The Unity of Scripture
A. W. Pink, A Biblical Refutation of Dispensationalism
Article 3. The UNITY of the Scriptures
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 Jehoiakim, 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 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 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 you resist not evil: but whoever shall smite you on your right cheek, turn to him the other also" (Matthew 5:39), and then it is exultantly asserted that those two passages 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 Scofield 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 cf. 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. Scofield 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" [italics ours]: truly "the legs of the lame are not equal." In his marginal note to Exodus 21:24, Mr. Scofield 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 you 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 these 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 conscienceless and brutal criminals in a manner which befits their deeds of violence—instead of making a mockery of justice.
Before 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, "But 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 23:4-5, Jehovah gave commandment through Moses, "If you meet your enemy's ox or his donkey going astray, you shall surely bring it back to him again. If you see the donkey of him that hates you lying under his burden, and would forbear to help him, you shall surely help with him." Again in Proverbs 25:21, we read, "If your 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 12:17-19), also commanded His people in the Old Testament, "You shall not avenge, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the Lord" (Leviticus 19:18); and therefore was David grateful to Abigail for dissuading him from taking vengeance on Nabal: "Blessed be you, which have 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 you, I will recompense evil; but wait on the Lord, and He shall save you" (Proverbs 20:22). And again, "Rejoice not when your enemy falls, and let not your heart be glad when he stumbles" (Proverbs 24:17). And again, "Say not, I will do so to him as he has done to me: I will render to the man according to his work" (Proverbs 24:29).
One more sample of the excuseless ignorance betrayed by these Dispensationalists—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 by, the other for refreshment. Think of 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 obtainable 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 makes an atonement for the soul" (Leviticus 17:11). David realized, "If You, Lord, should mark iniquities, O Lord, who shall stand?" (Psalm 130:3); and therefore did he confess, "I will make mention of Your righteousness, even of Your 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 "except your righteousness exceed the righteousness of the scribes and Pharisees" of Matthew 5:20, the "righteous man" of James 5:16, and the "does righteousness" of 1 John 2:29.
The Old Testament saints were the subjects of the same everlasting covenant, had the same blessed Gospel, were begotten unto the same celestial heritage as the New Testament saints. From Abel onwards, God has dealt with sinners in 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), yes, 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 Your 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, an heavenly." Moses "refused to be called the son of 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 lives... in my flesh shall I see God" (Job 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 pronounced the blessing on the congregation, he was bidden to say, "The Lord bless you, and keep you: the Lord make His face shine upon you, and be gracious unto you: the Lord lift up the light of His countenance upon you, and give you peace" (Numbers 6:24-26). No greater and grander blessings can be invoked 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 checkered history. Read through the book of Judges and observe how often He raised up deliverers for them. Pass on to Kings and Chronicles and note His longsuffering 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 Jehoahaz "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; yes, 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 forgives all your iniquities, who heals all your diseases... He has not dealt with us after our sins, nor rewarded us according to our iniquities" (103:2-3, 10). Can Christians say more than that? No wonder David exclaimed, "Whom have I in Heaven but You? and there is none upon earth that I desire besides You. My flesh and my heart fails: but God is the strength of my heart, and my portion forever" (73:25-26). 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 Old Testament times 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 2:13): "I have loved you with an everlasting love" (Jeremiah 31:3). "In whom we have redemption" (Ephesians 1:7): "With Him is plenteous redemption" (Psalm 130:7). "That we might be made the righteousness of God in Him" (2 Corinthians 5:21): "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" (Psalm 72:17). "The blood of Jesus Christ His Son cleanses us from all sin" (1 John 1:7): "You are all fair, My love, there is no spot in you" (Song 4:7).
"Strengthened with might by His Spirit in the inner man" (Ephesians 3:16): "In the day when I cried You answerered me, and strengthened me with strength in my soul" (Psalm 138:3). "The Spirit of truth... will guide you into all truth" (John 16:13): "You gave also Your good Spirit to instruct them" (Nehemiah 9:20). "I know that in me (that is, in my flesh,) dwells 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 2:11): "You are strangers and sojourners" (Leviticus 25:23). "We walk by faith" (2 Corinthians 5:7): "The just shall live by his faith" (Habakkuk 2:4). "Strong in the Lord" (Ephesians 6:10): "I will strengthen them in the Lord" (Zechariah 10:12). "Neither shall any pluck them out of My hand" (John 10:28): "All His saints are in Your hand" (Deuteronomy 33:3). "He who abides in Me, and I in him, the same brings forth much fruit" (John 15:5): "From Me is your fruit found" (Hosea 14:8). "He which has begun a good work in you will finish it" (Philippians 1:6, margin): "The Lord will perfect that which concerns me" (Psalm 138:8). Innumerable other such harmonies might be added.