Welcome to A Biblical Refutation of Dispensationalism The Application of the Scriptures by Arthur W. Pink We are starting at the beginning of the book for this reading. This Reformation Audio Resource is a production of Stillwater's Revival Books. Many free resources as well as our complete mail-order catalogue containing classic and contemporary Puritan and Reformed books, CDs and much more at great discounts are on the web at www.swrb.com also please consider pray and act upon the important truths found in the following quotation by Charles Spurgeon as the Apostle says to Timothy so also he says to everyone give yourself to reading he will not use the thoughts of other men's brains proves that he has no brains of his own you will need to read Renounce as much as you will all light literature, but study as much as possible sound theological works, especially the Puritan writers and expositions of the Bible. The best way for you to spend your leisure is to be either reading or praying. And now to SWRB's reading of the biblical refutation of dispensationalism. the application of the scriptures which we hope you find to be a great blessing and which we pray always draws you nearer to the Lord Jesus Christ for he is the way the truth and the life and no man comes unto the Father but by him John 14 16 A Biblical Refutation of Dispensationalism The Application of the Scriptures by Arthur W. Pink 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 are used to 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'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 whatsoever in Peter's own writings which indicates that he regarded those instructions 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's heritage, but being examples to the flock." verses 2 and 3. Thus it is quite clear from the above passage that Christ's precepts in John 21 15-17 apply or pertain unto all pastors. On the other hand our Lord's words to Peter and Andrew follow me and I will make you fishers of men Matthew 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 ever beware of an 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 but there is a 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 appropriate it 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. This method of mishandling the scriptures, for modern it certainly is, being quite unknown to Christendom until little more than a century ago, and only recent years being adopted by those who are outside the narrow circle where it originated, is based upon 2 Timothy chapter 2 verse 15 study to show thyself a prudent guard a workman that needeth not to be ashamed rightly dividing the word with truth very little or nothing at all is said upon the first two clauses of that verse but much 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. Romans 15.4 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 June 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 are accepted their ipsy dixit those who decline so doing are regarded as untaught and unsuperficial yet God himself has not uttered a single word to that effect certainly there is nothing whatsoever 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 the scriptures between different dispensations than it has with distinguishing between stars of varying magnitude if that verse be carefully compared with Matthew 7 chapter 7 verse 6 John 16 verse 12 and 1 Corinthians chapter 3 verse 2 its meaning is clear the occupant of the pulpit is to give diligence in becoming equipped to give the different classes of his hearers their portion of meat in due season Luke 12 42 to rightly defy the word of truth is for him to minister it suitably unto the several class 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. While there be great variety in the teaching of the Word, there is an unmistakable unity underlying the whole. And though he employed many mouthpieces, the Holy Scriptures have but one author, and while he at sunday times and in diverse manners spake in times passed unto his fathers by the prophets and hath in these last days spoken unto us by his son Hebrews chapter 1 verses 1 and 2 yet he who spoke by them was and is one with whom there is no variableness neither shadow of turning James 1 17 who throughout all ages declares I am the Lord I change not Malachi 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 Deuteronomy 33.2 Proverbs 4.2 Matthew 7.28 John 7.17 Romans 16.17 and contrast Mark 7.7 Colossians 2.22 1 Timothy 4.1 Hebrews 13.9 because it is one single unorganic 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 at the same salvation we're indebted to the same Redeemer, we're renewed by the same Spirit and we're partakers of the same heavenly inheritance as our New Testament believers it is quite true that the epistle to the Hebrews makes mention of a better hope 719, a better testament or covenant 722, better promises 86, better sacrifices 923, some better thing for us 1140 and yet it is important to recognize that the contrast is between 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's revealed truth which must need to 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, the giving of the law, and the service of God, and the promises, whose are the fathers, of whom, as concerning the flesh, Christ came." Romans 9, 4 and 5 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 O backsliding children for I am married unto you Jeremiah 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 the circumcision is now of the heart in the spirit, Romans 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 in a New Testament sense for by idols he refers not to material statues made of wood and stone as the prophets did when applying the same word but to inward objects of carnal and sensual worship so too are we to see the anti-typical and spiritual Israel in Galatians 6.16 and the celestial and eternal Mount Zion in Hebrews 12.22 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 without that organic unity there is indeed much variety but no contrariety man'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' teaching. 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, 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 at least four reasons may be suggested first to set forth more distinctly the two covenants which are the basis of God's dealing with all mankind the covenant of works and the covenant of grace shadowed forth by the old from Sinai and the new or Christian one second to show more plainly that the two separate companies which are united in that one body which constitutes the church of which Christ is the head namely redeem Jews and redeem 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 employing the Papists throughout the Dark Ages to preserve the New Testament, which denounces their didolatrous practices. that one might confirm the other, type by antitype, prophecy by fulfillment. 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, gestation, digestion, sensor and motor nerves where division is destruction A.T. Pearson from Knowing the Scriptures Chapter 2 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, though it stands at the beginning of the New Testament, and not at the close of the old, pertains not to those who are members of the mystical body of Christ, but is entirely Jewish, and 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 and as though the Holy Spirit designedly anticipated and refuted it is the fact that Matthews is the only one of the four Gospels where the Church is actually mentioned twice Matthew 16.18 and Matthew 18.17 though in John's Gospel its members are portrayed as the branches of the vine members of Christ's flock which are designation of saints which have no dispensational limitations. Equally remarkable is the fact that the very same epistle which contains the verse 2 Timothy 2.15 on which this modern system is based emphatically declares All scripture is given 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 of all it is profitable for doctrine which could not be the case if it were true as dispensationists 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 these teachers of error assert and injunctions of a contrary character have displaced them and if certain statutes are meant for others who will occupy the scene after the church has been removed from it third all scripture is given that the man of God might be perfect, thoroughly furnished unto all good works every part of the word is required in order to supply him with all needed instruction and to produce a full life of godliness when the dispensationalist is hard pressed with these objections he endeavours to wriggle out of his dilemma by declaring that through all scripture 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 to 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 forever so he continues to speak forever that is whilst his voice or word shall be of use for the church he speaks now 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 advantage of perseverance and the tremendous consequences of apostasy we should consider the words of the Holy Spirit as addressed to us not only is the assertion that though all scriptures be for us all is not to us meaningless but it is also impertinent and impudent for there is nothing whatsoever 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'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, that fear, lest by any means, as the serpent beguiled Eve so your mind should be corrupted from the simplicity that is in Christ 2 Corinthians 11 3 but there are not many passages in the Old Testament which have no direct bearing upon the church today sorry I'll say that again 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, now all these things happened unto them for examples, margin, types, and they are written for our admonition. Owen pithily remarked, Old Testament examples are New Testament instructions. By their histories we are taught what to avoid and what to emulate. This 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." Romans 15, 4. What comfort can I derive from those sections of God'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. Romans 15, 8 and 9. 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 for 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 verses 9 and 10 doth God take care for oxen or sayeth 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 assuredly Amor RV American revised translation revised version 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, so 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. 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. Believers today are fully warranted in mixing faith therewith and expecting to receive the substance of them. because those promises were made to saints as such and what God gives to one he gives to all 2 Peter 1.4 Christ purchased the selfsame 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 breadth of 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 still be 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 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 abounding during the Mosaic era and 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 manifests him as love 1 John 1 chapter 5 verses 4 and 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 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 now may us freely eat and it was law which said but of the tree of the 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 Genesis 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 his priesthood and sacrifices for the putting away of their sins both shone forth in their meridian glory at Calvary for whereas on the one hand the abounding grace of God appeared in giving his own dear son to be the saviour of sinners his justice called for the curse of the law to be inflicted upon him while bearing that guilt in all of God's ways works and ways we may discern a meeting together of seemingly conflicting elements the centrifugal and centripetal forces which are ever at work in the material realm illustrate this principle and so it is in connection with the operations of divine providence there is a constant interpenetrating of the natural and the supernatural so too in the giving of the sacred scriptures they are the product both of God's and of man's agency They are a divine revelation, yet couched in human language, and communicated through human media. They are inherently true, yet written by fallible men. They are divinely inspired in every jot and tittle, yet the superintending control of the spirit over the penman, penmen did not exclude nor interfere with the natural exercise of their faculties. thus it is also in all of God's dealings with mankind though he exercises his high sovereignty yet he treats with them as responsible creatures putting forth his invincible power upon and within them but in no wise destroying their moral agency these may present deep and insoluble mysteries to the finite mind nevertheless they are actual facts in what has just been pointed out to which other examples might be added the person of Christ for instance with his two distinct yet conjoined natures so that though he was omniscient yet he grew in wisdom was omnipotent yet wearied and slept was eternal yet died Why should so many stumble at the phenomena of divine law and divine grace being in exercise side by side operating at the same season? Do law and grace present any greater contrast than the fathomless love of God unto his children and his everlasting wrath upon his enemies? No, indeed not so great. grace must not be regarded as an attribute of God which eclipses all his other perfections as Romans 5.21 so plainly tells us that as sin has reigned unto death even so might grace reign through righteousness and not at the expense of or to the exclusion of it divine grace and divine righteousness, divine love and divine holiness are as inseparable as light and heat from the sun. In bestowing grace God never rescinds his claim upon us, but rather enables us to meet them. Was the prodigal son, after his penitential return and forgiveness, less obliged to conform to the laws of his father's house than before he left it? No, indeed, but more so. that there is no conflict between the law and the gospel of the grace of God is plain enough from Romans 3.31. Do we then make void the law through faith? God forbid! Yea, we establish the law. Here the apostle anticipates an objection which was likely to be brought against what he had said in verses 26 to 30. Does not the teaching that justification is entirely by grace through faith events that God has relaxed his claims, changed his standards of his requirements set aside the demands of his government very far from it the divine plan of redemption is in no way an annulling of the law but rather the honouring and enforcing of it no greater respect could have been shown to the law than in God's determining to save his people from its course by sending his co-equal son to fulfill all its requirements and himself endure its penalty oh marvel of marvels the great legislator humbled himself unto entire obedience to the precepts of the Decalogue the very one who gave the law became incarnate bled and died under its condemning sentence, rather than a little tickle thereof should fail. Magnified thus was the law indeed, and forever made honourable. God's method of salvation by grace has established the law in a threefold way. First, by Christ, the surety of God's elect being made under the law, Galatians 4.4, fulfilling its precepts Matthew 5.17 suffering its penalty in the stead of his people and thereby he has brought in everlasting righteousness Daniel 9.24 second by the Holy Spirit for at regeneration he writes the law on their hearts Hebrew 8.10 drawing out their affections unto it so so that they delight in the law of God after the inward man Romans 7.22 third as the fruit of his new nature the Christian voluntarily and gladly takes the law for his rule of life so that he declares with the mind I myself serve the law Romans 7.25 thus is the law established not only in the high court of heaven but in the souls of the redeemed so far from law and grace being enemies they are mutual handmaids the former reveals the sinner's need, the latter supplies it the one makes known God's requirements, the other enables us to meet them faith is not opposed to good works but performs them in obedience to God out of love and gratitude chapter 3 Before turning to the positive side of our present subject, it was necessary for us to expose and denounce that teaching which insists that much in the Bible has no immediate application unto us today. Such teaching is a reckless and irreverent handling of the Word, which has produced the most evil consequences in the hearts and lives of many, not the least of which is the promotion of a pharisaical spirit of self-superiority. consciously or unconsciously. Dispensationalists are, in reality, repeating the sin of Jehokim, who mutilated God's Word with his penknife, Jeremiah 36.23. Instead of opening the Scriptures they are bent in closing the major part of them from God's people today. They are just as much engaged in doing the Devil's work as are the higher critics, who with their dissecting knives are wrongly dividing the word of truth. They are seeking to force a stone down the throats of those who are asking for bread. These are indeed severe and solemn indictments, but not much more so than the case calls for. We are well aware that they will be unacceptable unto some of our own readers, but medicine, though sometimes necessary, is rarely palatable. Instead of being engaged in the unholy work of pitting one part of the scriptures against another, these men would be far better employed in showing the perfect unity of the Bible and the blessed harmony with which there is between all of its teachings. But instead of demonstrating the concord of the two testaments, they are more concerned in their efforts to show the discord which they say there is between that which pertained unto the dispensation of law and that which obtains under the dispensation of grace and in order to accomplish their evil design all sound principles of exegesis are cast to the wind as a sample of what we have reference to they cite eye for eye, tooth for tooth, hand for hand, foot for foot Exodus 21-24 and then quote against it but I say unto you that ye resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also Matthew 5.39 and then it is exaltedly exerted that those two passengers can only be reconciled by allocating them to different peoples in different ages and with such superficial handling of holy writ thousands of gullible souls are deceived and thousands more allow themselves to be bewildered if those who possess a Schofield Bible turn to Exodus 21-24 they will see that in the margin opposite to it the editor refers his readers to Leviticus 24-20 Deuteronomy 19-21 and C.F. Matthew 5.38-44 1 Peter 2.19-21 upon which this brief comment is made. The provision in Exodus is law and righteous the New Testament passages grace and merciful how far Mr Schofield was consistent with himself may be seen by a reference to what he states on page 989 at the beginning of the New Testament under the four Gospels where he expressly affirms the sermon on the mount is law not grace italic sense verily the legs of the lame are not equal In his marginal note to Exodus 21-24, Mr. Schofield cites Matthew 5, 38-44 as grace, whereas in his introduction to the four Gospels he declares that Matthew 5-7 is law and not grace. Which of those assertions did he wish his readers to believe? Still the question may be asked, how are we going to reconcile Exodus 21-24 with Matthew 5 38-44 our answer is there is nothing between them to reconcile for there is nothing in them which clashes the former passage is one of the statutes appointed for public magistrates to enforce whereas the latter one lays down rules for private individuals to live by why do not the self-styled rightly dividers, properly allocate the Scriptures, distinguishing between the different classes to which they are addressed. That Exodus 21-24 does contain statutes for public magistrates to enforce is clearly established by comparing Scripture with Scripture. In Deuteronomy 19-21 the same injunction is again recorded and if the reader turns back to verse 18 he will there read and the judges shall make diligent inquisition etc. it would be real mercy unto the community if our judges today would set aside their sickly sentimentality and deal with consciousness and brutal criminals in a manner which befits their deeds of violence instead of making a mockery of justice here leaving what has been before us in the last three paragraphs let it be pointed out that when our blessed Lord added to Matthew 5.38 that I say unto you love your enemies bless them that curse you do good to them that hate you verse 44 he was not advancing a more benign precept than had ever been enunciated previously no the same gracious principle of conduct had been enforced in the Old Testament in Exodus 23 verses 4 and 5 Jehovah gave commandment through Moses if thou meet thine enemy's ox or his ass going astray thou shalt surely bring it back to him again if thou would see the ass of him that hateth thee lying under his burden and wouldest forbear to help him thou shalt surely help with him again in Proverbs 25 21 we read if thine enemy be hungry give him bread to eat and if he be thirsty give him water to drink the same God who bids us recompense to no man evil for evil provide things honest in the sight of all men if it be possible as much as lies in you live peaceably with all men dearly beloved avenge not yourselves but rather give place unto wrath Romans 12 17 to 19 also commanded his people in the Old Testament thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself. I am the Lord." Leviticus 19.18 And therefore was David grateful to Abigail for dissuading him from taking vengeance on Nabal. Blessed be thou, which has kept me this day from coming to shed blood and from avenging myself with mine own hand." 1 Samuel 25 33 So far was the Old Testament from allowing any spirit of bitterness, malice or revenge that it expressly declared, Say not thou I will recompense evil, but wait on the Lord and he shall save thee. Proverbs 20 22 And again, Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth. Proverbs 24.17 and again say not I will do to him as he has done unto me I will render to the man according to his work Proverbs 24.29 one more example of the excuseless ignorance betrayed by these dispensation lists we quote from E.W. Bullinger's How to Enjoy the Bible on pages 108 and 110 he said under law and grace for those who lived under the law it could rightly and truly be said it shall be our righteousness if we observe to do all these commandments before the Lord our God as He has commanded us Deuteronomy 6.25 but to those who live in this present dispensation of grace it is as truly declared by the deeds of the law there shall no flesh be justified in his sight Romans 3.20 but this is the very opposite of Deuteronomy 6.25 what then are we to say or to do? which of these two statements is true and which is false? the answer is that neither is false but both are true if we would rightly divide the word of truth as to its dispensational truth and teaching. Two words distinguish the two dispensations. Do distinguished the former, done the latter. Then salvation depended upon what man was to do. Now it depends upon what Christ has done. It is by such statements as these that unstable souls are beguiled. Is it not amazing that one so renowned for his erudition and knowledge of the scriptures should make such manifestly absurd statements as the above? In pitting Deuteronomy 6.25 against Romans 3.20, he might as well have argued that fire is the very opposite of water. They are indeed contrary elements, yet each has its own use in its proper place, the one to cook, why, the other for refreshment. think of the one who set up himself as a teacher of preachers affirming that under the mosaic economy salvation depended on what man was to do why in that case for fifteen hundred years not a single Israelite had been saved had salvation then been uptable by human efforts there had been no need for God to send his son here salvation has never been procurable by human merits on the ground of human performance Abel obtained witness that he was righteous because he offered to God a slain lamb Genesis 4.4 Hebrews 11.4 Abraham was justified by faith and not by works Romans 4 under the Mosaic economy it was expressly announced that it is the blood that maketh an atonement for the soul Leviticus 17.11 David realized, if thou, Lord, shouldest mark iniquities, O Lord, who shall stand? Psalm 130, verse 3. And therefore did he confess, I will make mention of thy righteousness, even of thine only. Psalm 71, 16. By all means, let the word of truth be rightly divided. not by parceling it off to different dispensations but by distinguishing between what is doctrinal and what is practical between that which pertains to the unsaved and that which is predicated of the saved Deuteronomy 6.25 is addressed not to alien sinners but to those who are in covenant relationship with the Lord whereas Romans 3.20 is a statement which applies to every member of the human race The one has to do with practical righteousness in the daily walk which is acceptable to God. The other is a doctrinal declaration which asserts the impossibility of acceptance with God on the ground of creature doings. The former relates to our conduct in this life in connection with the divine government. The latter concerns our eternal standing before the divine throne. both passages are equally applicable to Jews and Gentiles in all ages our righteousness in Deuteronomy 6.25 is a practical righteousness in the sight of God it is the same aspect of righteousness as in the exceptional righteousness exceed the righteousness of the scribes and Pharisees of Matthew 5.20 the righteous man of James 5.16 and the doeth righteousness of 1 John 2.29 The Old Testament saints were the subjects of the same everlasting covenant and the same blessed gospel were begotten into the same celestial heritage as the New Testament saints. From Abel onwards God has dealt with sinners in the sovereign grace and according to the merits of Christ's redemptive work which was retroactive in its value and efficacy. Romans 3.25, 1 Peter 1.19-20 Noah found grace in the eyes of the Lord, Genesis 6.8. That they were partakers of the same covenant blessings as we are is clear from a comparison of 2 Samuel 23.5 and Hebrews 13.20. The same gospel was preached unto Abraham, Galatians 3.8. Yea, unto the nation of Israel after they had received the law, Hebrews 4.2. and therefore Abraham rejoiced to see Christ's day and was glad." John 8, 56. Dying, Jacob declared, I have waited for thy salvation, O LORD. Genesis 49, 18. As Hebrews 11, 16 states, the patriarchs desired a better country than the land of Canaan in which they dwelt, that is, unheavenly. Moses refused to be called the son of the Pharaoh's daughter, esteeming the reproach of Christ greater riches than the treasures of Egypt Hebrews 11 24-26 Job exclaimed I know that my Redeemer liveth in my flesh shall I see God 19 25-26 when Jehovah proclaimed his name unto Moses he revealed himself as the Lord the Lord God merciful and gracious Exodus 34 5-7 when Aaron pronounce the benediction on the congregation he was bidden to say, The Lord bless thee and keep thee, the Lord make his face shine upon thee, and be gracious unto thee, the Lord lift up the light of his countenance upon thee, and give thee peace. Numbers 6.24-26 No greater and grander blessing can be evoked today. Such a passage as that cannot possibly be harmonized with the constricted concept which is entertained and is being propagated by the dispensationalists of the mosaic economy. God dealt in grace with Israel all through their long and chequered history read through the book of Judges and observe how often he raised up deliverance for them pass on to kings and chronicles unnoticed but long-suffering benignity in sending them prophet after prophet where in the New Testament is there a word which for pure grace exceeds though your sins be as scarlet they shall be as white as snow Isaiah 1.18 in the days of Jehohahazaz the Lord was gracious unto them 2 Kings 13 22-23 they were invited to say unto the Lord take away all iniquity and receive us graciously Hosea 14.2 Malachi bade Israel, beseech God that he will be gracious unto us. 1.9 The conception which the pious remnant of Israel had of the divine character during the Mosaic economy was radically different from the stern and forbidding presentation made thereof by dispensationalists. Hear the psalmist as he declared, Gracious is the Lord and righteous, yea, our God is merciful. 16.5 hear him again as he bursts forth into adoring praise bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases he has not dealt with us after our sins nor rewarded us according to our iniquities Psalm 103 verses 2, 3 and 10 can't Christians say more than that No wonder David exclaimed, Who have I in heaven but thee? And there is none upon earth that I desire besides thee. My flesh and my heart faileth, but God is the strength of my heart and my portion for ever. Psalm 73 verses 25 and 26. If the question be asked, What then is the great distinction between the Mosaic and Christian eras? The answer is, God's grace was then confined to one nation, but now it flows out to all nations. What is true in the general holds good in the particular. Not only were God's dealings with his people during the Old Testament time substantially the same as those with his people now, but in detail too. There is no discord but perfect accord and concord between them. Note carefully the following parallelisms. his inheritance in the saints Ephesians 1 18 the Lord's portion is his people Jacob is the lot of his inheritance Deuteronomy 32 9 beloved of the Lord because God has from the beginning chosen you to salvation 2 Thessalonians chapter 2 verse 13 I have loved thee with an everlasting love Jeremiah 31 3 in whom we have redemption Ephesians 1.7 with him is plenteous redemption Psalm 137 that we might be made the righteousness of God in him 2nd Corinthians chapter 5 verse 21 in the Lord have I righteousness and strength Isaiah 45.24 who has blessed us with all spiritual blessings in Christ Ephesians 1.3 men shall be blessed in him Psalms 72.17 The blood of Jesus Christ his Son cleanses us from all sin 1 John 1.7 Thou art all fair my love there is no spot in thee Song of Songs 4.7 Strengthened with might by his Spirit in the inner man Ephesians 3.16 in the day when I cried thou answered me and strengthened me with strength in my soul Psalm 138 verse 3 the spirit of truth will guide you into all truth John 16 13 thou gavest also thy good spirit to instruct them Nehemiah chapter 9 verse 20 I know that in me that is in my flesh dwelleth no good thing Romans 7 18 all our righteousnesses are as filthy rags Isaiah 64 4 I beseech you as strangers and pilgrims 1 Peter 2nd chapter verse 11 you are strangers and sojourners Leviticus 25 23 we walk by faith 2nd Corinthians chapter 5 verse 7 that just shall live by his faith Habakkuk chapter 2 verse 4 strong in the Lord Ephesians 6.10 I will strengthen them in the Lord Zechariah chapter 10 verse 12 neither shall any pluck them out of my hand John 10.28 all his saints are in thy hand Deuteronomy 33.3 he that abideth in me and I in him the same bringeth forth much fruit John 15.5 from me is thy fruit found Oziah 14.8 he which hath begun a good work in you will finish it Philemon chapter 1 verse 6 margin the Lord will perfect that which concerns me Psalm 138 verse 8 innumerable other such harmonies might be added The Puritan Hard Drive and the free online Puritan Hard Drive videos are available at PuritanDownloads.com along with many other Puritan and Reformed books for as little as 99 cents each. Hello and welcome to this introductory video for the Puritan Hard Drive by Stillwater's Revival Books. You'll soon see why the Puritan Hard Drive is a technological revolution in Puritan, Reformation, and Covenanter studies. For over 25 years, Stillwater's Revival Books has provided the worldwide Christian community with the finest in Puritan and Reformation resources, including classic and contemporary printed works, inspirational sermons, audio books, and videos. In recent years, our collection of great Christian works has more than doubled, growing to a library that would occupy nearly 130 CDs. The Puritan hard drive is a tremendous library of over 12,500 Christian resources on an external hard drive that fits easily in your pocket or purse. It features the works of more than 800 classic and contemporary authors including John Bunyan, Matthew Henry, Jonathan Edwards, Thomas Manton, Samuel Rutherford, and Charles Spurgeon. timeless works like the English Hexapla, Fox's Book of Martyrs, Sketches of the Covenanters, and from the Puritan Divines, the complete 34 volume set of the Puritan Fast Sermons. Many of these books are rare and classic titles unavailable anywhere else. Over 25 years in the making, the Puritan hard drive is simply the most extensive Christian collection ever released. The Puritan hard drive comprises more than 12,500 Puritan and Reformation resources, over half a million pages of great Christian books, more than 10,000 sermons and audio books in mp3 format, providing years of listening enjoyment, over 70 videos, All in all, a library of thousands of exceptional works, accessible and affordable to everyone. Included on the Puritan hard drive is a custom search engine that makes it easy to find, browse, and organize the resources in your library. And much easier than trying to wade through a typical file directory on your computer. Connect the Puritan hard drive to any available USB port on your PC or Mac. The drive is self-contained, so there's no software to install or configure. Within moments, you can begin exploring the library by running the custom search interface. It's also a knowledge base with information about each work, including the author, title, description, keywords, and subject category. For you techies, this database contains over four and a half million records of information. For all of us, that means we have an extremely powerful search and study tool. A list of all resources on the Puritan hard drive is available for viewing at any time. Here we see that the list of print materials contains over 2100 works. This view is ideal for browsing all documents or media files in alphabetical order. by title or by author. The list is rather long, so using the search function of the Knowledge Base is the easiest way of finding resources of interest to you. For example, let's say that my pastor recommended a book by James Henley Thornwell. I can search the Knowledge Base by author by typing his name in this field or by selecting it from the complete list of nearly 800 authors provided at the click of a button. Clicking the search button executes the search and immediately returns a list of all resources by this author. In this case, I've quickly found the book that was recommended to me. Clicking on the green icon opens the resource, allowing me to begin my reading. Further details about any resource can be found by clicking on the book cover icon, which opens the resource detail page. From here, I can browse the details of this work, I can add and save my own notes about it and open the resource for reading, listening, or viewing. Your search capabilities don't end there. The majority of the rare classic works on the Puritan hard drive now contain an embedded index. This means that the actual text of these resources is now fully searchable for the first time in history. Enter a search term in Adobe Acrobat Reader. In this case, a search for the word scripture yields instant results. Having searchable text also makes it possible to highlight, copy, and paste the text into another document, such as a sermon, a lesson plan, or a school paper. Less time spent on research means more time for reading, studying, and appreciating the resources in your library. Just another reason why the Puritan hard drive is a technological revolution in Puritan, Reformation, and Covenanter studies. Thank you for watching this introduction to the Puritan hard drive by Stillwaters Revival Books, serving Christians worldwide for over 25 years. Join us in our other videos as we demonstrate even more features and functionality of the Puritan hard drive. For more information, visit us on the web at puritandownloads.com. Until then, be well and God bless.