Loveland Protestant Reformed Church
709 East 57th Street; Loveland, CO 80538
Services: 9:30 a.m. and 6:00 p.m. (7:00 p.m. June through August)

Vol. 7, No. 21 Pastor: Rev. Garry Eriks Phone: (970) 667-9481
Homepage on Internet: http://www.prca.org

Contents:
Premillennialism and Dispensationalism
Revivals (1)
May We Pray Against People?

Premillennialism and Dispensationalism

Strictly speaking, premillennialism and dispensationalism belong to the same school in that they both teach that the personal and visible coming of Christ will be prior to (pre-) a yet future thousand year reign of Christ. There are also other similarities:

(1) Both teach a literal thousand year (millennial) kingdom.

(2) Both teach that this millennium and kingdom are future.

(3) Both teach that the millennium kingdom of Christ is earthly, centered in the city of Jerusalem, and that it involves the personal visible reign of Christ on earth.

(4) Both teach that the promises of God to Abraham and to the Jewish nation regarding the land have a future, literal, earthly fulfillment to that nation.

(5) Both believe also that "Israel" in Scripture always and only refers to the physical descendants of Abraham.

(6) Both teach more than one resurrection and more than one judgment.

There are, nevertheless, important differences between the two views. Dispensationalism teaches two comings of Christ prior to the millennium (usually separated by a period of seven years), i.e., the rapture and the revelation - Christ's coming for His saints and with them. They also teach that the rapture will be secret and at any moment and that it will occur prior to the great tribulation so that the church will not pass through the tribulation, but will be away with Christ.

Dispensationalism also teaches that the NT Church is but a parenthesis in history, that the Jewish nation alone constitutes the people and kingdom of God, and that the millennial kingdom of Christ will be an exclusively Jewish kingdom, i.e., the Jews and they alone are the kingdom people. Along with all of this, dispensationalism also teaches that the Holy Spirit will be absent from the earth during the time between the rapture and the revelation, the two stages of Christ's premillennial coming.

In addition, the older dispensationalism of the Scofield Bible notes, teaches different ways of salvation, denying that salvation is only in the blood and sacrifice of Jesus Christ and through faith in Him. All this historic premillennialism rightly rejects, teaching that the so-called rapture and revelation are one event, not two. Premillennialism also denies a secret rapture and teaches that the church shall pass through the treat tribulation. Finally, it teaches that the church has a part and place in Christ's kingdom, and is not just a "parenthesis in history" between God's past and future dealings with the Jews.

Historic premillennialism has also always rejected the heretical teaching of the Scofield Bible notes, that there are different ways of salvation in different dispensations and the strange teaching that the Holy Spirit is withdrawn from the earth during the time between the rapture and the revelation.

Nevertheless, we believe that while premillennialism rejects many of the false teachings of dispensationalism, it does not go far enough. So, as we hope to show in our next article, premillennialism also is unbiblical. Rev. R. Hanko

Revivals (1)

O Lord, I have heard thy speech, and was afraid: O Lord, revive thy work in the midst of the years, in the midst of the years made known; in wrath remember mercy. Hab. 3:2. Wilt thou not revive us again: that thy people may rejoice in thee? Ps. 85:6

The question we face in this article reads: "Do these texts (quoted above) mean that we may, and should, pray for revival in the church today?"

The subject of revivals comes up again and again mainly because it is an item high on the agenda of various churches and denominations. One risks the sharpest criticism when condemning the whole modern conception of revivals. Yet it must be done, for the idea of revivals as taught in much of the church is not Biblical.

I am not going to write in detail on this question. The Covenant Protestant Reformed Church printed a speech which I gave many years ago on the subject of revivals. In that speech I express my objections to the whole concept. Our readers can obtain a copy of that pamphlet by writing to the address on the heading of this paper. If you have any questions about revivals, please write for this pamphlet.

In this article I intend to make a few observations on the subject, especially in connection with the texts which are referred to by the reader who sent in the question we now discuss.

The first comment that needs making is simply this: the two texts quoted above, while using the word "revive," have nothing to do with the current meaning of that term in revival theology. I am aware of the fact that the word "revival" can be used in any number of ways. Billy Graham's crusades are often called "revival meetings." Various fundamentalist groups regularly sponsor revival meetings in their churches in the hopes that some high-powered speaker can breath new life into a lethargic congregation.

While I have serious objections to all these so-called revivals, the term is used in a much more limited way today. It is used to refer to some special out-pouring of the Holy Spirit, often accompanied with various signs, miracles, and bizarre behavior in people, manifesting itself in 1) a sudden and usually over-whelming consciousness of sin, 2) a new joy in the Lord, 3) and a mass conversion of sinners, 4) a new spirit of cooperation between denominations or churches long at loggerheads with each other. It frequently begins with an individual or a congregation, but quickly spreads into other areas. The area affected may be very large or relatively small.

When the OT Scriptures speak of prayers that God will revive the nation or individuals, these prayers have nothing to do with modern revivalism. Every Christian knows what it means to endure periods of spiritual coldness and lethargy, when his devotional life is meager, his consciousness of God's favor weak, his assurance either non-existent or a struggling assurance. Even the Canons of Dort (I, 16 - a copy is available on request) speak of times when one does not "experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God through Jesus Christ." Such times bring forth from the anxious heart of the child of God the prayer that the drought may disappear and the joy of salvation be restored. To pray that God will "revive" us is in perfect keeping with these spiritual "ups and downs" so characteristic of the life of the believer.

A second point that needs to be made is that the OT times were different from NT times. This is a crucially important point, but one not often appreciated. God limited salvation to the nation of Israel. He preserved that nation through good times and bad. He did so because it was His purpose to bring Christ from that nation. And so, the nation went through periods of differing spiritual strength. Especially in Judah, good king Hezekiah could follow on wicked Ahaz, and good king Josiah could restore the worship of God after times of terrible neglect.

Even these times of genuine godliness in the nation were not revivals in the sense in which they are spoken of today. But it is true that when a wicked king sat on the throne, the nation as a whole worshipped idols and committed all the abominations of the heathen. Yet, even then there were the 7000 who had not bowed the knee to Baal. And when a good king sat on the throne, the nation as a whole served God, brought its sacrifices to the temple, and observed God's holy law. But even during those times many (often the majority) in the nation were reprobate.

I think that the life of the nation of Judah can be compared with the life of any child of God. Every saint experiences times when the new man in Christ is dominant in his life. These are times of spiritual strength, closeness to God, the joy of salvation, and fellowship with Christ. But there are also times when the old man of sin is in control, times when sin characterizes his life, when God is far away, when life seems dark and dreary, when prayers are few and unanswered. But when strong in the Lord sin is still present with us, and when weak and brought low, the life of regeneration is never lost.

But I must say a bit more about this in another article. Prof. H. Hanko

May We Pray Against People?

One of our readers writes: "I attend a mixed denomination where the minister is evangelical. The church itself has a mixed congregation of believers and unbelievers. Sunday morning prayer has heard the minister occasionally thank God that people have been removed from this church (pruned) thus making it a more pure church, etc. Also, prayer has been made to God for the removal of apostates from the denomination even by death. Unconverted people hear these prayers and must find this confusing. As a believer I am not convinced that public prayer should be of this nature. Surely we want to win men for Christ, not judge them as being beyond remonstrating with, and worthy only of being cast off. Can you give me your thoughts on this? I do feel the minister is out-of-order here and becoming a stumbling block to souls under his ministry in need of salvation."

We agree with our correspondent, that this is not a proper way to pray, not only in public worship, but at any time. Scripture's testimony is clear that we are to love our enemies, which means that we do good to them and pray for them (Matt. 5:43-48; cf. also Acts 7:60; Rom. 12:14, 20; I Cor. 4:12, 13). To pray otherwise is indeed, so it seems to us, to judge them beyond any hope of salvation. Nor do we find any passages in Scripture that allows us to pray in this manner.

Some might object that the examples of the Apostles in Acts 8:18-24 and 13:9-11 give ground for praying against certain persons. Yet in Acts 8 Peter does not pray God that Simon the Sorcerer might be cut off by death, but warns him and calls him to repentance. Paul, too, calls Bar-jesus to repentance (Acts 13:10) and does not judge him beyond hope. Admonishing and warning someone and praying against them are two different things.

Even in the case of those who have come under the discipline of the church and been excommunicated and so removed from the church, we are still to admonish them as brothers and to seek their restoration (II Thess. 3:14, 15; I Cor. 5:5). Our motive in discipline, as well as in all our dealing with others must be that we seek their salvation. Perhaps the greatest example of this is found in Romans 9:1-5 and 10:1, where the context of no less a doctrine than sovereign double predestination, Paul himself prays for and desires the salvation of his brethren.

All this brings up another point, however, The situation in so many churches and denominations is such that ministers, who are otherwise godly men, are led to pray such prayers. While it is certainly wrong to do so, the real problem, we believe, is the total lack of oversight and discipline in the majority of churches today, even those that still deserve the name "evangelical." We can well understand that in the face of such failure to deal Biblically with sin in the church, the minister or others become so frustrated that they begin to pray against such persons.

One other comment. We find it somewhat strange, to say the least, that those who are most ready to speak of a universal love of God and a desire of God for the salvation of all without exception (using Matt. 5:43-48 as their proof), find it difficult in such cases as these to put that into practice themselves. We believe, of course, that God does not love all and seek their salvation - for He knows eternally whom He loves and will save. Nevertheless, because we do not know the secret counsels of God, we are always to love our neighbor and pray for him. Rev. R. Hanko

We have available, free, a new pamphlet "Pentecostalism: Spirit-Filled Blessing…or Dangerous Heresy?" In three chapters there is examined the identity, history and influence of Pentecostalism; its view of the special gifts;and its view of the Christian life. It is a "must-read" or any who have dealt with this critical subject. Write for your copy today!

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