THIS much advertised edition of the Bible which receives its name from its editor, Dr. Scofield, is excellent in many ways. The notes generally are very helpful but inasmuch as it is one of the most powerful propagandist agencies for the dissemination of what is known as Dispensational Truth teaching we consider it necessary to warn our readers who may have purchased copies to be on their guard against this teaching. This edition of the Bible is published in the United States by the Oxford University Press and in this country by the same Press (Humphrey Milford). What, it may be asked, is wrong with Dispensational Truth teaching that a warning of this kind should be uttered against it? Our readers will be in a position to judge for themselves when the position is stated to them. At the outset it may be explained that there are two main schools—first the school as represented by the teaching of Dr. Scofield and that represented by Dr. Bullinger sometimes called Bullingerism. By the advocates of the former school Dr. Bullinger’s teaching is regarded as Ultra-Dispensationalism and as we do not purpose to enter into a discussion of the respective positions taken up by the two schools† we shall confine our attention to some of the points which Dr. Scofield sets forth in his edition of the Bible as Dispensational Truth teaching. The great text of the advocates of Dispensational Truth is: “Rightly dividing the word of truth” (II. Tim. ii. 15). According to
*The Scofield Reference Bible: The Holy Bible containing the Old and New Testaments—Authorised Version—with a new System of connected topical References to all the Greater Themes of Scripture, with Annotations, revised Marginal Renderings, Summaries, Definitions, Chronology and Index to which are added helps at hard places, explanations of seeming discrepancies and a new System of Paragraphs edited by Rev. C. I. Scofield, D.D.
†Those who are interested in these subjects will find Dr. Bullinger’s position stated in his The Foundations of Dispensational Truth (London: Eyre & Spottiswoode) and a criticism of Bullingerism by William Hoste (Glasgow: Pickering & Inglis). Needless to say we have no sympathy with either school and unhesitatingly condemn both. So that our footnote is to be taken more as information than commendation.—Editor.
Dispensational Truth there are seven Dispensations—Innocence (Gen. i. 28-ii. 13), Conscience (Gen. iii. 23), Human Government (Gen. viii. 20), Promise (Gen. xii. 1), Law (Ex. ix. 8), Grace (John i. 18), Kingdom (Eph. i. 10). A Dispensation, according to the Scofield Bible, “is a period of time during which man is tested in respect of some specific revelation of the will of God” (Note on Gen. i. 28). In the same note we read: “Seven such dispensations are distinguished in Scripture.” These dispensations it is scarcely necessary to add are purely arbitrary divisions of the Scripture never heard of until recent times. Dispensational Truth teaching had its origin among the Plymouth Brethren though in fairness to their outstanding leaders some of the most objectionable points were not advocated by them. It is believed that the new system of doctrine had been brought to New York by Mr. Malaichi Taylor. Among those who were captivated by the new teaching was the late Dr. C. I. Scofield and in his edition of the Bible as one has put it “the peculiar doctrines of this new dispensationalism are woven into the very warp and woof thereof, in the form of notes, headings, sub-headings, and summaries.” Why the Second Dispensation should be designated the Dispensation of Conscience it is difficult to see. Nothing is said in Scripture concerning the human conscience during that period though much is said in the New Testament about the part the enlightened conscience has in shaping our conduct. Again why is the Third Dispensation called the Dispensation of Human Government? There is nothing in Scripture emphasising that this period had this peculiar characteristic. The Fourth Dispensation is the Dispensation of Promise. No doubt great promises were given to Abraham, Isaac and Jacob during this period but what of the great primeval promise (Gen. iii. 15) and the promise given to Noah (Gen. ix. 9-17) and what about the exceeding great and precious promises given at sundry times in Old and New Testament times. Then according to the Dispensionalists comes the Dispensation of Law which extends from Sinai to Calvary—from Ex. xix. 8 to Matt. xxvii. 35 (Scofield Bible cross
heading at Ex. xix. 8). It is at this stage that some of the worst features of Dispensational Teaching reveal themselves. The reader may pass by, without noticing the significance of the note: “from Ex. xix. 8 to Matt. xxvii. 35” but when it is pointed out the Dispensationalists hold that the Gospels belong to the dispensation of Law that one begins to realise where this new teaching is leading to. Yet we have the Saviour’s own statement: “The Law and the Prophets were until John; since that time the kingdom of God is preached and every man presseth into it” (Luke, xvi. 16).
What is the teaching of Dispensational Truth concerning the Law? “At Sinai,” says the Scofield Bible, “they (Israel) exchanged Grace for Law. They rashly accepted Law.” This is surely teaching of the newest type concerning the giving of the Law at Sinai. The Sixth Dispensation is that of Grace which we have seen covers the period from the death and resurrection of Christ (Roms. iii. 24-26; iv. 24, 25) . . . “The predicted end of the testing of man under grace is the apostasy of the professing church, and the resultant apocalyptic judgments” (Scofield Bible note on John i. 16). But we ask what right have the advocates of this new scheme to make such an arbitrary division as this? The last of the Dispensations according to this teaching is the Kingdom or the Dispensation of the Fulness of Times. This is what is generally known as the Millennium. The Dispensationalists are, of course, premillennarians.
In his introductory notes to the Four Gospels Dr. Scofield says: “Expect, therefore, a strong legal and Jewish colouring up the cross (e.g., Matt. v. 17-19; vi. 12; cf. Eph. iv. 32; Matt. x. 5, 6; xv. 22-28; Mark, i. 44; Matt. xxiii. 2, etc.). The Sermon on the Mount is Law, not grace, for it demands as the condition of blessing (Matt. v. 3-9) that perfect character which grace, through divine power, creates (Gal. v. 22, 23). The doctrines of grace are to be sought in the Epistles, not in the Gospels.” Surely no reader with open eyes and an understanding heart can read these marvellous records of the teaching
of our Lord without joining with the Psalmist in saying: “Grace is poured into thy lips” (Ps. xlv. 2). The whole attitude of this new teaching to the Law of God is unsatisfactory in the highest degree. Believers certainly are not under the law as a covenant of works yet as our Confession puts it; “Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet it is of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of His obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the law as a covenant of works: so as to man’s doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace” (Confession of Faith, chap. xix. sec. vi.). The whole question was thoroughly thrashed out during the seventeenth century in the Anti-nomian Controversy and in the eighteenth century in the Neo-nomian and Marrow Controversies. The Westminster Divines reject the Anti-nomian teaching which was rife at the period the Confession was drawn up. The Marrowmen—the Erskines, Thomas Boston, etc., as emphatically rejected the same doctrine and steered a middle course between it and Neo-nomianism or the New Law doctrine which holds that the believer is not under it even as a rule of life. This doctrine is strongly entrenched in the position taken up by the advocates
of Dispensational Truth to the Law. But our space will not allow us to deal with this subject at the length its importance demands.
There are many other objectionable statements in the Scofield Bible which might be quoted but sufficient has been presented to our readers to give them an idea of what this edition of the Bible teaches. To those who may be inclined to say that it would be better to take no notice of these doctrines as the most of our readers are not troubled by them we would point out that error which is making progress should be pointed out and that our readers should be warned against it.