A Little Booklet on Lordship Salvation Part 1
Dr. Earnest Pickering sums up one of MacArthur's points (large green italic #1) and offers comment: _______________________________________________________
1. An Attack upon Leading Dispensationalists.
MacArthur seems to believe that much of the fault in what he calls "easy believism" in gospel preaching can be laid at the feet of dispensational teachers such as Lewis Sperry Chafer, Charles Ryrie and others. He criticizes dispensationalists who teach that law and grace are mutually exclusive (p. 25). Dispensationalists have been responsible for the "error" of distinguishing between salvation and discipleship. One is somewhat aghast at the force of MacArthur's attack upon dispensationalists while at the same time claiming that he is a "traditional premillennial dispensationalist" (p. 25).
The reason that MacArthur takes this position toward dispensationalists is evident as one proceeds through the volume. Major sections of Scripture upon which he depends for support in his defense of "lordship salvation" would not be viewed by normal dispensationalists as applicable to the gospel and its presentation.
It seems evident that MacArthur's thought has been greatly influenced by Reformed thinkers, and the enthusiasm with which some of them have received this volume would tend to support this observation. We think he especially has been influenced by Martyn Lloyd-Jones, the famous English expositor, who has set forth many of the same thoughts now propounded by MacArthur.
Particular criticism is leveled at the strong distinctions made between the "age of law" and the "age of grace." "Actually, elements of both law and grace are part of the program of God in every dispensation" (p. 26). But here, we believe, MacArthur misses the point. Most dispensationalists never have said that there was no grace evident in the age (dispensation) of law. What they have taught is that the governing principle of life between the age of law and the age of grace is different. Nor does their teaching suggest that because the Christian is under grace he, therefore, has no controlling principles to his life and is free to do whatever he wishes. Dispensationalists have not been "anti-nomians" (as one of the Reformed scholars suggests whose endorsement appears upon the cover of this volume). The fact of the matter is that the law has been "done away" (II Cor. 3:11) and "abolished" (II Cor. 3:13). This point did not originate with Darby or Scofield. It was made by the apostle Paul.
What do you think?
more to come ...