Finis Dake Chart The Plan of the Ages

“Dispensationalism” by Leon Bible


Dispensationalism is one of the most widely held systems of theology among Bible believers in the United States.1 With this in mind, a study of dispensationalism is certainly called for by both the adherents and detractors of this system.

What is a dispensation? According to Finis Jennings Dake: “It refers to a moral or probationary period in angelic or human history during which God dealt with angels or human beings according to a particular test or responsibility, under which each was to remain true to his trust of administering affairs for God under His direction.”2

The English word dispensation is an Anglicized form of the Latin dispensation, which the Vulgate uses to translate the Greek word. Three principle ideas are connected to the meaning of this English word: 1) The action of dealing out or distributing; 2) the action of administering, ordering, or managing; the system by which things are administered; and 3) the action of dispensing with some requirement.3 For our purposes the word is defined by the same dictionary as “a stage in a progressive revelation, expressly adapted to the needs of a particular nation or period of time… Also, the age or period during which a system has prevailed.”

For a Biblical understanding of the word dispensation a search of the Greek is the most meaningful. The Greek word oikonomia means an administration, a stewardship of a household or estate, a dispensation. The word dispensation comes from two Greek words, oikos, a house and nomos, a law. As applied to the various ages, it means a moral or probationary period in human and angelic history.4

Paul the apostle uses the word dispensation a number of times in his writings. Three which stand out are: 1) To refer to a future period of time. Ephesians 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 2) To refer to the dispensation of grace. Ephesians 3:2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3) To refer to the fact that in dispensations mysteries are made clear. Colossians 1:25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfill the word of God; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: With this brief introduction let us take a look at the history of dispensationalism in America.


The period from the end of the Civil War to the opening on the twentieth century was one of development and change in America. In such an environment new social theories and solutions which were being introduced began to take root and grow. This gave rise to the Bible conference movement, and it was out of this movement that a unique method of interpretation known as dispensationalism was birthed.5

Some argue that Justin Martyr (110-165),  Irenaeus (130-200), Clement of Alexandria (150-220), Augustine (354-430), and other early church fathers all had dispensational concepts in their teachings.  While an argument may be made that dispensationalism started with the early church,6 and while authors such as Ryrie7 contend that the Premillennialism of the early church runs parallel with dispensationalism, it cannot be argued that modern day dispensationalism started with the teachings of J.N. Darby and the Plymouth Brethren.

John Nelson Darby  (1800-1882) began as a lawyer, but after two years turned to ministry in the Church of England. During this time (1825) Darby suffered a leg injury which required a period of convalescence. During this time Darby came to two conclusions: 1) That his position was in heaven with Christ; and 2) That he should abandon self-efforts to fulfill the law as a means of salvation; Darby however, was unable to reconcile the earthly promises made to the nation of Israel with these conclusions and seeing himself as a N.T. believer. As a solution to this problem, Darby began to compartmentalize the Scriptures, and to suggest that the Church and Israel where two dissociated groups of people. This was the beginning of dispensationalism as we know it today.8 Darby came to understand that a dispensation is an economy, any order of things that God has arranged on earth. The primary characteristics of a dispensation include government administration, responsibility, and revelation to fulfill both. Secondary characteristics include testing, failure, and judgment. When a group fails the test to exercise their responsibility given them by God, judgment falls and ends the dispensation.9

After Darby’s death in 1882, the Fundamentalism movement adopted dispensationalism. This movement was a response of the believing church to the attacks of liberalism. Fundamentalism brought on the Bible conferences which had as a central theme, prophecy. 10 These conferences were dominated by the dispensational, pretribulational prophetic scheme, and thus Fundamentalism became, a dispensational movement.

In time, some of the leaders of this movement began to question the pretribulation rapture teaching. It was in the winter conference of 1900-1901 that two opposing camps where formed. It was during this time that dispensationalists redoubled their efforts.  Two men who lead the fight where A. C. Gaebelein and C. I. Scofield. These leaders were quite successful in their defense of dispensationalism. In fact Kraus says “ The dispensationalists had won the day so completely that for the next fifty years friend and foe alike largely identified dispensationalism with premillennialism.11  

C.I. Scofield (1843-1921) produced his Scofield Reference Bible in 1909. This Bible was probably the greatest influence to the spread of dispensationalism in modern times. Scofield believed that the Bible could be understood by anyone if it was studied according to its dispensational divisions.12 Scofield’s dispensational definition and outlines have become the standard for contemporary American dispensationalism.

After World War I many dispensational Bible colleges formed. Led by Dallas Theological Seminary (1924), these schools have served to reinforce dispensationalism by seeking to fill the void of scholarly support for the movement. In more recent times Finis J. Dake (1902-1987 Independent) through books and “The Plan of the Ages” Bible chart,13 along with John G. Hall (Assembly of God) writings and his “The Eternal Program Of God” Bible chart14 have continued to make monumental contributions to Bible understanding through dispensational studies. Today, dispensationalism continues to be a dominate force in the twentieth-century.15


Dispensational theology is a system that embodies three essential concepts: 1) The church is distinct from Israel, “a man who fails to distinguish Israel and the Church will inevitably not hold to dispensational distinctions;”16 2) God’s overall purpose is to bring glory to Himself;17 and 3) “A consistently literal principle of interpretation.” This principle “is at the heart of dispensational eschatology.”18

This third point above being a primary belief of dispensationalists, deserves a closer look. Dispensationalists use the historical-grammatical method of interpretation. In other words a “literal” interpretation of scripture is employed. This is an interpretation that does not spiritualize or allegorize scripture. Literal/historical/grammatical interpretation is not the sole possession or practice of dispensationalists, but the consistent use of it in all areas of biblical interpretation is.19

The church is seen to be different from Israel for two reasons. 1) Its character: Israel was a nation of people all Jews. The church is a group of believing Jews and Gentiles baptized into the body of Christ. 2) Time: The church began after the resurrection of Jesus Christ, whereas Israel was before. This mystery of the church was not revealed to Israel. God’s overall purpose of bringing glory to Himself is seen in each dispensation as God reveals His plan to each group of people.20

Various dispensational schemes

Throughout the history of various modern times dispensational scholars, the schemes have been many and varied. A survey of the basic schemes would be as follows:

1) Pierre Poiret (1646-1719) – Infancy, Childhood, Adolescence, Youth, Old Age, Renovation Things.

2) John Edwards (1639-1716)  and Isaac Watts (1674-1748) – Innocency, Adamical, Noahical, Abrahamical, Mossaical, Christian.

3) J. N. Darby (1800-1882) – Paradisical state, Noah, Abraham, Israel, Gentiles, Spirit, Millennium.

4) James M. Gray (1851-1935) – Ednic, Antediluvian, Patriarchal, Mosic, Church, Millennial, Fullness of times, Eternal.

5) C. I. Scofield (1843-1921) – Innocency, Conscience, Human Government, Promise, Law, Grace, Kingdom.

6) Finis J. Dake (1902-1987) – Innocence, Conscience, Human Government, Promise, Law, Grace, Millenium.

Today Scofield’s scheme would be the most prevalent.

Scofield’s dispensational scheme

Scofield taught21 the Scriptures divide time into seven unequal periods, usually called dispensations (Ephesians 3:2). These periods are marked in Scripture by a change in God’s method of dealing with mankind, or a portion of mankind, in the area of sin, and man’s responsibility. The dispensations may be regarded as a test of the natural man, and each ends in judgment-marking his failure in each dispensation.

Five of these dispensations, or periods of time, have been fulfilled; we are living in the sixth, probably toward its

close, and have before us the seventh, and the last-the millennium. Scofield’s Scheme is as follows:

1) Man Innocent. The Dispensation of Innocence. From the creation of Adam to the expulsion from Eden. (Genesis 2:15-3:21)

2) Man under Conscience. The Dispensation of Conscience. From the fall of Adam to the flood of Noah. (Genesis 3:22-8:14)

3) Man in Authority over the Earth. The Dispensation of Human Government. From the flood of Noah to the tower of Babel. (Genesis 8:15-11:32)

4) Man under Promise. The Dispensation of Promise. From the tower of Babel to the exodus out of Egyptian bondage. (Genesis 12:1-Exodus 12:37)

5) Man under Law. The Dispensation of Law. From the exodus out of Egypt to the coming of Jesus Christ preaching the Kingdom of God. (Exodus 12:38-Matthew 2:23)

6) Man under Grace. The Dispensation of Grace. From the first coming of Christ to the second coming of Christ. (Matthew 3:1-Revelation 19:10)

7) Man under the Personal Reign of Christ. The Dispensation of the Millennium. From the second coming of Christ to the last rebellion of Satan on Earth. (Revelation 19:11-20:15)


Dispensationalism is a simple way of looking at the history of man. The basic understanding of periods of time is common in our understanding of Scripture. That being said, dispensationalism is a positive and Biblical framework in which to view Scripture.

End Notes

 1 The Gospel According to Dispensationalism, by Reginald C. Kimbro, (Toronto: Canada, Wittenburg Publications, 1995) page 7.

2 Dake Annotated Reference Bible, by Finis Jennings Dake,  (Lawerenceville: Georgia, Dake Publishing, 1963) page 59, O.T.

3 Oxford English Dictionary, (New York: Oxford University Press, 1933) Volume 3, page 481.

4 God’s Plan for Man, by Finis Jennings Dake, (Lawerenceville: Georgia, Dake Publishing, 1949) page 6.

5 Dispensationalism in America, by Norman Kraus, (Richmond: Virginia, John Knox Press, 1958) page 15.

6 A Bibliographic History of Dispensationalism, by Arnold D. Ehlert, (Grand Rapids: Baker Book House, 1965).

7 Dispensationalism Today, by Charles Ryrie, (Chicago: Moody Press, 1965) page 67.

8 Kimbro, The Gospel According to Dispensationalism, page 11.

9 Dictionary of Premillennial Theology, by Mal Couch, (Grand Rapids: Michigan, Kregel Publications, 1996), page 84.

10 Kraus, Dispensationalism in America, page 74.

11 Ibid., page 104.

12 Ibid., page 112.

13 Dake Publishing, P.O. Box 1050, Lawerenceville, Georgia 30046.

14 John G. Hall, Box 730, Newcastle, Oklahoma 73065.

15 Kimbro, The Gospel According to Dispensationalism, page 17.

16 Dispensationalism Today, by Charles Ryrie, (Chicago: Moody Press, 1965) page 44-48.

17 Couch, Dictionary of Premillennial Theology, page 94.

18 Ryrie, Dispensationalism Today, page 44-48.

19 Ibid., page 40.

20 Ibid., page 94.

21 Rightly Dividing The Word Of Truth, by C. I Scofield, (Neptune: New Jersey, Loizeaux Brothers, 1896) page 12.

Copyright © 1998 Leon Bible

Three different sizes of the Dake Plan of the Ages chart available!

Dake’s Notes On The Equality Of The Races

Dake NKJV Bible Brown Leathersoft

These quotes and references concerning Equality of the races have been taken form the “Dake Annotated Reference Bible” notes as written by “Finis J. Dake.”

Cain’s curse was not a change of color from white to black.

Genesis 4:15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

Gen 4:15 (KJV) Notes For Verse 15 (a) [mark] Hebrew: ‘owth (HSN-226), token, sign. Translated “mark” only here; “token” (Gen. 9:12-17; Gen. 17:11; Ex. 3:12; Ex. 12:13; Ex. 13:16; Num. 17:10; Dt. 22:15-20; Josh. 2:12; Job 21:29; Ps. 65:8; Ps. 86:17; Ps. 135:9; Isa. 44:25); “sign” and “signs” (Gen. 1:14; Ex. 4:8-9, 17, 28, 30; Ex. 7:3; Ex. 8:23; Ex. 10:1-2; Ex. 13:9; Ex. 31:13). God gave him a pledge that vengeance would be taken sevenfold on anyone who became his murderer. It was not a physical mark or a change of color from white to black. The black race did not begin with Cain whose line perished in the flood (Gen. 6:8, 18; Gen. 7:1). All races as we know them now began after Noah (Gen. 10).

All races came into being after the flood

Genesis 10:1 Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.

Gen 10:1 (KJV) Notes For Verse 1 (b) [unto them were sons born after the flood] All races, colors and types of people came into being after the flood (Gen. 10:1-32; Gen. 17:20; Gen. 19:34-38; Gen. 25:1-34; Gen. 36:1-43).

The Church includes all races

Genesis 24:4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.

Gen 24:4 (KJV) Notes For Verse 4 (a) [my kindred] Rebekah cannot be a type of Christ and the church, because she was exclusively of one race and the church includes all races (Gen. 24:3, 4, 7, 37, 38; Gen. 26:35; Gen. 27:46; Gen. 28:1-8). Christ is making up His church from the Gentiles as well as His own kin (Acts 15:13-18; 1Cor. 12:13; Gal. 3:26-29; Eph. 2:14-20; Col. 3:11). The New Testament church is mainly from Gentiles, but not entirely (Acts 15:13-18).

Intermarriage permitted by God and blessed

Ezra 4:3 But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.

Ezra 4:3 (KJV) Notes For Verse 3 (a) [Ye have nothing to do with us to build an house unto our God] The Samaritans’ offer was rejected by the elders because Israel wanted to remain a separate people.  This was what God had required of Israel from the very beginning.  They were to be a separate people in all phases of life and an example of God to all nations.  On the whole, they have never intermarried.  God permitted intermarriage and even blessed such on rare occasions, but the practice for the nation was contrary to His law and will (Dt. 7:3).

Slavery completely against God’s will and understanding of suffering

Isaiah 61:1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;

Isaiah 61:1 (KJV) Notes for verse 1 Liberty is the very essence of the gospel. God did not give laws commanding slavery, but He did give a few regulating it as a custom tolerated by Him and practiced universally by men. In other words, if men were determined to have slaves during their ignorance of the gospel and truth, He wanted them to be properly treated as servants and not as abused slaves. He made laws proclaiming liberty to all throughout the land (Lev. 25; Jer. 34:8-17 Ezek. 46:17; cp. Ex. 21:1-11; Lev. 22:10; Dt. 15: 17-18; 24:14). If Christianity would be followed wholly there would be no slaves or oppressed people of earth, for every man would be consecrated to the highest good of all. To enslave men, oppress and keep them in ignorance, force them against their free will, deprive them of their hire, prevent proper home life and training of children, fetter the intellect, make some dependent on others and promote any unequality in rights contrary to the laws of God, is entirely un-Christlike. The word bruised is used in Lk. 4:18 instead of captives as here, and it means those completely crushed and shattered in life, those oppressed and broken in body, soul, and mind so that there is no aim even to live. The idea here seems to be that of captives to Satan, sickness, disease, weakness, failure, and bondage to sin and evil habits that destroy the body, soul, and mind, now and forever. This could also refer to the captives in paradise, as in Mt. 12:40; Lk. 23:43; Eph. 4:8-10; Heb. 2:14-15.

All races of people are in God’s kingdom

Daniel 7:14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

Dan 7:14 (KJV) Notes For Verse 14 (a) [dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him:  his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed] The Son of man receives dominion, glory, and a kingdom composed of natural peoples of all races that they may be His subjects eternally.  His kingdom is an everlasting dominion which shall not pass away, and His kingdom shall not be destroyed.

Jonah a bigoted Jew

Jonah 4:1 (KJV) Theme: The book is a story of a bigoted Jew who, after being chastened by the Lord for disobedience, preached to and converted the whole city of Nineveh.

Bigotry listed as a sin

Mark 9:50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

Mark 9:50 (KJV) Notes For Verse 50 (b) [have peace one with another] This refers to the sins of Mk. 9:34-50 that destroy unity and peace among brethren: 1. Self-exaltation (Mk. 9:34) 2. Bigotry (Mk. 9:38-39) 3. Offenses (Mk. 9:42) 4. Sinful lusts of the body (Mk. 9:43-48; Rom. 1:29-32; Gal. 5:19-21; Mk. 7:19-21; Col. 3:5-10)

There is to be no distinction in races

Acts 10:15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.

Acts 10:15 (KJV) Notes For Verse 15 (a) [cleansed, that call not thou common] God had not yet saved Gentiles by the gospel, but was on the verge of doing so.  He first had to teach Peter that He wanted to save Gentiles — He was, after all, sovereign. He now wanted the church to know that Gentiles are just as good as Jews when both are cleansed from sin; that there is to be no distinction in races in Christ (Gal. 3:28; Col. 3:11); and that both Jews and Gentiles are to make one body in Christ (1Cor. 12:13; Eph. 2:14-22).

Paul was a bigoted Jew prior to salvation

Acts 23:5 Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.

Acts 23:5 (KJV) Notes For Verse 5 (a) [said Paul …] In his first address (Acts 22:1-21), Paul made it clear that he was a Jew with the regular Jewish education.  He emphasized that he had all the prejudices of the Jew and had given full proof of this in that he was chief in persecution of Christians.  He related his experiences with Jesus Christ on the road to Damascus and in the temple, but this was rejected by his people.  Had he been a Gentile, no matter how learned or eminent he was, his whole teaching would have been discounted as coming from prejudice and ignorance.  But, being who he was, it was hard for them to discount what he said.  God thus used one of the most eminent, learned, and bigoted Jews of that time to nullify the whole Jewish system and show the necessity of the gospel of Christ. Now, in his second address to his people he changed his strategy and appealed to the party spirit of the Jews.  He knew they were divided in politics and religion into two major groups — the Pharisees and Sadducees.  He, being a Pharisee, made his appeal to that group declaring that because of “the hope and resurrection of the dead” he was “called in question.”  This brought results, for the Pharisees took up his cause (Acts 23:6-10).

Outline of Galatians calls Peter a hypocrite and guilty of preaching false doctrine for being a racist

Introduction To Galatians OUTLINE OF GALATIANS CHAPTER 2
8. Peter and others rebuked by Paul for hypocrisy and false doctrine

Peter a hypocrite

Galatians 2:12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

Gal 2:12 (KJV)   Notes For Verse 12 (a) [For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the circumcision] Peter had already eaten with the Gentiles and had taught that the middle wall of partition was broken down between Jews and Gentiles; but when certain Jews came from James he became fearful, withdrawing all fellowship with Gentiles.

Galatians 2:14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

Gal 2:14 (KJV) Notes For Verse 14 (a) [not uprightly according to the truth of the gospel] They acted in hypocrisy which is called here walking “not uprightly” according to the gospel. (b) [why compellest thou the Gentiles to live as do the Jews?] Question 3. Next, Gal. 2:17.  This was a cutting rebuke in public, but appropriate for Peter who had gone back again on his master (Acts 10:10-15, 28-34; Acts 11:1-18; Acts 15:7-13).  This was like the man Peter was before Pentecost, living in fear and torment (Mt. 26:69-75).  He had lost some of the boldness for truth that he had at Pentecost (Acts 2:14, 40; Acts 3:12; Acts 4:8-13; Acts 5:29-32).  No man is infallible (1Cor. 10:13).

All races equal in rights and privileges

Galatians 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

Gal 3:28 (KJV)   Notes For Verse 28 (a) [There is neither Jew not Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus] All races, classes, and sexes are one in Christ and equal in rights and privileges regarding gospel benefits.  They make one body with Christ as the head (1Cor. 12:13, 28-31; Eph. 1:20-23; Eph. 2:19-22; Col. 3:11).  The gulf between Jews and Gentiles, masters and slaves, male and female has been bridged by Christ and the gospel.

Bigotry rebuked

Galatians 6:3 For if a man think himself to be something, when he is nothing, he deceiveth himself.

Gal 6:3 (KJV) Notes For Verse 3 (a) [think himself to be something, when he is nothing, he deceiveth himself] Bigotry, intolerance, and conceit rebuked (Gal. 6:3-4; Isa. 65:5; Mk. 2:16; Lk. 18:9-14; Acts 10:28, 45; Rom. 3:1-23). Examples of Bigotry:1. Joshua (Num. 11:27-29) 2. Some Jews (Jn. 4:9, 27; Jn. 9:28-34) 3. Some Samaritans (Lk. 9:52-53) 4. The disciples (Mt. 19:13; Lk. 9:49-56) 5. Saul (Acts 9:1-5; Acts 22:3-4; Acts 26:9) 6. Some early Christians (Acts 11:1-3)

No distinction made in rights and privileges in regards to race

Colossians 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

Col 3:11 (KJV) Notes For Verse 11 (a) [Where there is neither Greek nor Jew, circumcision nor uncircumcision] In the new creation there is no distinction made in rights and privileges because of race, sex, color, or position in life (1Cor. 12:13; Gal. 3:28).

All races are the elect of God

Colossians 3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

Col 3:12 (KJV) Notes For Verse 12 (a) [the elect of God] All classes, races, colors, sexes, and types of people in Christ make the elect, not just the Jews.  Anyone chosen of God — an individual or nation — is the elect of God (note, Lk. 18:7).

Slavery is not sanctioned among Christians

1 Timothy 6:2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

1 Tim 6:2 (KJV) Notes For Verse 2 (a) [believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit] Christian owners of slaves were not to despise them for they were brethren and the owners’ equals in Christ (1Tim. 6:2; Gal. 3:28; Col. 3:11).  This does not sanction slavery among Christians.  It simply shows the proper relationship between slaves and masters.

Note: These notes represent those complied by Leon Bible, Laurens SC. They are complete but not an exhausted search.

Lot’s Sons-in-Law – Homosexuals?

Dake Bible Software

Homosexuals? There is no record of Lot having sons, as suggested by the angel. If so, they chose to remain in Sodom, indicating that they were homosexuals as were all the other men in the city. That his sons-in-law chose to remain is clear (Gen. 19:14). It seems that they had not yet married his two daughters but were only engaged, because Gen. 19:8 says the daughters had not “known (had sexual relations with) man.” If the sons-in-law had entered into the final marriage contract, then they perhaps lived with Lot’s daughters in name only. This is done among homosexuals, as Rom. 1:27 says, “the men, leaving the natural use of the woman, burned in their lust one toward another; men with men …” That Lot had no sons and only two daughters is plainly indicated in Gen. 19:30-31 where one is called “the firstborn” and the other “the younger” (cf. Gen. 29:26). The terms “his two daughters” (Gen. 19:30) and “both the daughters of Lot” (Gen. 19:36) also emphasize this.

An excerpt from the Dake Software featuring – Finis Jennings Dake, Dake’s Annotated Reference Bible: Containing the Old and New Testaments of the Authorized or King James Version Text, (Lawrenceville, GA: Dake Bible Sales, Inc., 1997), WORDsearch CROSS e-book, Under: “Chapter 19”.

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God the Father is a person

God's Plan For Man

The idea that the Godhead consists of three separate and distinct persons, each with a personal spirit-body, a personal soul, and a personal spirit will mean much to you as you learn to know and love God and follow the divine plan for your life. At the very least, this conception of God will make the whole Godhead comprehensible to you. It will no longer be a mystery beyond all possible understanding as you may have been taught.

Because God the Father is a person, He expects you to respect Him as you would any other great personage and as you should the Sovereign Moral Governor of all free moral agents. God has a personal plan for your life that will fit perfectly into His larger plan for man. In other words, He has invited and has made it possible for each of you to have a personal part in the fulfillment of His plan for man. You should enter wholeheartedly into cooperation with God’s plan for your life. God’s plan is a mutual one for the best and highest good of all creation. He wants to take you into partnership for eternity. As Paul expressed it, “workers together with him” (2 Corinthians 6:1). This should be the thrill of your life. You should count it the greatest honor ever bestowed upon you to have a part with Him to bring about the highest good of the universe. You should hunger daily to know Him better as a person and to know His plan, so that you may become an integral part of God and His program.

The plan of God for man includes both the means and the ends, prayer and its answer, the labor and its fruit. There is a single plan which embraces all things for the good of all creation. It is a part of the perfection of God that He would have a plan for man – the best plan possible. This plan is already predestinated according to the eternal purpose of Him that works all things after the pleasure of His own will (Isaiah. 46:10-11; Daniel. 4:35; Ephesians. 1:3-11; 2:10; 3:10-11).

This personal concept of God will enable you to work with God as a person, pray to Him as you would talk to any person in whom you put trust and confidence, and obey Him in all things, realizing that everything is done in the presence of God. As you continue these lessons the plan of God will be unfolded to you, and you will get to know God in a real, personal way. As you conform to the plan, you will get to know the power of God and learn how to use it to get the many blessings of this life for yourself and for others. God’s plan will become a personal part of your life as you seek to know and follow it. God will become your best friend and a personal Father and Partner in your everyday affairs. You will come to know the glory and the blessing of a secret relation with God such as few men know.

Finis J. Dake, God’s Plan for Man, (Lawrenceville, GA: Dake Publishing, Inc., 2004), WORDsearch CROSS e-book, 55.

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