Making the Word of God of None Effect
". . . making the word of God of none effect through your tradition, which ye have delivered . . ." (Mark 7:13)
When we first entered the arena, the King James fight was a one issue fight. Now, it is clear to us that ultradispensationalism is attaching itself to the King James issue. Recently, at a King James Conference, we were exposed to teaching that challenged the authority of the Four Gospels and the Book of Acts on the basis that they were not part of this present dispensation.
Moreover, we witnessed the INVALIDATION, WITH ONE ULTRA-DISP SWIPE, of Hebrews, James, First and Second Peter, First, Second, and Third John, Jude and Revelation by relegating these Books to the TRIBULATION PERIOD.
However loud the advocates of this position cry that they still believe in the local church, baptism, and the Lord's Supper, their position is still nothing more than revived Bullingerism with a new slant! And since we have been contending to keep Words, Verses, and Chapters of Holy writ, we have no intention of sitting idly by and allowing whole Bible Books to be taken from us by more than a MILD dispensationalism.
Now, we are dispensationalists in that we believe the law and the prophets prophesied UNTIL John (Matt. 11:13) and the law and the prophets were UNTIL John (Luke 16:16) and since that time the kingdom of God IS preached (in Acts 1:3; 28:23,31; 1 Thess 2:12; Col. 4:11, and etc.)
It was on this dispensational basis that an apostle was selected (Acts 1:21,22) and was set in a New Testament church (1 Cor 12:28). As dispensationalists, we are not prepared to chuck whole Bible Books because there are some passages in them that do not fit our own preconceived notions, concerning grace.
Whatever need there may be to rightly divide the Word of Truth, to arbitrarily divide it, without the bounds of the scriptures, is to wrongly divide it. Both the Covenant theology position, which appropriates Israel's blessings and promises to the church and the Ultradisp position, which leaves us only the Pauline Epistles for faith and practice, should be shunned by Bible Believers.
The Authority Of The
Gospels and Acts
If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ . . . he is proud knowing nothing . . . 1 Tim. 6:3
. . . ye (Gentiles) are no more strangers . . . are built upon the foundation of the APOSTLES and the PROPHETS, Jesus Christ . . . the chief cornerstone. Eph 2:19,20
The Book of Acts is indeed a transitional Book, but, in reality, so are the Four Gospels and even the Epistles. Capitalizing on the progressive unfolding of the Gospel message in the Four Gospels, in order to water down church and Gospel responsibility, is an old interdenominational trick.
It probably never occurred to ultra disps that you can give to the Jew what is the Jew's, to the Greek what is the Greek's, and to the church what is the church's without discarding the whole Book! Where else can we find the wholesome words of the Lord Jesus Christ but in the Gospels and the beginning of the Book of Acts?
Imagine the building of Ephesians without a foundation. Ultradispensationalism offers us such a floating building and we reject it. The law of commandments contained in ordinances (Eph 2:15,16) was permitted for a while, alongside the preaching of the Lamb of God that taketh away the sin of the world (John 1:29).
However, it was abolished at the time of the cross, during which time the Jew and Gentile came together as far as God was concerned. The Book of Acts records historically the phasing out of the old economy and the phasing in of the new. In God's mind, however, the Old economy was finished at the cross (Eph. 2:15,16). The veil was rent in the Gospels not in the Epistles!
Do the Jews Ever Get Saved By Water Baptism?
Then Peter said unto them, Repent, and be baptized everyone of you in the name of Jesus Christ FOR the remission of sins. (Acts 2:38)
. . . offer FOR thy cleansing those things which Moses commanded . . . (Mark 1:44)
. . . they gnawed their tongues FOR pain . . . (Rev. 16:10)
Acts 2:38 is not part of some intermediate Jewish church dispensation ((Gal. 1:13; 1 Cor. 15:9; Acts 20:27,28; 1 Tim 3:15). Jews never have and never will get saved by water baptism. It is not a matter of running to the Greek to correct the word "for." It is a matter of understanding the English word "for" and the way that it is used in Acts 2:38 and other scripture.
In Acts 2:38, "for" is used the same way that it is used in Mark 1:44 and Rev 16:10. They did not gnaw their tongues to get pain, and they were already cleansed before they offered "FOR" thy cleansing and it was not to get cleansed. Neither are folks baptized to get the remission of sins any more than Chicken thieves go to jail to get the chickens stole (for chicken stealing).
Is Hebrews A
How shall we escape, if we neglect so great a salvation, which AT THE FIRST BEGAN to be spoken of by the Lord, and was CONFIRMED unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, AND GIFTS OF THE HOLY GHOST . . . (Heb. 2:3,4)
Here we have a dispensational unity in continuity, concerning the plan of salvation, from the Gospels to the Book of Acts to the Book of Hebrews. Moreover, in Hebrews we also find eternal security (Heb 7:25, a new covenant (10:9), the ONE sacrifice as opposed to animal sacrifices (10:8-12), Jesus the Author and Finisher of OUR faith (12:2), Jesus, the Mediator of the new covenant (12:24), grace (13:9), the new covenant sacrifice of praise (13:15).
Do you really believe that Paul expected to be with the tribulation saints shortly, or do you really believe that Paul asked the tribulation saints to pray for him (Heb. 13:23-25)?
The twelve tribes scattered abroad, to whom the Epistle was written, were BEGOTTEN with the Word (James 1:18); were BELOVED BRETHREN; were the FIRSTFRUITS OF HIS CREATURES (1:18,19); were told that the Word SAVES THE SOUL - not works (1:21); were shown the futility of keeping the law for salvation (2:10); were able to cause the devil to flee (4:7 -- Let the tribulation saints try that one); were benefactors of GRACE (4:6)
In James 5:14, they were not told to START annointing with oil, for this was a common practice among Jews, much like lifting the hands to pray in 1 Tim 2:8. However, to this already common Jewish practice prayer and the name of the Lord Jesus Christ was added. It was not the oil that healed the sick; it was the prayer of faith (5:15). Difficult scripture is no reason to discard whole Bible Books.
Is First Peter A
Note the greeting of GRACE and multiplied PEACE to these scattered strangers or foreigners. Notice also that these strangers were BEGOTTEN by the RESURRECTION of Jesus Christ (1:3) and redeemed by only the precious BLOOD of Christ (1:18,19) and born again (1:23) and trusting the events of the cross (2:24) and standing in the true GRACE of God (5:12) and capable of suffering AS CHRISTIANS (1 Peter 4:16) and were IN CHRIST JESUS (5:14) and were eternally secure in anticipation of the LAST TIME (1:5).
Is Second Peter A
This epistle is addressed to those, who have Peter's LIKE PRECIOUS FAITH (1:1). Notice the GRACE, even MULTIPLIED GRACE (1:2) and that these saints were partakers of the DIVINE NATURE (1:4). Note that Peter connects the salvation of His Epistles with that of Paul's epistles 3:15).
Note that it is the BLOOD of Jesus Christ that cleanseth from ALL SIN (1:9). John taught the NEW BIRTH (2:29; 3:9) and passing from DEATH TO LIFE (3:14) THE SAME WAY AS HE DID IN THE Gospel of John (5:24). John encouraged his readers to look forward to the rapture and resurrection (1 John 3:1-3). Christ, in John's 2nd epistle, was the Saviour of the world (5:14). Believing that Jesus is the Christ brought about the new birth (4:15; 5:1). Eternal life was received only through the Son (5:10-13).
Is Second John A
John found (past tense) the elect lady's children walking in truth (1:4). He was speaking about people, who were in existence in his time frame, rather than about future tribulation saints that did not yet exist. Do you think that such a tribulation lady could have a sister in John's time (1:13)? Note the doctrine of Christ (1:2) and grace (1:3:9).
John speaks of brethren and the children of Gaius and Gaius as well beloved as if they were alive (1:1-4). Could they be tribulation saints? How could John expect to deal with Diotrophes if he came? Was John planning on going into the tribulation period? How could John expect to see Gaius shortly? And how could John greet mutual friends by name in the tribulation period (1:1,14).
Jude preached preservation in Christ Jesus (1:1) and eternal security (1:1,24) and multiplied mercy (Jude 1:2) and the COMMON SALVATION ( 1:3).
Is Revelation A
Well, at least part of it is. However, the church of tribulation was promised to be kept from tribulation. Hmmm! Notice "him that loved us and washed us from our sins in his own blood" (1:5). The book is said to be a Book of the past and present as well as the future (1:19). Things which are (present). Things which thou has seen (past). Things which shall be hereafter (FUTURE).
Revived Bullingerism, with the new slant, has more holes in it than the old oaken bucket of ultradispensationalism. Both of these make the Word of God of NONE EFFECT. We do not wish to be identified with either of them, regardless of what Bible they use. I'm for keeping water baptism and all of the Bible Books.
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