I’ve wanted to share this video and connect it with the quotes below it for some time. Since the interview came out at the beginning of December, it’s apparently been on my mind for half a year. Ha!
The interview is with John MacArthur on The Ben Shapiro Show. Some of you watched it already, and great. If you haven’t, I highly recommend it, and I recommend it as a perfect example of the kind of Dispensationalist (like MacArthur) I want to be and the kind of Dispensationalist I also want to build on.
MacArthur’s answers about Jesus as the only hope are great at heart. His appeal to Shapiro to embrace Jesus as the longed for Messiah of the Jews is true, clear, and gracious. In this way MacArthur keeps the main thing the main thing.
It makes me think of the following comment by Abraham Kuyper, found in the chapter on “Common Grace” in A Centennial Reader (page 172), about the problem with some Christians who get a buzz out of discussing Christian impact without first establishing faith in Christ.
“The sects on the other hand have consistently attempted to change this healthy balance by diverting attention from the deeper questions of justification to drive us toward Chiliasm or the Millennial Kingdom by speaking much about the manner of our physical resurrection, about a prior second coming of our Lord, about whether, according to Paul, the Jews will return to Jerusalem, and the like. One can thus have a stimulating religious conversation without being troubled in conscience or convinced of one’s wretched state before God. Therefore we cannot warn often enough against the danger of shifting conversations in Christian circles away from the salvation of the soul to such eternal but sensational topics. In truly Reformed circles that danger is avoided when the substance of conversation is not Chiliasm or the Jewish question but the question of how God is honored and our soul justified.”
In other words, the “Chiliasts” (that is, the Dispensationalists, those believers who anticipate Israel’s national repentance and restoration as part of Christ’s Millennial Kingdom as promised in Romans 11 and Revelation 20), may focus too much on eschatology and applaud themselves for such spiritual interests and yet miss the gospel requirements of first importance. It is possible to distract others from dealing with Christ’s claims and every man’s need to believe in Him for justification. MacArthur does not get so caught up in the future that he lets Shapiro off the hook in the present. And amen.
However, the Christ that MacArthur proclaims to Shapiro is, ironically, not the complete Christ as revealed in the Bible. Jesus saves souls, yes, and He also has more to say after that. This is where we Dispensationalists often stop building too soon. Here is the very next paragraph from Kuyper:
“…[W]e have no right to conceptualize the image of the Mediator in ways other than Scripture presents it. People fall into one-sidedness in the opposite direction if, reflecting on the Christ, they think exclusively of the blood shed in atonement and refuse to take account of the significance of Christ for the body, for the visible world, and for the outcome of world history. Consider carefully: by taking this tack you run the danger of isolating Christ for your soul and you view life in and for the world as something that exists alongside your Christian religion, not controlled by it.”
We must point people to salvation in no other name but Jesus, but we’re only partially done if we point them to a Jesus who offers no wisdom for, or commandments regarding, cultural decisions other than separate and survive until He returns. The public square is not, as Kuyper described “territory which must somehow take care of itself.” Shapiro asked MacArthur repeatedly how believing in Christ affects society, and MacArthur said in effect, “That’s not what Christ cares about.” It is true that discipleship is personal, but not just for how to behave in private.
“From that opposition and false proportionality springs all narrow-mindedness, all inner unreality, if not all sanctimoniousness and powerlessness.”
This is a unique sort of Christian dualism that honors itself as the heights of spirituality and biblical fidelity, and no wonder many Christians don’t know that the Romans Road isn’t finished after evangelism.