Dispensation A Theology Heideman

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Dispensational Theology

Phillip Heideman, Th.M. *

Chafer Theological Seminary

[*Editors note: Phillip Heideman earned his B.B.A. degree at the University of Wisconsin, aTh.M. degree in New Testament Literature and Exegesis from Dallas Theological Seminary, and

has done work toward a Th.D. at DTS. He has been a pastor, educator, and conducts the

correspondence division of studies at Chafer Theological Seminary. ]

The purpose of this article is to present a view similar to what Dr. Lewis Sperry Chafertaught on the subject and to identify some weaknesses in traditional Dispensational theology.

This author holds firmly to Dispensational theology, since that is the only system of theology

that adequately accounts for the differences from one time period to another and from onetestament to another. Therefore, this article will uphold the distinctives and essential features of

Dispensationalism but present a different focus, a different basis for naming them, and suggest a

few additional Dispensations. This article does not consider either progressive orultradispensationalism.

Definition of Dispensationalism

Dr. Charles Ryrie cites Clarence Mason for his definition.

Dispensation means a stewardship or administration. In the Bible a dispensation is a divinely

established stewardship of a particular revelation of Gods mind and will which brings addedresponsibility to the whole race of mankind or a particular portion of the human race. 1

Another definition cited by Ryrie goes like this, A dispensation is Gods distinctive method

of governing mankind or a group of men during a period of human history, marked by a crucial

test, failure, and judgment.2

The first definition emphasizes stewardship, and the second one emphasizes Gods

governing. Since both definitions have some merit, I included both.

The Distinctives of Dispensationalism

The main distinctives of Dispensationalism are, first, the consistent use of the grammatical-historical hermeneutic; second, the distinction between Israel and the Church; and, third, the

reign of Jesus Christ and His saints in the Millennial Kingdom. The latter is the goal toward

which God providentially works in human history. The fourth distinctive is that the unifyingthread from the beginning to the end of the biblical record is the manifestation of Gods

attributes, namely, His love, justice, faithfulness, and sovereignty. In particular, God

demonstrates throughout the ages that He is in control, although

CTSJ4:3 (July 1998) p. 32

11.CharlesC.Ryrie,Dispensationalism,revisedandexpanded(Chicago:MoodyPress1995),30.

22.Ibid.,30.


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there are periods of time when it may not appear that way. These elements are essential forseeing the continuity and progression of Scripture and for understanding the major areas of Truth

revealed in the Word of God.

Features of Dispensationalism

There are many features of Dispensationalism, which Dr. Ryrie mentions in his latest book,

Dispensationalism. Some of them are summarized below, being derived from the Parable of the

Unfaithful Steward (Luke 16) and from some Pauline uses of the words oikonomeo, oikonomos,

and oikonomia. These concern the administration of a household, i.e., a stewardship.

1. There are two parties, one who is in authority and delegates duties, and the steward who must

carry out these duties.

2. There are specific responsibilities and accountability.3. Men are responsible to God for the faithful discharge of their duties.

4. The stewardship may end either when the steward is found unfaithful, or at the time appointed by

God.3

This author concurs with the above features.

Traditional DispensationalismTraditional Dispensationalism sees various ways in which mankind is tested by God

throughout history, beginning with the Garden of Eden and culminating in the MillennialKingdom. Each Dispensation has an essential individual, who is the recipient of new revelation

(i.e. Adam, Noah, Abraham, Moses, Paul, etc). In each Dispensation, God gives mankind a

certain responsibility, and after human failure, the Lord terminates the Dispensation with some

form of judgment.

After the fall, God tested man through his conscience, the ability to know right from wrong.

Due to the failure of mankind, God judged the human race by means of a flood. Following the

flood came the Noahic Covenant, and God tested man through civil government, and

commanded man to disperse throughout the earth. Mankind failed that test, which culminated atthe Tower of Babel, where God created numerous languages that confused the people. Following

this failure and judgment, God called out Abraham and gave him promises. Therefore, we call

the next Dispensation the Dispensation of Promise. Their responsibility during this Dispensationwas to remain in the Promised Land, and we see their failure in their leaving the land on more

than one occasion, finally ending up in Egypt where the Lord judged them with Egyptian

oppression. This Dispensation continued until the time of Moses, to whom the Lord gave theLaw. The giving of the Law to Moses commenced the Age of the Law, which continued until the

First Advent of Christ. The judgment on Israel for disobeying the Law and rejecting their

CTSJ4:3 (July 1998) p. 33

Messiah was the fall of Jerusalem in 70 A.D. and the worldwide dispersion that followed.

Following the Age of the Law is the Age of Grace, in which mankind is offered eternal life byfaith in Christ. Mans rejection of this offer results in the judgment of the Tribulation. I have not

discussed the Dispensation of Innocence or the Dispensation of the Kingdom, which are the first

and last, but the above discussion should be sufficient to see the pattern.4

33.SeeRyrie,Dispensationalism,2527.

44.Ibid.,5256.


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which he obtained witness that he was righteous. Not only is gospel hearing implied, but alsoScripture portrays the gospel in this sacrifice.

Both God consciousness and gospel hearing are involved in Enochs coming to God by faith

(Hebrews 11:56). Hebrews 11:6 says, without faith it is impossible to please Him, for he whocomes to God must believe that He is, and that He is a rewarder of those who diligently seek

Him (gospel hearing). Paul emphasizes the importance of faith:Knowing that a man is not justified by the works of the law, but by faith in Jesus Christ, even we

have believed in Jesus Christ, that we might be justified by faith in Christ, and not by the worksof the law: for by the works of the law shall no man be justified (Galatians 2:16).

Until a person is born into the family of God by faith in the saving message from God, we

cannot expect him to respond in obedience to the will of God for his life!

Dispensations are stewardships, which God entrusts to His own people. The stewardshipincludes responsibilities, divine enablement, and accountability. The accountability can result in

both rewards for faithfulness and chastisement for unfaithfulness. This necessitates new

revelation for each Dispensation.

The only exception to this is the unbeliever who has a stewardship by virtue of his office,e.g., a king. Yet, because of his unregenerate condition, he is unfaithful to his stewardship. A

New Testament example is Judas Iscariot who held the office of apostle, but was unregenerate.

CTSJ4:3 (July 1998) p. 35

Number and Names of the Dispensations

Although the number and names of the Dispensations may vary, TraditionalDispensationalism generally presents seven different Dispensations with these respective names:

the Dispensation of Innocence, followed by the Dispensations of Conscience, Civil Government,

Promise, Mosaic Law, Grace, and the Millennial Kingdom.10 The reason for these names is thatDispensational scholars see each of these as the predominate way in which God dealt with

mankind in each respective period of time.11

There are several inconsistencies in this scheme, aswe will see next.

First, there is the lack of consistency in the names themselves and also some false

implications. Innocence views mans standing before God before the Fall. Conscience looks at a

facet of the soul and implies that mankind had no other revelation to go by. Human governmentis an institution established by God. Promise and Law are particular revelations from God, which

became part of the written Word of God. Grace is a way that God deals with mankind. Moreover,

Law might imply the lack of grace, and Grace might imply the lack of law. Both are falseimplications. The Millennium is an era of history. Furthermore, during the Ages of Law and

Grace there are far more promises given by God than during the Age of Promise.

Moreover, according to Ryries chart on page 54 ofDispensationalism, one of the tests in the

Age of Grace is faith in Christ. That would lead one to think that each Dispensation has its owntest for entrance into Gods eternal kingdom. Moreover, in most, if not all cases, the test includes

some system of good works/obedience. Certainly, Dr. Ryrie along with others who agree with

1010.Ryrie,5157.

1111.Ibid.,52.


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his position, if asked, would acknowledge that salvation always has been and always will be byfaith in God/Christ and that Dispensationalism is not teaching different ways of salvation. Yet,

sometimes the way scholars present Dispensationalism, at least in the traditional way, leads to

confusion on this point.

A Different Approach to Naming Dispensations

I believe a more consistent scheme is to identify/name Dispensations according to the human

administrator(s). One scholar identified Dispensations as follows.

1. Dispensation of the GentilesAdam to Noah2. Dispensation of Israel/JewsAbraham to Christ and the Tribulation

3. Dispensation of the ChurchPentecost to the RaptureCTSJ4:3 (July 1998) p. 36

4. Dispensation of ChristMillennium

This article will expand and modify the above model, though it is not a new idea and yetdiffers from the traditional pattern.

Continuity and Distinctions

New Testament Use of the Old

Currently some students attack Traditional Dispensationalism based on the continuity found

between the Old and New Testaments without adequate regard for the distinctions. An example

is the New Testaments use of the Old and the New Covenant. There are numerous ways theNew Testament authors use the Old Testament, and every scholar who addresses this issue seems

to group them differently. This is a separate issue, but it does demonstrate the continuity and

interdependence of the entire Bible. Obviously all Scripture is profitable and we must study it,interpreting it according to the times in which it was written, applying it to the times in which we

live. Yet, it is equally obvious that God did notaddress all Scripture to the Church. The Scripture

addressed to the Church is very clear on our particular stewardship, though all other Scripture is

helpful in the faithful execution of our stewardship. Thus there is both continuity as well asdistinctions, and our system of theology must have regard for both. Dispensationalism, properly

presented, does.

New Covenant

Traditional Dispensationalism has three main views concerning the New Covenant and its

relationship to the Church. One view holds to two new covenants, one for the Church andanother for Israel. The second view holds to a single new covenant, which the Lord promised to

Israel. They see, however, the Church as participating in some of its blessings. The third view

sees one New Covenant applying to the Church at the present time and to Israel as a nation in thefuture.12 This author prefers the third view, which was also the view of C. I. Scofield: It secures

perpetuity, future blessing, and eternal blessedness to Israel, and eternal blessedness to all whobelieve.

13

1212.Pentecost,ThingstoCome,121124.13

13.C.I.Scofield,editor,ScofieldReferenceBible,1297.


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A consistent use of the grammatical historical hermeneutic leads to the conclusion that theNew Covenant, which Christ introduced at the Last Supper and established by His death, is now

currently in effect.

Likewise also the cup after supper, saying, This cup is the New Testament in my blood, which isshed for you (Luke 22:20).

The apostle Paul quotes this saying of Christ as well.

CTSJ4:3 (July 1998) p. 37

After the same manner also He took the cup, when He had supped, saying, This cup is the New

Testament in My blood: this do, as often as you drink it, in remembrance of Me (1 Corinthians11:25).

The same apostle was a servant of the New Covenant.

Who also hath made us able ministers of the New Testament; not of the letter, but of the spirit:

for the letter kills, but the spirit gives life (2 Corinthians 3:6).

The absence of definite articles with the words new, letter, and spirit points to an

emphasis on quality or the character of the New Covenant rather than its identity, though theidentity of all three nouns is clear.

That the New Covenant is currently in effect, the book of Hebrews makes clear.

Now hath He obtained a more excellent ministry, by how much also He is the mediator of abetter covenant, which was established upon better promises (Hebrews 8:6).

For this cause He is the mediator of the New Testament, that by means of death, for the

redemption of the transgressions that were under the first testament, they which are called might

receive the promise of eternal inheritance (Hebrews 9:15).

Note the past and present tenses in the above verses from Hebrews. See also Hebrews 10:1118.

Romans 11 teaches that Israel is currently cut off from their own tree of covenant blessings,and that the Church, which includes a remnant of saved Jews, has been grafted into that tree andis partaking of the covenant blessings. At the Second Advent, Israel as a nation will believe in

Christ and will be grafted in again.

So all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall

turn away ungodliness from Jacob: For this is My covenant unto them, when I shall take awaytheir sins (Romans 11:26).

Note the particular covenant blessing singled out is redemption, which sounds like the New

Covenant of Jeremiah 31:3134.

I will forgive their iniquity, and I will remember their sin no more (Jeremiah 31:34).

To sum up, Jeremiah promised Israel a new covenant relationship with God. The death ofChrist established this covenant. However, because the nation Israel rejected Christ as their

Messiah, they lost (temporarily) their

CTSJ4:3 (July 1998) p. 38

covenant relationship with God. Currently the Church, consisting of regenerate Jews and

Gentiles, enjoys a covenant relationship with God under the New Covenant. At the SecondAdvent, Israel as a nation will repent and they will individually trust in Christ. Consequently, the


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Lord will regraft them into their former covenant relationship with God to partake of the NewCovenant blessings along with the redeemed of other Dispensations.

This parallels the Abrahamic Covenant that promises both national blessings for Israel and

salvation blessings for all who believe. This in no way denies that the Church is the Body ofChrist, consisting of all believers from the Day of Pentecost to the Rapture, being entirely

distinct from the nation Israel.Moral Will of God

One other reason for watering down Dispensational distinctions, as some do, is the apparent

continuity of the Ten Commandments (with the exception of the Sabbath). The Ten

Commandments reveal the moral will of God, which is absolute and transcends Dispensationalboundaries. For example, the Ten Commandments address both murder and adultery as

violations of the moral will of God. Later, in the Book of Proverbs, much is said about the

mental attitude of people, including anger and lust. In the Sermon on the Mount, Christ wentbeyond the overt acts of murder and adultery to talk about anger and lust. So even within a given

Dispensation, there is an expansion of the revealed moral will of God.

When we move into the epistles, there is yet more revealed to us about the moral will of God.Our system of theology must recognize both the continuity and progression of the revealed moralwill of God from Dispensation to Dispensation, and even within Dispensations. The revealed

moral will of God always governs the life of the believer. Although the Lord gave the Ten

Commandments to Israel, nine of them parallel New Testament commands.

Divine Enablement

Furthermore, along with the moral will of God there is an increase in divine enablement. In

the current Dispensation, we have the indwelling Holy Spirit as well as the potential for theWord to be hidden in our hearts. Accordingly, God has revealed more to the Church

concerning His moral will, but He has also given the Church the means of carrying out His moral

will. That is a major part of our stewardship. Again, this author recognizes both the continuity aswell as the progression of divine enablement.

Living By Faith

In addition to the moral will of God, believers have always been required to live by faith in

the promises of God. Although the promises may change from Dispensation to Dispensation, the

requirement of faith carries forward. Since faith in the promises of God is essential, believers in

every Dispensation must acquire a thorough understanding of Gods Word as revealed. In theOld Testament believers needed to hide the Word in their hearts.

CTSJ4:3 (July 1998) p. 39

Your word have I hid in my heart, that I might not sin against You (Psalm 119:11).

In the New Testament, believers are to ground themselves firmly in the word.Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another

in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord

(Colossians 3:16).

We in the Church Age have additional Scriptures that those in the Dispensation of Israel didnot have, but the requirement to know the Word of God intellectually and experientially is the

same in each Dispensation.


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Prayer

Closely related to faith is the activity of prayer, which has been part of all believers

stewardship in every Dispensation. The content of our prayers may differ, especially when thereis sin in the believers life. We do not have to request that God not take away the Spirit from us

as David did. Moreover, the mechanics of prayer have changed slightly, because we now pray to

the Father in Jesus name (see the article by Curtis Mitchell in this same volume). This was notthe case before the Dispensation of the Church.

Previously you have asked nothing in My name: ask, and you shall receive, that your joy may be

full (John 16:24).

Our system of theology must recognize the continuity of the requirements of faith and prayer

as well as the differences from Dispensation to Dispensation. We may extend the matter ofcontinuity and distinctions to other areas of Christian living as well.

Evangelism

Another responsibility stays the same from Dispensation to Dispensation and that is world

evangelism. The exception to this is the first Dispensation, in which man had no need of the

gospel message. However, since the fall of man God has perpetuated the promise of a comingredeemer from generation to generation and from Dispensation to Dispensation. The duty of the

Church is to proclaim that Christ has come, died for our sins, and rose again for the salvation of

all mankind.

The Common Thread

While God uses His people to administer His plan on the earth, He also sovereignly

superintends human history to achieve His goal. His aim is that His Man will rule over this

world, just as Adam did before the fall. Throughout history, God keeps manifesting Hisattributes to the entire human race, whether people see it that way or not. His love, His

omnipotence, His omniscience, His righteousness and justice, His faithfulness, and His

sovereignty,

CTSJ4:3 (July 1998) p. 40

He manifests in numerous ways. There are constants such as creation and preservation, and thereare variables, such as His providential dealings with individuals and nations. Moreover, there is

always the proclamation of the Word of God including the salvation message. Throughout

history God delivers people out of the devils kingdom into His own Kingdom, and they publiclytestify concerning what God has done in their own lives.

In other words, God reveals His attributes through saving people in every Dispensation. God

also reveals His attributes through transforming the lives of His people. God reveals His

attributes by superintending the course of history and particularly in preserving the nation of

Israel, so that sometime in the future He may fulfill the covenants and promises that He madewith this nation. Furthermore, God reveals wisdom and power through the universe that He

created and continues to preserve.

Gods Goal in History

In the Dispensation of Adam and Eve, the Lord entrusted Adam with rulership over this

earth. Adam lost that rulership when he sinned. In the Dispensation of Israel, Jesus Christ was

the Head of State, but Israel eventually rejected this theocracy, demanding a king over them to be


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like other nations. In the Dispensation of the Church, Jesus Christ reigns over the Church fromthe Right Hand of the Father. This is not a fulfillment of the Davidic Covenant. Rather He is the

Great High Priest according to the Order of Melchizedek. In the Millennium, Jesus Christ will

reign over the nation of Israel on the Davidic Throne in fulfillment of that covenant.

For unto us a child is born, unto us a son is given: and the government shall be upon his

shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlastingFather, The Prince of Peace. Of the increase of his government and peace there shall be no end,

upon the throne of David, and upon his kingdom, to order it, and to establish it with judgmentand with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this

(Isaiah 9:6).

Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.

He shall be great, and shall be called the Son of the Highest: and the Lord God shall give untohim the throne of his father David: And he shall reign over the house of Jacob forever; and of his

kingdom there shall be no end (Luke 1:31).

He will also reign over the entire world and His Church will reign with Him.

He that overcomes, and keeps my works unto the end, to him will I give power over the nations:And he shall

CTSJ4:3 (July 1998) p. 41

rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I

received of my Father (Revelation 2:26).

His reign will even extend to the angelic realm and He gives His Church authority overangels, at least to judge them:Do you not know that we shall judge angels (1 Corinthians 6:3)?

The Dispensations

There is a generic stewardship for believers in each Dispensation. These stewardships

progress as the Dispensation progresses. Moreover, there are distinct individual stewardships ineach Dispensation. It is the generic and the progressive stewardship that makes one Dispensationdistinct from another. Following are the Dispensations in outline form.

A. Dispensation of Adam and Eve (Genesis 13)

B. Dispensation of Believing Gentiles (Genesis 411)

1. Adam

2. Abel

3. Enoch

4. Noah

5. Noahs sons

C. Dispensation of Israel (Genesis 12-Acts 1, excluding John 1317)

1. The Patriarchs

2. Moses and Aaron

3. Joshua and Priests

5. Judges

6. Kings, Prophets, Priests


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7. Christ and Disciples

D. Dispensation of the Church (John 1317; Acts 2-Revelation 3)

1. Apostolic Period

2. Post Apostolic Period

E. Dispensation of Tribulation Saints (Revelation 419)1. 144,000 Jews

2. The two witnesses

3. Believing Gentiles

F. Christ and His Kingdom (Revelation 20 and numerous Old Testament references).

1. Christ

CTSJ4:3 (July 1998) p. 42

2. Old Testament saints

3. Church saints

4. Tribulation saints

In the final Dispensation, the stewardships granted are rewards for faithfulness to a previousstewardship.

Why This Approach Is Preferable

Why identify the Dispensations this way? First, in each Dispensation God gives a distinct

stewardship to His people. Each Dispensation includes blessings, responsibilities, accountability,

rewards, and chastisement. Thus, Dispensations involve the governing relationship that God haswith His own people, rather than with mankind in general, as Traditional Dispensationalism

teaches.

Within a given Dispensation there are additional responsibilities and blessings added, but

there is always a retention of some of what went before. However, when moving from oneDispensation to another, there is the abrogation of the former stewardship and the establishment

of a new one.

For example, there is progression in the Dispensation of Israel from the Patriarchs, to Moses

and Joshua, to the Judges, to the Kings and Prophets, and finally to Christ. Yet, when the

Dispensation of the Church begins, there is an entirely new stewardship, and the former is

abrogated. In the Dispensation of the Church, we are all priests; we all have a spiritual gift; weall have the indwelling Holy Spirit; etc. Moreover, we are no longer under the formal system

known as the Mosaic Law as our rule of life.

Since all Scripture is profitable per 2 Timothy 3:16, we not only can, but should learn lessonsfrom what is recorded concerning previous Dispensations. These lessons will better equip us to

execute our own stewardship more faithfully. If I happen to move from Tulsa to Dallas, at somepoint I must leave Oklahoma and enter Texas. Once I enter Texas, I am under the laws of Texas.However, that does not mean I will ignore the lessons, both good and bad, learned while living

under the laws of Oklahoma.

Space does not permit going into more detail on this important subject. My intent was to

present Dispensationalism in a different light, placing the emphasis on Gods dealings with Hisown people during different periods of history.

CTSJ4:3 (July 1998) p. 44


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1ChaferTheologicalSeminary.(1998;2002).ChaferTheologicalSeminaryJournalVolume4(4:3144).ChaferTheologicalSeminary.

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Dispensation A Theology Heideman