Standard Jet DBnb` Ugr@?~1y0̝cßFN_b7 (/` {6M߱mCw63y[*,|*|d f_Љ$g'DeFx -bT4.0dv Y  = 251S  Y   Y Y  Y Y  Y  Y  Y  r Y s Y E Y a Y  Y 2Y  Y   Y  Y ConnectDatabaseDateCreateDateUpdate FlagsForeignNameIdLvLvExtraLvModule LvPropName OwnerParentIdRmtInfoLongRmtInfoShortTypenYYIdParentIdName        OY04X4S Y Y Y  Y 2xACMFInheritableObjectIdSID""L "YObjectId YSY  Y Y Y  Y  Y Y  Y AttributeExpressionFlagLvExtra Name1 Name2ObjectId Ordernzf edY"ObjectIdAttribute -YSY Y Y  Y   Y  Y  Y  Y ccolumn grbiticolumnszColumnszObject$szReferencedColumn$szReferencedObjectszRelationshiptit   YYYszObject$szReferencedObjectszRelationshipYv1b N  : k & W  C t/ @@X  @@OJmJLJkQkiQ^JmYdbkWYfkmJL^Qk`kvkJMQk`kvkdL[QMmk`kvkhoQiYQk`kvkiQ^JmYdbkWYfkmdfYMbdmQk`kvkOL  @~  @ @B B B B B BBBBBBBBBBBBB      d k f  90@C90@Topic NotesU@CDDD88888886 @90@90@MSysRelationshipsWDDDDDDDDDDB 90@90@MSysQueriesW88888888886 90@90@MSysACEsW22222222220 90@90@MSysObjectsW88888888886 90@90@MSysDbU.........., 90@90@RelationshipsW<<<<<<<<<<: 90@90@DatabasesW44444444442 90@90@TablesW.........., jYNY Y d YID TitleCommentsdd@dddAdYYIDPrimaryKeyHv1bL LVAL\ {\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sl240\slmult1\lang2058\b\f0\fs24 A Study of Dispensationalism\par by Arthur Pink\par \b0\par CONTENTS\par \par Chapter 1\par Chapter 2\par Chapter 3\par Chapter 4\par Chapter 5\par \par \pard\cf1\lang3082\fs22 reformatted for e-Sword by David Cox\par \lang2058 (c) 2007 dcox@davidcox\par } l905 Chapter 56*04 Chapter 4,*03 Chapter 3j#*02 Chapter 2*01 Chapter 1Pn*00 Pink - Application of Scriptures@XLLVAL{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sl240\slmult1\lang2058\b\f0\fs24 A Study of Dispensationalism\par Chapter 1\par \b0\par Having written so much upon both the inspiration and the interpretation of Holy Writ, it is necessary, in order to give completeness unto the same, to supply one or two articles upon the application thereof. First, because this is very closely related to exegesis itself: if a wrong application or use be made of a verse, then our explanation of it is certain to be erroneous. For example, Romanism insists that "Feed my sheep" (John 21:15-17) was Christ\rquote s bestowal upon Peter of a special privilege and peculiar honour, being one of the passages to which that evil system appeals in support of her contention for the primacy of that Apostle. Yet there is nothing whatever in Peter\rquote s own writings which indicates that he regarded those injunctions of his Master as constituting him "Universal Bishop." Instead, in his first Epistle there is plainly that to the contrary, for there we find him exhorting the elders or bishops, "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God\rquote s heritage, but being ensamples to the flock" (5:2,3).\par \par Thus it is quite clear from the above passage that Christ\rquote s precepts in John 21:15-17, apply or pertain unto all pastors. On the other hand, our Lord\rquote s words to Peter and Andrew, "Follow Me, and I will make you fishers of men" (Matt. 4:19) do not apply to the rank and file of His disciples, but only unto those whom He calls into and qualifies for the ministry. That is evident from the fact that in none of the Epistles, where both the privileges and the duties of the saints are specifically defined, is there any such precept or promise. Thus, on the one hand, we must evLVALer beware of unwarrantable restricting the scope of a verse; and, on the other hand, be constantly on our guard against making general what is manifestly particular. It is only by carefully taking heed to the general Analogy of Faith that we shall be preserved from either mistake. Scripture ever interprets Scripture, but much familiarity with the contents, and a diligent and prayerful comparing of one part with another, is necessary before anyone is justified in dogmatically deciding the precise meaning or application of any passage.\par \par But there is further reason, and a pressing one today, why we should write upon our present subject, and that is to expose the modern and pernicious error of Dispensationalism. This is a device of the Enemy, designed to rob the children of no small part of that bread which their heavenly Father has provided for their souls; a device wherein the wily serpent appears as an angel of light, feigning to "make the Bible a new book" by simplifying much in it which perplexes the spiritually unlearned. It is sad to see how widely successful the devil has been by means of this subtle innovation. It is likely that some of our own readers, when perusing the articles upon the interpretation of the Scriptures, felt more than once that we were taking an undue liberty with Holy Writ, that we made use of certain passages in a way altogether unjustifiable, that we appropriated to the saints of this Christian era what does not belong to them but is rather addressed unto those who lived in an entirely different dispensation of the past, or one which is yet future.\par \par This modern method of mishandling the Scriptures\emdash for modern it certainly is, being quite unknown to Christendom till little more than a century ago, and only within recent years being adopted by those who are outside the narrow circle where it originated\emdash is based upon 2 Timothy 2:15, "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of tLVALruth." Very little or nothing at all is said upon the first two clauses of that verse, but on the third one, which is explained as "correctly partitioning the Scriptures unto the different peoples to whom they belong." These mutilators of the Word tell us that all of the Old Testament from Genesis 12 onwards belongs entirely to Israel after the flesh, and that none of its precepts (as such) are binding upon those who are members of the Church which is the Body of Christ, nor may any of the promises found therein be legitimately appropriated by them. And this, be it duly noted, without a single word to that effect by either the Lord or any of His Apostles, and despite the use which the Holy Spirit makes of the earliest Scriptures in every part of the New Testament. So far from the Holy Spirit teaching Christians practically to look upon the Old Testament much as they would upon an obsolete almanac, He declares, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the (Old Testament) Scriptures might have hope" (Rom. 15:4).\par \par Not satisfied with their determined efforts to deprive us of the Old Testament, these would-be super-expositors dogmatically assert that the four Gospels are Jewish, and that the Epistles of James and Peter, John and Jude are designed for a "godly Jewish remnant" in a future "tribulation period," that nothing but the Pauline Epistles contain "Church truth," and thousands of gullible souls have accepted their ipse digit\emdash those who decline so doing are regarded as untaught and superficial. Yet God Himself has not uttered a single word to that effect. Certainly there is nothing whatever in 2 Timothy 2:15, to justify such a revolutionizing method of interpreting the Word: that verse has no more to do with the sectioning of Scripture between different "dispensations" than it has with distinguishing between stars of varying magnitude. If that verse be carefully compared with Matthew 7:6, John 16:12 and 1 CorinLVALthians 3:2, its meaning is clear. The occupant of the pulpit is to give diligence in becoming equipped to give the different classes of his hearer "their portion of meat in due season" (Luke 12:42). To rightly divide the Word of Truth is for him to minister it suitably unto the several cases and circumstances of his congregation: to sinners and saints, the indifferent and the inquiring, the babes and fathers, the tempted and afflicted, the backslidden and fallen.\par \par While there be great variety in the teaching of the Word, there is an unmistakable unity underlying the whole. Though He employed many mouthpieces, the Holy Scriptures have but one Author; and while He "at sundry times and in divers manners spake in time past unto the fathers by the prophets" and "hath in these last days spoken unto us by His Son" (Heb. 1:1,2), yet He who spoke by them was and is One "with whom is no variableness, neither shadow of turning" (Jam. 1:17), who throughout all ages declares: "I am the Lord, I change not" (Mal. 3:6). Throughout there is perfect agreement between every part of the Word: it sets forth one system of doctrine (we never read of "the doctrines of God," but always "the doctrine": see Deut 32:2; Prov 4:2; Matt 7:28; John 7:17; Rom. 16:17, and contrast Mark 7:7; Col. 2:22; 1 Tim. 4:1; Heb. 13:9) because it is one single and organic whole. That Word presents uniformly one way of salvation, one rule of faith. From Genesis to Revelation there is one immutable Moral Law, one glorious Gospel for perishing sinners. The Old Testament believers were saved with the same salvation, were indebted to the same Redeemer, were renewed by the same Spirit, and were partakers of the same heavenly inheritance as are New Testament believers.\par \par It is quite true that the Epistle to the Hebrews makes mention of a better hope (7:19), a better testament or covenant (7:22), better promises (8:6), better sacrifices (9:23), some better thing for us (11:40), and yet it is important to recognize that the contrast is LVALbetween the shadows and the substance. Romans 12:6, speaks of "the proportion [or "analogy"] of faith." There is a due proportion, a perfect balance, between the different parts of God\rquote s revealed Truth which must needs be known and observed by all who would preach and write according to the mind of the Spirit. In arguing from this analogy, it is essential to recognize that what is made known in the Old Testament was typical of what is set forth in the New, and therefore the terms used in the former are strictly applicable unto the latter. Much needless wrangling has occurred over whether or not the nation of Israel were a regenerate people. That is quite beside the real point: outwardly they were regarded and addressed as the people of God, and, as the Spirit through Paul affirmed, "who are Israelites: to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises: whose are the fathers, and of whom as concerning the flesh Christ came" (Rom. 9:4,5).\par \par Regeneration or non-regeneration affected the salvation of individuals among them, but it did not affect the covenant relationship of the people as a whole. Again and again God addressed Israel as "backsliders," but never once did He so designate any heathen nation. It was not to the Egyptians or Canaanites that Jehovah said, "Return, ye backsliding children, and I will heal your backslidings," or "Turn, 0 backsliding children...for I am married unto you" (Jer. 3:22, 14). Now it is this analogy or similarity between the two covenants and the peoples under them which is the basis for the transfer of Old Testament terms to the New. Thus the word "circumcision" is used in the latter not with identity of meaning, but according to analogy, for circumcision is now "of the heart, in the spirit" (Rom. 2:29), and not of the flesh. In like manner, when John closes his first Epistle with "Little children, keep yourselves from idols," he borrows an Old Testament term and uses it LVALin a New Testament sense, for by "idols" he refers not to material statues made of wood and stone (as the prophets did when employing the same word), but to inward objects of carnal and sensual worship. So too are we to see the antitypical and spiritual "Israel" in Galatians 6:16, and the celestial and eternal "Mount Zion" in Hebrews 12:22.\par \par The Bible consists of many parts, exquisitely correlated and vitally interdependent upon each other. God so controlled all the agents which He employed in the writing of it, and so coordinated their efforts, as to produce a single living Book. Within that organic unity there is indeed much variety, but no contrariety. Man\rquote s body is but one, though it be made up of many members, diverse in size, character, and operation. The rainbow is but one, nevertheless it reflects distinctly the seven prismatic rays, yet they are harmoniously blended together. So it is with the Bible: its unity appears in the perfect consistency throughout of its teachings. The oneness yet triunity of God, the deity and humanity of Christ united in one Person, the everlasting covenant which secures the salvation of all the election of grace, the highway of holiness and the only path which leads to heaven, are plainly revealed in Old and New Testament alike. The teaching of the prophets concerning the glorious character of God, the changeless requirements of His righteousness, the total depravity of human nature, and the way appointed for restoration therefrom, are identical with the Apostles\rquote teaching.\par \par If the question be raised, Since the sacred Scriptures be a strict unit, then why has God Himself divided them into two Testaments? perhaps it will simplify the matter if we ask why God has appointed two principal bodies to illuminate the earth\emdash the sun and the moon. Why, too, is the human frame duplex, having two legs and arms, two lungs and kidneys, etc.? Is not the answer the same in each case: to augment and supplement each other? But, more directly,  LVALat least four reasons may be suggested. First, to set forth more distinctly the two covenants which are the basis of God\rquote s dealings with all mankind: the covenant of works and the covenant of grace\emdash shadowed forth by the "old" from Sinai and the "new" or Christian one. Second, to show more plainly the two separate companies which are united in that one Body which constitutes the Church of which Christ is the Head, namely redeemed Jews and redeemed Gentiles. Third, to demonstrate more clearly the wondrous providence of God: using the Jews for so many centuries to be the custodians of the Old Testament, which condemns them for their rejection of Christ; and in employing the papists throughout the dark ages to preserve the New Testament, which denounces their idolatrous practices. Fourth, that one might confirm the other: type by antitype, prophecy by fulfillment.\par \par "The mutual relations of the two Testaments. These two main divisions resemble the dual structure of the human body, where the two eyes and ears, hands and feet, correspond to and complement one another. Not only is there a general, but a special, mutual fitness. They need therefore to be studied together, side by side, to be compared even in lesser details, for in nothing are they independent of each other; and the closer the inspection the minuter appears the adaptation, and the more intimate the association. . . .The two Testaments are like the two cherubim of the mercy seat, facing in opposite directions, yet facing each other and overshadowing with glory one mercy seat; or again, they are like the human body bound together by joints and bands and ligaments, with one brain and heart, one pair of lungs, one system of respiration, circulation, digestion, sensor and motor nerves, where division is destruction" (A. T. Pierson, from Knowing the Scriptures).\par \par \pard\cf1\fs22\par } LVAL{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sl240\slmult1\lang2058\b\f0\fs24 A Study of Dispensationalism\par Chapter 2\par \b0\par Some Dispensationalists do not go quite so far as others in arbitrarily erecting notice-boards over large sections of Scripture, warning Christians not to tread on ground which belongs to others, yet there is general agreement among them that the Gospel of Matthew\emdash though it stands at the beginning of the New Testament and not at the close of the Old!\emdash pertains not to those who are members of the mystical body of Christ, but is "entirely Jewish," that the sermon on the mount is "legalistic" and not evangelistic, and that its searching and flesh-withering precepts are not binding upon Christians. Some go so far as to insist that the great commission with which it closes is not designed for us today, but is meant for "a godly Jewish remnant" after the present era is ended. In support of this wild and wicked theory, appeal is made to and great stress laid upon the fact that Christ is represented, most prominently, as "the son of David" or King of the Jews; but they ignore another conspicuous fact, namely that in its opening verse the Lord Jesus is set forth as "the son of Abraham," and he was a Gentile! What is still more against this untenable hypothesis\emdash and as though the Holy Spirit designedly anticipated and refuted it\emdash is the fact that Matthew\rquote s is the only one of the four Gospels where the Church is actually mentioned twice (16:18; 18:17)!\emdash though in John\rquote s Gospel its members are portrayed as branches of the Vine, members of Christ\rquote s flock, which are designations of saints which have no dispensational limitations.\par \par Equally remarkable is the fact that the very same Epistle which contains the verse (2 Tim. 2:15) on which this modern system is based emphatically declares: "All Scripture is giveLVALn by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works" (3:16,17). So far from large sections of Scripture being designed for other companies, and excluded from our immediate use, ALL Scripture is meant for and is needed by us. First, all of it is "profitable for doctrine," which could not be the case if it were true (as Dispensationalists dogmatically insist) that God has entirely different methods of dealing with men in past and future ages from the present one. Second, all Scripture is given us "for instruction in righteousness" or right doing, but we are at a complete loss to know how to regulate our conduct if the precepts in one part of the Bible are now outdated (as the teachers of error assert) and injunctions of a contrary character have displaced them; and if certain statutes are meant for others who will occupy this scene after the Church has been removed from it. Third, all Scripture is given that a man of God might be "perfect, thoroughly furnished unto all good works"\emdash every part of the Word is required in order to supply him with all needed instructions and to produce a full-orbed life of godliness.\par \par When the Dispensationalist is hard pressed with those objections, he endeavors to wriggle out of his dilemma by declaring that though all Scripture be for us much of it is not addressed to us. But really, that is a distinction without a difference. In his exposition of Hebrews 3:7-11, Owen rightly pointed out that when making quotation from the Old Testament the Apostle prefaced it with "the Holy Spirit saith" (not "said"), and remarked, "Whatever was given by inspiration from the Holy Spirit and is recorded in the Scriptures for the use of the Church, He contrived to speak it to us unto this day. As He liveth for ever so He continues to speak for ever; that is, whilst His voice or word shall be of use for the Church\emdash He speaks nLVALow unto us . . . .Many men have invented several ways to lessen the authority of the Scriptures, and few are willing to acknowledge an immediate speaking of God unto them therein." To the same effect wrote that sound commentator Thomas Scott, "Because of the immense advantages of perseverance, and the tremendous consequences of apostasy, we should consider the words of the Holy Spirit as addressed to us."\par \par Not only is the assertion that though all Scripture be for us all is not to us meaningless, but it is also impertinent and impudent, for there is nothing whatever in the Word of Truth to support and substantiate it. Nowhere has the Spirit given the slightest warning that such a passage is "not to the Christian," and still less that whole books belong to someone else. Moreover, such a principle is manifestly dishonest. What right have I to make any use of that which is the property of another? What would my neighbor think were I to take letters which were addressed to him and argue that they were meant for me? Furthermore, such a theory, when put to the test, is found to be unworkable. For example, to whom is the book of Proverbs addressed, or for that matter, the first Epistle of John? Personally, this writer, after having wasted much time in perusing scores of books which pretended to rightly divide the Word, still regards the whole of Scripture as God\rquote s gracious revelation to him and for him, as though there were not another person on earth, conscious that he cannot afford to dispense with any portion of it; and he is heartily sorry for those who lack such a faith. Pertinent in this connection is that warning, "But fear, lest by any means, as the serpent beguiled Eve . . . so your minds should be corrupted from the simplicity that is in Christ" (2 Cor. 11:3).\par \par But are there not many passages in the Old Testament which have no direct bearing upon the Church today? Certainly not. In view of 1 Corinthians 10:11\emdash "Now all these things happened unto them for ensamples [LVALmargin, "types"]: and they are written for our admonition"\emdash Owen pithily remarked: "Old Testament examples are New Testament instructions." By their histories we are taught what to avoid and what to emulate. That is the principal reason why they are recorded: that which hindered or encouraged the Old Testament saints was chronicled for our benefit. But, more specifically, are not Christians unwarranted in applying to themselves many promises given to Israel according to the flesh during the Mosaic economy, and expecting a fulfillment of the same unto themselves? No indeed, for if that were the case, then it would not be true that "whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope" (Rom. 15:4). What comfort can I derive from those sections of God\rquote s Word which these people say "do not belong to me"? What "hope" (i.e. a well-grounded assurance of some future good) could possibly be inspired today in Christians by what pertains to none but Jews? Christ came here, my reader, not to cancel, but "to confirm the promises made unto the fathers: and that the Gentiles might glorify God for His mercy" (Rom. 15:8,9)!\par \par It must also be borne in mind that, in keeping with the character of the covenant under which they were made, many of the precepts and the promises given unto the patriarchs and their descendants possessed a spiritual and typical significance and value, as well as a carnal and literal one. As an example of the former, take Deuteronomy 25:4, "Thou shalt not muzzle the ox when he treadeth out the corn," and then mark the application made of those words in 1 Corinthians 9:9,10: "Doth God take care for oxen? Or saith He it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope." The word "altogether" is probably a little too strong here, for pantos is rendered "no doubt" in Acts 28:4, and "surely" in Luke 4:23, and in the text signifies LVAL"assuredly" (Amer. RV) or "mainly for our sakes." Deuteronomy 25:4 was designed to enforce the principle that labour should have its reward, so that men might work cheerfully. The precept enjoined equity and kindness: if so to beasts, much more so to men, and especially the ministers of the Gospel. It is a striking illustration of the freedom with which the Spirit of grace applies the Old Testament Scriptures, as a constituent part of the Word of Christ, unto Christians and their concerns.\par \par What is true of the Old Testament precepts (generally speaking, for there are, of course, exceptions to every rule) holds equally good to the Old Testament promises\emdash believers today are fully warranted in mixing faith therewith and expecting to receive the substance of them. First, because those promises were made to saints as such, and what God gives to one He gives to all (2 Pet. 1:4)\emdash Christ purchased the self-same blessings for every one of His redeemed. Second, because most of the Old Testament promises were typical in their nature: earthly blessings adumbrated heavenly ones. That is no arbitrary assertion of ours, for anyone who has been taught of God knows that almost everything during the old economies had a figurative meaning, shadowing forth the better things to come. Many proofs of this will be given by us a little later. Third, a literal fulfillment to us of those promises must not be excluded, for since we be still on earth and in the body our temporal needs are the same as theirs, and if we meet the conditions attached to those promises (either expressed or implied), then we may count upon the fulfillment of them: according unto our faith and obedience so will it be unto us.\par \par But surely we must draw a definite and broad line between the Law and the Gospel. It is at this point that the Dispensationalist considers his position to be the strongest and most unassailable; yet nowhere else does he more display his ignorance, for he neither recognizes the grace of God aboundinLVAL g during the Mosaic era, nor can he see that Law has any rightful place in this Christian age. Law and grace are to him antagonistic elements, and (to quote one of his favorite slogans) "will no more mix than will oil and water." Not a few of those who are now regarded as the champions of orthodoxy tell their hearers that the principles of law and grace are such contrary elements that where the one be in exercise the other must necessarily be excluded. But this is a very serious error. How could the Law of God and the Gospel of the grace of God conflict? The one exhibits Him as "light," the other manifest Him as "love" (1 John 1:5; 4:8), and both are necessary in order fully to reveal His perfections: if either one be omitted only a one-sided concept of His character will be formed. The one makes known His righteousness, the other displays His mercy, and His wisdom has shown the perfect consistency there is between them.\par \par Instead of law and grace being contradictory, they are complementary. Both of them appeared in Eden before the Fall. What was it but grace which made a grant unto our first parents: "Of every tree of the garden thou mayest freely eat"? And it was law which said, "But of the tree of knowledge of good and evil, thou shalt not eat of it." Both of them are seen at the time of the great deluge, for we are told that "Noah found grace in the eyes of the Lord" (Gen. 6:8), as His subsequent dealings with him clearly demonstrated; while His righteousness brought in a flood upon the world of the ungodly. Both of them operated side by side at Sinai, for while the majesty and righteousness of Jehovah were expressed in the Decalogue, His mercy and grace were plainly evinced in the provisions He made in the whole Levitical system (with its priesthood and sacrifices) for the putting away of their sins. Bo