HOW TO ENJOY THE BIBLE
2. Rightly Dividing the Word as to its
Subject-Matter
It is the common belief that every part of the Bible is to
be interpreted directly as referring to the Church of God; or as pertaining to
every person, at every stage of the world’s history. This neglect of the
precept to rightly divide it is an effectual bar to the right understanding of
it, and to our enjoyment in its study.
This non-understanding of the Word
is the explanation of its neglect, and this neglect is the reason why so many
who should be feeding on the spiritual food of the Word are so ill-fed in
themselves; and so ill-furnished for every good work (2 Tim 3:17). While the
Word of God is written FOR all persons, and FOR all time, yet it is as true
that not every part of it is addressed TO all persons or ABOUT all persons IN
all time.
A. The Jews, the Gentiles, and the Church of God
Every
word is "written FOR our learning," and contains what all ought to know: yet,
its subject-matter is written according to the principle involved in 1
Corinthians 10:32, and is written concerning one or other of three distinct
classes of persons, separately or combined:—
"The Jews,
The
Gentiles, and
The Church of God."
According to the general belief,
everything that goes to make up the subject-matter of the Word of God is about
only one of these three: and, whatever may be said about the other two (the
Jews and the Gentiles), all is to be interpreted of only the one, viz., the
Church of God. This comes of that inbred selfishness which pertains to human
nature: which, doing with this as with all beside, is ever ready to appropriate
that which belongs to others. But no greater impediment to a right
understanding of the Word could possibly be devised. We are quite aware that,
in saying this, we lay ourselves open to the charge which has been made by
some, that we are "robbing them of their Bible."
But the charge is
groundless; and it arises from a total misapprehension of what we mean, or from
a perversion of what we have said. It is necessary, therefore, for us to
repeat, and to state categorically our belief that every word from Genesis to
Revelation is written FOR the Church of God. There is not one word that we can
do without: not one word that we can dispense with, without loss. We deprive no
one of any portion of the Word of Truth. We protest against robbery in this
sphere, as in all others. It is not we who rob the church of God; but it is
they who rob the Jews and the Gentiles. We would fain restore stolen property
to the rightful owners; property which has been stolen by the very persons who
charge us with robbery! We may indeed retort in the words of Romans 2:21: "Thou
that preachest a man should not steal, Dost thou steal?" We are prepared to
make this counter-charge, and to sustain it. The charge against us we disclaim;
while those who make it are themselves guilty of the very offence for which
they condemn us. We hold that what is written to and about the Jew, belongs to
and must be interpreted of the Jew. We hold that what is written of and about
the Gentile, belongs to and must be interpreted of the Gentile. We hold that
what is written to and about the Church of God, belongs to and must be
interpreted of the Church of God. Is this robbery? or, Is it justice? Is it
stealing? or, Is it restitution?
Evidence of the misappropriation (to use a
milder term) is furnished by the Bible which lies open before us, to which we
have already referred in speaking of the page-headings of Isaiah 29 and 30, in
our current editions of the English Bibles, in which the former is declared to
be "Judgment upon Jerusalem"; and the latter, "God’s mercies to his
church." (See Page 16). What is this but not only wrongly dividing the Word of
truth, but the introduction of error, by robbing Jerusalem of her promised
"mercies" and appropriating these stolen mercies to the Church while the
"judgments" are left for Jerusalem, just as burglars take away what is
portable, and leave behind what they do not want or cannot carry away. We
believe God when He says that the Visions shown to Isaiah were "CONCERNING
Judah and Jerusalem" (Isa 1:1).
True, they were written FOR us; and "for
our learning" (Rom 15:4); but they are not addressed TO us, or written
CONCERNING us, but "concerning Judah and Jerusalem." It would be an act of
dishonesty, therefore, for us thus to appropriate, by interpreting of
ourselves, that which was spoken of Israel.
In like manner, if we take, as
some do, the words of the Epistle to the Ephesians as though they were written
to or concerning the Gentiles (or the unconverted world), then we not only rob
the Church of God of its most precious heritage, but we teach the "universal
Fatherhood of God" instead of His Fatherhood of only those who are His children
in Christ Jesus. It will thus be seen that unless we rightly divide the
subject-matter of the Word of truth we shall not get the truth, but shall get
error instead. Every part of the Bible is written "concerning" one or other of
these three divisions, or classes of persons. Sometimes in the same passage or
book there may be that which is concerning all three. Sometimes a whole book
may be concerning only one of these three, and the other two be altogether
excluded.
We may all three learn much from what is written of only the one;
for the inspired, God-breathed Word is "profitable for doctrine, for reproof,
for correction, for instruction," FOR all who shall read it (2 Tim 3:16). That
which happened to Israel happened unto THEM for ensamples; "and they are
written for OUR admonition" (1 Cor 10:11). "Whatsoever was written aforetime
was written FOR our learning" (Rom 15:4). But while this is so, and remains
true; what we mean is that every Scripture is written CONCERNING one or other
of these three classes; and is specially addressed TO that particular class.
This class has therefore the prior claim to that Scripture. The interpretation
of it belongs to that class; while the other two may apply it to themselves,
and are to learn from it. But, inasmuch as it is only an application and not
THE interpretation, such application must be made only so far as it agrees with
the interpretation of those Scriptures which are specially addressed to and
relate to such class. Otherwise we shall find ourselves using one truth to
upset another truth; we shall be setting what is true of one class in
opposition to what is true of another class.
All that we are concerned with
now is the right dividing of the subject-matter of the Bible, which is
three-fold. And the great requirement of the Word as to this is, that we
should, and must, whenever we study any portion of the Word of God, ask the
question, Concerning Whom Is this Written? Whichever of the three it may be, we
must be careful to confine and limit the interpretation of that passage to the
class whom it concerns; while we may make any application of it to ourselves so
long as it does not conflict with what is written elsewhere concerning "the
church of God." We must not take that which concerns the Jew and interpret it
of the Church. We must not take that which concerns the Church and interpret it
of the world. We must not take what is said concerning the Gentile and
interpret it of the Church. If we do, we shall get darkness instead of light,
confusion instead of instruction, trouble instead of peace, and error instead
of truth. To see this, we have only to notice the effect on such a Scripture as
Romans 11.
B. The Gentiles
What
child of God who has "access by faith into this GRACE wherein we stand" has not
rejoiced "in hope of the GLORY of God" (Rom 5:2), as he went on to learn, in
8:1, that there is "no condemnation to them which are in Christ Jesus"; and
that "neither death, nor life, nor angles, nor principalities, nor powers, nor
things present, nor things to come; nor height, nor depth, nor any other
creature shall be able to separate us from the love of God, which is in Christ
Jesus our Lord" (Rom 8:38,39). But when we turn over one leaf (or two, perhaps
in some Bibles), we read, in Chapter and of the solemn threats, and warnings to
the branches (that had been grafted into it in place of the natural branches):
"If God spared not the natural branches, take heed lest he also spare not thee"
(v 21): and "behold, therefore the goodness and severity of God: on them which
fell, severity; but toward thee goodness, if thou continue in his goodness;
otherwise thou also shalt be cut off" (v 22). Having read these words in the
eleventh chapter of Romans, the reader remembers what he had read in the eighth
chapter, and is perplexed. He imagines that they are both written "concerning"
him, and the result is he cannot understand either passage. God says in chapter
8 that "nothing can separate" the child of God from his love, and in chapter 11
God tells him that if he does not take heed he will be "cut off."
How is
the reader to solve the difficulty? Only by "rightly dividing" this chapter
according to the subject-matter; then, and only then, will he not only remove
that which is the cause of the trouble, but at the same time he will produce
new beauty, light, and instruction, out of the darkness and confusion. He must
ask what the subject-matter is about. Then he will look at the context to see
if he can discover it. He will go back to chapter 8, which he remembers was all
about the Church of God; and, on looking at the next chapter (Chapter 9) he
finds that the subject-matter is no longer about the Church, but about "the
Jews"; the Apostle’s "brethren according to the flesh" (9:3). He finds it
is the same with chapters 10 and 11, and notices that in 11:11, the "Gentiles"
are introduced. Indeed, in verse 13 the Apostle distinctly says, "I Speak to
You Gentiles."
Thus he learns that those warnings and threats of 11:21, 22,
are "for his learning"; but that thy are neither addressed to him, nor are they
written concerning him as a member of "the Church of God." On following up this
clue he begins to notice the figure of the Olive tree, and remembers that it is
one of three trees to which Israel is compared in the Old Testament, the Fig
tree being the symbol of Israel’s national privileges; the Olive tree, of
Israel’s religious privileges; and the Vine, of Israel’s spiritual
privileges. Here he learns that the natural branches are broken off for a
season, and the branches of the wild Olive (as the Gentiles are called) are
grafted in, also for a season. Israel is shown to have lost their religious
privileges, which have passed over to the Gentiles as such. Israel once had
their own land, their own metropolitan city, their own government, their own
religious privileges, which are summed up in this context (9:4,5), and in 3:1,
2, where the question is asked, "What advantage then hath the Jew?" and the
answer is, "Much every way, but chiefly that unto them were committed the
Oracles of God." Up to the rejection (Acts 28:25,26) of Peter’s offer
(Acts 3:19,20) no Gentile could get a blessing except in connection with
Israel. In Acts 8, 9 and 10 we have three typical examples grouped together, as
though to emphasize the fact by giving one from each of the three great
branches of the human family: The Ethiopian (from Ham), Saul (from Shem), and
Cornelius (from Japhet). In the present dispensation no Jew can come into
blessing except in Christ, in connection with Gentiles.
But in the New
Dispensation of the Acts of the Apostles the Israelite branches were already
being "broken off," and Gentile branches were already being grafted in. These
latter had no greater privileges as Gentiles as to standing than Israelites (as
Israelites). Hence the words of Romans 11:18–21 applied to all such; for
though the doctrinal foundation of the Mystery had been laid in Romans
1–8, the Mystery itself was not revealed until it was committed to writing
in the Prison Epistles (Ephesians, Philippians, and Colossians). The Epistle
itself was not written until nearly the end of the Acts, and only a short time
before Ephesians.
Now we can see the cause of all the confusion. The olive
tree is almost universally taken as symbolizing the Church. We know of no
commentary where this is not done. The Word of truth is not rightly divided as
to its subject-matter; and, though the Apostle says, "I speak to you Gentiles,"
yet what he says is interpreted as addressed to the Church of God. Hence, the
immutable truth concerning the standing of the Church of God in Christ Jesus is
overthrown by what is equally true concerning the Gentile; and all this evil
comes from not heeding the Divine precept of 2 Timothy 2:15.
True, it is
all written for us, for the Church, "for our learning." There may be a kind of
general application for us as to our use of any privileges which God may have
given us as individuals; but, the true interpretation as it concerns the
Gentiles, as such, will alone give us the "truth" of this portion of the Word.
Oh, what confusion is brought into the Word, and what trouble is brought into
our minds by not rightly dividing the subject-matter of this Scripture. We have
only to take up almost any commentary on this chapter, and we see at once the
struggles that have to be made to bring Romans 11 into harmony with Romans 8.
It cannot be done; hence it is that the effort is so painfully
obvious.
Look, for example, at one of the best commentaries on Romans, by
one of the best commentators (the present Bishop of Durham, Dr. Handley Moule).
He sees the difficulty, and he grapples with it. He dare not ignore the truth
of chapter 8, and yet he treats chapter 11 in a way that practically upsets it.
His words are:—
"Here...we have man thrown back on the thought of his
responsibility, of the contingency, in a certain sense, of his safety on his
fidelity, ‘If you are true to mercy, mercy will be true to you; otherwise
you too will be broken off,’...Let him put no pillow of theory between the
sharpness of that warning and his soul. Penitent, self-despairing, resting on
Christ alone, let him ‘abide by the goodness of God.’" These words
would be true if slightly modified and spoken of the Gentile, as such. But they
are not true as addressed to "man," as such; still less as a warning to the
individual child of God, who can never be separated from that goodness and love
of God by all the powers of earth and hell combined (Rom 8:38,39). We could
hardly have a more suitable and powerful example of the importance of attending
to the one great requirement of "the Word of Truth"; as to rightly dividing its
subject matter. In the matter of letters, or epistles, it is very important in
our social life to carefully observe the address written on the envelope. It
makes for peace and harmony, and prevents awkward mistakes and
misunderstandings.
It is a mistake that is sometimes made, and it may be
that when we have opened a letter that is not addressed to us we commence to
read it; and as we read on we find things said that are exceedingly interesting
and most instructive; but we come upon other things which we cannot make out,
and we find references to matters which we do not understand, and to
circumstances with which we are unacquainted, because we are not the persons
directly written to. Then, if we are wise, we turn to the address, and there we
discover the mistake we have made, and the cause of all our confusion.
C. The Epistles to the Dispersion
No Epistle has been the source of
such confusion, and none has received such treatment as that written by
James.
The Epistle of James is addressed:—
To the Twelve Tribes
which are scattered abroad. Doubtless they were believers, up to a certain
point; but exactly what they believed, or how far they believed we are not
told. They evidently, as Jews, believed that Christ was the Messiah, and had a
certain amount of light: but the question is, Did they, as sinners, believe in
Christ as their Saviour; or know that "Christ is the end of the law for
righteousness to every one that believeth"? It is clear from the surface of the
Epistle that they did not have the standing of those who were "called to be
saints": or of members of the spiritual Body of Christ, as set forth in the
Epistles addressed to the churches of Ephesus, Philippi, and Colosse. They were
"Christians" as distinguished from Jews and Gentiles, but were they members of
"the Church of God?" Who are the "ye" in chapter 4? Who are the "rich men" in
5:1? The standpoint of the epistle is wholly Jewish. They were monotheists as
appears from 2:19. Their place of worship was the "Synagogue" (2:2,
margin).
In 5:12 the prohibition of swearing is according to the Jewish
formula; and, in verse 14 the anointing with oil is in accordance with Jewish
practice at that time. Spiritual and vital Christianity is nowhere seen. Only
twice is "Christ" named at all (1:1; 2:1). The word "Gospel" is not used, and
the "Mystery" is unknown. The fundamental doctrines of the Gospel are not even
alluded to: such as Incarnation, Atonement, Redemption, Resurrection, or
Ascension. The Morality of the Law is there (2:8,13). The coming of the Lord as
the Judge is there (5:8,9). Justification by works is there (2:20–26). All
the errors combatted refer to Judaism. Religion (threskeia) is there, but it is
shown that the works of mercy and charity are better than all the outward forms
of religious worship. Fatalism, formalism and hypocrisy, arrogance and
oppression, are specially dealt with; but surely these are not the sins which
distinguish and characterize the Church of God.
All the phenomena are
Palestinian or Eastern, as we may gather from the references to the early and
latter rain (5:7); to the fig, oil, and wine (3:12); to drought (5:17,18); to
salt and bitter springs (3:11,12); and to the hot wind (1:11). The Epistle is
full of references to the Sermon on the Mount, which (as we shall see later)
has reference to the past Dispensation, not to the present. We may compare
James 1:2, 5:10,11 with Matthew 5:10–12
James 1:4 with Matthew
5:48
James 1:5,17, 5:15 with Matthew 7:7,11
James 1:9, 2:5 with Matthew
5:3
James 1:22–25, 2:10,11 with Matthew 5:19
James 1:20 with Matthew
5:22
James 1:22, 2:14, 5:7–9 with Matthew 7:21–26
James
2:1–3 with Matthew 6:2,5
James 2:8 with Matthew 7:12
James 2:10,11
with Matthew 7:12
James 2:13 with Matthew 6:14,15, 7:2
James 2:14 with
Matthew 7:21
James 3:1, 4:11 with Matthew 7:1
James 3:12 with Matthew
7:16
James 3:17,18 with Matthew 5:9
James 4:3 with Matthew 7:8
James
4:4 with Matthew 6:24
James 4:8 with Matthew 5:8
James 4:9 with Matthew
5:4
James 4:10 with Matthew 5:3,4
James 4:11 with Matthew 7:1
James
4:13–16 with Matthew 6:25
James 5:2 with Matthew 6:19
James 5:10
with Matthew 5:12
James 5:12 with Matthew 5:34
From other parts of the
Lord’s teaching in connection with the Kingdom we may compare James 1:14
with Matthew 15:19
James 4:12 with Matthew 10:28
James 5:1 with Luke
6:24
These phenomena in the subject-matter, when interpreted of the Church
of God, and appropriated by those who are "in Christ," and "complete in Him,"
led to such confusion that, though the Epistle was in the primitive Syriac
version from the first (cent. ii.), and was quoted as Canonical by the great
Greek Fathers, yet there were always great doubts about its canonicity, and
delays in receiving it. These doubts were revived when translations of the
Bible began to be made at the Reformation. Erasmus, Luther, and others
questioned the canonicity of the Epistle; and it is well known that Luther went
so far as to call it "a veritable Epistle of straw" ("Eine rechte stroherne
Epistel"). The same difficulties and doubts are felt today. But they are all
caused by interpreting of the Church of God that which is written to quite a
different class of people belonging to "the Twelve Tribes." The question is, Do
we belong to "the Twelve Tribes"? Do we worship in a Synagogue? Is it our
custom, as a People, to anoint with oil? Is not the "Assembly" of James 5:14 2
identical with the "Synagogue of 2:2? The answers to these questions will show
that the Epistle is not addressed to us, i.e., to those who are "in Christ,"
and who are "the Church of God."
The moment we discern this, and rightly
divide off, the class of persons addressed, there will be an end of all the
laboured arguments to bring the Epistle of James into harmony with the Epistle
to the Romans; and of all attempts to reconcile its teaching with that of
Ephesians or Colossians. There will be nothing either to harmonize or to
reconcile. James will be seen to be true in what he wrote to those whom he
addressed, and Paul will be seen to be true in what he wrote. Both will be seen
to be true in what they said to those to whom they were respectively inspired
to write, if we rightly divide these portions of the Word of truth.
The Epistle to the Hebrews
We have another example, very
similar to this, in the Epistle addressed to other Hebrew believers. These were
evidently more advanced than those who were addressed by James, and less,
perhaps, than those who were addressed by Peter. All these three belonged to
the same class; the Diaspora, or Dispersion, of Israel. The epistle of James
was addressed to the Diaspora. Two were written by Peter (compare 1 Peter 1:1
with 2 Peter 3:1): and another was written to them by Paul. This is distinctly
so stated in 2 Peter 3:15, where Peter says "our beloved brother Paul also
according to the wisdom given unto him hath written UNTO YOU": i.e., you
believers among the Diaspora.
Paul was thus the writer of the Epistle to
Hebrew believers among the Dispersion; for no other such Epistle of Paul has
ever been heard of. Who these Hebrews were, or what they believed, or what
their earlier standing was, may be gathered from Acts 21:20, where James says
to Paul on the arrival of the latter at Jerusalem: "Thou seest, brother, how
many thousands of Jews there are which believe; and they are all zealous of the
law." If they were "all zealous of the law," and continued to offer sacrifices
for sins (as it is clear they did from verse 26), they could not have believed
that Christ was "the end of the law for righteousness to every one that
believeth" (Rom 10:4); and they could not have known their standing in Christ.
In Acts 21 they are not distinguished from those who beat Paul (v 32), and
cried "Away with him" (v 36): and their zeal for the law was so great, that,
they not only observed it themselves, but would persecute and destroy those who
forsook it (Acts 21:21–24; compare 1 Thess 2:14–16). It was to such
Hebrews as these, who believed so little, and worked so much, that Paul was
afterward inspired to write an Epistle. It was written to those who had "a zeal
for God, but not according to knowledge. For they, being ignorant of God’s
righteousness, and going about to establish their own righteousness, had not
submitted themselves to the righteousness of God. For Christ is the end of the
law, for righteousness, to every one that believeth" (Rom 10:2–4).
To
make this known to them the Epistle to the Hebrews was written. For Paul’s
name to have been prefixed to it, as it was to all his other Epistles, would
have been (humanly speaking) fatal to its acceptance or usefulness, after the
events recorded in Acts 21:17–40: events which ended his public ministry.
The Holy Spirit therefore suppressed Paul’s name, and put the name of
"God" at the beginning of the Epistle. Thus, "God," who had given the law, was
the God who showed how it had been fulfilled and ended in Christ.
In spite
of all this, Christians, today, take the Epistle as addressed directly to
themselves; and, when they come to passages like Hebrews 6:6, and read about
"falling away," or to 10:26, and read how "there remaineth no more sacrifice
for sins" for those who "sin wilfully," they are naturally greatly perplexed
and perturbed: for all this is in direct contradiction to what is written and
specially addressed to them concerning their own standing in Christ, in Romans
8 and the other Church Epistles. All this confusion comes from not
"rightly-dividing" the class of persons to whom, and concerning whom, the
Epistle to the Hebrews is addressed. It may be applied by any and all believers
who are still "zealous of the law"; and therefore it concerns such, and only
such, today, whether Romanists, Romanizers, or Sacramentarians. Of course it is
written "for" us, yea, "for our learning." In the Epistle to the Romans we
learn the fact, that "Christ IS the end of the law for every one that
believeth," but in Hebrews we learn how Christ BECAME the end of the law, and
the end of Priests and Sacrifices. We learn the true meaning of the types of
Exodus and Leviticus; which we could never otherwise have known.
But to
interpret the Epistle to the Hebrews now of, or as addressed to, those who are
"complete in Christ," "found in Him, not having their own righteousness, which
is of the law, but that which is through the faith of Christ, the righteousness
which is of God by faith" (Phil 3:9), is to produce only confusion and trouble.
And, to take what was perfectly true of such Hebrew believers who were still
"zealous of the law," and to understand it of those who have died to the law in
Christ, is not only to disobey the precept as to "rightly dividing" the Word of
truth, but it is to pervert that very Word and make it teach error in the place
of truth. Many other examples might be given; but several others will come
better under our fourth division of this ONE GREAT REQUIREMENT.
In 2
Timothy 2:15 God’s children are compared to workmen, whose chief Work lies
in connection with His "Word of truth." He who gave that Word has directed them
how to work, so as to excel as His workmen; and that they may not be ashamed of
their work at His coming. He has sent them a special message showing how they
are to work in order to secure this happy result. He has sent them an inspired
instruction so that they may find the "truth" they seek; and at the same time
have the blessed assurance of showing themselves and their work, alike,
"approved unto God."
3. Rightly Dividing the Word as to its Times
and Dispensations
"Hear, O heavens, and give ear, O earth; For Jehovah
hath spoken."—Isaiah 1:2
A. The Word
"Dispensation."
God hath spoken, "at sundry times," as well as "in
divers manners" (Heb 1:1). And, if we are to understand what He has spoken, we
must learn to distinguish, not only the various peoples whom He has spoken, but
the "sundry times" at which He has spoken to them, and also the "divers
manners." It is true that the word (polumeros) means strictly, in many parts,or
portions. But it is equally true that these parts were spoken at different, or
"sundry times"; so that the rendering of the AV is literal as to the fact, and
to the sense—though not literal to the Words. The "time" when God spoke
"to the fathers" is manifestly set in contrast with the time in which He hath
"spoken unto us." The "time" in which "He spake by the prophets" stands in
contrast with the time in which "He spake by His Son." And the "time past" is
obviously distinguished from "these last days" (Heb 1:1).
So that Times and
Dispensations are inseparable from the Divine Word; not only the Times in which
the Words were spoken, but the Times of which they were spoken, and to which
they refer. These different times are called Dispensations. The Greek word
rendered Dispensation is(oikonomia), and refers to the act of administering. By
the Figure Metonymy, the act of administering is transferred to the time during
which that administering is carried on.
The word itself is from (oikos),
house and nemw (nemo), to dispense, to weigh or deal out, as a steward or
housekeeper. Hence the word was used of the management or administration of a
household. Our English word "Dispensation" comes from the Latin: dis (apart),
and pendere (to weigh): a weighing out. We still use the word in this
particular sense in connection with medicine which is dispensed, i.e., weighed
or measured out: the place where it is done being called "a Dispensary." The
Greek word Oikonomia is transliterated in our English word Economy; and we
still preserve its original meaning when we speak of Political, Domestic or
Social Economy, etc. This was its meaning at the date of our AV 1611, and it
was used in the sense of administration. But, like many other words it
degenerated by its usage; and, as such administration was carried out rather
with the view to saving than spending, so Economy came to mean frugality or
thrift.
But the meaning of the Greek in the New Testament is not
affected by these modern changes. It is always Administration. In Isaiah 22:21
it is rendered "government," and in verse 19 it is rendered "station" (RV
"office"). In the New Testament it is a question whether the word is used in
any other sense than that of adminis-tration. It is either the ACT of
administering or of the TIME during which such act of administration is carried
out. The word occurs in Luke 16:2, 3, 4, where it is rendered "stewardship." In
four other places it is rendered "dispensation." In 1 Corinthians 9:17, Paul
says that "an administration is committed unto me." In Ephesians 1:10 we learn
that God’s secret purpose which He hath purposed in Himself is with a view
to (not "in") the Administration of the fulness of times (RV the times, marg.
seasons); when He will head up (RV sum up) "all things in Christ." In Ephesians
3:2 we learn that the "administration of the grace of God" was committed
specially to Paul, that he might be the means of first making known the Mystery
(or Secret).
This is further shown in verse 9, where the rendering
"fellowship" should be administration:—"to to me for you, to fully preach
the word of God." In 1 Timothy 1:4, "neither give heed to fables and endless
genealogies, which bring (RV minister) questionings, rather than an
administration 4 of God which is in faith." These are all the places where the
word Oikonomia occurs, and, in each, the idea is the same.
Our use of the
term, now, in these pages, agrees with this usage; i.e. either the act of
administration;or, by an easy transition (Metonymy), the time or period during
which any special form of administration is carried on. This transference,
however, is not necessary; for we may still think of Dispensational truth as
being the same thing as Administrational Truth. It is manifestly clear that
God’s principles of administration must always have been perfectly adapted
to the "times and seasons" during which they have been respectively carried
out. God’s principles of administration with Adam, before the Fall, must
have been quite different from those with his immediate posterity after the
Fall. His administration with Israel "under the Law" was carried out on
different principles from those which obtain now, during this present
administration of grace. These again are obviously quite different from those
which will characterize God’s coming administration in Judgment. And
these, again, will be necessarily quite different from those which will belong
to the administration of glory in "the fulness of times" when all things shall
be gathered together in one under the Headship of Christ (Eph 1:10).
The
present administration of God is in Grace; not in Law, Judgment, or Glory. It
belongs to the time which is called "the Administration of the Mystery" (or
Secret): that Secret (as the word Mystery means in the Greek) "which in other
ages was not made known to the sons of men" (Eph 3:5). It was "hid in God from
the beginning of the world" (Eph 3:9). It "was kept secret since the world
began" (Rom 16:25). But Paul was made the special administrator of all the
truth connected with it. It was committed to him by God: and the Word of God
could not be "fully preached" without it (Col 1:25, margin). The Word of truth
can be preached to-day, but it cannot be "fully preached" without the truth
connected with this Mystery. Here then, at the outset, we have various
administrations suited to the various and corresponding Times and
Dispensations, during which they were carried out, and in force. In "other
ages" certain truths were hidden, which are contrasted with the truths which
are "now revealed." In the same way the Lord Jesus said, "I have yet many
things to say unto you, but ye cannot bear them now" (John 16:12).
It is
clear therefore that, while "God hath spoken," everything which He has said
belongs to its own proper Time and Dispensation. These times in which, or
concerning which, He spoke, must therefore be carefully distinguished. "The
Word of truth" must be rightly divided in this important matter, or, clearly,
we shall not get the truth. If we read into one Time or Dispensation that which
belongs to another, we must necessarily have only confusion; and, confusion so
great, that it will be absolutely impossible for us to have any idea of the
purpose or meaning of what "God hath spoken."
We are specially enjoined by
the Lord not to separate what God hath joined together; and it is equally true
that we must not join together what He has separated. If we take what God said
and did in one Dispensation, and carry it forward to another in which His
Administration was on quite a different principle; or, if we take a truth
subsequently revealed, and read it backward into the Time when it was hidden
from the sons of men, it is impossible for us to understand what we read; we
shall find ourselves taking what is quite true of one Time, and using it to
contradict what is also true of another Time.
God deals not only with the
three distinct classes of persons (the Jew, the Gentile, and the Chapter but He
deals with them in distinct ages and epochs; and on different principles of
Administration. If therefore we mix them all up together, and indiscriminately
take what was said of one time and interpret it of another, we only create
insuperable difficulties, and make it impossible for us to arrive at the truth
of the revealed Word. When the Lord Jesus in Luke 21:24 speaks of "the times of
the Gentiles," He necessarily, by implication, contrasts these "times" with
other times which are, obviously, "times of the Jews." He thus divides off, in
a very marked manner, two of these "times," and sets one in contrast with the
other. Leaving these to be considered in their proper place and order, we must
note that the right division of the subject-matter of "the Word of truth" will
thus necessarily lead us in the second place to a right division of
B. The Seven Times or Dispensations
We shall
find that there are at least seven distinct Administrations each having its own
beginning and ending clearly revealed and marked off. These seven are, in turn,
characterized by the principles of God’s Administration, which mark all
that He said and did during each special and distinct period. We have for
instance, the Theocratic Administration suited to the time of Innocence before
the Fall (Gen 1,2).
We have the Patriarchal Administration suited to
mankind after the Fall, but before the Law was given (Gen 4–Exo 20). We
have the Legal Administration suited only to Israel under the Law. We have the
present Administration of Grace which is for Jew and Gentile alike, i.e., for
individuals out of both, without the distinction previously made. After this
will come the Judicial Administration preparatory to the restoration of all
things which were spoken before by the prophets. Then will follow the
Millennial Dispensation: ending with the Administration of Glory in the Eternal
State.
These may be thus exhibited to the eye:
A. The Edenic State
(Innocence)
. B. Mankind as a whole (Patriarchal)
. . C. Israel (under
Law)
. . . D. The Church of God. The Secret. The Dispensation of Grace.
. . C. Israel (Judicial)
. B. Mankind as a whole (Millennial)
A. The
Eternal State (Glory)
We thus see that these times and periods of
different Administrations have their correspondence: in which
The first
corresponds with the seventh;
The second with the sixth;
The third with
the fifth;
The fourth, occupying the central position, stands out alone by
itself, and has no correspondence with any of the others.
The first and
seventh correspond, each being characterized as Divine, in its origin and
principles, God being in direct communion and intercourse with man; the one
before the entrance of sin, and the other after the ending of sin. The second
and sixth are each occupied with mankind as a whole, the former being
Patriarchal and the latter Millennial. The third and fifth are occupied with
Israel; in the former being governed under Law, in the latter judged "by the
law." The fourth, the Church of God, stands alone and by itself, as occupying
the great central position, show-ing the "purpose of God"—round which all
His counsels circle, and with reference to which they all exist according to
His eternal purpose.
Let us look at them in order:—
The Edenic Dispensation
It is clear that the
period beginning with Genesis 1:26 and going down to the end of Genesis 2 is
perfectly unique. There is nothing like it until we come to the last, or
seventh, Dispensation, which is the Eternal state. In these two there is only
the innocence of man; and both are characterized by the absence of sin and the
presence of God. God came down and communed with Adam, revealing Himself to
him: and the mark of the Eternal state is given in the words, "The Tabernacle
of God is with men, and He will dwell with them" (Rev 21:3). Adam was directly
under the Divine administration and tuition of God Himself. God was his
Teacher, revealing Himself and His wonderful works to Adam. He visited Adam at
certain definite times, with audible sounds by which His coming was known (Gen
3:8 5 ). He came for the definite purpose of teaching man.
He brought the
animals to Adam to instruct him (Gen 2:19,20); He gave him a companion (Gen
2:21,22); and we know not what else He did, and would have done, had not all
this Divine communion been suddenly snapped and suspended by the Fall. Such
direct communion of man with God has, since that moment, been in abeyance, and
will continue to be so until the curse shall have been removed, and the Edenic
state of bliss find more than its counterpart in the Eternal state of Glory. In
this first Administration Adam was dealt with as innocent; and man can never be
dealt with in a corresponding manner during all the succeeding Dispensations,
until the curse and all its effects shall have been done away.
Man was then
what is called "under probation." This marks off that Administration sharply
and absolutely; for man is not now under probation. To suppose that he is so,
is a popular fallacy which strikes at the root of the doctrines of Grace. Man
has been tried and tested, and has been proved to be a ruin. Ever since that
moment man has been dealt with as lost, guilty, ruined, helpless, unclean, and
undone; and all this because of what he is, and not merely from what he has
done. That is to say, he is not only a ruined sinner, but a ruined
creature.
Man failed, just as Satan and Angels before him had failed under
their trial. Man showed the same re-sult, and proved that, apart from the
Creator, no created being could stand. By Christ, the Creator, all things not
only exist; but in Him only can they consist (Col 1:16,17). The one test was
THE WORD OF GOD. God had spoken; and the question was; Will man believe God or
Satan? This was the one simple test. It was not what man whittles down by his
tradition to the "eating of an apple"; but in Genesis 3 the first crucial words
are, "Hath God said?" (v 1). Satan is introduced to us as using these words,
and as substituting two lies for what God had said:—
1. "Ye shall be
as God";
2. "Ye shall not surely die."
These two lies are the
foundation of Satan’s old religion and man’s "New Theology," and are
the hall-marks of the coming Apostasy, under the Beast of Revelation 13. Our
first parents believed Satan’s lies, and their descendants have followed
in their steps. Part of them believe neither God nor the Old Serpent; the bulk
of them believe only Satan. The teaching of demons is today embraced by the
strictest of Evangelicals and Protestants, as well as by the Heathen, by
Romanists, and by Spiritists: and they all unite in endorsing these two great
lies of the Old Serpent. They all believe and hold
(1) That man has within
him the Divine ("Ye shall be as God"):
(2) that "There is no death" ("Ye
shall not surely die").
Man was under probation, and he failed in the
proving. Never again in any succeeding Dispensation has he been, or can he be
thus tried. Popular theology still teaches that "man is under probation." It is
false! Man has been tried, and declared to be, in consequence, utterly ruined,
and "at enmity with God"; he is not "subject to the law of God, neither indeed
can be," and has "no good thing" in him. Man needs no further probation to
verify this solemn fact. But we must return to our special point, which is
this: All that was said and done by God in that first Administration, the
Edenic State, was peculiar to, and appropriate only to that state, and to no
other. It can never be characteristic of any other Dispensation. God was
man’s teacher—God was His own Revealer. He gave man his trial and his
test, and after these had done their work God pronounced His sentence on man,
and his doom on the Old Serpent.
The
Patriarchal Dispensation
In the second Administration, the one
great principle on w