Question:
Dr. Lindstrom, thanks for bringing the word, “hyperdispensationalism” to me when I was asking about Paul’s writings compared to the remainder of the New Testament. I did some more searching, and I see that they have some strange teachings, as in their apparent obsession with baptism not being for this dispensation. I realize that baptism doesn’t save us, but I sure cannot understand why they are so absolutely against it. The main thing I wanted to ask is this; Why does there seem to be so much difference in the teachings of Jesus and the disciples, compared to Paul. Jesus and the disciples seem to preach law in the Gospels and in just about every other book of the New Testament, while Paul seems to preach salvation by faith alone in Christ alone. Please help me to understand what seems like a big difference in the salvation message. This is why I was looking at the websites that taught we should be following Paul’s writings of faith alone in Christ alone compared to the other teachings of what seemed to me to be law in the remainder of the New Testament. Thanks so much for having this question section on your website.
Answer:
The dispensation of law continued until Pentecost when the church age began. We during this age are not under the law but under grace. I recommend the notes in the Old Scofield reference Bible on this topic. The Fifth Dispensation: Law. This dispensation extends from Sinai to Cal-vary—from the Exodus to the Cross. The history of Israel in the wilderness and in the land is one long record of the violation of the law. The testing of the nation by law ended in the judgment of the Captivities, but the dispensation itself ended at the Cross. (1) Man’s state at the beginning. (Exodus 19.1-4). (2) His responsi-bility. (Exodus 19.5, 6 Romans 10.5). (3) His failure. (2 Kings 17.7—17, Acts 2.22,23). (4) The judgment. (2 Kings 17.1-6; 25.1-11 Luke 21.20-24). The Sixth Dispensation: Grace. Grace. Summary: (1) Grace is “the kindness and love of God our Saviour toward man . . . not by works of righteousness which we have done” (Tit. 3.4,5). It is, therefore, constantly set in contrast to law, under which God demands right-eousness from man, as, under grace, he gives righteousness to man (Rom. 3.21,22; 8.4; Phil. 3.9). Law is connected with Moses and works; grace with Christ and faith (John 1.17; Rom. 10.4 -10). Law blesses the good; grace saves the bad (Ex. 19.5; Eph. 2.1-9). Law demands that blessings be earned; grace is a free gift (Deut. 28.1-6; Eph. 2. 8,9; Rom. 4. 4, 5). (2) As a dispensation, grace begins with the death and resurrection of Christ (Rom. 3. 24-26; 4. 24, 25). The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as a fruit of salvation (John 1.12, 13; 3.36; Mt. 21.37; 22.42; John 15.22, 25; Heb. 1.2; 1 John 5.10-12). The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile (Acts 4.27). The predicted end of the testing of man under grace is the apostasy of the professing church (see “Apostasy,” 2 Tim. 3.1-8, note), and the resultant apocalyptic judgments. (3) Grace has a twofold manifestation: in salvation (Rom. 3.24), and in the walk and service of the saved (Rom. 6.15).