[written and published Nov. '16; edited Aug. '17] Summary: All genuine Christians should have a desire to increase in the knowledge of God through a better understanding of His word (Col. 1:10). There are two main theological systems of men – covenant theology and dispensationalism. I believe that the dispensational system does a far better job of explaining both the counsels and ways of God found in the expanse of Scripture. This article serves to simplify the understanding of this system by defining the biblical principles associated with the only three dispensations worth studying. When you comprehend biblical principles, prayerfully asking the Holy Spirit to enlighten your understanding, you will be amazed by how much God's word opens up to you – you will have the mind of Christ (I Cor. 2:7-16).
In order to gain a solid understanding of a majority of scripture, one needs only to consider the existence of three dispensations – the Jewish, the Christian, and the future millennium.
The Jewish dispensation has passed with the setting aside of Israel by God when they killed His Son (Matt. 21:33-44). The destruction of Jerusalem and the temple by the Romans in 70 AD was the physical declaration of this passing. God had effectively ended the practice of Judaism, their first covenant becoming obsolete and growing old, ready to vanish away (Heb. 8:13). Having rejected their Messiah, they rejected the Messianic kingdom – God takes the kingdom away from Israel, saying, "Call his name Lo-Ammi, for you are not my people, and I will not be your God." (Hos. 1:9) The world was complicit with the Jews in crucifying Jesus – it was, in fact, a Roman cross. The world shares in the guilt of crucifying its true King (John 1:10). But the prophecies and promises of His coming were always specifically given to the Jews (John 1:11), and certainly God's ways in dealing with the world during the Jewish dispensation all centered on Israel and through them.
The Jewish dispensation starts with the beginning of the book of Exodus, and continues through the synoptic gospels of Matthew, Mark, and Luke. John's gospel is different in that Israel is set aside in his first chapter (John 1:11), and in all his writings the Jews are treated as such morally and characteristically. Matthew's gospel is definitely dispensational, for it contains many characteristic passages of transition from Judaism to Christianity. Historical events in the book of Acts also serve as significant markers of the transition between the Jewish and Christian dispensations (Acts 7:59-60, 10:44-45, 28:26-28). The destruction of Jerusalem was the definitive end of Jewish things.
It is not easily comprehended what the real purpose was in God's dealings with man during the Jewish dispensation. Very few theologians and ministers, it is sad to say, even approach it in their teachings. Yet understanding God's purpose, God's reasons in His ways, is critical for understanding scripture. What then was the general idea for the Jewish dispensation? It is this: God was proving the utter depravity of the children of Adam. From the time man was chased out from the garden by God, he was placed on probation. In order to test man, and this under the best of circumstances, God chose a people unto Himself, separated them as a nation from all other peoples, and privileged them with advantages above everyone else. During the Jewish dispensation, Israel served as the test-case representing the fallen human race in Adam. And what was the result of God's testing of Israel? And wouldn't this be the same as the outcome of the Jewish dispensation?
The Jews were those under the law. By giving Israel the law (Judaism) and using them as a test-case, God shut every mouth and proved the guilt of the entire world. If you want to see God's testimony of what man's fallen condition in Adam is, simply read the passage that precedes the above conclusion (Rom. 3:9-18) – its entirety consists of quotes from out of the law and God's communications to the Jews. It is "whatever the law says" and it describes, in no uncertain terms, the utter depravity of man in the flesh, clearly unveiling God's general overriding purpose concerning the Jewish dispensation.
The Christian dispensation followed the ending of the Jewish dispensation. Although we can point to the day of Pentecost as the sending down of the Holy Spirit and the true beginning of the gathering of the church, and these two being some of the most important distinctions characterizing the new dispensation, yet the ending of the Jewish dispensation was slow in coming, and not "official" until the destruction of Jerusalem and the temple in 70 AD. That is why we have better understandings of many passages of scripture if we consider a broad transition period between the two dispensations spanning many years (from John the Baptist to the destruction of Jerusalem is @ forty years).
The "kingdom of heaven" phrase, which is found only in Matthew's gospel, is descriptive of the Christian dispensation, and indirectly refers to it. John the Baptist preached that the kingdom of heaven was "at hand" (Matt. 3:2). It wasn't established yet, and couldn't begin until Jesus went back to heaven. However, it being heralded as "at hand" meant it was soon to arrive. This preaching marks the beginning of the transition period (Matt. 4:17, 10:7). Because this phrase is used thirty-three times in Matthew, his gospel can be described as having the character of dispensational transition.
In Matthew thirteen (Matt. 13:11) Jesus speaks of the "mysteries of the kingdom of heaven." Without getting into a lengthy biblical proof, the mysteries refer to all the matters of faith involved in Christianity – the religion of the Christian dispensation. True faith involves things hoped for and things unseen (Heb. 11:1, II Cor. 4:18, Rom. 8:24-25). The Christian is to walk by faith (II Cor. 5:7). He is encouraged to see unseen things with the eye of faith (II Cor. 3:18, Col. 3:1-3, Heb. 2:9, 6:19-20, 8:1, 10:19-23, 11:13-16, 27, 12:1-3). By the seven parables of Matthew thirteen, six of which are similes of the kingdom of heaven, Jesus gives us the prophetic history and character of the Christian dispensation. The two preceding chapters in Matthew (11, 12) have the Jews rejecting Jesus as Messiah, and in turn, Jesus rejecting the nation of Israel and setting them aside. Only the disciples of Jesus were given by God the understanding of the mysteries; the Jews were not given ears to hear or eyes to see (Matt. 13:11-16). These disciples would become the first Christians in the soon to be established Christian dispensation. They would possess the Holy Spirit, the teacher of all truth (John 16:13).
Because I live…refers to after He was raised from the dead – a yet future event and time to when He was speaking to them. At the time He was speaking it was still the Jewish dispensation. A little while longer…indirectly refers to the coming of the Christian dispensation. He is raised from the dead and exalted to the right hand of God, but unseen. Because He lives, so do we live. Having the Son, the believer has eternal life (I John 5:11-12), and the life we have is Christ living in us (Gal. 2:20). These things are characteristic of Christianity and the Christian dispensation, not of Judaism and the Jewish dispensation.
John 16:8-11 "And when He has come, He will convict the world of sin, and of righteousness, and of judgment…of righteousness, because I go to the Father and you see Me no more." This one who was made sin and crucified, rejected by the world, and seen no more by the world during this dispensation, has been exalted to the right hand of God, proving the righteousness of God in dealing with man's sin. "When He has come…" refers to the coming of the Holy Spirit and the beginning of the Christian dispensation. Similar phrasing is also used in John 14:16, 20, 26, 15:26, 16:7, 12-15, 23-26, referring to the time of the Christian dispensation.
The Jewish dispensation eventually had the worship of Jehovah fixed in the temple in Jerusalem. Their worship, being ever a walk by sight, progressed and settled on this fixed location. The Samaritans, only being half Jewish, stayed with the revelation Jacob had, and progressed no further.
The Christian dispensation involves believers as true worshipers of God. The Christian revelation is God known to the believer as his Father – this name is about relationship. Therefore the Christian dispensation is not the worship of God as Jehovah, but as the sons of God worshiping their Father (John 4:23), doing His will (John 5:30, Luke 22:42), and imitating Him in practice (Matt. 5:45-48, 6:1-33, 7:7-11, 21, Eph. 5:1-2, I John 2:6). During the Christian dispensation the believer walks by faith, and worships the Father unseen, and has no need of a fixed physical location (this certainly should make us consider what God thinks about all the church buildings man has built in Christendom – was God simply changing the physical location where He would be worshiped, or was the Spirit saying that true Christian worship of the Father no longer required a set physical location or building? I do not doubt the truth of God is in the later).
The new wine of grace and the Spirit in the Christian dispensation cannot be put into the old wineskins of the flesh. The ordinances of the flesh of Judaism could not receive the new wine. New wine must go into new bottles – this shows the impossibility of that power and energy being introduced into that system in which Israel then stood (Judaism). A new dispensation was needed in which the new work of God producing life would be contained in a new nature given by God. In Christianity God provides both to the believer, whereas Judaism couldn't touch either.
Israel was the corporate body given responsibility for the public witness for God in the world during the Jewish dispensation. Their failure under the law combined with their rejection of their own Messiah when He was sent are the reasons for God's judgment of them and the ending of their dispensation. Christendom is the corporate body given the specific responsibility for the public testimony of God during the Christian dispensation. It has failed in its responsibility in a similar fashion as Israel did. This fact or truth is certain, not so much from our own thoughts or from the record of secular history, but from the unerring testimony of God's word.
Christendom is the ruined crop in the field of the world, a mixture of planted wheat and tares (Matt. 13:24-26). Any diligent reader should understand that this crop represents a certain sphere or body in which the work of God has been mixed in with the work of the devil (Matt. 13:37-39). The field is the world. The crop is not the field; therefore the crop is not the world, but a corporate body that exists in the world, yet obviously, separate from it. The ruined crop is not the church, the body of Christ. Jesus alone builds the church (Matt. 16:18), and He doesn't use the devils work in order to build it. The wheat alone forms the true church that Christ planted and builds by Himself. But, in fact, the ruined crop is both the work of God and the work of the devil mixed together. And what allowed Satan to come in and do his work? – "but while men slept, his enemy came and sowed tares…" (Matt. 13:25) Is this not man's responsibility, and his failure in it, resulting in the spoiling of the crop?
Another important detail of this dispensational parable which helps distinguish Christendom as the ruined crop in the field is that this represents a new planting in the world. The crop doesn't represent the world, because the world has existed from the time of Cain, when man was apart from the presence of God. Some dispensationalists teach that both the crop and the field are the world, and simply that the wheat are believers and the tares are unbelievers. However, this is an erroneous oversimplification, as well as the neglect of prophetic symbols and the progression of known biblical events. Also the crop does not represent Israel, which became a nation long ago under the leadership of Moses, God redeeming them out of Egypt. All these mistakes in interpretation lead to the setting up of a confusing, and certainly erroneous, dispensational system. The crop was a new planting in the world. It did not exist until after Jesus came into the world. The Son of Man planted the wheat (Matt. 13:37). The devil comes in to defile and ruin God's new work.
It is critical to true and accurate dispensational teaching that we learn to distinguish the biblical differences between Israel and the church. However, it is equally critical as dispensationalists, especially as the teachers of the dispensational system, that we learn to distinguish the biblical differences between the true church and Christendom. It is Christendom that has the responsibility for the public witness of God in the world during the Christian dispensation. It is Christendom that is responsible to hold the candlestick of light before this dark and evil world. If the dispensationalist never recognizes Christendom spoken of in scripture, then he will never admit or agree with God's testimony of its corruption and ruin. Judgment starts at the house of God (I Pet. 4:17). Why? Because the dispensational responsibility is found there, in the house of God (i.e. Christendom). God will always judge responsibility (I Pet. 1:17).
The denying and non-recognition of the corrupt and ruined state of Christendom is, by far, the biggest blunder of contemporary dispensationalists today. And because I speak of the general overall evil of the body of Christendom, the blame for this denial is shared by all ministers and theologians. But it is the dispensationalist who is especially culpable – as a teacher and theologian, he should be particularly versed in dispensational principles and patterns. The record of man's history is that whenever he is given specific responsibility to obey the will of God, he has failed to do so every time – in all biblical principles, in all biblical institutions, and in every dispensation of man. I will not multiply scripture here to prove to you what is the truth of God's own testimony in His word as to the ruin of Christendom – the third book that the Spirit of God had me write, The Corruption and Death of Christendom, adequately shows what God's testimony is. However, I think it beneficial to mention the dispensational pattern: There is always a divine work that begins the dispensation in His sovereignty; responsibility for the care of this work and public testimony to it is given to man; at the beginning of the dispensation there is failure by man in his responsibility, allowing in corruption, evil, and the seeds of apostasy; the dispensation continues on in the longsuffering and mercy of God until the evil has fully developed; God ends the dispensation by judgment of that body which was given the responsibility for His testimony, even though God always brings in a testimony before the judgment as a warning to the faithful remnant He separates and keeps secure. The Jewish dispensation followed this pattern, and the Christian dispensation is doing the same.
As we said, the Christian dispensation is following the same course as the Jewish dispensation, and God's testimony in scripture simply declares this to be true. I give you a few passages among many available in the New Testament as proof of the corruption and ruin of Christendom (Matt. 13:24-30, 37-43, Acts 20:28-31, Rom. 11:21-22, II Thess. 2:3-7, II Tim. 3:1-5, 4:1-4, I Pet. 4:17, II Pet. 2:1-3, I John 2:18-19, Jude 3-19, Rev. 2, and Rev. 3). In chapters two and three of Revelation we are given a prophetic historical progression of Christendom throughout its dispensation. In the first message (Ephesus – Rev. 2:1-7) we have the decline of the apostolic church towards the end of John's life (the last living apostle). Christendom had waned in its love for Christ and had left its first position. She is threatened by the Lord with the removal of her candlestick. Years later in Christendom, with the rise of Romanism (@ 6th century), the Lord declares what His judgment of her will be (Rev. 2:18-23). This is the time in the history of Christendom when God views the corporate body as corrupt and irreclaimable, and He begins to separate a faithful remnant (Rev. 2:24-25). In the early 16th century the grace of God brings in a new divine work known to us as the Reformation. In some ways in the message to Sardis there are the hints of a fresh beginning in reference to this work of the Spirit. When men were given responsibility for this new work, the result was Protestantism (Sardis). The Lord judges this state as spiritually dead, although it had a good reputation of itself in the world (Rev. 3:1-3). A faithful remnant is again acknowledged by the Lord as being separate from the corporate body of Protestantism (Rev. 3:4). It is true that Jezebel (Romanism) will continue on, as she is, into the tribulation that ends this age (Rev. 2:22), but Sardis represents a separate branch of Christendom that parted ways with her. The divergence ends in the corporate body of Protestantism being spewed out of the Lord's mouth (Laodicea – Rev. 3:14-18), while the remnant church (Philadelphia) is removed to the heavens (Rev. 3:7-13).
Every epic of Christendom represented by the seven messages contains a faithful remnant that is addressed by Jesus saying, "He who has an ear, let him hear what the Spirit says to the churches." (Rev. 2:7, 11, 17, 29, 3:6, 13, 22) Only true believers possess the Holy Spirit who cries out in their hearts, Abba, Father! These are the sons of God (Rom. 8:14-16). It is only these who have the potential to hear what the Spirit is saying (I Cor. 2:12-16). Christendom is a corporate body made up of wheat and tares (Matt. 13:24-26). Only the wheat are the sons of God (Matt. 13:38). I say these have the potential to hear, for we know that even in hearing, not all believers will judge rightly and commit to following the Spirit where He may lead them.
The church, the body of Christ, was the mystery of God hidden from prophecy (Eph. 3:1-11). It follows then that the Christian dispensation was hidden from prophecy, as well as Christendom as the corporate body in the dispensation.
Christendom is the corporate body given responsibility for the public witness of God and the name of Jesus Christ in the Christian dispensation. It is the new planting and crop that comes up in the world after Israel was set aside by God and the Jewish dispensation ended (Matt. 13:24-30, 37-43).
The preaching of the gospel of the grace of God in Christ Jesus characterizes the Christian dispensation. Judaism is what characterized the Jewish dispensation. It is the religion of law and works for man to do – law/works is not grace, and grace is not law/works (Rom. 3:23-28, 4:1-5, 6:14-15, 11:5-6, Gal. 2:21, 3:10-12). Christianity is characterized by the grace of God; Judaism is characterized by the works of men. The gospel is the power of God unto salvation and eternal life (Rom. 1:16-17, Titus 1:2-3), and reveals the righteousness of God; Judaism/law has no power to give life or righteousness (Gal. 3:21). Christianity represents what God has done for men; Judaism is always what man thinks he can be for God.
In the Jewish dispensation the middle wall of partition was up and maintained by God. Judaism was the means God used to separate Israel from the Gentiles. As long as Israel was acknowledged by God as His people, this wall remained intact. In great contrast to this, God actually breaks down and destroys the wall for the Christian dispensation (Eph. 2:14-16). In Christ, that is, in His body, God has abolished forever any semblance of a wall of division. The church is created in Christ as one body, as one new man. Therefore, in the church there is no Jew or Greek (Gentile), no nationalities, ever recognized (Gal. 3:26-28). To set up Christianity, it required God breaking down and ending the Jewish system entirely. Judaism had its existence by maintaining what the church had its existence by throwing down.
Christianity is a walk of faith, not by sight (II Cor. 5:7); it is seeing the unseen with the eye of faith (II Cor. 4:18, Heb. 11:1). Judaism was a walk by sight and the following after signs (I Cor. 1:22, Matt. 12:38). Christianity is the religion of the heavenly calling; Judaism is the religion of the earthly calling and earthly things (John 3:12). The practical exercises of Christianity are in grace and as sons imitating the Father in heaven (Matt. 5:38-48); the practice of Judaism is an eye for an eye, a tooth for a tooth, and hate your enemy. The differences between the two religions are quite significant, and reflect the different character of the two dispensations.
Jesus Christ is not sitting on His own throne, but sitting on His Father's throne the entire time of the Christian dispensation (Rev. 3:21). What characterizes this dispensation is that He is hidden and waiting at the right hand of God. Although He was given all power and authority in heaven and earth upon His resurrection from among the dead (Matt. 28:18), still it is obvious to any spiritual mind that He is not exercising His power during this dispensation. For this reason Satan is still the god and prince of this world during the entire time of the Christian dispensation (II Cor. 4:4, Eph. 2:2, John 12:31, 14:30). In the world evil continues on, growing and ripening to a determined end, even prospering, it seems, to a certain extent. The time of the Christian dispensation is described by the Spirit of God through Paul as this present evil age (Gal. 1:4). Evil is not being judged by God in the present dispensation, although its full ripening is restricted to some extent by the presence of the Holy Spirit in the corporate church (II Thess. 2:6). Greater than the evil of the world, long brought about by Satan, the god of this world, is the evil and corruption the devil has worked into Christendom during the Christian dispensation (Matt. 13:25, 28-30, 31-33, 38-39). The greatest evil is where the truth and righteousness of God should have been found – in the house of God.
The Son of Man is gone back to heaven and the Holy Spirit sent down to gather in the church, His body and bride. The Christian dispensation is characterized by Jesus Christ not being present on the earth; however, it is positively characterized by the presence of the Holy Spirit, and His dwelling in both the believer individually (I Cor. 6:19, Rom. 8:15-16) and the body of Christ corporately (Eph. 2:20-22, I Cor. 3:16). The dispensation is characterized by the gathering of the glorified Son of Man's body, through the direct agency of the Holy Spirit sent down (I Cor. 12:12-13). The Spirit could not come unless Jesus went away and sent Him (John 16:7); the Spirit couldn't come until Jesus was glorified (John 7:39).
Calling is now with the church; Israel had been previously set aside by God. The church's calling is heavenly (Heb. 3:1); she is destined to sit in heavenly places in Christ Jesus, and to be blessed there with every spiritual blessing possible (Eph. 2:6-7, 1:3). This is in distinct contrast to Israel's calling and destiny, which is earthly and to be restored in the Promised land as their inheritance. God never deals with two different callings during the same dispensation. At this time and during the Christian dispensation God only recognizes the calling of the church.
In the Christian dispensation the true believer suffers with Christ, so that later he will be glorified with Him (Rom. 8:17-18). He sojourns as a pilgrim and stranger in the same world which rejected Christ and put Him to death. Therefore Jesus says, "In the world you will have tribulation…" and "A servant is not greater than His master. If they persecuted Me, they will also persecute you." (John 16:33, 15:20) The world will hate the believer is he looks anything like Christ, and follows in His footsteps (John 15:18-19). See also II Tim. 3:12. Our portion now is to suffer with Christ, because He is not sitting on His own throne as yet and ruling in the world, and God has not made His enemies His footstool.
Prophecy is about Israel, the earth, and God's government of the earth. Israel was set aside by God when He ended the Jewish dispensation. This implies certain negative truths and principles about the Christian dispensation which followed – God doesn't recognize Israel as His people (Hos. 1:9); He isn't dealing with the earth; God isn't dealing with the government of the earth, except in His providence, which is unseen and unknown to all in unbelief. In principle, prophecy has been set aside with Israel during the Christian dispensation. The last prophetic event which occurred in its full fulfillment was the destruction of Jerusalem and the temple by the Romans in 70 AD (Dan. 9:26). There is no prophetic event that will take place before the rapture of the true church, because the church was the mystery of God hidden from prophecy. Prophecy is always about Israel and earthly things; the church is a heavenly body, and in Christ is associated with heavenly places and spiritual blessings (Eph. 1:3, 2:6-7).
The counting of time is an integral part of prophecy. Since prophecy is heavily associated with Israel, in scripture we only see time being counted in relation to Israel and earthly things. Time was counted in the prophecy in Daniel nine which determined the fate of Daniel's people (the Jews) and their holy city Jerusalem (Dan. 9:24-27). Sixty-nine of the seventy weeks elapsed when Jesus Christ came to them as their Messiah in His humiliation. He was rejected and the counting was suspended. One week or seven years remain. The woman of Revelation twelve symbolizes Israel in the counsels of God (Rev. 12:1). When she has fled into the wilderness the end-time Jewish remnant will be protected by God for one thousand two hundred and sixty days (3 ½ years – Rev. 12:6, 14). This period of time is known as Jacob's trouble (Jer. 30:7). The thousand year millennium is when Israel is restored in their land and they grow and prosper, becoming the greatest nation on the earth. When time was suspended after Messiah was cut off without receiving His kingdom (Dan. 9:26), the gathering of the church filled the timeless gap in the prophecy. The church is a heavenly body and time isn't counted concerning heavenly things.
There are many prophecies in the Old Testament about this final dispensation because the earthly glory of Christ involves God's faithfulness to fulfill every promise He has made to Israel's forefathers. The Jews will be restored in their land and will inhabit the full extent of it without Gentile incursion. God will have them to physically prosper (in every way imaginable), to multiply exceedingly, and to become the greatest nation on the millennial earth. The government of the world will be centered in Israel; Jerusalem will be called the city of the great King. If the character of prophetic writings is that they are about Israel, about the earth, and about God's government of the earth, then it is no surprise all these things and more are well documented in prophecy.
Jesus will be physically present on the earth, and Satan will be bound in the pit and out of the way (Rev. 20:1-3). In the Christian dispensation Jesus was absent from the earth, and Satan was free to roam, as a lion, both the earth and the heavens, seeking whom he may devour (I Pet. 5:8).
During the Christian dispensation the body of Christ, the true church, is being gathered by the Holy Spirit on the earth. In this dispensation, the world is a wilderness for the Christian, a dry place of no spiritual sustenance. The believer lives and walks as a pilgrim and stranger on the earth during the Christian dispensation (Heb. 11:13), realizing that his portion is to suffer with Christ in the same world in which Christ suffered (Rom. 8:17-18). He understands that he will be rejected by the same world that rejected Christ. But after the rapture, the church is taken from the earth to the Father's house in the heavens (John 14:1-3). During the millennium, the church lives in the heavens and has the responsibility to rule with Christ over the earth. The believer has a heavenly calling and a heavenly citizenship (Heb. 3:1, Phil. 3:20), and is destined to live in the Father's house with all God's sons. God's rest is His paradise in the heavens, that which all Christians are destined to enter into (Heb. 4:9-11, Rev. 2:7). In the Christian dispensation, the church is gathered on the earth; during the millennial dispensation, the church lives with and before the Father in the heavens (Rev. 3:11-13, 4:4, 9-11, 12:10-12, 13:6).
Jesus will be the prince of the world during the millennium. He will be seen and known as King of kings, Lord of lords for the Gentiles, and Messiah, Son of David and King of the Jews for Israel. In comparison, during the present Christian dispensation, Satan is the prince and ruler of this world (John 12:31, 14:30). He is now the prince of the power of the air (Eph. 2:2).
The principle of the millennium will be "every eye will see" (Rev. 1:7); this is a walk by sight, and very much Jewish. It is not a dispensation where faith is characteristic of anyone's walk, because faith is the substance of things hoped for, the evidence of things unseen (Heb. 11:1).
Worship of the Most High God will be in Jerusalem. Worship for Israel will center around a new millennial temple in Jerusalem (Ez. 40:1 – 48:35). Judaism will be revisited to a large degree, the law as a new covenant written on the minds and hearts of the Jews, instead of tablets of stone (Jer. 31:31-34). In this way of grace, God enables the Jews to finally fulfill the law, obey it, and to be physically blessed in every way as a result (Deut. 28:1-14).
The judgments of God will be in the earth – the world will learn righteousness and justice (Isa. 26:9-10). Jesus Christ will reign over the nations with a rod of iron (Ps. 2:8-9, Rev. 12:5). He will directly judge evil. This is not grace or the Christian dispensation, where you love your enemies, turn the other cheek, walk the extra mile, and give the other garment. Jesus Christ will destroy all His enemies, putting them all under His feet. Obedience by all men on the millennial earth will be paid to Christ's manifested power, even when men are not converted. When obedience is not given, excision will take place so that Christ's reign will be one of justice and righteousness, bringing in peace. "For He must reign till He has put all enemies under His feet." (I Cor. 15:25) This is perfect government made good everywhere by the second Adam, the Son of Man. The future millennial dispensation is when evil will be eliminated from the earth – please read Isa. 11:1-9. The present Christian dispensation is described in scripture as "this present evil age" (Gal. 1:4) – when evil continues to grow and ripen in the earth, and it is not being eliminated by God.
During the millennium the wall of separation will still be in the world. Israel will be separated again by God from the Gentiles, accomplished by His restoring them in their land. The Jews receive the land as an inheritance, and they are blessed in it with every physical blessing possible. Israel becomes the greatest nation in the millennial earth, and the Gentile nations serve them.
During the millennium the general form of the kingdom of God will be the existence of two distinct kingdoms – the Father's kingdom in the heavens, and the Son of Man's kingdom on the earth (Matt. 13:40-43). Evil will still exist on the earth during the millennium. Men on the earth are still fallen in Adam, and biblically described as in the flesh (Rom. 7:5, 8:8-9) Although all restored Israel will be born-again, possessing a new spirit and nature within (converted), and will have a new covenant with the law written in their hearts and minds, still the Gentiles will be mainly unconverted. Christ must reign until He puts all enemies under His feet. "The last enemy that will be destroyed is death." (I Cor. 15:26, 54-56) But after the church is glorified and perfected in the pre-tribulation rapture, she will not be found in the Son of Man's kingdom in the millennial earth. Her place will be in the heavens in the Father's kingdom during the millennium (Eph. 1:3, 19-23, 2:6-7, John 14:1-3).
What characterizes the Christian dispensation is the gathering of the church by the Holy Spirit sent down from heaven. The church's home and citizenship is in heaven, and so, she will be taken there before the future tribulation. What characterizes the millennial dispensation will be the gathering of the Jewish remnant out of the nations by the Lord's angels, and restoring them back in their land (Matt. 24:31). Israel has an earthly calling; the church has a heavenly calling.
During the Christian dispensation the Lord does not have His own throne; He sits at the right hand on His Father's throne (Ps. 110:1, Heb. 1:3, 10:12-13, Rev. 3:21). Satan is still god of this world and evil continues to grow and prosper in it. But during the millennial dispensation Jesus will have His own throne on the earth, and an earthly kingdom as well (Matt. 25:31, Luke 1:31-33, Rev. 11:15, Dan 7:14). Satan will be bound in a pit, and evil will be directly judged and removed from Christ's kingdom. Christ will rule as the mediatorial Man, and the millennium represents the last rule of man on the earth. Then the kingdom is given up to the Father, delivered up, and God is all in all, and the mediatorial reign ends (I Cor. 15:24-25). Even though He will not then be reigning as the mediatorial Man, this official position having ended, nevertheless, in His person He will never cease to be the Man, "the first born among many brethren." Subjection is man's place in perfection – then also the Son Himself will be subject (I Cor. 15:27-28). He will always be the second Adam, the eternal source of all blessing for man.


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Last edited by Holly Goodhead; 30-09-2017 at 12:01 AM.
Last edited by Holly Goodhead; 30-08-2017 at 11:37 AM.
That I'm sure was at uk doll meet, and some are Members Dolls, know that's Justine in the police kit, do you know the others?
All of them got booked for to much noise and not having a Music Licence!!
Last edited by Holly Goodhead; 01-10-2017 at 09:22 AM.
Brilliantly effective photos. Many congrats.
Lady-J is such a spoilsport. How I hate officious women. They just don't know which rules should be applied and which should be quietly considered irrelevant in the circumstances. Went to do research a couple of weeks ago and arrived at an airport at 10pm. Dammed Europcar women complained that we were late, and that we should have told them when in fact they should have used airport arrivals tracking of our flight number. . . . rather than having to telephone them on board a plane. Idiots. Then they insisted that they couldn't block a deposit for the car on a Visa debit card, it had to be a credit card. Never came across such idiocy before.
Perhaps we needed Lady J to book'em too.
hi haremlover welcome to the site hope you enjoy it here.
We do have to deal with Complaints we don't like at times, but I did let them off with a warning!!
Last edited by Holly Goodhead; 01-10-2017 at 09:46 AM.


Forgotten Weapons's Ian has a candid writing on the reality of making love of firearms in to a career. It's one of the most realistic advice one can see on the subject. One can take the route of a machinist or keep firearms as a hoby while as working in unrelated field.
It's a bit long for average internet reading, but definitely worth to do so.


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by Ryan Smith -
Synergy Global Housing is pleased to announce Quin Harker as its newest Director of Global Business Development for its growing US Western market. In his new role, Harker will be responsible for driving new business development in the western region of the United States.
Quin Harker
Director of Global Business Development
Us Western Region
Prior to joining Synergy Global Housing, Harker served as the Vice President of Sales for S & M Moving Systems (S & M) in Silicon Valley for over 20 years.
"I am very excited to join Synergy," said Harker. "While they have been a strategic partner since their founding, this is an opportunity to gain a new level of industry experience and contribute directly to a company I have admired for a long time."
As a recognized leader in the global household goods and mobility space, Harker was instrumental in developing and growing the S & M's client relationships and driving viable solutions for global mobility workforces around the globe. His expertise in global supply and mobility will aide Synergy expand its footprint and operations in Silicon Valley as more and more business travelers are called to the technology capital of the world.
Harker earned a bachelor's degree in Marketing from San Diego State University. He is a current member and previous board member of Bay Area Mobility Management (BAMM) and holds both the Certified Relocation Professional (CRP) and Global Mobility Specialist-Talent (GMS-T) designations.
Synergy Global Housing (Synergy) brings a superior furnished housing experience to the business travel and workforce mobility industry; providing best-in-class serviced accommodations in more than 80 countries across the globe. Synergy has Global Solutions Centers in Dublin, Ireland; Hyderabad, India; Singapore; Shanghai, China; New York, New York; and San Ramon, San Francisco, Los Angeles, San Diego and Orange County, California. Through people, passion, and innovation, Synergy delivers boutique services, custom-tailored to meet each client's individual needs, on a worldwide platform. To learn more, visit www.synergyhousing.com.
Synergy is a member of The Ascott Limited (Ascott), a Singapore company that has grown to become one of the leading international lodging owner-operators. Spanning more than 170 cities across over 30 countries, Ascott's serviced residence and hotel brands include Ascott, Citadines, Citadines Connect, Somerset, Quest, The Crest Collection, lyf, Préférence, Vertu, Harris, Fox, Yello, and POP!. Ascott is a wholly-owned subsidiary of CapitaLand Limited (CapitaLand), one of Asia's largest real estate companies headquartered and listed in Singapore. Ascott boasts over 30 years of industry track record and award-winning brands that enjoy recognition worldwide. For more information on CapitaLand and Ascott, please visit www.capitaland.com and www.the-ascott.com.
Synergy Global Housing Names Catherine Rich Director…
Synergy Global Housing Names Reagan Riley Global…
Synergy Wins the Superior Quality Achievement Award…
Synergy Global Housing Names Leslie O'Brien Vice…

redpajama_set_name: RedPajamaCommonCrawl


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Markus Freiberger, né le , est un coureur cycliste autrichien, membre de l'équipe Hrinkow Advarics Cycleang.

Biographie

En 2016, Markus Freiberger termine troisième du Grand Prix Izola et du Grand Prix Südkärnten, douzième du Tour de Serbie et treizième du Tour de la Vallée d'Aoste. Au mois d'août, il prend la quinzième place du Tour de l'Avenir.

Palmarès
 2015
  du championnat d'Autriche du contre-la-montre espoirs
 2016
  du Grand Prix Izola
  du Grand Prix Südkärnten
 2017
  Champion d'Autriche du contre-la-montre espoirs
  du championnat d'Europe du contre-la-montre espoirs
 2019
  du Tour de Bihor

Classements mondiaux

Notes et références

Liens externes

Coureur cycliste autrichien
Naissance en décembre 1995

redpajama_set_name: RedPajamaWikipedia


text:
Our WorkCarolina North Land Stewardship Policy
Carolina North pine/hardwood forest as seen from property boundary
Carolina North Land Stewardship Policy
An ecologically-based Land Stewardship Policy will guide the development of a new, world-class campus that supports education, research, and housing, while modeling sustainability, improving ecological integrity, and permanently protecting open space and natural areas.
Located less than two miles north of the main campus of UNC-Chapel Hill, Carolina North is a new, world-class research and mixed-use academic site that is envisioned by the University as a model for sustainability.
In the early stages of planning for the new campus, Biohabitats performed an ecological assessment and GIS analysis of the entire, 947-acre property and created maps differentiating areas of high, medium, and low conservation value. These maps informed and guided development decisions made by the University and the Town of Chapel Hill in the establishment of four distinct areas within the property: a 228-acre Development Area, which had very little conservation value and could be developed immediately; a 408-acre 50-Year Limited Development Area, which had some ecological assets but could be developed in a limited capacity over 50 years; a 53-acre 100-Year Limited Development Area in which a more limited amount of acreage could be developed over a much longer period of time; and a 258-acre Conservation Area, which was placed in a permanent conservation easement and would not be developed.
Biohabitats helped the University chart a course for the long-term ecological sustainability of the campus by developing a Land Stewardship Policy. The purpose of the Policy was to guide the management of the 718 acres outside of the Development Area.
A living document that focuses on preserving and improving the ecological integrity of the campus, the Land Stewardship Policy addresses management and operations from the University's perspective. Since much of the campus is open for public recreation through an extensive trail system, the Policy also includes guidance on managing public use. Topics addressed in this Policy include fire management, integrated pest management, ecological restoration, wildlife management, research, recreation (public and University) and public safety.
Southeast Atlantic
Conservation, Ecological Restoration, Water
CarolinaNorthLandStewardship_12806
Hudson High School/Tinkers Creek Stream Restoration Design-Build
Congress Heights Recreation Center Regenerative Stormwater Conveyance
District of Columbia,
Sterling Pond and Josh Ames Structure Ecological Restoration Design-Build
Larimer County, Colorado


text:
Nat Hab President Ben Bressler summits Kilimanjaro on father-son climb…and manages to tell about it
Author: iSafari.com August 18, 2016 0 Comments
Ben Bressler, Ben's Musings, Kilimanjaro, Tanzania, Uhuru Peak
To celebrate his son Finlay's graduation from high school, Ben Bressler, founder and president of Natural Habitat Adventures, planned a trip a little out of the ordinary for most 18-year-olds and their 54-year-old dads. They went to Tanzania to climb Kilimanjaro, the highest mountain in Africa.
At 6 AM on August 10, Ben emailed this photo and message to the office back in Boulder, Colorado:
Stella Point, 18,800 feet. Around 500 more to Uhuru Peak. Piece of cake! (Getting here SUCKED, though!)
Then, 24 hours later, this update came:
Sorry for the radio silence since 6:00am yesterday when I emailed you from Stella Point, about 500 vertical feet short of the summit (it turns out it was 600 feet short, but I couldn't calculate at that altitude). I think I said the rest of the climb will be a "piece of cake." Well, I don't know what kind of cake I was thinking about—perhaps it was "pound (me in the head with a friggin' sledge hammer) cake"—but about 30 feet after departing from Stella Point, I fell apart.
We started off at midnight at 15,500 feet, and I felt great for the first few hours, slowly passing groups as we zigzagged our way up the volcanic switchbacks. I even commented, "Wow, I feel great!" like 50 times (I tend to repeat things—poor Finlay). But at about 17,500 feet I started getting wobbly and slowed down a bit. Finlay changed up positions to hike behind me, which I figured was in order to catch me from sliding off a cliff, but later I considered that after living in a tent with his dad for seven days, he might have moved behind me in order to give me an extra push off that cliff in case my stumble wasn't a sufficient launch.
Anyway, I had been "wobbly" since 3:30 or 4:00 AM, and Stella Point was a milestone that tells climbers, "You're almost there—you go, girl!" In my head I was nearly there. A quick drink of tea and a bite of an energy bar and we were off on the quick finale to Uhuru Peak. But my "wobbly" turned to shuffle, and my shuffle turned to stumble, and my words turned to mush, and things weren't looking too good for me. From the point to the peak is just one mile, along the rim of the crater with spectacular sunrise views of mountains and glaciers, and compared with the terrain we had covered over the last six hours, the trail was pretty damn flat. I expected it should take 30-45 minutes to cover it.
But it turned out to be not so flat for me, and Finlay had to coax me along as I shuffled and mumbled, and stopped (repeatedly) to bend over on my hiking poles or to dry-heave toward the side of the trail. The guides offered to support me by allowing me to finish the climb while holding onto their shoulders, but even in that miserable state, taking six-inch steps at 19,000+ feet, I would rather die right then and there than to accept their support—not because of pride, but because of the endless garbage my wise-ass son would have given me if I had to lean on the guides to get across the finish line.
I'm guessing if all goes well, I have a good 30-40 years left on this planet, and hopefully I'll get to see him frequently during those years. Do I really want the first thing I hear from him every time I see him to be, "Dad, do you remember when we went to Kilimanjaro and our guides carried you to the peak?" Not worth it. I'd have rather fallen into the caldera.
Anyway, we made it. It was tough going for me, as our VP of Marketing and Kili summiteer Ted Martens warned me it would be. Emily Cottingham, a Nat Hab Adventure Specialist who used to work with Summits Africa and helped set up our climb, was more encouraging—she told me I'd be "fine." And Dave van Smeerdijk, one of our Africa operations partners, told me it'd be fair dinkum or some Australian nonsense.
The seven hours downhill to our final camp was no walk in the woods (I'll never use "piece of cake" again!), but this climb was among the most amazing things I've ever done in my life—the parts of it that I can remember, anyway. And I can honestly say that I would not have made it had it not been for Finlay (who felt 100-percent fine), whose offer to turn around with me and head back down the mountain contained just enough encouragement to make sure I went forward instead of backwards.
We're in Arusha now. I'm getting a massage tomorrow.
Editorial comment:
You might be forgiven for thinking that summiting the 19,341-foot peak is all in a day's work for the head of an adventure travel company and a son who's traveled the globe in his dad's shadow. But these two tackled the snowcapped dormant volcano with a few extra infirmities.
When Finlay was 14, he had a nasty accident playing soccer, simultaneously tearing his ACL and meniscus. He's since had five major surgeries on his knee to repair the damage and deal with ensuing complications. A sixth involving a bone graft is in store, since he no longer has any cartilage or meniscus left. And Ben has had his own share of orthopedic setbacks, dealing with years of chronic back pain from degenerating discs in his spine.
"The reality is Ben doesn't even like hiking," his wife, Laura Bressler, revealed. "He did it for Finlay."
Plans for the grand adventure took root five years ago when Finlay was in 8th grade. At school, he learned about Africa's water crisis, an issue that moved his heart. He set out to raise $1,500 to buy a well for an African village through The Water Project, a nonprofit that provides access to clean, safe and reliable drinking water across sub-Saharan Africa.
Finlay made his goal by hitting up his middle-school classmates to purchase food donated by local companies: pizza slices from Domino's, $5 box lunches from Whole Foods, and chocolate bars. When he told his dad he hoped to go to Tanzania to see the place where people had benefited from his efforts, Ben made plans to take him the following year, and to tack on the Kilimanjaro climb.
Finlay's accident and subsequent string of surgeries delayed that goal till now. Wearing a knee brace, he attained the summit with ease, providing just the youthful vigor his doddering dad needed to save face (even while trashing his joints) and look down upon the wildlife-filled plains far below.
Though no one knows for sure what the mountain's name means, Ben says the English translation of Kilimanjaro is clear: "Kicked my butt big-time."
Get More on iSafari.com!
Searching for the best time to travel to Africa? Want to see reviews of lodges and safari camps? iSafari.com has everything you need to start planning your African safari.
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Kenya Migration: The Full Circle of Life
Travel Tips—Preparing for an African Safari


Skiing is one of my favourite sports. I wish I lived minutes from a ski hill.
I have been skiing since I was 5 years old. I grew up in Ontario and ski hills were about half an hour away from my house. As a family we skied almost every weekend. My sister and I attended ski school every Tuesday with our middle school.
My husband and I made the decision last year to introduce skiing to our kids. We have been taking the kids to Whistler for two consecutive years and have put them in lessons with Whistler Kids. While the kids are in ski school we get to have fun on the mountain.
Nowadays I am a cautious skier. I stick to groomed runs and don't love moguls. You would think this would limit the number of runs I would enjoy on Whistler Mountain. That's actually quite the opposite.
This year my husband and I really explored the mountain and fell in love with so many runs.
Ego Bowl: This run is a great place to start right off the Big Red Express lift or the Emerald Express. You can also get to this starting point from the Whistler Village Gondola.
Lower Whiskey Jack: I love love love this run! It's perfect for cautious skiers and families.
Upper Whiskey Jack: Short but sweet run. This one will connect you to Papoose.
Franz's: More difficult but a great run. You can ski on Franz's all the way down to Creekside village.
Bear Cub: A very easy run with some flat spots (not always ideal…) A good warm up run for beginners and kids.
If you're a cautious skier or want to work on your moves I recommend all of the above runs.
I really love that Whistler mountain has great runs for every level. I was impressed to see Whistler Kids ski school groups on many of these runs. I was thrilled to hear that my daughter went up on many of the above mentioned runs with her instructor during her two days of ski school.
If you're planning a trip to Whistler Blackcomb I recommend you study the trail map a bit before going. You can find the trail map here. If you aren't sure where to go once you make it up on the mountain you will find friendly helpers (look for green jackets) that will help you find the best way down for your skill level.
I am still dreaming about my two days of skiing on Whistler Blackcomb this year. I cannot wait to go back and enjoy my favourite runs again.
To learn more about skiing on Whistler Blackcomb this winter check out the Whistler Blackcomb website. You can also follow them on Facebook and Twitter for up to date information and all important weather updates (bring on the snow!).
I'd love to know, have you skied on Whistler Blackcomb? What were your favourite runs?
Wow,Whistler is a fun place for ski-ing something i have not done in 25 years or so .Its so nice to get out and enjoy winter.
I have to try skiing one day. I'm sure I would like it but no one I know likes to ski.
It looks like you had a great time. I can't ski, I tried in high school and I could barely walk for a week because of all the bruises and sore muscles..
Never skied at Whistler, sorry to say!
I am terrified of skiing, but I did enjoy cross country skiing, fun and relaxing and a great way to exercise!!
I wish i was brave enough to ski!
Would love to try this course one day, thanks for the advise!
I have never tried skiing i think i am a big chicken , my luck i would break my neck , looks like an awesome time tho , so wish i was brave enough to try it out !
I tried skiing when I was much younger and did not make it off the bunny hill. I did get to visit Whistler during the month of July a few years back. Beautiful there and had a great time.
I haven't been skiing in over 6 years I miss it so much but just have been so consumed with work and family life I have not made time to do things I enjoy. Definitely need to change that and get out on the hills this year!
You are brave. Going down hill on skis at any speed scares me. I am much more of a cross country girl myself, read: chicken.
Have always wanted to go to Whistler.
I haven't skied in years, but I'd love to go again. I'm not very good at it.
Man – I wish I knew how to ski. Maybe when Q gets a little bit older.
i have never been skiing. Love Whistler! My daughter is going with her class this week actually, she has skied at Hemlock so her first time to Whistler!
I am such a cautious skier I stick to cross country!
Looks like a great place, I have never went skiing before, but fun for everyone else!!
I never been there, but you are definitely selling it to me.
I have never been skiing. The place looks awesome and like it would be a lot of fun. Need to talk my husband into taking us skiing.
I have never been skiing before. It's on my list of things to do though.
This sounds like a great place to go skiing. I can't remember the last time I went it was always a blast when we went!
Oh, how fun! I'm not a skiier, but I love to snowboard. Unfortunately, I haven't been in a few years. It's time to change that!
One of the things I have not tried yet is skiing, but I do love sharing outdoor activities with my kids! I love the fact that you are introducing your kids to your love of skiing while they are young!


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text:
Letters: August 2016
By Chemistry World2016-08-17T13:29:00+01:00
You tell us what Ingrid Bergman was up to in a Welsh mine and highlight the career of Roger Taylor
Miner points
In July's issue David Jones told anecdotal tales of the possible origin of the flotation process for enriching mineral ores (Chemistry World, July 2016, p80). It is pretty well established that the process was invented following observations made at the Glasdir copper mine near Dolgellau, Wales.
Source: © Andrew Birch
When a slurry of finely ground low grade ore passed down a water chute, pure ore was found to have stuck to oil dripping onto the chute and onto an oily handprint. This inspired the process that was subsequently patented by Frank Elmore in 1889. The wording of the patent was rather loose and left room for exploitation. A plant was constructed at the Glasdir mine, and others subsequently at Sygun, near Beddgelert, and at Clogau St Davids, near Bontddu – the latter best known as a gold mine.
Today only the terraced foundations of these early plants remain. However, the site of the Sygun mine and flotation plant achieved immortality in 1957 when it was used as the filming location for The inn of the sixth happiness, starring Ingrid Bergman.
Michael Baldwin FRSC
Sittingbourne, UK
Retort carbon
Thank you for the lovely obituary for Harry Kroto (Chemistry World, June 2016, p40). His contribution to our understanding of carbon's allotropes is unique. Reading the article, I wondered if this is the end of the story. I suspect not.
How are the valency bonds in amorphous carbon satisfied? In my 1935 edition of Eric Holmyard's Elementary chemistry I find reference to 'retort carbon', described as a very hard deposit on the walls of retorts in gasworks where coal is being destructively distilled. Apparently its excellent electrical conductivity made it useful as the 'carbons' in arc lamps. Presumably it was formed by sublimation of carbon, but what is its structure at the atomic level?
Brian Wood CChem FRSC
The excellent memorial article on Harry Kroto (Chemistry World, June 2016, p40) mentions the work of Jonathan Hare, along with Kroto, in the isolation, separation and characterisation of the fullerenes C60 and C70. However, it does not mention the pivotal part Roger Taylor played in the practical chemistry. Together, in a 1990 paper[1] they described the first chromatographic separation and purification of the fullerenes C60 and C70 and, for the first time, reported their carbon-13 spectra. C60 gave one signal after an overnight run and C70 gave five signals. This data provided the first verification of the structure of C70, which was expected to have five signals in a ratio of 1:1:2:2:1. Three signals were indeed half the strength of two others. This work showed that C70 was a closed cage and provided further evidence for the stability of the fullerene family.
This work was, in part, featured in a TV documentary. Kroto had a coloured solution of C60 in a sample vial on his desk, but then he received the pivotal paper from Krätschmer to referee on the solid state characterisation of this compound. It was a gripping moment in science that is not to be forgotten.
John Plater CChem FRSC
PhD pay problem
I find the chart on how stipends vary between countries in the June issue quite misleading (Chemistry World, June 2016, p67). The comparison between PhD 'salaries' in the US, Germany, Italy and the UK does not hold up on closer inspection. While in the US PhD students receive a taxable stipend, in Italy and the UK the stipend is not subject to tax.
Germany presents an altogether different situation. PhD students are officially salaried and pay tax like every other employee. Although the average salary of €42,622 (£35,710) mentioned in the article is the base salary, in actual fact German PhD students only get part-paid (half to two-thirds depending on the university). This equates to €25,000–30,000 before tax, leaving €18,000–22,000 to take home after tax.
All in all, it is quite sickening that our brightest students have to spend four years or more being exploited, working 45–70 hours
a week, often weekends or late evenings, and take home just enough to live on. The UK non-taxable stipend system also puts PhD graduates in an unfair position, as their hard work is not even recognised as a proper job by future employers or the state pension system. I'd much have preferred paying tax as in Germany, and having these PhD years count as real work experience instead of 'student life', which it certainly wasn't!
Merle Arrowsmith
Würzburg, Germany
Chemistry World welcomes letters, which should be concise (normally fewer than 300 words) and timely. Those selected for publication are subject to editing for clarity and length.
Letters should be marked 'for publication' and sent to chemistryworld@rsc.org. Letters are not routinely acknowledged. Selected letters can be found at rsc.li/CWopinions
[1] Taylor et al, J. Chem. Soc. Chem. Commun., 1990, 1423 (DOI: 10.1039/C39900001423)
Harry Kroto
Mine craft
History's gold diggers made a fortune using grease, fleece and froth
Harry Kroto 1939–2016
Neil Withers pays tribute to Harry Kroto, who died recently
Nobel prize winner and buckyball discoverer Harry Kroto dies
Former Royal Society of Chemistry president with a passion for science communication passes away aged 76


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Home Tips & Tricks Do publicly shared Google Docs reveal your identity?
Do publicly shared Google Docs reveal your identity?
Ben Dickson
Every day, millions of people use Google Docs to share and collaborate on documents. And when it comes to working on documents online, few tools match the power and versatility of Google Drive and Google Docs. But like all online tools that provide an open environment for many people to share data, Google Docs entails privacy risks.
A while back, one of the readers of TechTalks raised expressed concern that a malicious actor was using Google Drive to stalk him and find his identity. "[A] person sent me a public link to a video on their Google Drive. I clicked and viewed the video and then realized the owner was stalking me and trying to find out my identity. Can he see who I am? Can he trace me by IP address or by my Google Drive account? I saw the video in my Google Drive and deleted it but now I am concerned," the user asked.
In this post, I will go over the privacy issues of Google Drive link-sharing and whether malicious actors can use publicly shared Google Drive files to gather sensitive information about users. The following post focuses on link-sharing in Google Docs, but the same rules also apply to other file types shared in Google Drive. First, let's see how link-sharing works.
Does viewing publicly shared Google Docs reveal your identity?
Google Drive lets you share your documents with specific people by selecting their Google Account emails. But it also has a link-sharing feature that enables you to share documents with anyone without explicitly including them in the document's access list. By turning on link sharing, Google Drive produces a URL that gives access to the file. You can publish the URL online or send it to your mailing lists to share it with a large group of people.
Link sharing is widely used to share press releases, online courses and other public documents. Some organizations use link sharing to collaborate on internal documents (it's a terrible idea).
Now, the question is, if you open a publicly shared Google Doc, does the owner of the document learn your identity?
Explicitly shared documents show the name and avatar of users who have currently opened the document. It also shows a full history of edits made by each user. In contrast, publicly shared documents show placeholder animal profiles such as "Anonymous Badger," "Anonymous Kraken" and "Anonymous Camel" to represent users who are currently viewing the document.
Even if you've logged in to your Google Account while viewing a publicly shared document, your identity will remain secret.
The only exception to this rule is the owner of the document and other users who have explicitly been given access to the Google Doc. Their avatars and names will always be visible when they're viewing the document.
Bottom line: Viewing publicly shared Google Docs does not reveal your identity. If you accidentally open a Google Doc, the owner won't be able to gather information about your account. Neither will they gain access to information about your device, IP address or geographical location.
Does editing publicly shared Google Docs reveal your identity?
Google Docs keeps a history of all edits made to a document. But when users edit the document through public sharing, their identity remains anonymous, regardless of whether they've signed in to their Google Account or not. All edits made by people other than the owner or users who have been given explicit access to the document are filed under "All anonymous users."
Things get tricky when you leave comments or suggestions. In this case, if you're logged in as a Google user, then Google Docs will register your name.
If you're not logged in your Google Account, your comments and suggestions will be registered under "Anonymous."
Bottom line: As long as you don't leave comments or suggestions, editing publicly shared Google Docs will not reveal your identity to the owner of the document or other users.
Note: Editing rules apply to all native Google file types, including Docs, Sheets and Slides. Video, audio and other file types that can't be edited in Google apps don't track edits and user identities.
Does adding publicly shared file to your Google Drive reveal your identity?
Shared documents have a "Add to My Drive" feature that lets you create a shortcut to the file in your Google Drive. This feature is only meant for convenience, organization and easy access to shared files. It doesn't reveal your identity to the owner of the file. Also take note that this feature doesn't create a copy of the file in your Google Drive. If the owner revokes access, you will not be able to access the file anymore.
Bottom line: If a shared file appears in your Google Drive, it doesn't mean the file's owner knows about your identity. They won't even know you've added the file to your drive.
Google knows everything
Let's be clear: Google knows quite a lot about you, even if the owner of the shared Google Docs doesn't. Google runs the servers of Google Docs, which means it will collect your IP address, device info, browser info, geolocation and much more. Even if you haven't logged in your Google Account and are using private browsing mode, Google will still know that you've previously used the same device to access an account.
While this post is only about protecting your privacy against owners of shared Google Docs, if you're interested in hiding your data from Google itself, there are a few things you can do, such as using a virtual private network (VPN) or the Tor browser.
Privacy concerns beyond Google Docs
Like emails and social media posts, Google Docs can become subject to phishing scams and information theft. Aside from the points raised above, you must take a few things into consideration when dealing with publicly shared Google Docs.
If you see a link to a publicly shared Google Doc file in an email, make sure that the hyperlink really points to a real Google Docs file. Some senders use email and link trackers to collect information about users. When you click on a tracked link, you're not directly taken to the destination. Instead, you go through an intermediate server that can collect information such as device type, browser type, IP address, geographical location and more. If you're not careful, you won't notice that you have just been tracked. Below is a tracked link. While the anchor text clearly shows it's a Google Doc link, the real URL of the link is a tracker.
You can verify this by hovering your mouse pointer on the link and reading the address that appears at the bottom of your browser window. If it doesn't start with "https://docs.google.com" then it's not an authentic Google Docs link.
There's another way to avoid clicking on tracked links by accident. If you're using Gmail or a corporate G Suite email, real Google Docs links will appear as document attachments at the bottom of the email message. You can directly click on the icon to open the file in Google Docs. If the icon doesn't appear, then there's something wrong with the link.
A final privacy consideration when using publicly shared Google Docs: Be very careful of links inside documents. Google Docs makes sure document owners can't track IP addresses and device information of visitors. But there's no guarantee about the safety and privacy of the links inside the document. Make sure to check the destination of links inside the document. They might go through trackers, giving the owner the capability to collect information about visitors.
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Ben is a software engineer and the founder of TechTalks. He writes about technology, business and politics.
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← Love Through Space and Time – A Round-up of Indie Valentine's Day Speculative Fiction
Indie Crime Fiction of the Month for February 2019 →
Introducing Thurvok and the Return of Richard Blakemore
Yes, this is a new release post. But first, I'd first like to point out that there is a big 99 cent/pence sale of romance and/or crime noir e-books going on at Double-Cross Lit. Lots of books and even box sets in two different genres on offer, including two of mine.
Furthermore, the Blast-Off with Sci-Fi promo is still going on at StoryOrigins. What is StoryOrigins, you ask. StoryOrigins is a new service for free e-book giveaways. One of those is the Blast off with Sci Fi giveaway organised by C. Gockel. You can get 18 science fiction e-books for free, including one of mine, if you enter your e-mail address and sign up for the respective authors' newsletters. Just go here and pick out your next science fiction read.
But now, let' get back to the regularly scheduled new release announcement. However, this one has a little difference. Because I'm not just announcing my own new release (okay, so I am), but that of Richard Blakemore.
Those of you who've been following my writing will probably recognise the name Richard Blakemore as the protagonist of the Silencer series, who is a pulp fiction writer in the 1930s – when he's not fighting crime as the Silencer that is.
The Silencer series focusses on Richard's crimefighting exploits — we only get brief glimpses of his writing, most notably in Fact or Fiction. However, I have always wondered just what Richard's writing was like, especially since it is established throughout the series that The Silencer wasn't all he wrote.
In the Silencer story Mean Streets and Dead Alleys, there is a brief scene where Richard purchases the January 1936 issue of Weird Tales and is pleased to find a new instalment of a Conan serial by Robert E. Howard, a Jirel of Joiry novelette by C.L. Moore, a Jules de Grandin novelette by Seabury Quinn as well as one of Margaret Brundage's famous covers. He also muses that he would like to take a stab at writing something like that one day. This throwaway scene got me thinking, "What if Richard actually did write a sword and sorcery series for Jake Levonsky?"
Not that he would have used that term, of course, since the genre monicker "sword and sorcery" was only coined by Fritz Leiber in 1961. And just in case you're wondering why Richard never acknowledges Fritz Leiber as an influence (though he was certainly one of mine), that's because Leiber didn't start publishing his Fafhrd and Gray Mouser stories until 1939, i.e. after Richard started writing the Thurvok stories.
Fast forward a couple of years to the 2018 July short story challenge, where the aim is to write a story per day during the month of July. Finding inspiration for 31 stories isn't that easy, so I have a folder full of evocative images – photos, cover art, paintings, vintage illustrations and SFF concept art – on my harddrive which I flip through to see if any image sparks an idea. And one day, this painting by Michael Macrae entitled "Hot Dirt" did and I found myself writing a sword and sorcery story about a wandering sellsword named Thurvok who meets monsters in a desert valley. I was quite happy with the result and so I thought, "What if this is Richard Blakemore's lost sword and sorcery adventure?"
Somehow, my mind kept returning to Thurvok and kept latching onto images and ideas that evoked sword and sorcery tales. And so, by the end of July, I had written four more stories featuring Thurvok and the motley crew of companions he picks up on his travels. Did I channel Richard Blakemore, while I was writing the Thurvok stories? I don't know. All I know is that they were written under extreme conditions in the space of about a week, the hottest week of the year at that, and that they are quite different from my usual work. And so the idea to have a bit of metafictional fun and pass off the Thurvok stories as the work of Richard Blakemore, 1930s pulp writer and crimefighter, was born.
Hence, I decided to credit the story to Richard and pass myself off as the editor who rediscovered him. I wrote an introduction and an afterword. I also created a blog, a Twitter account and an Amazon author page for Richard and filled out a Smashwords interview in his persona, all of which was quite fun. In case you're wondering about the author photo, it's from a 1941 Sears catalogue.
And if you want to know how and why Richard created Thurvok, he tells his version of the story in his own words at his blog.
The first two Thurvok stories are available at all the usual e-book retailers now. There is a third coming, that will have to wait until the next announcement, even though it is already available at some retailers. And if you miss the Silencer – well, he has another adventure coming up as well.
But for now, prepare to meet Thurvok, the sellsword, and his friend Meldom, thief, cutpurse and occasional assassin, in…
On his way to Krysh, a city of fabled riches, Thurvok, the sellsword, must first pass through the Valley of the Accursed Blood.
Traditionally, those travelling to Krysh make offerings at the temple at the entrance of the valley in exchange for protection on their journey. But Thurvok scoffs at such superstition and decides to continue his journey without any divine protection. His refusal to make an offering infuriates the temple priest Alberon who promptly curses Thurvok.
Thurvok is not much bothered by this – he does not believe in curses. However, the valley holds dangers that don't particularly care whether Thurvok believes in them or not.
This is a short story of 4400 words or 15 print pages in the Thurvok sword and sorcery series, but may be read as a standalone. Includes an introduction and afterword.
Length: 4400 words
Buy it at Amazon US, Amazon UK, Amazon Germany, Amazon France, Amazon Netherlands, Amazon Spain, Amazon Italy, Amazon Canada, Amazon Australia, Amazon Brazil, Amazon Japan, Amazon India, Amazon Mexico, Kobo, Barnes & Noble, Apple iTunes, Google Play, Scribd, Smashwords, Inktera, Playster, Thalia, Weltbild, Hugendubel, Buecher.de, DriveThruFiction, Casa del Libro, e-Sentral, 24symbols and XinXii.
Thurvok, the sellsword, and his friend and companion Meldom, thief, cutpurse and occasional assassin, venture into the Rusted Desert to seek the tomb of the ancient king Chagurdai and the legendary treasure supposedly hidden there.
But once Thurvok and Meldom venture into the tomb, they find that a treasure is not all that's buried there.
This entry was posted in Announcements, Books, Writing and tagged 1930s, crime fiction, cross promo, e-books, heroic fantasy, July short story challenge, Pegasus Pulp, pulp fantasy, pulp fiction, Richard Blakemore, romance, shameless self-promotion, sword and sorcery, The Silencer, Thurvok, writing challenges. Bookmark the permalink.


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