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NASB | Ephesians 5:1 Therefore be imitators of God, as beloved children; |
AMPLIFIED 2015 | Ephesians 5:1 Therefore become imitators of God [copy Him and follow His example], as well-beloved children [imitate their father]; |
Subject: there's many denomination yet 1 spirit |
Bible Note: The Millenarian Revival - Part 5 We have seen that either through Edward Irving or his associates at the Albury Conferences there was: a move toward futurism increased prominence given to Israel in the prophetic timetable, and an expectation of charismatic gifts at the end time. The first two of these were developments towards dispensationalism. It is also likely that a third feature began to make its appearance (later to emerge in fully systematized dispensationalism): the introduction of the pre-tribulation rapture through one or another "utterance" when the supposed "gifts" were received in Scotland and in London. Another extraordinary pronouncement made by one of those attending upon Irving's ministry, Robert Baxter, while "under the power," further contributed to the futurist movement. "Count the days," he proclaimed, "one thousand three score and two hundred 1260 the days appointed for a testimony, at the end of which the saints of the Lord should go up to meet the Lord in the air."21 It was January 14, 1832 when this pronouncement was made, and so he was setting the date of Christ's coming as June 27, 1835. Repeated on other occasions, this prophecy was accepted as being approximate only. Of course, their expectation did not materialize. But it is important for us to note in this prediction the concept of the 1260 days in Revelation standing for 1260 days, not years. This reversal from the historicist position to the futurist position is also found in another pamphlet of the same period: An Enquiry into the Grounds on which the Prophetic Period of Daniel and St. John Has Been Supposed to Consist of 1260 Years, by S. R. Maitland (1826). This attack on the year-day theory of the historical interpreters launched a "paper war" with the historicists which lasted many years. Yet, with Maitland, as well as with those who continued to defend futurism (e.g., James H. Todd and William Burgh), pre-tribulationism was not part of their system. John Nelson Darby Though there were scattered developments towards dispensationalism during the time of Irving's prominence, it was J. N. Darby who was to synthesize and systematize what came to be known as dispensationalism. Whereas the Catholic Apostolic Church which emerged from Irving's ministry gradually played less and less of a role among millenarians, the Plymouth Brethren, for a time at least, virtually captured the movement. Though not its founder, Darby soon came to dominate the movement. Like Irving, Darby was a man full of contrasts and even contradictions. Clarence Bass' estimate of his character clearly draws this out: The single motivation of Darby's entire life was his love for Christ. . . . At the same time, this love for Christ caused him to strike relentlessly against any, even close friends, whom he thought to be subverting the truth of Christ's gospel. . . . Simple in taste, benevolent in disposition, kind in temperament, considerate in his awareness of others, humble in spirit, sympathetic in nature, he was at the same time ruthless in controversy, belligerent to those who opposed him, jealous of his position of authority, and exacting in his demands.22 Though Darby was interested in prophecy from the start, his first tract upon entering the Brethren movement was "The Nature and Unity of the Church of Christ" (1829), a powerful attack upon the deadness and formalism of the existing organized church and ordained ministry. Our concern, however, is to trace out the prophetic views propounded by Darby that soon came to take dispensationalist form. Of crucial significance were the Powerscourt Conferences, which first met in Dublin in 1831. Though Edward Irving seems to have visited and Robert Daly was chairman, the real creative force behind the conference was Darby. In this first conference there was a general acceptance of the literal-day theory (implying the rejection of historicism and reception of futurism) as well as the secret rapture theory. Whether or not this last named theory was merely passed on from the Irvingites (as seems probable from the statement of Tregelles cited on p. ), or now propounded for the first time is difficult to ascertain with absolute certainty. Whatever the case, the doctrine was now nailed down. |