Archive for Finis Dake
Error’s of the Prosperity Gospel
Posted by: | Commentsby David W. Jones
M.Div. Student
Southeastern Baptist Theological Seminary
Wake Forest, NC 27587
Just over one hundred years ago, the renowned pastor and statesman Charles H. Spurgeon spoke these words to the then-largest congregation in all Christendom:
I believe that it is anti-Christian and unholy for any Christian to live with the object of accumulating wealth. You will say, “Are we not to strive all we can to get all the money we can?” You may do so. I cannot doubt but what, in so doing, you may do service to the cause of God. But what I said was that to live with the object of accumulating wealth is anti-Christian.1
Over the years, however, the message being preached in some of the largest churches in the world has changed. Due, in part, to the rise of several ungodly philosophies and movements,2 a new gospel is being taught today. This gospel has been ascribed many names, such as the “name it and claim it” gospel, the “blab it and grab it” gospel, the “health and wealth” gospel, the “word of faith” movement, the “gospel of success,” the “prosperity gospel,” and “positive confession theology.”3
No matter what name is used, though, the teaching is the same. Simply put, this egocentric gospel teaches that God wants believers to be materially wealthy. Listen to the words of Robert Tilton, one of the prosperity gospel’s most well-known spokesmen: “I believe that it is the will of God for all to prosper because I see it in the Word [of God], not because it has worked mightily for someone else. I do not put my eyes on men, but on God who gives me the power to get wealth.”4
Teachers of the prosperity gospel encourage their followers to pray, and even demand, of God “everything from modes of transportation (cars, vans, trucks, even two-seat planes), [to] homes, furniture, and large bank accounts.”5 By closely examining the faulty theology and errant biblical interpretation of the teachers of this movement, this study will prove that the prosperity gospel teachings regarding the acquisition and accumulation of wealth are ethically incorrect.
The Theology of the Prosperity Gospel
“Theology is important,” wrote scholar Millard J. Erickson, “because correct doctrinal beliefs are essential to the relationship between the believer and God.”6 A corollary to this statement is that an incorrect theology will lead to incorrect beliefs about God, His Word, and His dealings with men. The thesis of this paper is that the prosperity gospel is constructed upon a faulty theology. Consequently, many of its doctrines, including the teachings concerning wealth, are erroneous. While it is beyond the scope of this study to examine in detail all of the specific doctrines of prosperity theology, there are four crucial areas of error relating to their teachings on wealth that may be isolated and examined. These areas are the Abrahamic covenant, the Atonement, giving, and faith.
Prosperity Theology and the Abrahamic Covenant
The theological basis of the prosperity gospel is the Abrahamic covenant.7 While this is good in that prosperity theologians recognize that much of Scripture is the record of the fulfillment of the Abrahamic covenant, it is bad in that they do not maintain an orthodox view of this covenant. Prosperity theologians hold an incorrect view of the inception of the Abrahamic covenant; what is more germane to the present study, however, they hold to an erroneous view concerning the application of the covenant.8
Researcher Edward Pousson best stated the prosperity view on the application of the Abrahamic covenant when he wrote, “Christians are Abraham’s spiritual children and heirs to the blessings of faith…. This Abrahamic inheritance is unpacked primarily in terms of material entitlements.”9 In other words, according to the prosperity gospel, the primary purpose of the Abrahamic covenant was for God to bless Abraham materially. Since believers are now “Abraham’s spiritual children,” they consequently have inherited these financial blessings of the covenant.
Prosperity teacher Kenneth Copeland wrote, “Since God’s Covenant has been established and prosperity is a provision of this covenant, you need to realize that prosperity belongs to you now!”10 Referring to the prosperity theology of Kenneth Hagin, author Harvey Cox wrote, “Through the crucifixion of Christ, Christians have inherited all the promises made to Abraham, and these include both spiritual and material well-being.”11 To support this claim, prosperity teachers such as Copeland and Hagin appeal to Gal. 3:14, which says “that the blessings of Abraham might come upon the Gentiles in Christ Jesus.. . .”12
While it is not an understatement to say that the problems with this argument are legion, two glaring problems need to be addressed. First, in their appeal to Gal. 3:14, prosperity teachers ignore the second half of the verse, which reads, “That we might receive the promise of the Spirit through faith.”13 In this verse Paul clearly was reminding the Galatians of the spiritual blessing of salvation, not the material blessing of wealth.
Second, prosperity teachers claim that the conduit through which believers receive Abraham’s blessings is faith. This completely ignores the orthodox understanding that the Abrahamic covenant was an unconditional covenant.14 That is, the blessings of the Abrahamic covenant were not contingent upon one man’s obedience. Therefore, even if the Abrahamic covenant did apply to Christians, all believers would already be experiencing the material blessings regardless of prosperity theology.
Prosperity Theology and the Atonement
A second cracked pillar upon which prosperity theology stands is that of a faulty view of the Atonement. Theologian Ken Sarles wrote that “the prosperity gospel claims that both physical healing and financial prosperity have been provided for in the Atonement.”15 This seems to be an accurate observation in light of teacher Kenneth Copeland’s comment that “the basic principle of the Christian life is to know that God put our sin, sickness, disease, sorrow, grief, and poverty on Jesus at Calvary.”16 This misunderstanding of the Atonement stems from two errors that proponents of the prosperity gospel make.
First, many who hold to prosperity theology have a fundamental misconception of the life of Christ. For example, teacher John Avanzini proclaimed that “Jesus had a nice house, a big house,”17 “Jesus was handling big money,”18 and He even “wore designer clothes.”19 It is easy to see how such a warped view of the life of Christ could lead to an equally warped misconception of the death of Christ.
A second error of prosperity theology, which also leads to a faulty view of the Atonement, is the misinterpretation of 2 Cor. 8:9. Without exception, this is the verse to which prosperity teachers appeal in order to support their view of the Atonement. The verse reads, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.”20 This problem with this interpretation is, of course, that in this verse Paul was in no way teaching that Christ died on the cross for the purpose of increasing anyone’s net worth materially. In fact, Paul was actually teaching the exact opposite principle.
Contextually, it is clear that Paul was teaching the Corinthians that since Christ accomplished so much for them through the Atonement, then how much more ought they empty themselves of their riches in service of the Savior. This is why just five short verses later Paul would urge the Corinthians to give their wealth away to their needy brothers, writing “that now at this time your abundance may supply their lack.”21 Commentator Philip E. Hughes wrote of 2 Cor. 8:9, “The logic implicit in the statement of this great truth is too obvious for anyone to miss it.”22 Apparently, however, the champions of the prosperity gospel have indeed missed it.
Prosperity Theology and Giving
One of the most striking characteristics of the prosperity theologians is their seeming fixation with the act of giving. Students of the prosperity gospel are urged to give generously and are confronted with such pious statements as, “True prosperity is the ability to use God’s power to meet the needs of mankind in any realm of life,”23 and, “We have been called to finance the gospel to the world.”24 While at face value these statements do indeed appear to be praiseworthy, a closer examination of the theology behind them reveals that the prosperity gospel’s emphasis on giving is built on anything but philanthropic motives. The driving force behind this emphasis on giving is what teacher Robert Tilton referred to as the “Law of Compensation.”25 According to this law, which is supposedly based on Mark 10:30, 26 Christians need to give generously to others because when they do, God gives back more in return. This, in turn, leads to a cycle of ever-increasing prosperity.
As Gloria Copeland put it, “Give $10 and receive $1,000; give $1,000 and receive $100,000;… in short, Mark 10:30 is a very good deal.”27 It is evident, then, that the prosperity gospel’s doctrine of giving is built upon faulty motives. Whereas Jesus taught His disciples to “give, hoping for nothing in return,”28 prosperity theologians teach their disciples to give because they will get a great return. One cannot help but agree with author Edward Pousson’s observation that the stewardship of “the prosperity message is in captivity to the American dream.”29
Prosperity Theology and Faith
A final area of prosperity theology that merits investigation is that of the doctrine of faith. Whereas orthodox Christianity understands faith to be “trust in the person of Jesus Christ, the truth of His teaching, and the redemptive work He accomplished at Calvary,”30 prosperity teachers espouse quite a different doctrine. In his book, The Laws of Prosperity, Kenneth Copeland wrote that “faith is a spiritual force, a spiritual energy, a spiritual power. It is this force of faith which makes the laws of the spirit world function.. .. There are certain laws governing prosperity revealed in God’s Word. Faith causes them to function.”31
This is obviously a faulty, if not heretical, understanding of faith. Later in the same book Copeland wrote that “if you make up your mind. .. that you are willing to live in divine prosperity and abundance,. .. divine prosperity will come to pass in your life. You have exercised your faith.”32 According to prosperity theology, faith is not a theocentric act of the will, or simply trust in God; rather it is an anthropocentric spiritual force, directed at God. Indeed, any theology that views faith solely as a means to material gain rather than the acceptance of heavenly justification must be judged as faulty and inadequate.
The Biblical Interpretation of the Prosperity Gospel
As has already been demonstrated in this paper, the hermeneutics of the prosperity movement leaves much to be desired. Author Ken Sarles wrote of the prosperity teachers that their “method of interpreting the biblical text is highly subjective and arbitrary. Bible verses are quoted in abundance without attention to grammatical indicators, semantic nuances, or literary and historical context. The result is a set of ideas and principles based on distortion of textual meaning.”33 Indeed, a survey of the volumes of literature produced by the prosperity teachers yields numerous examples of such misinterpretations. As was the case in the theological study of this movement, an analysis of all such examples of misinterpreted texts would fall beyond the scope of this study. However, it is possible to choose one verse as an example and to examine both the prosperity gospel and orthodox interpretations of the text.
A suitable verse for this study is 3 John 2.34 In this verse, the Apostle John wrote, “Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers.”35 This verse is interpreted by prosperity teachers to mean that God wants all believers to “prosper in all things.” Furthermore, their interpretation of this verse makes clear their claim that material prosperity is inseparably linked to spiritual growth. Oral Roberts, regarded by many to be the father of the prosperity gospel movement, claimed at the beginning of his ministry, during a time of search for direction, that God miraculously led him to 3 John 2, which he understood as a revelation of the prosperity gospel.36
Another faith teacher who has built his ministry around this faulty interpretation of 3 John 2 is Kenneth Copeland. Author Kenneth Kantzer noted that “Copeland misinterprets this [verse] as a universal promise,”37 and writer Bruce Barron remarked that “the Copelands use these words so often that they appear to be the key verse of their ministry.”38 A careful study of 3 John 2, however, reveals that this verse is not a carte blanche approval of prosperity gospel teachings.
Those who use 3 John 2 to support the prosperity gospel are committing two crucial errors, the first contextual and the second grammatical. First, con-textually, one is wise to note that John’s purpose in writing 3 John 2 was not to teach
doctrine; it was simply to open his letter with a greeting. This is not to say that doctrine cannot be derived from a nondoctrinal passage, for all Scripture is profitable for doctrine, but it is to say that one must be sensitive to the original author’s intent. Therefore, the claim that 3 John 2 teaches the doctrine of prosperity ought to be regarded as suspect at best. Second, one is wise to note the meaning of the word “prosperity” as it occurs in this verse. The term translated “prosperity” is a form of the Greek word εὐοδόω. This word, which is used only four times in Scripture, does not mean to prosper in the sense of “gaining material possessions,” but rather means “to grant a prosperous expedition and expeditious journey,” or “to lead by a direct and easy way.”39 The wording of modern translations such as the New International Version even reflect this nuance of the word.40 Therefore it is evident that teachers who understand 3 John 2 to teach prosperity theology are misinterpreting the text.
Conclusion
Through this study of the theology and the biblical interpretation of the prosperity gospel, one may discern five clear reasons why this movement’s teachings concerning wealth are incorrect:
1. The prosperity gospel is built upon a faulty understanding of the Abrahamic covenant.
2. The prosperity gospel is built upon a faulty understanding of the Atonement.
3. The prosperity gospel is based upon a faulty understanding of the biblical teachings on giving.
4. The prosperity gospel is based upon a faulty understanding of the biblical teachings on faith.
5. The prosperity gospel, in general, has been constructed upon faulty biblical interpretation.
Aside from these five specific theological and biblical arguments against the prosperity gospel, and without even considering the practical implications of this movement,41 there is perhaps one general, summary reason why the prosperity gospel is a wayward gospel: its faulty view of the relationship between God and man. Simply put, if the prosperity gospel is correct, grace becomes obsolete, God becomes irrelevant, and man is the measure of all things. Whether it is the Abrahamic covenant, the Atonement, giving, faith, or the biblical interpretation of any given verse, the prosperity teacher seeks to turn the relationship between God and man into a financial quid pro quo transaction. As scholar James R. Goff noted, God is “reduced to a kind of ‘cosmic bellhop’ attending to the needs and desires of his creation.”42 This is a wholly inadequate and unbiblical view of the relationship between God and man and the stewardship of wealth.
1 Tom Carted, ed., 2,200 Quotations from the Writings of Charles H. Spurgeon (Grand Rapids: Baker Book House, 1988), 216.
2 While it is impossible to trace the prosperity gospel back to an exact starting point, there are at least three movements from which it draws its ideas. One is the experience-centered Christianity which was birthed in the mind of nineteenth-century theologian Friedrich Schleiermacher and has come to fruition in the form of the twentieth-century Charismatic movement. A second philosophy that gave rise to the prosperity gospel was the “positive thinking” school of Norman Vincent Peale. Indeed, scholar Harvey Cox wrote concerning the prosperity gospel that “it owed much to the ‘positive thinking’ of the late Norman Vincent Peale.” Harvey Cox, Fire from Heaven (Reading, MA: Addison-Wesley, 1995), 272. The third modern movement that has influenced the prosperity gospel is simply the “American dream,” or materialism.
3 For the purpose of this paper, the phrase “prosperity gospel” will be used.
4 Robert Tilton, God’s Word about Prosperity (Dallas, TX: Word of Faith Publications, 1983), 6.
5 David Pilgrim, “Egoism or Altruism: A Social Psychological Critique of the Prosperity Gospel of Televangelist Robert Tilton,” Journal of Religious Studies, 18.1-2 (1992): 3.
6 Millard J. Erickson, Christian Theology (Grand Rapids, MI: Baker Book House, 1985), 28.
7 This important covenant is mentioned numerous times in the writings of the prosperity teachers, i.e., Gloria Copeland, God’s Willis Prosperity (Fort Worth, TX: Kenneth Copeland Publications, 1973), 4–6; Kenneth Copeland, The Laws of Prosperity (Fort Worth, TX: Kenneth Copeland Publications, 1974), 51; idem, Our Covenant with God (Fort Worth, TX: Kenneth Copeland Publications, 1987), 10; Edward Pousson, Spreading the Flame (Grand Rapids, MI: Zondervan, 1992), 158; and Kenneth Copeland, The Troublemaker (Fort Worth, TX: Kenneth Copeland Publications, n.d.), 6.
8 Prosperity teacher Kenneth Copeland articulated his movement’s view of the inception of the Abrahamic covenant best when he wrote that “after Adam’s fall in the Garden, God needed an avenue back into the earth;… since man was the key figure in the Fall, man had to be the key figure in the redemption, so God approached a man named Abram. He reenacted with Abram what Satan had done with Adam.. .. God offered Abram a proposition and Abram bought it.” Kenneth Copeland, Our Covenant with God, 10.
9 Pousson, 158.
10 Kenneth Copeland, The Laws of Prosperity, 51.
11 Cox, 271.
12 Gal. 3:14a (NKJV).
13 Gal. 3:14b (NKJV).
14 That the Abrahamic covenant is an unconditional covenant can be demonstrated by four facts. First, the covenant ceremony in Genesis 15 was unilateral. In fact, Abraham was asleep. Second, no conditions are stated in the covenant. Third, in the restatement of the covenant in Gen. 17:7, 13, and 19, the covenant is called “everlasting.” Finally, the covenant was confirmed despite Abraham’s continued disobedience and lack of faith.
15 Ken L. Sarles, “A Theological Evaluation of the Prosperity Gospel,” Bibliotheca Sacra 143 (Oct.-Dec. 1986): 339.
16 Kenneth Copeland, The Troublemaker, 6.
17 John Avanzini, “Believer’s Voice of Victory,” program on TBN, 20 January 1991. Quoted in Hank Hanegraaff, Christianity in Crisis (Eugene, OR: Harvest House, 1993), 381.
18 Idem, “Praise the Lord,” program on TBN, 15 September 1988. Quoted in Hanegraaff, 381.
19 Avanzini, “Believer’s Voice of Victory.”
20 2 Cor. 8:9 (NKJV).
21 2 Cor. 8:14 (NKJV).
22 Philip E. Hughes, The Second Epistle to the Corinthians, New International Commentary on the New Testament (Grand Rapids, MI: Eerdmans Publishers, 1962), 300.
23 Kenneth Copeland, The Laws of Prosperity, 26.
24 Gloria Copeland, God’s Will Is Prosperity, 45.
25 Theologian Ken Sarles rightly noted that “the Law of Compensation [is] the bedrock of the prosperity movement.” Sarles, 349.
26 In Mark 10:29–30, Jesus stated, “Assuredly, I say to you, there is no one who has left house or brothers or sister or father or mother or wife or children or lands, for My sake and the gospel’s who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with persecutions—and in the age to come, eternal life” (NKJV). Other verses that the “Law of Compensation” is based upon include Eccl. 11:1, 2 Cor. 9:6, and Gal. 6:7.
27 Gloria Copeland, 54.
28 Luke 10:35 (NKJV).
29 Pousson, 159.
30 J. D. Douglas, and Merrill C. Tenny, eds., The New International Dictionary of the Bible (Grand Rapids: Zondervan Publishing, 1987), s.v. “faith.”
31 Kenneth Copeland, The Laws of Prosperity, 19.
32 Ibid.,41.
33 Sarles, 337.
34 Sarles says that this is an “often quoted verse” in the prosperity movement. Sarles, 338. Hanegraaff wrote that 3 John 2 was a “classic example” of prosperity misinterpretation. Hanegraaff, 223. Gordon Fee called 3 John 2 “the basic Scripture text of the cult of prosperity.” Gordon Fee, “The ‘Gospel’ of Prosperity,” Reformation Today 82 (Nov.-Dec. 1984): 40. Bruce Barron wrote that 3 John 2 was “the ‘Old Faithful’ of prosperity proof texts.” Bruce Barron, The Health and Wealth Gospel (Downers Grove, IL: Inter Varsity Press, 1987), 91.
35 3 John 2 (NKJV).
36 For a full account of Roberts’ miraculous revelation concerning 3 John 2, see Barron, 62.
37 Kenneth S. Kantzer, “The Cut-Rate Grace of a Health and Wealth Gospel,” Christianity Today, vol. 29, June 1985, 14.
38 Barron, 91.
39 Joseph Henry Thayer, The New Thayer’s Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 1981), s.v., “eiio86w.”
40 “Dear Friend, I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well” (3 John 2, NIV).
41 There are numerous practical implications that arise from the prosperity gospel view on wealth. While it would take a lengthy treatise to explore and explain them all, three are important enough to be considered here. First, the prosperity gospel incorrectly implies that poverty is a sin. Teacher Robert Tilton even said that “being poor is a sin.” Robert Tilton, “Success in Life,” program on TBN, 27 December 1990, quoted in Hanegraaff, 186. Likewise, Kenneth Copeland wrote that “poverty is under the curse of the Law.” Copeland, Laws of Success, 51. Second, the prosperity gospel “appeals to the poor and the sick to put more faith in the ultimate fulfillment of their desires than in the Word of God.” Sarles, 343. Third, when the prosperity gospel does cause positive changes in a believer’s life, the prosperity teacher gets most of the credit, and when the believer does not experience prosperity, the blame is usually left upon that individual. For example, Robert Tilton offered several reasons why some believers did not experience blessings: “Individuals lacked faith, refused to follow his directions, and criticized Tilton’s ministry.” Pilgrim, 7.
42 James R. Goff, Jr., “The Faith That Claims,” Christianity Today, vol. 34, February 1990,21.
Faith and Mission Volume 16 (Wake Forest, NC: Southeastern Baptist Theological Seminary, 1998), vnp.16.1.73-16.1.85.
History of Dake and His Heretical Teachings
Posted by: | CommentsThe Life and Teachings of Finis J. Dake
This paper will discuss the history, some heretical teachings, and life of Finis Jennings Dake: the author of the Dake Reference Study Bible, God’s Plan for Man, and other books.
- Introduction
- Survey of Finis Dake’s History
- Writings Produced
- Positive and Negative Influence on American Christianity
- Evaluation of the Spread and Impact of Dake’s Life and Teachings
- Conclusion
- Bibliography
Introduction
Finis Jennings Dake (often just referred to as ‘Dake’) may not be well known in Baptist denominations, but within Pentecostal and Charismatic groups his study bible and other books have been used for decades. This paper will look at the history of Finis Dake, his written materials and theology, and the past and continuing impact of Dake within the Pentecostal, Charismatic, and Word of Faith Movement.
Finis Dake and his teachings have been controversial for many years within some parts of Christianity, while other groups and teachers within Christianity have a very positive view of his publications and continue to regularly use them in their preaching and teaching. In the last two decades this writer has only found one Christian book store out of 16 visited that did not have Dake’s Study Bible or books for sale.
This writer believes that the impact of Dake on church history (and its continuing practice) has been severely underestimated. Many writers (such as McConnell and Hanegraaff) have focused heavily on the roots of the Faith Movement (most of the TV preachers on channels such as TBN) as coming almost strictly from E.W. Kenyon’s teachings. It is the contention of this writer that many (most?) of those within the Faith Movement have and continue to teach doctrines they have learned from Dake. The Faith Movement continues to experience significantly faster growth than many other parts of Christianity so Dake’s influence many continue to grow.
Survey of Finis Dake’s History and Life
Below is a basic biographical outline of the major historical events of Dake’s life.
I. Childhood
- Dake was born in October 18, 1902 in the small town of Iberia, MO.
- He was one of eleven children born to James and Mary Dake.
- Most of his early life was spent in Springfield, MO.
- His father was a contractor (in the housing industry).
- Dake’s father died in July 1912 which caused financial hardship for Dake and his family.
II. Life Before Ministry
- Dake left home in his mid-teens and worked as a ranch hand.
- Dake’s eventually moved further west in his desire was to be a ‘cowboy’.
- After working as a ranch hand and cowboy for 2 years, Dake returned home to find out that many in his family had become Christians.
- Dake (17 yrs. old) was saved during a prayer meeting in the winter of 1920.
III. Preparing For and Beginning Ministry
- Dake received the “gift of scriptures” in May 1920[1].
- Dake traveled west to begin attending “Glad Tidings Bible Institute” in San Francisco in 1921.
- Dake struggles with his teachers during his 1st year over his belief in God having a body, soul, and spirit (just as we do).
- Dake left and turned home to attend a new College much closer to home (Central Bible Institute).
IV. Ministry Work
- He began his first full time ministry work in 1924 with the belief he was called to be an evangelist (age 21).
- He became Pastor of a church in Joliet, Illinois in 1924.
- Dake graduated from Central Bible Institute May 1925.
- Dake was ordained with the Assemblies of God June 9th, 1927[2].
- Dake married Dorothy Dobbins on Oct. 7, 1925 after having met for the first time 20 days prior.
- In the summer of 1926[3] Dake and his wife became full time evangelists.
- Dake wrote the first version of “The Plan of the Ages” Bible chart that he used and was well known to his followers.
V. Ministry of Teaching
- Dake became the Principal of the newly opened “Texico Bible School” in Dallas, Texas in 1927.
- In 1929 Dake moved to Enid, OK to become the dean of men, and also one of the teachers of Southwestern Bible School..
- By 1930 there was significant complaints and controversy over some of Dake’s teachings (especially on the Pre-Adamite World). This controversy spread to Texas and Kansas.
- Dake resigned from Southwester because of the controversy May 5, 1931 and went back into evangelistic ministry.
VI. Problems in Zion
- Dake became Pastor of “Christian Assembly” in Zion, Ill in June 1932.
- On February 9th, 1937 Dake pled guilty and was convicted of violating the “Mann Act.” Dake had picked up Emma Barcelli (age 16) and driven her 360 miles[4] (with three motel stops) south to St. Louis. He served six months in prison. Dake had "Petting" parties at the motels with the underage runaway teen.
- The Assemblies of God removed Dake’s credentials in March 1937[5].
VII. Church of God
- In 1942 Dake became a Pastor and part of the “Church of God.” And in 1948 was ordained.
- Dake traveled as an evangelist from 1947 to 1948.
- In 1949 he completed one of his two most significant and controversial works: “God’s Plan For Man.”
VIII. Radio and Publishing Ministry
- In 1948 Dake began his radio ministry.
- In 1961 “Dake Bible Sales” publishing was formed. Since then, this family owed publishing company has published all (except one) of Dake’s works.
- In 1963, Dake published his complete Study Bible.
- During most of the 70’s and 80’s Dake focused on writing and publishing his books and study bible (though he did a large amount of traveling ministry also).
- Dake was diagnosed with Parkinson’s disease in 1977.
- Dake died a few months after his wife, on July 7th, 1987.
Writings Produced
Finis Dake published many pamphlets, books, and his Study Bible. Here are some of his publications:
- God’s Plan for Man (1949)[6]. This is his most complete book on theological topics. Many of the study notes for his reference Bible are taken from this book. Together God’s Plan for Man and his Reference Bible form his two largest and most complete works. To truly understand his theological teachings both of these are absolutely necessary.;
- Revelation Expounded (1950)[7]. An exposition of Bible prophecy and the Book of Revelation.
- Bible Truths Unmasked (1950)[8]. Discusses a variety of Biblical topics.
- The Dake Annotated Reference Bible (1963)[9]. Dake’s Reference Bible contains thousands of study notes and discusses the majority of Bible verses (it might be the most complete and thorough study bible that is published, though in this writers opinion is marred by theological problems).
- The Rapture and the Second Coming of Christ (1977)[10]. Discusses the end-times, tribulation and other prophetic issues from a strongly dispensational viewpoint.
- Help For Today (1984)[11]. Devotional Scriptures.
- Heavenly Host (Compiled from his notes – 1995)[12]. Discussion of Angels.
- Another Time, Another Place, Another Man (Compiled – 1997)[13]. Discusses Faith, Science and the Creation account.
Positive and Negative Influence on American Christianity
Finis Dake has had a significant influence on the Pentecostal and Charismatic branches of Christianity. Pastors and teachers in other denominations (such as Baptists) that this writer has talked with have very little if any knowledge of Dake.
Dake helped to start and lead a total of three Bible schools during his lifetime. He was well known for his intense desire to encourage fellow believers to take God’s Word in its literal sense. He also is a positive example of the importance of Christians (especially pastors and teachers) spending quality time reading and attempting to understand the Bible. Dake is said to have spent more than 75,000 hours[14] before 1949, and 100,000 hours[15] by 1963 in reading and studying the Bible[16]. His emphasis on scholarly, in-depth study of the Bible was one that was often lacking within the Pentecostal movement of his day.
While his study of the Bible was admirable, there were two main areas where he had a negative impact upon American Christianity. The first, and lesser (?) of the two issues was the damage to Christ and his Christian witness by his sexual infidelity[17] and “petting parties” with 16 year old Emma Barcelli and the resulting 6 month prison term. Dake was found to have stayed at motels in Waukegan, Bloomington, and East St. Louis with her. Each time he registered at “C. Anderson and Wife.”[18] Dake failed to repent and continued both at the time and for many years to blame his indiscretion on the ‘Devil.’ For Dake, the Devil really did ‘make him do it.’ Emma Barcelli was ‘sentenced’ to the Wisconsin Industrial School for Girls till she turned 18 (almost triple the 6 months to which Dake was sentenced).[19] While all Christians have and will commit sin, it is disturbing that Dake did not repent and accept responsibility for his actions.
Dake’s unorthodox theology though continues to have a much more negative impact upon Christianity. There are many, many beliefs that Christians have held since the early church that Dake discards in his effort to take the Bible (completely) literally. Here are some examples of some of his more important doctrinal distortions (though there are many, many more):
Teachings on the Trinity:
1. "The Trinity-18 Fallacies"[20] (Dake classifies these as being false teachings):
- "That there is only one person or one being called God." (He appears to misunderstand that the doctrine of the Trinity does not teach that there is only one ‘person’ in the Trinity, but one essence/substance.)
- "That there is a difference in meaning of three human persons and three divine persons."
- "That the Father, Son, and Holy Ghost are essential parts of one being, just as man is made up of body, soul, and spirit"
“What we mean by Divine Trinity is that there are three separate and distinct persons in the Godhead, each one having his own personal spirit Body, personal soul, and personal spirit in the same sense each human being, angel, or any other being has his own body, soul, and spirit. We mean by body, whether a spirit body, or a flesh body, the house for the indwelling of the personal soul and spirit.”[21]
In "God’s Plan for Man":
". . . God can be three distinct persons as separate and distinct as any three persons we know of in this life."[22]
"If there are three persons in the Godhead and they exist as one, we must understand this oneness to be the same as in the case of several men being one-one in unity, as in John 17:11 . . .”[23]
“When Jesus said, “a spirit hath not flesh and bones, as ye see me have” (Luke 24:39), He certainly did not want to leave the impression that spirit bodies were not real and tangible. He simply taught that spirit bodies were not composed of earthly flesh and bone.”[24] Dake taught that God has a body just as we do (just composed of a different substance) and that he wears clothes, eats, has bodily parts (misinterpretation of anthropomorphism).
"What is there hard to understand about three persons in the Godhead being three separate persons in the same sense we can conceive of any other three persons? What is there hard to understand about three persons being one in unity as we can conceive of any number of persons? Do we have to believe that three persons must become one person in order to be three in one? Is this the case with three men who are one in unity? If not, then this is not the case of the three separate persons in the Godhead. Is it necessary for all persons who are one in unity to lose their own personality, their own bodies, souls, and spirits, and all get inside one person in order for them to be one in unity?. . . Could not God exist as three separate persons with three separate bodies, souls, and spirits, and still be one in unity?"[25]
Dake’s denies the historic view of the Trinity, and instead teaches "Tri-Theism" which in reality would mean that there are three Gods, instead of One God.
Essence/Composition of God:
Dake taught that the Father, Son and Holy Spirit all have a body, soul, and spirit. Each also eats, wears cloths, and has hair, eyes, lips, and all other bodily parts as we do. God is "confined" to this body, soul, and spirit meaning He can only be in one place at any one time. God goes from place to place in a body just as we do (see note on John 4:24[26]). God (all three) is our size and all three wear clothing. Many scholars disagree with the concept that God the Father and God the Holy Spirit are confined to limited bodies.[27]
Invisibility:
Dake states as a fallacy that: "That God is invisible reality and cannot be seen by natural eyes."[28] The insinuation is that if we had better telescopes we might actually be able to see heaven!
"When we use the word invisible we must not think of it altogether in the terms of substance, but mainly as distance-beyond eyesight, beyond natural visibility."[29]
"No man, therefore, can say with Scriptural authority, that God consists of a kind of invisible substance which cannot be seen or touched by man."[30]
"The reason we do not comprehend God more than we do by the senses is that He is bodily too far from us."[31]
"There is no such thing as a world of creations made up of invisible substance. The so-called spirit-world must be understood simply as spirit beings inhabiting material worlds created by God. Heaven itself is a material planet . . . having cities, mansions, furniture, inhabitants, living conditions, etc."[32] This material planet heaven is located in the north part of the universe.[33]
"A spirit being can and does have real, material, and tangible spirit form, shape, and size, with bodily parts, soul passions, and spirit faculties."[34]
". . . he cannot see God’s body due to the distance from earth to heaven where He dwells."[35]
Omnipresence:
Dake believes that because each of the three persons who work together as one (unity) God each have their own body, soul, and spirit, God can only be in one place at one time. He cannot be everywhere. God’s presence can be felt everywhere, but Dake’s meaning for "presence" is different than what we would mean.
“God’s body is like that of a man, for man was created in His likeness. . . . God also has many other means of travel and goes from one place to another bodily as all other beings in existence."[36]
"Spirit beings, including God, Himself, cannot be omnipresent in body, for their bodies are of ordinary size and must be at one place at a time, in the same way that bodies of men are always localized, being in one place at a time. God, angels, and other spirit beings go from place to place bodily as men do; . . . . Christ is a true example of what we mean by omnipresence. He said, "where two or three are gathered together in my name, there am I in the midst of them. . . In what sense is He in the midst of so many gatherings? This could
not mean that He is bodily present, for His body is in heaven seated at the right hand of God. . ."[37]
"In this same sense Paul was with the Corinthians in spirit when they delivered the fornicator to Satan for the destruction of the flesh. In this sense, Paul and other believers dwelled in each other regardless of personal bodily distance from each other. . . We know that the personal body of Christ, or those of believers, are not omnipresent when they are in the lives of others in spirit presence, so the same thing is true of the Father and the Holy Spirit."[38]
Omniscience:
God learns things in ‘real time.’ God according to Dake is not all-knowing, but comes to understand and comprehend events as they occur.
"God gets to know things concerning the free moral actions of men as others do. . . God sends messengers throughout the Earth who report to Him of all that they find in the Earth that goes on. . . God does not take care of every detail of His vast business in all the kingdoms of the universe. His agents help Him and they are found in every part of the universe on missions for God. . . God sends messengers throughout the whole of His vast creations to find out for Him what He wants to know, the same as the head of any other business would be likely to do, so that plans may be made and actions taken accordingly.[39]
"We have no statement in the entire Bible saying that God knows or even would like to know all acts and particular events of all vast creations of free moral agents from all eternity past; or that He has fixed decrees choosing and predestinating all the thoughts, acts, and deeds of free wills from all eternity past to all eternity future. God’s eternal plan for man is known from the beginning to the end and what He plans to bring to pass on Earth He has power to do, but concerning the free actions of free moral agents He does not know from all eternity what they will do before they are in existence and are here to have a part in His plan. He does not know which ones will be saved and which ones will be lost."[40]
Evaluation of the Impact of Dake’s Life and Teachings
This brief look at Finis Dake’s theology shows just a few of the many theological doctrines that he is unorthodox on. The problem with his false theology is that many pastors and teachers continue to spread his teachings to their congregations. The Dake Family has approached these teachings in three different ways. The first way is to say that Dake really did not say these things.[41] This is easily disproven by anyone willing to take the time to examine Dake’s vast teachings. The second way is ‘leave out’ important quotes and Dake sources when attributing ‘orthodoxy’ to his views.[42] The third method has been to delete or rewrite specific aspects of his teachings. One area this has been done in is in regards to charges of racism that many have leveled at Dake because of his teaching that the races should remain segregated (both now and in eternity)[43]. To deal with the issue Dake Bible Sales has changed the wording and teachings of Dake in some of his publications (though they continue to state there was no racism present).
It is also the contention of this writer that many of the most influential pastors in America (many that have huge audiences) have studied Dake and incorporated some of his teachings into their belief system. There are many examples. One is Jimmy Swaggart and his belief in each person in the divine Godhead having:
“. . . His own personal spirit body, personal soul, and personal spirit. . . . Many people conclude that the Father, the Son, and the Holy Spirit are all one and the same. Actually, they are not. . . . The word “one” in this passage means one in unity. . . You can think of God the Father, God the Son, and God the Holy Spirit as three different persons exactly as you would think of any three other people – their oneness pertaining strictly to their being one in purpose, design, and desire.”[44]
Hank Hanegraaff believes that Kenneth Copeland and some other faith teachers may also have learned some of their teachings on healing from Dake. Especially those parts of their teachings that all sickness is caused by the demons (and the germs they control)[45].
Other scholars have shown how many of the teachers in the Word of Faith movement have incorporated ideas from Dake on the issue of God wearing clothes, being six foot tall, and many others.[46] While many culture watchers and others are able to see the errors in Dake’s teachings, some within the Pentecostal and Charismatic movements still do not. This writer recently read a 43 page thesis by Mark McLean (professor at Evangel University – a Pentecostal university) and was astonished to see his downplaying Dake’s teachings on a variety of issues.[47] Some other quotes from Faith teachers (included on the back of the Dake published “Dake Reference Library”[48] include:
“I thank God for the people who produced the Dake Bible. Their hard
work has made it easier for me to teach God’s Word.”
• Joyce Meyers“If I could put just one tool in the hands of any minister, it would be the
Dake Bible”
• Ralph Wilkerson“The Dake Bible is the best reference and study Bible you can get! I have
personally worn out four Dake’s Bibles.”
• Marilyn Hickey“The Dake Bible helped me build a solid foundation in the Word.”
• Creflo Dollar“The Dake Bible is one of the greatest literary works ever made for
Pentecostal and Charismatic believers.”
• Rod Parsley
The impact of Finis Dake’s life has grown over time as his teachings have impacted many of the teachers within the Word of Faith Movement (sometimes just called Faith Movement). Many (most) of the TV evangelists and teachers on TBN and many other satellite states are heavily involved in the teachings and beliefs of the Word of Faith Movement, and a portion of those teachings come from Dake. Because of his teachings, many hundreds of thousands across the United States weekly hear some of is distortions and unorthodox teachings.
Conclusion
Finis J. Dake had many attributes that we as Christians should emulate (such as his in-depth Bible study, and desire to share God’s Word). While there was much to his life that was positive, there are also many aspects (especially his unorthodox theology) that likely will continue to have a negative impact on Christianity in America.
This writer has attempted to fairly treat Finis Dake and his teachings. While there are some areas this writer agrees with Dake on, there is so much theological error with his publications that his works cannot be recommended.
It is also the contention of this writer that the impact of Dake’s teachings and publications have been absorbed by many teachers and pastors (some in Pentecostal and Charismatic denominations, others in the Word of Faith Movement) who are daily damaging the understanding and lives of believers by teaching them these false doctrines.
It is also the hope of this writer that more writers and individuals within the Pentecostal and Charismatic Movements will begin to speak out against the use of Dake’s publications and study bible.
Bibliography
Bible, Leon. Finis Jennings Dake: His Life and Ministry. Lawrenceville, Georgia: Dake Publishing, 2006.
Dake, Finis J. Another Time, Another Place, Another Man. Lawrenceville, Georgia: Dake Publishing, 1997.
———. Bible Truths Unmasked. Atlanta: Bible Research Foundation, 1950.
———. God’s Plan for Man. Lawrenceville, Georgia: Dake Bible Sales, Inc., 1949.
———. Heavenly Host. Lawrenceville, Georgia: Dake Bible Sales, Inc., 1995.
———. Help For Today. Lawrenceville, Georgia: Dake Bible Sales, Inc., 1984.
———. Revelation Expounded. Lawrenceville, Georgia: Dake Bible Sales, Inc., 1950.
———. The Dake Annotated Reference Bible Owner’s Manual. Lawrenceville, Georgia: Dake Bible Sales, Inc.
———. The Rapture and the Second Coming of Christ. Lawrenceville, Georgia: Dake Bible Sales, Inc., 1977.
Dake, Finis Jr. “Letters: Questions About Dake.” Christianity Today, April 4, 1994.
Ferraiuolo, Perucci. “Scholars Scrutinize Popular Dake’s Bible.” Christianity Today, January 10, 1994.
Finis, Dake. Dake’s Annotated Reference Bible. Lawrenceville, Georgia: Dake Bible Sales, Inc.
Hanegraaff, Hank. Christianity in Crisis: 21st Century. Nashville: Thomas Nelson, 2009.
Horton, Michael. The Agony of Deceit: What some TV Preachers are Really Teaching. Moody Press, 1990.
McLean, Mark D. “The Gap Theory, Heaven as a Planet, and Other Popular Doctrines: Examining the Influence of the Writings of Finis Jennings Dake on the Pentecostal and Charismatic Churches.”
Wordsearch. Dake Reference Library. Lawrenceville, Georgia: Dake Publishing, 2006.
Writer, Staff. “Flock Absolves Petting Parson, But Jail Waits.” Chicago Daily Tribune. Chicago, February 10, 1937.
———. “Zion Pastor Starts Term of 6 Months.” Zion City, IL Repository. Zion City, IL, February 16, 1937.
[1] Finis J. Dake, The Dake Annotated Reference Bible Owner’s Manual (Lawrenceville, Georgia: Dake Bible Sales, Inc.), 3-5. The ‘gift of scriptures’ was said to be the ability to quote scripture verses without ever having read or studied them
[2] The actual records from the Assemblies of God show he was ordained in 1927 (this writer has obtained official photocopies). Dake’s ‘official’ biography written by Leon Bible is in error by stating he was ordained in 1925.
[3] 1926 according the Dake’s official biography. 1928 according to the actual AG records.
[4] Dake’s official biography states that Dake lived only a few miles from the state border. The attempt to downplay this incident falls flat though because he did not go to the state border in Wisconsin, but instead Missouri – 360 miles south west. The official biography also completely leaves out the fact that he stopped at three motels and used married names for both of them. The Official biography is published by Dake Bible Sales, Inc., and appears to be very biased in only presenting the positive aspects of Dake’s life.
[5] In an effort it appears to paint a ‘rosy’ picture, Dake’s biography does not mention this fact. The official AG records support it.
[6] Finis J. Dake, God’s Plan for Man (Lawrenceville, Georgia: Dake Bible Sales, Inc., 1949).
[7] Finis J. Dake, Revelation Expounded (Lawrenceville, Georgia: Dake Bible Sales, Inc., 1950).
[8] Finis J. Dake, Bible Truths Unmasked (Atlanta: Bible Research Foundation, 1950).
[9] Dake Finis, Dake’s Annotated Reference Bible (Lawrenceville, Georgia: Dake Bible Sales, Inc.).
[10] Finis J. Dake, The Rapture and the Second Coming of Christ (Lawrenceville, Georgia: Dake Bible Sales, Inc., 1977).
[11] Finis J. Dake, Help For Today (Lawrenceville, Georgia: Dake Bible Sales, Inc., 1984).
[12] Finis J. Dake, Heavenly Host (Lawrenceville, Georgia: Dake Bible Sales, Inc., 1995).
[13] Finis J. Dake, Another Time, Another Place, Another Man (Lawrenceville, Georgia: Dake Publishing, 1997).
[14] Dake, God’s Plan for Man, Forward.
[15] Finis, Dake’s Annotated Reference Bible, Preface.
[16] While it is possible these figures are correct, Dake would have had to spend at least 7 hours every day just reading his Bible. This may be an exaggeration on his part as he also spent significant time teaching, traveling, and completing other tasks. The motivation though to encourage others to spend significant time in Bible study is positive. This writer also finds it ‘interesting’ that he is said to have spent this many hours every day reading his Bible, yet supposedly had the “gift of scriptures” that allowed him to quote Bible verses he never memorized. If this “gift of scriptures” were real, he should have been able to spend more time in teaching and ministering to others and less time reading the Bible… since God would just impart the verses and knowledge he needed anyways!
[17] Staff Writer, “Flock Absolves Petting Parson, But Jail Waits,” Chicago Daily Tribune (Chicago, February 10, 1937), 1.
[18] Staff Writer, “Zion Pastor Starts Term of 6 Months,” Zion City, IL Repository (Zion City, IL, February 16, 1937), 1.
[19] Staff Writer, “Flock Absolves Petting Parson, But Jail Waits,” 1.
[20] Finis, Dake’s Annotated Reference Bible, N.T. 280.
[21] Ibid., NT. 280.
[22] Dake, God’s Plan for Man, 53.
[23] Ibid., 54.
[24] Ibid., 52.
[25] Ibid., 55.
[26] Finis, Dake’s Annotated Reference Bible, NT. 97.
[27] Perucci Ferraiuolo, “Scholars Scrutinize Popular Dake’s Bible,” Christianity Today, January 10, 1994, 50.
[28] Finis, Dake’s Annotated Reference Bible, 280.
[29] Dake, God’s Plan for Man, 51.
[30] Ibid., 52.
[31] Ibid., 58.
[32] Finis, Dake’s Annotated Reference Bible, 280, 562.
[33] Ibid., 120.
[34] Dake, God’s Plan for Man, 56.
[35] Finis, Dake’s Annotated Reference Bible, #R 613.
[36] Ibid., 807 #B.
[37] Dake, God’s Plan for Man, 60.
[38] Ibid., 62.
[39] Ibid.
[40] Ibid., 63.
[41] Finis Jr. Dake, “Letters: Questions About Dake,” Christianity Today, April 4, 1994, 12.
[42] Leon Bible, Finis Jennings Dake: His Life and Ministry (Lawrenceville, Georgia: Dake Publishing, 2006), 399.
[43] Finis, Dake’s Annotated Reference Bible, 159. To see Dake Publishing’s account deal with this issue see “Answering the Charge of Racism,” Dake Publishing, http://dake.com/dake/position.html.
[44] Michael Horton, The Agony of Deceit: What some TV Preachers are Really Teaching (Moody Press, 1990), 278.
[45] Hank Hanegraaff, Christianity in Crisis: 21st Century (Nashville: Thomas Nelson, 2009), 261-262.
[46] Ferraiuolo, “Scholars Scrutinize Popular Dake’s Bible,” 50.
[47] Mark D. McLean, “The Gap Theory, Heaven as a Planet, and Other Popular Doctrines: Examining the Influence of the Writings of Finis Jennings Dake on the Pentecostal and Charismatic Churches.” Thesis was written after 1990, but no date is given. Thesis available from: http://ifphc.org
[48] Wordsearch, Dake Reference Library (Lawrenceville, Georgia: Dake Publishing, 2006), Back of the Box.
Finis Jennings Dake and The Dake Bible
Posted by: | CommentsTeachings Of Finis Jennings Dake
I became interested in studying Finis Jenings Dake after a speaker at our church mentioned to the Church how good the Dake’s study Bible was. I looked in the library but was able to find very little information on Dake. I was finally able to find a few articles in Christianity Today, and some newspaper clippings and things at the A\G archives. I had originally believed that Dake was just a little off in just a couple of minor doctrines. As I studied his materials (not just the His study Bible), I became greatly alarmed. I could not believe some of the things I learned from studying his materials. Here are some of the things I learned: Dake teaches tritheism, does not believe God is omniscient, nor omnipresent, he believes God is composed of a body, soul, and spirit; can move only in this body (can only be in one place at one time-including the Holy Spirit), does not believe the Holy Spirit indwells us, and other heretical doctrines.
Dake’s Dubious Doctrine
Posted by: | Commentsby Terry R. Wilson and Main Street Ministries
While many have documented various aberrational teachings within the modern Christian church, predominantly within what has come to be known as the "word-faith" movement, few have taken a continuing strong position against what is, perhaps, a greater danger to the church at large. Many are familiar with persons such as Benny Hinn or Kenneth Copeland who both have very large and influential ministries with global impact. Some are familiar with names like E.W. Kenyon, considered by many to be the true origin of the word-faith doctrines, and his association with the metaphysical movement earlier in this century. However, as the battle continues over this or that fragmented doctrine coming from these "teachers" (which in all good conscience should continue), we seem to take no notice of a source of unsound teaching little discussed and even endorsed by many. I am herein referring to the Dake’s Annotated Reference Bible which sells at a rate of approximately 30,000 per year and has been called "The Pentecostal Study Bible".
Dake’s Dangerous Doctrine
Posted by: | CommentsBy Jeff Spencer and Steve Bright
This article first appeared in the Christian Research Journal, volume 27, number 5 (2004). For further information or to subscribe to the Christian Research Journal go to: http://www.equip.org (Article used by permission of CRI).
SYNOPSIS
The teachings of Finis Jennings Dake, author of The Dake Annotated Reference Bible, have had a profound impact on conservative Pentecostalism and have been embraced by charismatic Word-Faith preachers such as Kenneth Copeland and Benny Hinn. Dake’s views range from orthodox to outlandish, to decidedly unorthodox. He rejected the theology of “denominationalism” and instead adopted a hyperliteral interpretation of Scripture that resulted in erroneous doctrines, such as the view that each person in the Trinity has a body, soul, and spirit, and that Jesus’ resurrected body was not physical. His aberrant teachings also include a salvation by grace plus works and a gospel of health and prosperity. Dake’s study materials emphasize the authority of the Bible, but they contain many unbiblical and dangerous doctrines that sometimes have as much in common with the cults as with historic Christian theology.
Finis Dake and His Federal Conviction
Posted by: | CommentsFinis Dake and His Six Month Sentence to Federal Prison
Finis Dake (author of the Dake Study Bible) was sentenced to six months in prison after taking an underage girl to three different motels on a trip across state lines. Dake called her his "wife" at each motel they checked into. He was found guilty of violating the Mann Act. Dake blamed his "error" on the devil and complained that the local authorities were against him. Dake did not apologize to the girl or accept full responsibility for his actions.
Finis Dake wrote the old testament commentary notes prior to his trying to take advantage of this minor, and wrote the new testament notes while in prison (suffering "like Job"). The Dake family often try to say that those who believe the Dake Bible is unbiblical are taking Dake out of context. It is the aim of this web site to provide proof from Dake’s own writings and history to back up our statements. Below are some copies of actual newspaper articles from his trial. Just click on the thumbnails for larger pics. The .pdf contains all of the pics.
Important: If you have problems reading the text in the medium or large images, move your mouse over the medium or large images and if a (+) sign appears, click on the image and your web browser will enlarge the image to its full size. Read More→
Finis Dake and the dangers of the Dake Bible
Posted by: | CommentsThe Jesus Of The Dake Annotated Reference Bible
Finis Jennings Dake (1902-87) was a Pentecostal pastor, teacher, and author whose most influential work is the Dake’s Annotated Reference Bible. This study Bible, containing notes on the entire Old and New Testaments, was first published in 1963. The Dake Bible is considered the top "Pentecostal Study Bible" by many. In fact, the Dictionary of Pentecostal and Charismatic Movements says, "His ‘notes’ became the ‘bread and butter’ of many prominent preachers and the ‘staple’ of Pentecostal congregations." Dake is very important within Pentecostal/Charismatic circles.
Problems and Errors of the Dake Bible
Posted by: | CommentsConfused Charismatic Theology & The "Dake’s Bible"
by Rev. Joseph R. Chambers, D.D.
"The Son of God did indeed empty Himself to become the Son of man. What is extremely important is that this emptying was not a forsaking of His eternal essence, but an emptying of manifesting that essence. He was never void of His divine essence, but He did limit Himself not to express it while depending wholly on His Father and the Holy Spirit." – Joseph R. Chambers, D.D.
Many years ago I became leery of the Dake’s Bible, but never really understood why. The only thing I could identify was
that those who became strong in their study of Dake also became arrogant and unteachable. If Dake said it, then it really did not matter what anybody else said or what the general difference was in other Scriptures. I basically quit using the Dake’s Bible about twenty years ago and simply put it on the shelf.