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CTSJ4:3 (July 1998) p. 31

Dispensational Theology

Phillip Heideman, Th.M. *

Chafer Theological Seminary

[*Editors note: Phillip Heideman earned his B.B.A. degree at the

University of Wisconsin, a Th.M. degree in New TestamentLiterature 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 thedifferences 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 Biblea 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 ofhuman history, marked by a crucial test, failure, and judgment.

2

The first definition emphasizes stewardship, and the second one emphasizesGods governing. Since both definitions have some merit, I included both.

1Charles C. Ryrie,Dispensationalism,revised and expanded (Chicago: Moody Press 1995), 30.2Ibid., 30.

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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 theChurch; 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 humanhistory. The fourth distinctive is that the unifying thread from the beginning to theend 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

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 inhis latest book,Dispensationalism. Some of them are summarized below, beingderived 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 testedby God throughout history, beginning with the Garden of Eden and culminating in

the Millennial Kingdom. Each Dispensation has an essential individual, who isthe 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.

3See Ryrie,Dispensationalism, 2527.

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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 bymeans 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 failureand 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 theirfailure 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 ofthe 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 thatfollowed. Following the Age of the Law is the Age of Grace, in which mankind is

offered eternal life by faith in Christ. Mans rejection of this offer results in thejudgment 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 relationshipwith the world, whereby He gives responsibilities to mankind. There is always

human failure and the Dispensations end with divine judgment.5Ryrie does

acknowledge that the human responsibility is two-fold, namely the governmentaleconomy and salvation.

6Moreover, 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 tothe 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 thatthe 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 entrustsexclusively to His own people during the various periods of human history. In

4Ibid.,52-56.5Ibid.,33-35.6Ibid., 35.7Ibid., 30.

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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 forhis life!

Dispensations are stewardships, which God entrusts to His own people. The

stewardship includes responsibilities, divine enablement, and accountability. Theaccountability can result in both rewards for faithfulness and chastisement forunfaithfulness. 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 unfaithfulto his stewardship. A New Testament example is Judas Iscariot who held the

office of apostle, but was unregenerate.

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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 theMillennial Kingdom.

10The 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 mans standing before God before the Fall.Conscience looks at a facet of the soul and implies that mankind had no otherrevelation 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 duringthe Age of Promise.

Moreover, according to Ryries chart on page 54 ofDispensationalism, one ofthe 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 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 his

position, if asked, would acknowledge that salvation always has been and alwayswill be by faith in God/Christ and that Dispensationalism is not teaching different

10Ryrie, 5157.11Ibid., 52.

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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 theconclusion that the New Covenant, which Christ introduced at the Last Supperand 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.

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, asoften 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 spiritpoints 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 makesclear.

Now hath He obtained a more excellent ministry, by how muchalso 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 bymeans of death, for the redemption of the transgressions that were

under the first testament, they which are called might receive thepromise of eternal inheritance (Hebrews 9:15).

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

12Pentecost, Things to Come, 121124.13C. I. Scofield, editor, Scofield Reference Bible, 1297.

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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 ofSion 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 soundslike 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 newcovenant relationship with God.The death of Christ established this covenant. However, because the nation Israel

rejected Christ as their Messiah, they lost (temporarily) their

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covenant relationship with God. Currently the Church, consisting of regenerateJews and Gentiles, enjoys a covenant relationship with God under the New

Covenant. At the Second Advent, Israel as a nation will repent and they willindividually 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 thatthe 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 isabsolute 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 ofpeople, 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.

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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 thecase 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. Wemay 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 andthat is world evangelism. The exception to this is the first Dispensation, in whichman 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 andfrom 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 HisMan 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,CTSJ4:3 (July 1998) p. 40

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 Wordof God including the salvation message. Throughout history God delivers people

out of the devils 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 ofHis 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 Hemay 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.

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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 ofIsrael, Jesus Christ was the Head of State, but Israel eventually rejected this

theocracy, demanding a king over them to be like other nations. In theDispensation of the Church, Jesus Christ reigns over the Church from the RightHand 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 DavidicThrone 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 hiskingdom, to order it, and to establish it with judgment and withjustice 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 becalled 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 Igive power over the nations: And he shall

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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 Churchauthority 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. Thesestewardships progress as the Dispensation progresses. Moreover, there are distinct

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individual stewardships in each Dispensation. It is the generic and the progressive

stewardship that makes one Dispensation distinct from another. Following are theDispensations 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

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

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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 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 blessingsadded, 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 thePatriarchs, 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 indwellingHoly 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, butshould 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 Oklahomaand 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.

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

intent was to present Dispensationalism in a different light, placing the emphasison Gods dealings with His own people during different periods of history.