God can demand our unconditional obligation; for “we must obey God rather than men” (Acts 5:29); and God even expressly warns Israel of her destruction “if you do not obey the Lord your God” (Deut 28:15, 63).
84. Contrary to dispensationalism’s structuring of history based on a negative principle wherein each dispensation involves “the ideas of distinctive revelation, testing, failure, and judgment” (Charles Ryrie), so that each dispensation ends in failure and judgment, the Bible establishes a positive purpose in redemptive history, wherein “God did not send the Son into the world to judge the world, but that the world should be saved through Him” (John 3:17) and “God was in Christ reconciling the world to Himself.” (2 Cor 5:19a).
85. Despite dispensationalism’s pessimism regarding the future, which expects that “the present age will end in apostasy and divine judgment” (Walvoord) and that “almost unbelievably hard times lie ahead” (Charles Ryrie), Christ declares that He has “all authority in heaven and on earth” and on that basis calls us actually to “make disciples of all the nations” (Matt 28:18-20).
86. Despite the tendency of some dispensationalist scholars to interpret the Kingdom Parables negatively, so that they view the movement from hundredfold to sixty to thirty in Matt 13:8 as marking “the course of the age,” and in Matt 13:31-33 “the mustard seed refers to the perversion of God’s purpose in this age, while the leaven refers to the corruption of the divine agency” (J. D. Pentecost), Christ presents these parables as signifying “the kingdom of heaven” which He came to establish and which in other parables he presents as a treasure.
87. Despite dispensationalism’s historic argument for cultural withdrawal by claiming that we should not “polish brass on a sinking ship” (J. V. McGee) and that “God sent us to be fishers of men, not to clean up the fish bowl” (Hal Lindsey), the New Testament calls Christians to full cultural engagement in “exposing the works of darkness” (Eph 5:11) and bringing “every thought captive to the obedience of Christ” (2 Cor 10:4-5).
88. Despite dispensationalism’s practical attempts to oppose social and moral evils, by its very nature it cannot develop a long-term view of social engagement nor articulate a coherent worldview because it removes God’s law from consideration which speaks to political and cultural issues.
89. Despite the dispensationalists’ charge that every non-dispensational system “lends itself to liberalism with only minor adjustments” (John Walvoord), it is dispensationalism itself which was considered modernism at the beginning of the twentieth century.
90. Despite the dispensationalists’ affirmation of the gospel as the means of salvation, their evangelistic method and their foundational theology, both, encourage a presumptive faith (which is no faith at all) that can lead people into a false assurance of salvation when they are not truly converted, not recognizing that Christ did not so quickly accept professions of faith (e.g., when even though “many believed in His name,” Jesus, on His part, “was not entrusting Himself to them.”—John 2:23b-24a).
91. Despite the dispensationalists’ declaration that “genuine and wholesome spirituality is the goal of all Christian living” (Charles Ryrie), their theology actually encourages unrighteous living by teaching that Christians can simply declare Christ as Savior and then live any way they desire. Similarly, dispensationalism teaches that “God’s love can embrace sinful people unconditionally, with no binding requirements attached at all” (Zane Hodges), even though the Gospel teaches that Jesus “was saying to those Jews who had believed Him, ‘If you abide in My word, then you are truly disciples of Mine’” (John 8:31) and that he declared “My sheep hear My voice, and I know them, and they follow Me” (John 10:27).
92. Despite the early versions of dispensationalism and the more popular contemporary variety of dispensationalism today teaching that “it is clear that the New Testament does not impose repentance upon the unsaved as a condition of salvation” (L. S. Chafer and Zane Hodges), the Apostle Paul “solemnly testifies to both Jews and Greeks repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21).
93. Contrary to dispensationalism’s tendency to distinguish receiving Christ as Savior and receiving him as Lord as two separate actions, so that saving faith involves “no spiritual commitment whatsoever” (Zane Hodges), the Bible presents both realities as aspects of the one act of saving faith; for the New Testament calls men to “the obedience of faith” (Rom 16:26; James 2:14-20).
94. “Despite dispensationalism’s affirmation of “genuine and wholesome spirituality” (Charles Ryrie), it actually encourages antinomianism by denying the role of God’s law as the God-ordained standard of righteousness, deeming God’s law (including the Ten Commandments) to be only for the Jews in another dispensation. Dispensationalists reject the Ten Commandments because “the law was never given to Gentiles and is expressly done away for the Christian” (Charles Ryrie)—even though the New Testament teaches that all men “are under the Law” so “that every mouth may be closed, and all the world may become accountable to God” (Rom 3:19).”
95. Despite dispensationalism’s teaching regarding two kinds of Christians, one spiritual and one fleshly (resulting in a “great mass of carnal Christians,” Charles Ryrie), the Scripture makes no such class distinction, noting that Christians “are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you,” so that “if anyone does not have the Spirit of Christ, he does not belong to Him” (Rom 8:9).
“Dispensationalism has thrown down the gauntlet: and it is high time that Covenant theologians take up the challenge and respond Biblically.”