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Commentary Index | Return to PrayerRequest.com | DownloadLewis Sperry Chafer Collection: Chafer, Lewis Sperry - Dispensationalism: 5 - Conclusion
TOPIC: Chafer, Lewis Sperry - Dispensationalism (Other Topics in this Collection)
SUBJECT: 5 - Conclusion
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Chapter 5
The 22 questions concluding Chapter 4 with the problems they develop might be multiplied many times and extended to all parts of the Sacred Text. Dispensationalists do not create these problems nor do they invent the right divisions of Scripture. For the dispensationalist, these socalled problems are not only solved but, because of the distinctions which the problems demand, the problems become a part of the overwhelming evidence that his method of interpretation is according to truth. Those who pursue an idealism regarding the unity and continuity of the Bible, which idealism is built upon and sustained only by occasional or accidental similarities, must, if sincere, face the problems their method of interpretation generates. The limited array of evidence about God's specific purposes which this thesis presents is sufficient to demonstrate that dispensationalism, even though it does recognize the divine agepurposes and does departmentalize the message of the Word of God according to its obvious divisions, does also discover the true unity and continuity of the Bible. The outstanding characteristic of the dispensationalist is the fact that he believes every statement of the Bible and gives to it the plain, natural meaning its words imply. This simple plan has changed the Bible from being a mass of more or less conflicting writings into a classified and easily assimilated revelation of both the earthly and heavenly purposes of God, which purposes reach on into eternity to come. He is saved from working at cross purposes with God, and the exposition he gives of the Scriptures, like the uncompromised gospel he preaches, is blessed to the multitudes who are attracted by his understandable message. There is a reason why churches are filled, souls are saved, and the interest in missionary work thrives, where the whole Bible with its vital distinctions is faithfully preached. Agreement cannot be accorded to recent writers who accuse the faithful Bible expositors and evangelists of this and past generations of being modernists, and only because they stand for that form of doctrine and recognize those distinctions which are invariably discovered when the whole Bible is considered and believed and when it is given its plain and reasonable interpretation. The situation which necessitates the writing of this thesis serves to demonstrate the wide doctrinal differences that may exist between supposedly orthodox men. A crisis is evidently being reached concerning the issues which have long separated expositors from theological theorists, and this distinction does not imply that the expositor does not know Systematic Theology, for usually he does know it well; however, he builds his theology directly upon the Word of God and is in no bondage to the opinions of men.
At the beginning of this thesis it was stated that the doctrinal differences herein discussed are due to the fact that the two schools of interpretation involved stand on widely divergent premises. The dispensationalist believes that throughout the ages God is pursuing two distinct purposes: one related to the earth with earthly people and earthly objectives involved, which is Judaism; while the other is related to heaven with heavenly people and heavenly objectives involved, which is Christianity. Why should this belief be deemed so incredible in the light of the facts that there is a present distinction between earth and heaven which is preserved even after both are made new; when the Scriptures so designate an earthly people who go on as such into eternity; and a heavenly people who also abide in their heavenly calling forever? Over against this, the partial dispensationalist, though dimly observing a few obvious distinctions, bases his interpretation on the supposition that God is doing but one thing, namely, the general separation of the good from the bad, and, in spite of all the confusion this limited theory creates, contends that the earthly people merge into the heavenly people; that the earthly program must be given a spiritual interpretation or disregarded altogether. The advocates of this interpretation oppose every earthly feature of the divine program. They disregard or ignore the earthly covenants and promises; they spiritualize or vaporize the vast body of Scripture bearing on the Davidic throne and kingdom; they present no specific reason why Christ was born as the Son of David; and they recognize no earthly glory or purpose in His second advent. According to their system, Christ comes again to end the world, but, unfortunately for these conceptions, the world does not end then or ever.
May the number, already vast indeed, of those who believe the Bible and are subject to its plain teachings continue to increase!
The End