Dispensationalism1 began at the time of John Nelson Darby (1800-1882) in the 1820s into the 1830s, a well-educated Anglican clergyman who became its chief systematiser. Darby had a life-changing experience in which he realised profoundly the importance of the scripture's teaching of being in union with Christ in 'heavenly places'. He concluded that the true Church was 'heavenly' in character.
On the other hand, based on his studies of Isaiah 33 he came to believe that Israel, at a future time, would enjoy earthly blessings separate from those enjoyed by the Church in heaven. In this belief lay his conviction of the radical difference between Church and Israel.
Of course, other Bible readers, students and scholars had read the same verses over the centuries. But the reason Darby came to such a different conclusion was that he took it as axiomatic that the Bible's language should be interpreted2 'literally' for Israel. For example, he averred that passages referring to 'Israel' always meant just that: the physical descendants of the patriarchs (Abraham, Isaac, and Jacob).
On the other hand, based on his studies of Isaiah 33 he came to believe that Israel, at a future time, would enjoy earthly blessings separate from those enjoyed by the Church in heaven. In this belief lay his conviction of the radical difference between Church and Israel.
Of course, other Bible readers, students and scholars had read the same verses over the centuries. But the reason Darby came to such a different conclusion was that he took it as axiomatic that the Bible's language should be interpreted2 'literally' for Israel. For example, he averred that passages referring to 'Israel' always meant just that: the physical descendants of the patriarchs (Abraham, Isaac, and Jacob).
Darby also believed that the Church would be secretly 'raptured' in the future before a 7-year period of Tribulation preceding the Coming of Christ to the earth to set up the 1000-year, Millennial Kingdom. This 7-year period of Tribulation Darby took from Daniel 9.24 with its famous declaration about 'seventy weeks ["of years" -RSV] being determined for your people and for your holy city' (see Dan 9.24-27).
During the Tribulation the Jews would suffer badly for their hardness of heart and infidelity but that 'those who endured to the end would be saved'. The accompanying diagram sets out the end-time events as understood by the classical position.
Acknowledgement for the attached diagram is given to Conservapedia's article, 'Eschatology' at www.conservapedia.com
According to Darby, a time-line related to Israel and the Church began with Abram (later Abraham) and what is known as the Abrahamic Covenant (Gen 12.1-3; 15.13-20; 17.9-14; 22.15-19), with Isaac (Gen 26.2-5) and with Jacob (Gen 27.29; 28.12-17; 35.9-15).
This covenant had the provision of God's blessing: many descendants ('stars' and 'sand' metaphors in the scriptures cited above); a place to live (Canaan); the blessing3 of those blessing Abram and the cursing3 of those who cursed him; and his being a blessing to all nations (e.g., Gen 12.2-3).
Attractions
Many Bible-believers undeniably felt attracted to classical dispensationalism (as I once did). It had what appeared to be commonsense principles of Bible interpretation. It appeared to have a comprehensive system with everything worked out so that the Bible's grand scheme of how history will play out was laid bare.
One could also purchase a Bible that mapped this prophetic viewpoint, for example, the Scofield Reference Bible (1907, rev. 1917). This most well-known Christian publication of the 20th century taught dispensationalism through its extensive notes and made it easy to learn and be taught the viewpoint.
However, even within classical dispensationalism shortcomings became evident leading to changes so that two more recent new forms have emerged. First, modified dispensationalism (1950s) and second, progressive dispensationalism (1980s). We will study these different frameworks in coming posts.
1. Of course, all Bible readers in one way or another acknowledge the presence of 'dispensations' because even to recognise the two Testaments or Covenants of the Old and the New is to do this. However, dispensationalism takes the idea of dispensations to the point of making it an 'ism'.
2. The question of Biblical interpretation is very important and constitutes a major reason why various differences have emerged and created different eschatological schools. We can't deal with the issue now but I want to highlight both its importance and my wish to deal with it in coming posts.
3. Some dispute exists as to whether the blessing is to be attached to all Abraham's physical descendants or to his spiritual descendants alone. (Others even contend that the blessing/cursing provision is meant for only Abraham as an individual but that seems difficult to support.)
