Wrongly Dividing PDF
Wrongly Dividing PDF
Gerstner
A Book Review
by
A Spiritual Legacy
In the Introduction to his work Dr. Gerstner humbly shares his spiritual indebtedness to
good men who embrace Dispensational teaching. “My conversion came about, I believe, through
the witness of a dispensationalist.” Dr. Gerstner once told me in private conversation that he
believed men could have better hearts than they do theology. God will honor His Word in as far
as it is faithfully proclaimed. The author continues. “As I grew older in years, and in the faith I
realized, however, that Dispensationalism as a system of doctrine was not sound, though it
retained the elements of truth by which I came to know Jesus Christ savingly.”
Surprisingly enough Dr. Gerstner considers Part Four of the book, which is basically an
appendix in which he answers Dispensational critiques of his work, more important than the
main body of the text. Dr. Gerstner reasons that if the critiques of Wrongly Dividing have no
better responses to what he has written than they do then, “the book must be essentially sound
and Dispensationalism must be essentially indefensible as this book and many others, argue.” In
Part Four Dr. Gerstner responds to three dispensationalists: Zane Hodges, John Witmer, and
Richard Mayhue.
Chapter 1: A Historical Sketch of Dispensationalism
One of the main arguments of many modern dispensationalist to gain credibility for their
system of belief is to claim a historical connection. Charles Ryrie has written, “Premillennialism
is the history faith of the Church” (Charles Caldwell Ryrie, The Basis of the Premillennial
Faith). In 1977, Allan B. Boyd, a student at Dallas Theological Seminary working on his Th.M
thesis challenged this position. After carefully examining the texts of the early church fathers,
Boyd ends by saying, “It is the conclusion of this thesis that Dr. Ryrie’s statement is historically
invalid within the chronological framework of this thesis.” It is instructive to be informed that
Mr. Boyd received the letter grade of an “A” for his thesis that indicates that he proved his thesis
statement.
Dr. Gerstner easily dismisses the contention of Dispensationalist to have a historical
lineage by noting, “There is little point in closely surveying early church history for anticipation
of Dispensational proper.” It does not exist. Dispensational theology is a novelty though there
are some elements of the system that are very old. For example, there is the concept of pre-
millennialism.
Simply stated a historic pre-millennialist is a person who anticipates an earthly rule and
reign of Christ on the earth for 1,000 literal years. The details of this Royal Reign of Christ on
the earth are in dispute but the concept of a visible, physical, thousand-year (chilism) reign of
Christ on earth from Jerusalem is very old. The problem is this. “Most dispensationalist are
prone to claim the whole sub-apostolic age for premillennialism.” But that is going too far.
While men such as Justin Martyr, Hermas, Papias, and Irenaeus may have been premillenarians,
and the Epistle of Barnabas sympathetic to that view, there are some important factors that must
be remembered by Dispensationalist before a common heritage is claimed.
• Item. These early church fathers were not dispensational. “For example, Justin and
Irenaeus regarded the church as the fulfillment of the new covenant of Jeremiah
31:31”. Dispensationalist regard the church age as being a mystery revealed to Paul,
not as something predicted by the Old Testament prophets.
• Item. Chilism was widely held among the heretics. “Chiliasm never formed a part of
the general creed of the church. It was diffused from one country (Phrygia), and from
a single fountainhead” (W.G.T. Shedd, A History of Doctrine). Dr. Gerstner states
that “The arch-heretics Cerinthus, Marcion, and Montanus were premillennialists, as
were the apocalyptic books of Enoch, The Twelve Patriarchs, and the Sibylline
Books.
• Item. Premillennialism was never any part of the creeds of the universal church. It
did not find a place in the Apostles’ and Nicene Creeds. The Council of
Constantinople, when speaking of Christ’s kingdom affirmed that “of whose kingdom
there shall be no end.” The Athanasian Creed states: “at whose coming all men shall
rise again with their bodies and shall give account for their own works, and they that
have done good shall go into life everlasting, and they that have done evil into
everlasting fire” (Philip Schaff, ed., The Creeds of Christendom).
• Item. A good argument can be made that millennialism was very ambiguous. A
recent premillennial writer admits as much. D. H. Kromminga writes, “So far as the
available evidence goes, there is no ground for ascertaining that Millenarianism was
prevalent in the church during the apostolic period, ending with the year 150 AD. Not
only was there very little of it, so far as the literature indicates, but what little there
was can be traced rather definitely to unchristian Jewish apocalyptic sources” (The
Millennium in the Church).
• The Jesuit Ribera (d. 1591) expected the Antichrist to come as a Jew who would reign
for three and a half years.
! stressed typology;
! taught that the Old Testament saints had an imperfect justification for their sins
were simply overlooked (paresis) not forgiven (aphesis);
! embraced chilism;
! believed that peace will come to the world, the Jews will be converted;
! the kingdom of Christ will appear in which all the nations will serve; and the
gospel will be preached in all the world.
While Cocceius cannot be considered a modern dispensationalist, his views certainly
anticipated and influenced many positions they hold.
Old New
• The First Advent was the specific The kingdom (earthly) should
time for Christ to die for man’s have been set up at the First
sin. Advent for that was the
predicted time of its coming.
• The present age of grace was The present age was unforeseen
designed by God and predicted in the OT and thus is a “great
in the OT. parenthesis” introduced because the
Jews rejected the kingdom.
• One may divide time in any way The only allowable way is to
so long as one allows for a divide time is in seven
Millennium after the Second dispensations. The present age
Advent. is the sixth such dispensation.
The last one will be the millennial
age after the Second Advent. It is
from this division of time that
Dispensationalism gets its name.
Note. “No one disputes, of course, that there have been some changes in Dispensationalism,
especially in this century and in this country” (JHG). When in the right direction change is
commendable. However, the very fact that Dispensationalism must change and is in a fluid state
reflects its novelty and uncertainty. It would be far better to abandon Dispensationalism and
return to the historic faith of the saints once and for all delivered (Jude 3).
1. John N. Darby was born on November 18, 1800, in London England. He entered Trinity
College in Dublin, Ireland, in 1815 when he was fourteen and graduated four years later
with a B.A. law degree.
2. Turning to religion, Darby became a deacon in the Anglican Church in 1825. In 1826 he
was ordained a priest and served in that capacity in County Wicklow located south of
Dublin.
3. However, Darby became very dissatisfied with the beliefs and practices of the Church of
England
4. In 1827 Darby had a terrible accident. A horse threw him against a door post. During a long
convalescence period Darby came into contact with the little band of original Brethren.
6. Giving himself to renewed Bible study during this same period Darby began to formulate
his prophetic views. Of particular interest is that he began to look upon the Rapture as being
a separate phase of the coming of the Lord.
7. The exact origin of the idea of a separate (third) coming of Christ is not easy to establish.
• Dr. Gerstner suggests it was introduced in 1831 in Oxford during the first Powerscourt
meeting, a symposium on Biblical prophecy, hosted by the wealthy Lady Powerscourt.
• Jon Zens attributes the idea of a secret, pretribulational Rapture to Edward Irving.
• Dave MacPherson concludes that it arose through the prophecies of young 16-year-old
Margaret MacDonald who was given to visions in the Irvingite group. Darby himself
thought Miss MacDonald was deluded.
8. What is more certain is that in 1831 Darby began to publish his thoughts on the field of
prophetic interpretation and the concept of a secret
1. W.E. Vine, who is not unsympathetic to Scofield’s theology, correctly challenges Scofield’s
definition of a dispensation being a period of time as he writes that, “A dispensation is not a
period of epoch (a common, but erroneous, use of the word), but a mode of dealing, an
arrangement or administration of affairs”.
2. The word “dispensation” is used only four times in the Authorized Version (1 Cor. 9:17;
Eph. 1:10; 3:2; Col.1:25).
♦ 1 Cor 9:17 For if I do this thing willingly, I have a reward: but if against my will, a
dispensation of the gospel is committed unto me.
♦ Eph 1:10 That in the dispensation of the fulness of times he might gather together in one
all things in Christ, both which are in heaven, and which are on earth; even in him:
♦ Eph 3:2 If ye have heard of the dispensation of the grace of God which is given me to
you-ward:
♦ Col 1:25 Whereof I am made a minister, according to the dispensation of God which is
given to me for you, to fulfil the word of God;
♦ Luke 16:2-4 And he called him, and said unto him, How is it that I hear this of thee? Give
an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward
said within himself, What shall I do? For my lord taketh away from me the stewardship: I
cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of
the stewardship, they may receive me into their houses.
4. The apostle Paul used the word dispensation in 1 Corinthians 9:17 in the sense of having the
responsibility or stewardship entrusted to him of preaching the gospel. The RV recognizes
this concept and translates the word “stewardship.”
♦ 1 Cor 9:17 For if I do this thing willingly, I have a reward: but if against my will, a
dispensation of the gospel is committed unto me.
5. In Colossians 1:25 the apostle feels the responsibility of the stewardship committed to him
“to fulfill the Word of God.” The fulfillment being the proclamation of the truths relating to
the Church as the body of Christ.
♦ Col 1:25 Whereof I am made a minister, according to the dispensation of God which is
given to me for you, to fulfil the word of God;
6. Writing to the saints at Ephesus (Eph. 3:2) Paul speaks of how God gave to him as a
stewardship (dispensation) the mystery of the glorious gospel of Jesus Christ.
♦ Eph 3:2 If ye have heard of the dispensation of the grace of God which is given me to
you-ward:
7. In Ephesians 1:10 and 3:10 the word is used of the arrangement or administration by God, by
which in “the fullness of the times” (or seasons) God will bring to a conclusion and sum up
all things in heaven and on earth in Christ.
♦ Eph 1:10 That in the dispensation of the fulness of times he might gather together in one
all things in Christ, both which are in heaven, and which are on earth; even in him:
♦ Eph 3:10 To the intent that now unto the principalities and powers in heavenly places
might be known by the church the manifold wisdom of God,
[Note: An examples of a philosophy would be the Scottish Common Sense Realism of the Old
Princeton theologians such as Charles Hodge and B.B. Warfield which provided the
philosophical framework for its articulation of Calvinism. Scottish Realism was a response to the
unacceptable eighteenth-century skepticism of David Hume who denied general ideals, which
undermined confidence in moral reason. Scottish Realism also challenged the implausible
idealism of George Berkeley who contended that the essence of a thing lies in its perception by
mind thereby denying the reality of material substance.]
For Dr. Gerstner the absence of a distinct philosophy is a fatal flaw for it means that
Dispensationalism has no viable life on its own but “has been largely content to depend on the
theoretical labors of others, especially Reformed theologians, in the evangelical camp”. One
proof of this dependence is manifested “in the early part of this century in the circumstances
surrounding the publication of ‘The Fundamentals’, a co-operative effort of dispensational and
non dispensational conservatives. Scholarly Princetonians and other conservative academicians
joined with the less academic dispensationalists in their common cause to defend inerrancy and
other fundamental doctrines of the Christian religion” (JHG).
Dr. Gerstner points out that dispensationalists do tend to place great value in the laws of
logic. “They tend to follow a rather pedestrian line of logical thought. The power of inductive
logic is particularly attractive to dispensationalists.
Dispensational Apologetics
The brilliance of Dr. Gerstner flashes forth in this section as he establishes the difference
between the “pre-suppositional approach” to Scriptures, which is associated with Cornelius Van
Til and Westminster Theological Seminary, and the “classical” or “rational” approach (supported
by external evidence such as miracles) to apologetics which is associated with the theologians of
Old Princeton [i.e. Princeton before it became liberal in its theology]. Dr. Gerstner notices that
Dispensationalism tends to follow the historic or classical apologetic pattern (as Gerstner does
himself) “but in a weakened form. By this, we mean we find here the traditional arguments for
the credibility of revelation, but that they are usually somewhat less cogent than elsewhere
encountered” (JHG). The end result, contends Dr. Gerstner, is that dispensationalists cannot give
an adequate reason for why they believe what they believe.
Inspiration
Without reservation Dispensationalist hold to the plenary inspiration of Scripture. John
Nelson Darby wrote that the Holy Scriptures are “inspired of God” and are “authoritative.” It is
“not merely that truth is given in them by inspiration. They are inspired.”
Literalism
Reacting against what they feel to be “spiritualizing” hermeneutics Dispensationalist
claim to be literal in their method of interpreting the Bible. Hal Lindsey explains.
A Great Challenge
The challenge to dispensational thinking is to consider that the true Israel of God is not
racial but spiritual. Romans 9:6 “For they are not all Israel, which are of Israel:” The true
“Israel” consists of those who have the faith of Abraham, whether Jew or Gentile. Galatians 3:7
“ Know ye therefore that they which are of faith, the same are the children of Abraham.”
Prophecy
O.T. Allis exposes the claim of Dispensationalist to be consistently literal in the area of
prophecy, Israel means Israel, Canaan must mean Canaan, etc. “He points out that they tend to
reverse the unusual view and instead of reading history literally and prophecy figuratively, they
spiritual history and literalize prophecy” (JHG). And they all do it. M. R. DeHaan, John Darby,
and C.I. Scofield are literalists who have spiritualized some part of the Bible in violation of their
own hermeneutical principles. For example, in one of his books M.R. DeHaan “spiritualizes” the
valley of dry bones in Ezekiel’s vision and “he justifies this procedure (which he would condemn
in others) by saying that ‘it is a figure of a literal thing’” (JHG). Many conservative non
dispensationalists are conformable with Augustine’s directions that, “Whatever can be shown to
be in its literal sense inconsistent either with priority of life or correctness of doctrine must be
taken figurative.”
Dispensation Divisions
In dealing with prophecy one distinguishing mark of Dispensationalism is to see divisions
instead of unity. Classical Dispensationalist have seen a division between the Church and Israel,
the Day of the Lord and the Day of Christ, the Kingdom of God and the Kingdom of Heaven, the
Sermon on the Mount and the Epistles etc. A central proof text for drawing such dramatic
distinction is 2 Timothy 2:15. Study to shew thyself approved unto God, a workman that needeth
not to be ashamed, rightly dividing the word of truth. While it is not wrong to understand that
God has different administrations in the divine economy, it is erroneous to view the periods of
time so sharply they divide one from the other rather than unfold Biblical revelation in a
developmental form “just as the blossom unfolds from the bud of a flower” (JHG). The essential
unity of the Bible is not to be lost.
Chapter 7: Spurious Calvinism
One of the major objectives of Wrongly Dividing the Word of Truth is to expose the fact
that Dispensationalism is not historic Calvinism in whole or in part as many Dispensationalist
claim. Dr. Gerstner takes great offensive that Dispensationalism should be viewed as embracing
four of the five points of Calvinism, which were propounded by the Synod of Dordt in 1619.
That men of Calvinistic backgrounds should be the ones to advocate Dispensationalism is
just another strange anomaly about the System. Dispensationalsim “was born in the mind of an
Anglican rector (John Nelson Darby), was widely popularized by a Congregational lawyer (C.I.
Scofield), and had its most thorough systematization by a Presbyterian theologian (Lewis Sperry
Chafer)” (JHG). In Wrongly Dividing the Word of Truth Dr. Gerstner deals individually with
each of the Five Points to show how Dispensationalism rejects the doctrines of grace. A
summary of his teaching is provided.
CALVINISM DISPENSATIONALSIM
Total Depravity
Man is totally sinful in his Man is sinful in all aspects of his
Fallen moral nature which affects personality but is morally able of
All aspects of his inalienable human himself to receive the gospel offer.
Nature (thought, feeling, and will.
Unconditional Election
While all men are totally indisposed All men being sinful, God elects to
To God, God the Father mercifully eternal life those whom He
elects a multitude to eternal life foreknows will believe.
apart from any condition in themselves.
Irresistible Grace
The Holy Spirit regenerates those whom Fallen man of himself chooses to
the Father chose and for whom the Son believe in Christ, regeneration by
died, faith following simultaneously. God following simultaneously.
Trying to deflect the damage done by such statements “Dispensationalist have adopted a
number of strategies in dealing with the scandal caused by this passage” (JHG). One technique
is simply to assert that Scofield did not mean what his words clearly teaches. Another technique
is to modify what Scofield meant by a dispensation. Scofield taught that a dispensation is “a
period of time in which man is tested in respect of obedience.” The new definition of a
dispensation is given in the New Scofield Reference Bible of 1967.
Dr. Gerstner is not impressed with the attempt to deal with Scofield’s teaching. “The
newer Dispensationalism is one grand charade, its dispensations signifying nothing. While
Scofield said too much, his successors, in their desire to avoid the scandal of the “Scofield
problem”, have qualified the term dispensation to the point of extinction” (JHG).
The Negative Purpose of a Dispensation
If men are not saved in different ways as Dispensationalism teach [legal obedience in the
Old Testament, gospel obedience in the New], of what value are the various dispensations?
Perhaps there is a repetitive attempt to convince men of their need for a Saviour? But this cannot
be for prior to the Fall in the dispensations of innocence and conscience there was no need for a
Saviour since there was no sin. And after the Fall men knew they had a need for a Saviour for
God has written the law on the hearts of men (Rom. 2:14-16). No, another purpose for the
various dispensations has to be found. It is at this point that Calvinism, being theocentric,
“compares favorably with the theological absurdity of Dispensationalism. Not only does
Dispensationalism not glorify any of the attributes of God, it does not even glorify the salvific,
merciful aspects of God. We see that the stated purpose of the seven dispensations reveals
nothing and obscures everything about God” (JHG).
• Acts 17:30 And the times of this ignorance God winked at; but now commandeth all men
every where to repent:
Note. Paul, as an Apostle to the Gentiles, was not referring to Old Testament saints when he
spoke these words. He was referring to the “ignorance”, which God “overlooked”.
• Romans 3:25 [Christ Jesus] Whom God hath set forth to be a propitiation through faith in
his blood, to declare his righteousness for the remission of sins that are past, through the
forbearance of God;
Note. Passing over of sins (paresis) was the equivalent of the forgiveness of sins (aphesis).
• John 1:21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou
that prophet? And he answered, No.
Note. The Jews knew the Christ was coming based on the pre-figurations of sacrificed lambs
which is why John could say, “Behold the Lamb of God” (John 1:29). The Jews knew from
the Old Testament who the Christ would be, but not which person He would be.
• John 7:40 Many of the people therefore, when they heard this saying, said, Of a truth this is
the Prophet.
Note. The reason John was asked if he were the Prophet and the reason many believed he
was the Prophet despite his protestations was because the people knew that “the Prophet”
was coming. This point is significant because it proves that Jesus Christ was known in the
Old Testament by way of pre-figuration.
• 1 Peter 1:10-11 Of which salvation the prophets have inquired and searched diligently, who
prophesied of the grace that should come unto you: 11 Searching what, or what manner of
time the Spirit of Christ which was in them did signify, when it testified beforehand the
sufferings of Christ, and the glory that should follow.
There is one very important verse that overthrows the whole concept that Jesus came to
offer the Jews a kingdom they rejected.
• John 6:15 When Jesus therefore perceived that they would come and take him by
force, to make him a king, he departed again into a mountain himself alone. (KJV)
• John 6:15 Jesus, knowing that they intended to come and make him king by force,
withdrew again to a mountain by himself. (NIV)
The conclusion of the matter for Dr. Gerstner is that the kingdom offer as proposed by
Dispensational theology makes the Cross of Christ unnecessary!
• Hosea 1:10 Yet the number of the children of Israel shall be as the sand of the sea,
which cannot be measured nor numbered; and it shall come to pass, that in the place
where it was said unto them, Ye are not my people, there it shall be said unto them,
Ye are the sons of the living God.
Romans 9:22-26 What if God, willing to shew his wrath, and to make his power
known, endured with much long-suffering the vessels of wrath fitted to destruction: 23
And that he might make known the riches of his glory on the vessels of mercy, which
he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews
only, but also of the Gentiles? 25 As he saith also in Osee, I will call them my people,
which were not my people; and her beloved, which was not beloved. 26 And it shall
come to pass, that in the place where it was said unto them, Ye are not my people;
there shall they be called the children of the living God.
• Hosea 2:23 And I will sow her unto me in the earth; and I will have mercy upon her
that had not obtained mercy; and I will say to them which were not my people, Thou
art my people; and they shall say, Thou art my God.
1 Peter 2:9-10 But ye are a chosen generation, a royal priesthood, an holy nation, a
peculiar people; that ye should shew forth the praises of him who hath called you out
of darkness into his marvellous light: 10 Which in time past were not a people, but
are now the people of God: which had not obtained mercy, but now have obtained
mercy.
• Amos 9:11 In that day will I raise up the tabernacle of David that is fallen, and close
up the breaches thereof; and I will raise up his ruins, and I will build it as in the days
of old:
Acts 15:14-16 Simeon hath declared how God at the first did visit the Gentiles, to
take out of them a people for his name. 15 And to this agree the words of the
prophets; as it is written, 16 After this I will return, and will build again the
tabernacle of David, which is fallen down; and I will build again the ruins thereof,
and I will set it up:
As there are many Old Testament passages that teach the church was foreseen so there
are other passages referring to Israel which, in the New Testament, are applied directly to the
church. A few examples will be sufficient to demonstrate the point.
• Exodus 19:5-6 Now therefore, if ye will obey my voice indeed, and keep my covenant,
then ye shall be a peculiar treasure unto me above all people: for all the earth is
mine: 6 And ye shall be unto me a kingdom of priests, and an holy nation. These are
the words which thou shalt speak unto the children of Israel.
1 Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a
peculiar people; that ye should shew forth the praises of him who hath called you out
of darkness into his marvellous light:
• Jeremiah 24:7 And I will give them an heart to know me, that I am the LORD: and
they shall be my people, and I will be their God: for they shall return unto me with
their whole heart.
2 Corinthians 6:16 And what agreement hath the temple of God with idols? for ye
are the temple of the living God; as God hath said, I will dwell in them, and walk in
them; and I will be their God, and they shall be my people.
• Jeremiah 31:31-34 Behold, the days come, saith the LORD, that I will make a new
covenant with the house of Israel, and with the house of Judah: 32 Not according to
the covenant that I made with their fathers in the day that I took them by the hand to
bring them out of the land of Egypt; which my covenant they brake, although I was an
husband unto them, saith the LORD: 33 But this shall be the covenant that I will
make with the house of Israel; After those days, saith the LORD, I will put my law in
their inward parts, and write it in their hearts; and will be their God, and they shall
be my people. 34 And they shall teach no more every man his neighbour, and every
man his brother, saying, Know the LORD: for they shall all know me, from the least
of them unto the greatest of them, saith the LORD: for I will forgive their iniquity,
and I will remember their sin no more.
Luke 22:20 Likewise also the cup after supper, saying, This cup is the New
Testament in my blood, which is shed for you.
• Leviticus 19:2 Speak unto all the congregation of the children of Israel, and say unto
them, Ye shall be holy: for I the LORD your God am holy.
1 Peter 1:15 But as he which hath called you is holy, so be ye holy in all manner of
conversation;
Despite an impressive array of Scriptures setting forth the essential unity of spiritual
Israel in the Old Testament with the spiritual church in the New Testament, dispensationalists are
committed to their System as they wrongly divide asunder what God’s Word has joined together.
Because of a radical cleavage between the Old and the New Testament, Dispensational theology
allows one error after another to be taught with bitter fruit.
Those who “abide in Christ” and those who “abide not”; for those who
are “walking in the light,” and those who “walk in darkness”; those who
“walk by the Spirit,” and those who “walk as men”; those who “walk in
the newness of life,” and those who “walk after the flesh”; …those who
are “spirit” and those who are “carnal”; those who are “filled with the
Spirit,” and those who are not. All this has to do with the qualities of
Daily life of saved people, and is in no way a contrast between the saved
and unsaved.
The basic problem with the theory of the Carnal Christian is that it is an anomaly. It is
like talking about a Heavenly Devil. If a Christian is both carnal and spiritual because he has two
natures then who confesses sin and who walks in righteousness? The carnal nature will not
confess sin for it is against its nature to do so, the spiritual nature does not need to confess sin.
And who is this third entity in the soul that is directing the carnal nature or the spiritual to act in
a given manner? It all gets confusing. By trying to make a dramatic distinction between the
“standing” of the believer and his “state” the dispensationalist teaching has moved to
antinomianism.
Confirmation of incipient antinomianism is reflected in the writings of J.N. Darby, C.I.
Scofield and even Harry Ironside. An extract from each is set forth to illustrate this sad reality.
• Commenting on 1 John 1:7 (But if we walk in the light, as He is in the light, we have
fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from
all sin) John.N. Darby explained that this text deals with where the believer walks,
not how.
Backsliding there may be—and, alas, often is. But the backslider
Is one under the hand of God in government. And He loves him
Too well to permit him to continue the practice of sin. He uses the
Rod of discipline; and if that be not enough, cuts short his career
And leaves the case for final settlement at the judgment seat of Christ
1 Corinthians 3:14; 11:30-32 ; and 2 Corinthians 5:10).
All of this is too much for Dr. Gerstner. “If the Christian had the principle of holiness
in him, he could not ‘continue the practice of sin’ until God actually ‘cuts short his
career’ because he has nothing but bad works.”
In contrast to the Dispensational teaching of the two natures of the Christian allowing for
carnality is the Reformed doctrine. “The Reformed doctrine, which recognizes that the man
himself is regenerated (that is, that the old nature is given a new principle of life and this new
principle, though it does not eradicate the other, becomes dominant over it), states that this
regenerated person will strive after holiness without which no man shall see the Lord (see
Hebrews 12:14). If he does not do so, it is manifest that he has not had the new birth at all. He
does not rest his new birth or his justification on the excellence of the life he lives, but he rests
the ascertaining of the presence of a new nature on the life he lives. He does not establish his
election on his works, but by them he makes it sure to himself. He does not work out his
justification, but he does work out his sanctification if God is working in him to will and to do. If
he is not working out, he knows that God is not working in. There is no possibility, on the one
hand of legalism; nor, on the other hand, of carnal security. As Luther, Calvin, the Reformation,
and all sound teachers, we are justified by faith alone, but not by a faith that is alone” (JHG).
• Statement. Recognizing the Lordship of Christ pleases Jesus. John 13:13 Ye call me
Master and Lord: and ye say well; for so I am.
• Question. “Will heaven be the reward of anyone who continues in evil?” Rom 2:8
But unto them that are contentious, and do not obey the truth, but obey
unrighteousness, indignation and wrath,
• Question. “If the Lordship of Christ for salvation is not important then why was Paul
so alarmed with the professing saints.” Gal 3:1 O foolish Galatians, who hath
bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath
been evidently set forth, crucified among you? Gal 5:7 Ye did run well; who did
hinder you that ye should not obey the truth?
• Statement. In apostolic preaching the Lordship of Christ is emphasized.
Acts 5:29-31 Then Peter and the other apostles answered and said, We ought to obey
God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and
hanged on a tree. 31Him hath God exalted with his right hand to be a Prince and a
Saviour, for to give repentance to Israel, and forgiveness of sins.
• Statement. Unless a person sees Christ as Lord they will never appreciate Him as
Savior for true salvation is always accompanied by gospel obedience. Acts 9:6 And he
trembling and astonished said, Lord, what wilt thou have me to do? And the Lord
said unto him, Arise, and go into the city, and it shall be told thee what thou must do.
A Final Observation
In reading Wrongly Dividing the Word of Truth it seems that time and again when the
various doctrinal positions of Dispensationalists are set forth they claim misrepresentation when
someone like Dr. Gerstner exposes the fallacy of their teaching. But what if the teachings of
Dispensationalist are not misrepresented.
What if Dispensational theology really does teach
• that God has two people, one earthly (Israel) and one heavenly (the Church)?
• that man has two natures, one carnal (fleshly) and one spiritual so that he can
practice sin and still have a hope of heaven but without the rewards?
• that the totality of the Moral Law is not binding on the Christian today?
• a spurious Calvinism
• a dubious evangelicalism
What if Dispensational theology has robbed the Christian message of its essential
meaning by substituting new concepts upon the faith once and for all delivered to the saints?
What if…? Dr. Gerstner admits that he may be wrong in defending Reformed theology and
opposing Dispensational theology which is why he pleads with the dispensationalists to show
him the error of his way. Some have tried to do just that as the second part of the book
demonstrates. But, as Dr. Gerstner notes, his critics only manage to engage in Wrongly Dividing,
Wrongly Dividing. And so the debate continues. As the debate continues let God’s people be
fully persuaded in their own minds. In the end all the redeemed shall say together, “To God be
the gory!”
1. Margaret MacDonald was a young Scottish girl who had a private revelation in Port
Glasgow, Scotland, in the spring (March) of 1830. Margaret was born, January 14,1815, and
was baptized on January 22, 1815. This means she was only 15 years old when she had her
revelation that was hidden from all God's people for almost 2000 years! Margaret died on
September 14, 1835, having lived a short life, but one full of Christian graces all the while
longing for more of the Spirit of God.
2. In her revelation Margaret came to understand that a select group of Christians would be
caught up to meet Christ in the air BEFORE the days of Antichrist.
3. An eye and ear witness, Robert Norton, MD, preserved her handwritten account of her pre-
tribulation rapture revelation in two of his books, and said it was the FIRST time anyone had
ever split the Second Coming of Christ into two distinct parts, or stages (The Restoration of
Apostles and Prophets; In the Catholic Apostolic Church; Memoirs of James and George
MacDonald of Port-Glasgow, 1840).
4. Margaret's new revelations were well known to those who visited her home, among them
John Darby of the Brethren.
5. In the September 1830, issues of THE MORNING WATCH, the new revelations of Margaret
were being presented. The early disciples of the pre-tribulation interpretation often called it a
new doctrine. For example, one of the earliest Brethren leaders, Robert Gribble, confessed in
the early 1830's that he had adopted "a new view of unfulfilled prophecy" (The Origins of
the Brethren, Harold H. Rowdon, p. 149). John Darby advocated a subtle introduction of the
doctrine of the new pre-tribulation rapture view. "I think we ought to have something more of
direct testimony as the Lord's coming, and its bearing also on the state of the church:
ordinarily, it would not be well to have it so clear, as it frightens people. We must pursue it
steadily; it works like leaven, and its fruit is by no means seen yet; I do not mean leaven as
ill, but the thoughts are new, and people's minds work on them, and all the old habits are
against their feelings...." (Letters of John N. Darby, pp.25-26).
6. It is important to realize that this whole doctrine is new, as Darby admitted not just
rediscovered truth. What was not new was the setting of dates. Darby himself was a date
setter at one time. In his Etudes sur l'Epitre aux Hebreux, published in Lausanne,
Switzerland, about 1835, Darby writes on page 146: "There are excellent brethren in all
countries who have sought to calculate these dates...some have fixed 1844, others 1847; I
myself have made several calculations in the times past, and in the same sense."
The Pre-Tribulation Revelation in the Words of Margaret MacDonald
It was first the awful state of the land that was pressed upon me. I saw the blindness and
infatuation of the people to be very great. I felt the cry of Liberty just to be the hiss of the
serpent, to drown them in perdition. It was just 'no God.' I repeated the words,
I felt this needed to be revealed, and that there was great darkness and error about it; but
suddenly what it was burst upon me with a glorious light.
I saw it was just the Lord himself descending from Heaven with a shout, just the
glorified man, even Jesus; but that all must, as Stephen was, be filled with the Holy Ghost, that
they might look up, and see the brightness of the Father's glory.
I saw the error to be, that men think that it will be something seen by the natural eye; but'
tis spiritual discernment that is needed, the eye of God in his people. Many passages were
revealed, in a light in which I had not before seen them.
I repeated,
Now is the kingdom of Heaven like unto ten virgins,
who went forth to meet the Bridegroom, five wise and five foolish;
they that were foolish took their lamps, but took no oil with them; but they that
were wise took oil in their vessels with their lamps.'
'But be ye not unwise, but understanding what the will of the
Lord is; and be not drunk with wine wherein is excess,
but be filled with the Spirit.'
This was the oil the wise virgins took in their vessels—this is the light to be kept burning-
-the light of God—that we may discern that which cometh not with observation to the natural
eye. Only those who have the light of God within them will see the sign of his appearance. No
need to follow them who say,
I felt that the revelation of Jesus Christ had yet to be opened up—it is not knowledge
about God that it contains, but it is an entering into God—
I saw that there was a glorious breaking in of God to be.
I felt as Elijah, surrounded with chariots of fire.
I saw as it were, the spiritual temple reared, and the Head Stone brought forth with
shouting of grace, grace, unto it.
It was a glorious light above the brightness of the sun that shone round about me. I felt
that those who were filled with the Spirit could see spiritual things, and feel walking in the midst
of them, while those who had not the Spirit could see nothing—so that two shall be in one bed,
the one taken and the other left, because the one has the light of God within while the other
cannot see the Kingdom of Heaven.
I saw the people of God in an awfully dangerous situation, surrounded by nets and
entanglements, about to be tried, and many about to be deceived and fall. Now [after this] will
The Wicked be revealed, with all power and signs and lying wonders, so that if it were possible
the very elect will be deceived.
This is the fiery trial that is to try us. It will be for the purging and purifying of the real
members of the body of Jesus; but oh it will be a fiery trial. Every soul will be shaken to the very
center. The enemy will try to shake in every thing we have believed--but the trial of real faith
will be found to honour and praise and glory. Nothing but what is of God will stand. The stony-
ground hearers will be made manifest--the love of many will wax cold. I frequently said that
night, and often since, now shall the awful sight of a false Christ be seen on this earth, and
nothing but the living Christ in us can detect this awful attempt of the enemy to deceive--for it is
with all deceivablenss of unrighteousness he will work--he will have a counterpart for every part
of God's truth, and an imitation for every work of the Spirit.
The Spirit must and will be poured out on the church, that she may be purified and filled
with God--and just in proportion as the Spirit of God works, so will he--when our Lord anoints
men with power, so will he. This is particularly the nature of the trial, through which those are to
pass who will be counted worthy to stand before the Son of man.
There will be outward trial too, but 'tis principally temptation. It is brought on by the
outpouring of the Spirit, and will just increase in proportion as the Spirit is poured out. The trial
of the Church is from Antichrist. It is by being filled with the Spirit that we shall be kept. I
frequently said, Oh be filled with the Spirit—have the light of God in you, that you may detract
Satan—be full of eyes within—be clay in the hands of the potter--submit to be filled, filled with
God. This will build the temple.
It is neither by might nor by power, but my Spirit, saith the Lord. This will fit us to enter
into the marriage supper of the Lamb. I saw it to be the will of God that all should be filled. But
what hindered the real life of God from being received by his people, was their turning from
Jesus, who is the way to the Father. They were not entering in by the door. For he is faithful who
hath said, by me if any man enters in he shall find pasture. They were passing from the cross,
through which every drop of the Spirit of God flows, to us.
All power that comes not through the blood of Christ is not of God. When I say, they are
looking from the cross, I feel that there is much in it--they turn from the blood of the Lamb, by
which we overcome, and in which our robes are washed and made white. There are low views of
God's holiness, and a ceasing to condemn sin in the flesh, and a looking from him that humbled
himself, and made himself of no reputation. OH! it is needed, much needed at present, a leading
back to the cross.
I saw that night, and often since, that there will be an outpouring of the Spirit on the
body, such as has not been, a baptism of fire, that all the dross may be put away. Oh there must
and will be such an indwelling of the living God as has not been--the servants of God sealed in
their foreheads--great conformity to Jesus--his holy image seen in his people--just the bride made
comely, by his comeliness put upon her. This is what we are at present made to pray much for,
that speedily we may all be made ready to meet our Lord in the air—and it will be. Jesus wants
his bride. His desire is toward us. He that shall come, will come, and will not tarry. Amen and
Amen. Even so come Lord Jesus.
1. Margaret MacDonald believed that the catching up or Rapture would be seen only by
believers filled with the Spirit. This would be a secret coming.
2. When Margaret spoke of "one taken and the other left" it was not a separation of believers
and unbelievers but rather of Spirit-filled believers being taken while non Spirit believers are
left to endure tribulation.
3. The major point to recognize is that Margaret believed some Christians are to be taken in
Rapture before the Wicked One or Antichrist is revealed.
The Very Interesting Edward Irving
2. He entered Edinburgh University when he was thirteen years old and received an MA in
April 1809, when he was sixteen.
3. Irving was licensed a Presbyterian minister in June of 1815 at age twenty-three. Four years
later he was the assistant to Dr. Thomas Chalmers in his parish in Glasgow, Scotland.
4. In 1822, at age thirty, Irving became pastor of the Caledonian Chapel (Presbyterian) at
Hatton Garden in London. His fame as a great orator spread throughout the entire region.
5. During these early years of the 1800's there was a revival of pre-millennialism. Interest in
prophecy was acute.
6. It was during this period that Irving discovered Manuel de Lacunza's book, The Coming of
Messiah in Glory and Majesty (1812), and in 1826 translated this Spanish work into English.
7. Lacunza had written the book under the pen name of Juan Josafat Ben-Ezra. He believed that
the coming Antichrist would not be a person but a corrupted Roman Catholic priesthood.
8. In addition to prophecy, Irving also came to believe as early as 1828 that the spiritual gifts of
the apostolic age belonged to the church of all ages. If they were not being used it was
because of lack of faith.
9. Combining the two major thoughts Irving began to write in a prolific manner that the coming
of Christ was imminent and would be proceeded by the end time outpouring of the apostolic
gifts.
10. Irving, who has been called "The Father of Modern Pentecostalism," would not have been
amazed to learn that a charismatic revival had broken out in some small towns in western
Scotland.
11. A delegation from Irving church was sent to investigate. The delegation returned and gave a
glowing report, which created much excitement.
12. Throughout the autumn of 1830 prayer meetings were held in London to seek an outpouring
of the Spirit.
13. One such meeting was held in the home of J.B. Cardale, the leader of the Albury delegation
to Scotland. There was a measure of success as the first known case of speaking in tongues in
London was recorded.
14. The person who spoke in tongues on April 20, 1831, was Cardale's wife and this is what she
said: "The Lord will speak to His people--the Lord hasteneth His Coming--the Lord cometh."
15. Speaking in tongues and prophesying became regular features in the Regent Square church
until finally the Trustees of the Church filed a complaint against Irving with the Presbytery of
London.
16. The church trial of Edward Irving began on April 26, 1832. Irving was found guilty of
violating the order of services allowed by the Presbyterian structure and was removed from
his church.
17. On Sunday morning, May 6, 1832, the Trustees locked Irving and a large part of his
congregation out of the building. The minister and his people began to meet in a building in
Gray's Inn Road. The Catholic Apostolic Church had been born.
18. Irving himself never prophesied nor spoke in tongues. He was finally deposed from the
ministry altogether by his hometown presbytery of Annan for teaching that when Christ
became incarnate he fully assumed sinful nature so that his sinless life depended on the
power of the Holy Spirit, not on an innately sinless human nature. This trial took place March
13, 1833.
19. On December 7, 1834 Edward Irving died and was buried in a crypt in Glasgow Cathedral.
He was forty-two years old.