Dispensational Theology

By Phillip Heideman, Th.M.

Chafer Theological Seminary

Phillip Heideman earned his B.B.A. degree at the University of Wisconsin, a Th.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 Chafer taught 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 one testament 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 or ultradispensationalism.

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 God’s mind and will which brings added responsibility 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 God’s 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 God’s 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 unifying thread from the beginning to the end of the biblical record is the manifestation of God’s attributes, namely, His love, justice, faithfulness, and sovereignty. In particular, God demonstrates throughout the ages that He is in control, although there are periods of time when it may not appear that way. These elements are essential for seeing 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 Dispensationalism

Traditional Dispensationalism sees various ways in which mankind is tested by God throughout history, beginning with the Garden of Eden and culminating in the Millennial Kingdom. 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 at the 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 Dispensation was 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 the Law. 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 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 by faith in Christ. Man’s 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]

To sum up, in Traditional Dispensationalism God has a governing relationship with the world, whereby He gives responsibilities to mankind. There is always human failure and the Dispensations end with divine judgment. [5] Ryrie does acknowledge that the human responsibility is two-fold, namely the governmental economy and salvation. [6] Moreover, though there seems to be an overemphasis on human failure and divine judgment, Clarence Mason, whom I cited above, acknowledges that there are also promises of blessing and reward for obedience to the faith. [7]

A Different Focus

This article proposes three changes in the presentation of Dispensationalism that differ from the traditional perspective. The first difference is the focus of Dispensationalism. Despite agreeing with Ryrie and numerous other scholars that the term Dispensation means a stewardship and involves a governing relationship between God and the human administrator(s), I see different recipients of the stewardships. It seems that the Dispensations are stewardships that God entrusts exclusively to His own people during the various periods of human history. In other words, Dispensationalism does not concern the unregenerate person, as Dr. Chafer asserted in response to some of his critics: “The references cited … concern the rule of life which God has given to govern His people in the world.” [8] Chafer, in his eight volume Systematic Theology, taught this as well. He emphasized three Dispensations: one for Israel under the Law, one for Christians in the present Age of Grace, and the Millennial Kingdom. [9]

The unregenerate person is tested two ways by God in every period of human history. The first way is God consciousness and the second way is gospel hearing.

The heavens declare the glory of God; And the firmament shows His handiwork. Day unto day utters speech, And night unto night reveals knowledge. There is no speech nor language Where their voice is not heard (Psalm 19:1–3). 

The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse (Romans 1:18–20).

Genesis implies gospel hearing in Abel’s blood sacrifice (Genesis 4:1–8). Moreover, Hebrews 11:4 states, by faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous. Not only is gospel hearing implied, but also Scripture portrays the gospel in this sacrifice.

Both God consciousness and gospel hearing are involved in Enoch’s coming to God by faith (Hebrews 11:5–6). Hebrews 11:6 says, without faith it is impossible to please Him, for he who comes 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 works of 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 stewardship includes 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.

Number and Names of the Dispensations

Although the number and names of the Dispensations may vary, Traditional Dispensationalism 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 that Dispensational 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, as we will see next.

First, there is the lack of consistency in the names themselves and also some false implications. Innocence views man’s 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 government is 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 false implications. 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 Ryrie’s chart on page 54 of Dispensationalism, one of the tests in the Age of Grace is faith in Christ. That would lead one to think that each Dispensation has its own test for entrance into God’s 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 his position, if asked, would acknowledge that salvation always has been and always will be by faith 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 Gentiles—Adam to Noah
2. Dispensation of Israel/Jews—Abraham to Christ and the Tribulation
3. Dispensation of the Church—Pentecost to the Rapture
4. Dispensation of Christ—Millennium

This article will expand and modify the above model, though it is not a new idea and yet differs 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 Testament’s use of the Old and the New Covenant. There are numerous ways the New 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 not address 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 as distinctions, 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 and another 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 the future. [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 who believe.” [13]

A consistent use of the grammatical historical hermeneutic leads to the conclusion that the New 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 is shed for you (Luke 22:20).

The apostle Paul quotes this saying of Christ as well.

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 Corinthians 11:25).

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 the identity 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 a better 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 10:11–18.

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 and is 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 away their sins (Romans 11:26).

Note the particular covenant blessing singled out is redemption, which sounds like the New Covenant of Jeremiah 31:31–34.

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 of Christ established this covenant. However, because the nation Israel rejected Christ as their Messiah, they lost (temporarily) their 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 Second Advent, Israel as a nation will repent and they will individually trust in Christ. Consequently, the Lord will regraft them into their former covenant relationship with God to partake of the New Covenant 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 of Christ, 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 Dispensational boundaries. 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 went beyond 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 moral will 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 the “Word 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 as well 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 God’s Word as revealed. In the Old Testament believers needed to “hide the Word in their hearts.”

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 did not have, but the requirement to know the Word of God intellectually and experientially is the same in each Dispensation.

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 there is sin in the believer’s 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 not the 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 of continuity 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 coming redeemer 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 His attributes 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, He manifests in numerous ways. There are constants such as creation and preservation, and there are 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 devil’s kingdom into His own Kingdom, and they publicly testify 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 made with this nation. Furthermore, God reveals wisdom and power through the universe that He created and continues to preserve.

God’s 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 like other nations. In the Dispensation of the Church, Jesus Christ reigns over the Church from the 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 everlasting Father, 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 judgment and 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 unto him 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 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 over angels, 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 in each Dispensation. It is the generic and the progressive stewardship that makes one Dispensation distinct from another. Following are the Dispensations in outline form.

A. Dispensation of Adam and Eve (Genesis 1–3)

B. Dispensation of Believing Gentiles (Genesis 4–11)

1. Adam
2. Abel
3. Enoch
4. Noah
5. Noah’s sons

C. Dispensation of Israel (Genesis 12-Acts 1, excluding John 13–17)

1. The Patriarchs
2. Moses and Aaron
3. Joshua and Priests
4. Judges
5. Kings, Prophets, Priests
6. Christ and Disciples

D. Dispensation of the Church (John 13–17; Acts 2-Revelation 3)

1. Apostolic Period
2. Post Apostolic Period

E. Dispensation of Tribulation Saints (Revelation 4–19)

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
2. Old Testament saints
3. Church saints
4. Tribulation saints

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

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 has with 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 one Dispensation 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; we all 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 lessons from 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 some point 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 God’s dealings with His own people during different periods of history.

Notes

1. Charles C. Ryrie, Dispensationalism, revised and expanded (Chicago: Moody Press 1995), 30.
2. Ibid., 30.
3. See Ryrie, Dispensationalism, 25–27.
4. Ibid., 52-56
5. Ibid., 33-35.
6. Ibid., 35.
7. Ibid., 30.
8. Ibid., 108.
9. Chafer, Systematic Theology, 4:16.
10. Ryrie, 51–57.
11. Ibid., 52.
12. Pentecost, Things to Come, 121–124.
13. C. I. Scofield, editor, Scofield Reference Bible, 1297.