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    Understanding Dispensational Theology
    Understanding Dispensational Theology
    Understanding Dispensational Theology
    Ebook552 pages5 hours

    Understanding Dispensational Theology

    By James D. Quiggle

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    About this ebook

    Dispensational theology has been defined and caricatured in popular opinion by its opposition, the Reformed (Covenant) theologian. The purpose of this book is to define Dispensationalism and biblically describe the four doctrines that make Dispensationalism a valid theology distinct from Reformed theology. Those doctrines are hermeneutics, soteriology, ecclesiology, and eschatology. In chapters devoted to each, I discuss the doctrines and answer questions and objections, in order to give the reader an understanding of Dispensational doctrine from the perspective of a Dispensational theologian.

    Dispensationalism is also falsely accused of being a new doctrine originating with John Nelson Darby (1800–1882), despite many publications, past and present, revealing its ancient origins. In the chapter on the history of Dispensationalism, I will quote the church fathers to show Dispensationalism was part of the early church. Then, I will quote theologians of the seventeenth and eighteenth centuries before Darby (19th century) that show the revival of Dispensational thought after a millennia of Roman Catholic dominance.

    Through Understanding Dispensational Theology, the reader will have the opportunity to gain an accurate knowledge of Dispensationalism, and be able to fairly assess Dispensationalism as a biblically-based theology. The fellowship of all believers is strengthened when we have the full truth of those doctrines in which we disagree.

    LanguageEnglish
    PublisherJames D. Quiggle
    Release dateNov 2, 2019
    ISBN9780463946183
    Understanding Dispensational Theology
    Author

    James D. Quiggle

    James D. Quiggle was born in 1952 at Fort Leonard Wood, Missouri. He grew up in Kansas and the Texas Panhandle. In the early 1970s he joined the United States Air Force. At his first permanent assignment in Indian Springs, Nevada in a small Baptist church, the pastor introduced him to Jesus and soon after he was saved. Over the next ten years those he met in churches from the East Coast to the West Coast, mature Christian men, poured themselves into mentoring him. In the 1970s he was gifted with the Scofield Bible Course from Moody Bible Institute. As he completed his studies his spiritual gift of teaching became even more apparent. He earned a bachelor’s degree from Bethany Bible College during the 1980s while still in the Air Force. Between 2006–2008, after his career in the Air Force and with his children grown up, he decided to continue his education. He enrolled in Bethany Divinity College and Seminary and earned a Master of Arts in Religion and a Master of Theological Studies.As an extension of his spiritual gift of teaching, he was prompted by the Holy Spirit to begin writing books. James Quiggle is now a Christian author with over fifty commentaries on Bible books and doctrines. He is an editor for the Evangelical Dispensational Quarterly Journal published by Scofield Biblical Institute and Theological Seminary.He continues to write and has a vibrant teaching ministry through social media.

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      Understanding Dispensational Theology - James D. Quiggle

      Understanding

      Dispensational

      Theology

      BOOKS BY JAMES D. QUIGGLE

      DOCTRINAL SERIES

      Biblical Homosexuality

      A Biblical Response to Same-gender Marriage

      Marriage and Family: A Biblical Perspective

      Adam and Eve, a Biography and Theology

      Angelology, a True History of Angels

      Biblical Essays

      Biblical Essays II

      First Steps, Becoming a Follower of Jesus Christ

      Christian Living and Doctrine

      Spiritual Gifts

      Why Christians Should Not Tithe

      Antichrist, His Genealogy, Kingdom, and Religion

      Dispensational Eschatology, An Explanation and Defense of the Doctrine

      Understanding Dispensational Theology

      The Literal Hermeneutic, Explained and Illustrated

      God’s Choices, Doctrines of Foreordination, Election, Predestination

      God Became Incarnate

      Life, Death, Eternity

      COMMENTARY SERIES

      The Old Testament:

      A Private Commentary on the Bible: Judges

      A Private Commentary on the Book of Ruth

      A Private Commentary on the Bible: Esther

      A Private Commentary on the Bible: Song of Solomon

      A Private Commentary on the Bible: Daniel

      A Private Commentary on the Bible: Jonah

      A Private Commentary on the Bible: Haggai

      The New Testament

      The Gospels

      A Private Commentary on the Bible: Matthew’s Gospel

      A Private Commentary on the Bible: Mark’s Gospel

      A Private Commentary on the Bible: John 1–12

      A Private Commentary on the Bible: John 13–21

      A Private Commentary on the Bible: John’s Gospel

      The Passion and Resurrection of Jesus the Christ

      The Christmas Story, As Told By God

      Pauline Letters

      A Private Commentary on the Bible: Ephesians

      A Private Commentary on the Bible: Colossians

      A Private Commentary on the Bible: Philemon

      General Letters

      A Private Commentary on the Bible: Hebrews

      A Private Commentary on the Bible: James

      A Private Commentary on the Bible: 1 Peter

      A Private Commentary on the Bible: 2 Peter

      A Private Commentary on the Bible: John’s Epistles

      A Private Commentary on the Bible: Jude

      Revelation

      The Epistle of Jesus to the Church

      REFERENCE SERIES

      Old and New Testament Chronology

      Also in individual volumes:

      Old Testament Chronology

      New Testament Chronology

      Translation of Select Bible Books (Old And New Testament)

      Dictionary of Doctrinal Words

      Visit me at https://www.facebook.com/BooksOfQ

      Understanding

      Dispensational

      Theology

      James D. Quiggle

      Copyright Page

      Understanding Dispensational Theology

      Copyright © 2019 James D. Quiggle. All rights reserved.

      Published by James D. Quiggle, 2019

      Revised Edition, 2021. The outlines of the dispensations and the outlines of the covenants in chapter "Defining Dispensationalism have been changed from the first edition to present a more biblical point of view.

      Translations not marked of marked JQT are by James D. Quiggle, from Translations of Select Bible Books.

      Some Bible versions cited or quoted were sourced from PC Study Bible®, version 5, release 5.2. Copyright© 1988–2008, by BibleSoft, Inc.

      American Standard Version (ASV). Public Domain.

      Authorized (King James) Version (KJV). Public Domain.

      Holman Christian Standard Bible (HCSB). Scripture quotations marked HCSB are from the Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible®, Holman CSB®, and HCSB® are federally registered trademarks of Holman Bible Publishers.

      New King James Version® (NKJV). Copyright © 1982, 1983 by Thomas Nelson Inc. Used by permission. All rights reserved.

      The Holy Bible, English Standard Version (ESV). Copyright © 2000, 2001 by Crossway Bibles, A Division of Good News Publishers, 1300 Crescent Street, Wheaton, Illinois 60187, USA. All rights reserved.

      The Holy Bible: New International Version (NIV), Copyright 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

      Young's Literal TRANSLATION of the Holy Bible (YLT), by Robert Young, Originally Published In 1862, Edinburgh. Revised Edition 1887. Public Domain.

      This digital edition of Understanding Dispensational Theology has the same material as the print edition.

      Table of Contents

      Abbreviations

      Preface

      Why This Book?

      Introduction

      Defining Dispensationalism

      The History of Dispensationalism

      Dispensational Hermeneutics

      Dispensational Soteriology

      Dispensational Ecclesiology

      Dispensational Eschatology

      Biblical Eschatological Terms

      One Resurrection or Many?

      Are The Rapture and Tribulation Near?

      The Bḗma, Great White Throne, and Other Judgments

      Daniel’s 70th Seven is The Tribulation

      The Difference Between tribulation and the Tribulation

      A Timeline of Eschatological Events

      The Davidic-Messianic-Millennial Kingdom

      Summary

      Appendix: A Dispensation of Innocence?

      Appendix: Genesis 6:1–2, 4

      Appendix: What Must I Do To Be Saved?

      Appendix: One Dispensationalist’s Doctrinal Statement

      Sources

      Preface

      In late 2021, when working on my bool Covenants and Dispensations in the Scripture, I realized the brief outlines of the dispensations and covenants in this book did not adequately reflect the biblical understanding of dispensations and covenants.

      The outlines of the dispensations and the outlines of the covenants in chapter "Defining Dispensationalism have been changed from the first edition to present a more biblical point of view.

      See Covenants and Dispensations in the Scripture for more information and in depth discussion of the dispensations and covenants.

      Abbreviations

      AD Anno Domini (In the year of YHWH [since Christ was born])

      ANF Ante-Nicene Fathers

      Ant. Antiquities of the Jews

      BC Bello Christo (Before Christ [was born])

      ca. about (an approximate date) (Latin: circa)

      CE Current Era (year since Christ was born).

      cf. compare (Latin: confer)

      e.g. for example (Latin: exempli gratia)

      etc. and so forth, and so on (Latin: et cetera)

      GWT Great White Throne judgment (Revelation 20:11–15)

      HCSB Holman Christian Standard Bible

      Ibid in the same place (referring to the source cited in the previous entry) (Latin: ibidem)

      i.e. that is (Latin: id est)

      ISBE International Standard Bible Encyclopedia

      ANF Ante-Nicene Fathers

      NPNF Nicene and Post-Nicene Fathers

      LXX Septuagint (Greek translation of the Old Testament completed ca. 130 BC)

      n. note (referring to a footnote or endnote in the work cited)

      m. Mishnah (followed by tractate name, e.g., m. Baba Metzia)

      Song Song of Solomon

      s. v. under the word (Latin: sub verbo)

      TDNT Theological Dictionary of the New Testament

      TNTC Tyndale New Testament Commentary

      TWOT Theological Wordbook of the Old Testament

      v. verse

      vv. verses

      WSDNT Complete Word Study Dictionary New Testament

      Why This Book?

      After I was saved in 1974 I did what most others do after their salvation. I sat in the church pew and was taught about the Bible by my Pastor (several Pastors; a military career took me many places). I joined Bible study groups (Sunday School and home groups). I studied the Bible on my own.

      Then I discovered books written by Christians (Reformed; later on Dispensational) of the past and present. A few years passed before I discovered the things I believed from my personal Bible studies had a name: Dispensationalism. A few more years passed before I realized the dispensationalism taught by the Scriptures provided better answers than the Reformed in four key areas of theology. As another has said (Bernard de Chartres, d. AD 1130), We are like dwarves sitting on the shoulders of giants. We see more, and things that are more distant, than they did, not because our sight is superior or because we are taller than they, but because they raise us up, and by their great stature add to ours. In writing this book, I sat on the shoulders of giants of the faith.

      I wrote this book because I believe most believers are like me: they learn Dispensational theology from the Scripture and the works of Dispensationalists. The Holy Spirit has called me to teach, and in relation to this and other books, John Owen’s definition of a Bible teacher perfectly describes why I teach and write. An irrepressible motivation to instruct others in the things which the Divine will has revealed to them. My prayer as a young Christian (looking to 2 Timothy 2:2) was, Teach me that I may teach others also. That prayer was answered (is still being answered), and so I teach.

      This book has some designed limitations. The focus is on Dispensationalism, so the reader will find lengthy discussions of Dispensational theology. There are some necessary comparisons and contrasts with the opposing views of Reformed theology, but that is not the focus. (Perhaps someone will write that apology-polemic; perhaps you?) There is a chapter defending the ancient origins of Dispensationalism, but the focus is doctrinal: an explanation of Dispensational hermeneutics, soteriology, ecclesiology, and eschatology. Reformed theology is mentioned only to clarify the biblical foundations of Dispensationalism as a theology.

      The reader may notice my Sources list does not have any recent works by Reformed theologians (unless Grudem, 1994, is recent). That too was deliberate. My focus is understanding Dispensational theology, not the progressive development of either Dispensational or Reformed theology (although that progressive development is not ignored). Reformed theology was developed by Augustine, revived by Calvin, explained by the Puritans and neo-Puritans, and continues to be much the same theology today as it was in its beginning. Compare J. Calvin (AD 1509–1564), with C. Hodge (1797–1878), with L. Berkhof (1873–1957), with W. Grudem (1948–Present). The same is true with my list of Dispensational sources (the most recent being a 2008 work by Vlach). The current developments in Dispensational theology have been away from what the Scriptures teach, e.g., Progressive and Mid-Acts Dispensationalism.

      Throughout the book one will find the terms Reformed theology and Covenant theology used interchangeably. The older term is Covenant theology, named from three proposed soteriological covenants, from which the theology draws its name. (See the chapter "Dispensational Soteriology.) The name was changed but the theology remained the same. I use both terms for readers who may identify with one or the other.

      I send this book out with a prayer: may the Holy Spirit teach you through me and other Dispensational theologians, so you may teach others also.

      Introduction

      The main purpose of this work is to discuss four distinctive doctrines of Dispensational theology, versus the same doctrines in Covenant (Reformed) theology. There is some dispute among Dispensationalists as to what are the distinctives of Dispensational theology. Some believe,

      Dispensationalism, is primarily concerned with the doctrines ecclesiology (church) and eschatology (end times). But it does not promote a specific soteriological view. [Vlach, Dispensationalism, 51.]

      So others.

      Dispensationalism becomes very important in regard to ecclesiology and eschatology, but is really not about those other areas [soteriology]. [Vlach, Dispensationalism, 51, quoting John S. Feinberg.]

      So dispensationalism shapes one’s eschatology and ecclesiology. That is the extent of it . . .. More significantly, true dispensationalism makes no relevant contribution to soteriology. [Vlach, Dispensationalism, 51, quoting John F. MacArthur.]

      Still others believe Reformed theology consistently uses the same hermeneutic (interpretive method) Dispensationalism consistently uses (it doesn’t).

      Vlach is incorrect when he says of Ryrie, He does not argue that dispensationalism inherently leads to any particular soteriological view [Vlach, Dispensationalism, 53, citing Ryrie, Dispensationalism Today]. Ryrie, in fact, contributed the significant content of faith concept when defending Dispensationalism against the charge it taught multiple ways of salvation.

      The basis of salvation in every age is the death [i.e., propitiation] of Christ; the requirement of salvation in every age is faith; the object of faith in every age is God; the content of faith changes in the various dispensations. [Ryrie, Dispensationalism, 115]

      And Ryrie significantly quotes from Dallas Seminary’s doctrinal statement, contra Reformed theology’s soteriology that every one saved in Old Testament times was saved through faith in Jesus Christ.

      We believe . . . that the principle of faith was prevalent in the lives of all the Old Testament saints. However, it was impossible that they should have had as the conscious object of their faith the incarnate, crucified Son, the Lamb of God (John 1:29), and it is evident that they did not comprehend as we do that the sacrifices depicted the person and work of Christ (Article V). [Ryrie, Dispensationalism, 116]

      The content of faith concept says the sinner is always saved by God's grace through the sinner's faith in God, through God's historically current testimony as given in the progressive revelation of truth. I will discuss the content of faith concept in a later chapter.

      Dispensationalism has more to contribute to theology than in the doctrines of the church and the end times. The contributions of Dispensational theology are in the areas of hermeneutics, the interpretation of the Bible; soteriology, the doctrine of salvation; ecclesiology, the doctrine of the New Testament church; and eschatology, the doctrine of last things.

      In this work I will also present a brief review of the history of Dispensational thought. Despite many publications, past and present, showing Dispensationalism did not originate with John Nelson Darby (1800–1882), the false accusation continues to be made.

      This work presents my view of what is variously known as traditional, classical, or essential Dispensationalism. Classical Dispensationalism is defined by the works of C. I. Scofield and Lewis Sperry Chafer. Traditional Dispensationalism is defined by the works of Charles C. Ryrie and John F. Walvoord.

      Traditional Dispensationalism is sometimes known as Essential Dispensationalism, based on Ryrie’s three essentials defining dispensationalism [Ryrie, Dispensationalism, 39–41]:

      The consistent application of the Literal hermeneutic to all scriptures. The Literal hermeneutic, which interprets scripture in the plain and normal meaning of the languages of the Bible, is also known as the grammatical-historical hermeneutic,

      Maintaining the distinction between national ethnic Israel and the New Testament church in God’s purposes for both groups.

      The underlying purpose of God in the world is the glory of God.

      In recent years, what I and others consider aberrant forms of Dispensationalism have developed, known as Progressive Dispensationalism and Mid-Acts Dispensationalism. For Progressive Dispensationalism, see the works of Robert L. Saucy and Darrell L. Bock. This theology combines aspects of Dispensational and non-Dispensational theologies through a new complimentary hermeneutic that eliminates the distinction between national ethnic Israel and the New Testament church in God’s purposes, teaching Christ is already reigning in heaven, thereby merging the church into an already inaugurated Davidic Kingdom. [Ryrie, Dispensationalism, 192]

      Mid-Acts Dispensationalism sees Peter’s Pentecost sermon and the salvations that resulted as still part of the dispensation of Law. According to this view, the church that was formed by those salvations was a Jewish congregation under Jewish rules, not the church of the New Testament church age. According to Mid-Acts Dispensationalism, the church began with the ministry of the apostle Paul in either Acts 9 (Paul’s conversion) or Acts 13 (Paul’s first missionary journey). Mid-Acts Dispensationalism misidentifies the New Testament church. They believe there is more than one gospel, through a misinterpretation of Galatians 2:7, to mean there is a gospel of circumcision and a gospel of uncircumcision. They deny water baptism for believers, replacing it with a baptism of the Spirit, thus denying Christ’s command, Matthew 28:19. They deny the applicability of every New Testament book to the New Testament church except the Pauline epistles. This theology is neither dispensational nor biblical.

      The development or refinement of genuine Dispensational theology (and false bypaths) is nothing new. All theological systems undergo development as time passes. Dispensational theology was lost to the New Testament church during the millennia of the dominance of Roman Catholic theology, and then the Reformers retained much of that theological perspective, only slowly developing a more biblically oriented theology. As I will show in the chapter on the history of Dispensationalism, dispensational concepts began to revive in the seventeenth and eighteenth centuries before Darby (19th century); and have undergone normal refinement in the years since Darby. My views build on that refinement, while maintaining the distinctives that make Dispensationalism a complete and throughly biblical theology. This book is my contribution to the ongoing discussion.

      Some of the material in this book is from my other published works, see Sources.

      A statement of the doctrines I believe, and I think most Dispensationalists would agree with, is included as an appendix.

      Defining Dispensationalism

      What is Dispensational theology?

      Theology is the science that seeks to understand God and his interactions with his creation through systematic study of God’s revelation of himself in the Bible.

      Dispensationalism is a systematic method of understanding history as a series of God-initiated economies, or dispensations, by consistently applying the principles of the Literal (grammatical-historical) hermeneutic to all scriptures.

      Dispensational theology is that branch of the science of theology that seeks to understand God and his interactions with his creation, as God has revealed himself in the Bible through a series of God-initiated economies, or dispensations, by consistently applying the principles of the Literal (grammatical-historical) hermeneutic to all scriptures.

      Three Greek words are translated dispensation, steward, stewardship, administration, job, or commission (depending on the Bible version). The verb oikonoméō [Zodhiates, WSDNT, s. v. 3621], means to be a manager of a household. The noun oikonómos [Zodhiates, WSDNT, s. v. 3623], means a person who manages the domestic affairs of a family, business, or minor; an overseer, a steward, a house steward; a treasurer; the chamberlain of a city. The noun oikonomía [Zodhiates, WSDNT, s. v. 3622], describes the position, work, responsibility, or arrangement of an administration, as of a house or property, either one’s own or another’s.

      A dispensation is a stewardship, arrangement, or economy. This is how both the Dispensationalist and the Bible use the term. The Bible uses the term in this way in at least two verses. The first is Ephesians 1:10, "the oikonomía of the fullness of the times." The second is Ephesians 3:2, the oikonomía of the grace of God." Other uses of oikonomía are Luke 16:2, 3, 4; 1 Corinthians 9:17; Ephesians 3:9; Colossians 1:25; 1 Timothy 1:4. The verb oikonoméō is used at Luke 16:2 corresponding to the noun oikonomía. The word oikonómos is used at Luke 12:42; 16:1, 3, 8; Romans 16:23; 1 Corinthians 4:1, 2; Galatians 4:2; Titus 1:7; 1 Peter 4:10.

      The word dispensation as used by the Bible and Dispensationalists, corresponds to the modern word economy. In fact, economy is derived from the Greek oikonomía by way of the Latin oeconomia and the French economie (which first appeared about AD 1530). An economy, in the sense the Bible uses the word dispensation, corresponds to the more archaic use of the word, i.e., the management of household affairs. In more modern terms an economy is the management of resources, or the orderly interplay between parts of a system. All these definitions fit the Dispensationalist’s view of the world as the household of God, wherein he manages its resources—human beings—and the interplay of his plans and processes between all the parts, to bring him glory.

      The phrase plans and processes may be unfamiliar. God had a purpose in creating the universe, which purpose is being fulfilled by God’s plans and processes. A purpose assumes a plan by which the purpose can be fulfilled. A plan requires processes by which the plan is accomplished. Believers are among the processes that accomplish the plans that fulfill the purpose.

      An economy, or dispensation, is one of the God’s processes. From time to time God changes his economy as he accomplishes his plans. A business or household manager will change his/her management practices to adapt to changing circumstances in the world. In a similar way, God changes the administration of his affairs, and thereby makes changes to man’s stewardship responsibilities, by making changes in how God works out his plans and purpose in the world. Neither God’s purpose nor his plans have changed, but God changes his economies—his dispensations—to interact appropriately with humanity’s development and changing circumstances, so as to move further along toward the goal of accomplishing his plans in order to fulfill his purpose in creating this present universe.

      Erich Sauer provides several observations that help define how God changes his economies [Sauer, Dawn, 194]. He wrote, "a new period [dispensation] always begins only when from the side of God (emphasis Sauer) a change is introduced in the composition of the principles valid up to that time"; that is, when from the side of God three things concur:

      A continuance of certain ordinances valid until then;

      An annulment of other regulations until then valid;

      A fresh introduction of new principles not before valid.

      In other words, looking to the first two of Sauer’s observations, when God changes one economy for another,

      Some ordinances (precepts, regulations) from the preceding economy remain valid,

      Other ordinances (precepts, regulations) from the preceding economy are annulled,

      New ordinances (precepts, regulations) for the new economy are instituted.

      Sauer’s third observation speaks of new principles not before valid as being introduced, which I believe misstates the transition from one dispensation to the next. A principle is a fundamental truth that is always applicable and never changes. A principle is immutable, i.e., if it is applicable to one historical-cultural milieu, then it is applicable to all historical-cultural milieus. Principles are used to develop precepts that apply the principle to a specific historical-cultural milieu. The principle may be unannounced, and therefore hitherto unknown, but it nevertheless is always valid and always in operation, without regard to the change of dispensations. What happens when God changes his economy (dispensation) is:

      Previously announced principles and values remain valid,

      Hitherto unannounced principles and values are announced.

      This, of course, must be so, because God’s principles and values are the natural consequence of his deity essence. If, as is the case, God’s essence is immutable, then the principles and values arising from God’s immutable essence must also be immutable, therefore always valid, always in operation. Precepts change to embody principles in specific circumstances; principles never change. Restating Sauer to conform to my understanding of changes from one dispensation to another:

      Some ordinances (precepts, regulations) from the preceding economy remain valid,

      Other ordinances (precepts, regulations) from the preceding economy are annulled,

      New ordinances (precepts, regulations) for the new economy are instituted.

      Previously announced principles and moral values remain valid,

      Hitherto unannounced principles and moral values are announced.

      Let us be clear. God does not change his economies because humanity has surprised him with some new development or circumstance. God knew what humanity would do (foreknowledge), because he created the universe and all its creatures to operate according to his purpose (foreordination). (God’s foreknowledge is from his foreordination.) God’s purpose never changes. His plans are designed to fulfill that purpose. God’s dispensations are processes he has designed to accomplish his plans that fulfill his purpose. God’s changing economies are pre-planned by his foreordination and foreknowledge to meet the changing circumstances of a developing humanity. (For an in-depth explanation of God’s foreordination and foreknowledge, see my book God’s Choices.)

      In relation to moral values, a principle is an unchanging fundamental truth governing behavior that underlies one or more precepts, expressed as a value identifying right or wrong. Thus, a moral value expresses what is right or what is wrong in harmony or disharmony (respectively) with God’s holiness and righteousness.

      God’s principles and moral values cannot change, because God’s holy and righteous essence cannot change. God’s principles and values are the natural consequence of his deity essence. If, as is the case, God’s essence is immutable, then the principles and moral values arising from God’s immutable essence must also be immutable, therefore always valid, always in operation, whether announced, or not.

      To repeat the succinct definition, Dispensationalism is a systematic method of understanding history as a series of God-initiated economies, also known as dispensations." The distinctives of Dispensationalism that define Dispensational Theology are:

      The underlying purpose of God in the world is the glory of God.

      God views the world as a household and himself as the householder. He manages his household, mankind, according to his purposes and plans. The outworking of his purposes and plans in the history of man—the processes by which God manages the world for his glory—are known as dispensations.

      A dispensation is a distinguishable economy in the outworking of God’s purpose [Ryrie, Dispensationalism, 28]. An economy has a twofold perspective. From God’s viewpoint, it is the administration of his affairs; from man’s viewpoint it is the stewardship of his responsibilities in relationship toward God’s revealed will.

      A Dispensationalist consistently applies to all Scripture a method of interpretation known as the Literal hermeneutic, which seeks the normal or plain understanding of language. The Literal hermeneutic is also known as the grammatical-historical hermeneutic.

      Dispensationalism maintains a distinction between national ethnic Israel and the New Testament Church, in the past, in the present, and into the future. Dispensationalism understands the New Testament church has neither replaced, nor superseded, nor is the natural evolution of national ethnic Israel in the future plans of God. Both Israel and the New Testament church exist side-by-side in the yet-future plans of God, with different but compatible destinies.

      There is another aspect of Dispensational theology, which will be the subject of a later chapter, but is presented here as necessary to understanding. A false accusation against Dispensationalism, disproved many times over, is that Dispensationalism teaches different ways of salvation. Dispensationalism understands the following about salvation:

      Salvation is God by grace forgiving a sinner’s sin-guilt and remitting sin’s penalty through the application of Christ’s infinite merit.

      Salvation is gained by receiving God’s gift of grace-faith-salvation and applying that gift by means of personal faith in the content of faith God has revealed in any particular age or dispensation.

      The basis of salvation in every age is the propitiation made by Christ; the requirement for salvation in every age is faith; the object of faith in every age is God; the content of faith changes in the various dispensations. [Ryrie, Dispensationalism, 115]

      Whether the content of faith is, e.g., believe in the judgment to come and get in the ark (Noah’s dispensation), or bring the proper sacrifice in repentance and confession (Moses’ dispensation) the salvific elements are: the believer’s faith in the content of faith as the way of salvation; God’s gift of grace-faith-salvation infallibly convicting the sinner to accept that content as the way of salvation; God by grace applying Christ’s merit to save the believing sinner.

      Salvation is obtained only by grace through faith, not by works, and is maintained by grace through faith, not by works.

      Salvation in the New Testament Church dispensation occurs when a sinner repents of his or her sins and believes on Christ as their Savior, Acts 2:38; 3:19–20; 11:18; Romans 3:22–26; 10:9–10, 13; Galatians 3:22; 1 Peter 1:21; 1 John 3:23.

      The Dispensations

      Above I defined a dispensation: a distinguishable economy in the outworking of God’s purpose. What are the Dispensations. Currently, most Dispensationalists recognize seven.

      Most Dispensationalists consider God’s relationship with Adam pre-sin to be a dispensation; often named the dispensation of innocence. I do not. Adam was not innocent. He was sinless, he was positively inclined to holiness, he possessed the righteousness to maintain his sinless, holy state, and he was disposed to obedience to God’s commandments. (Why Adam could sin is a matter of his moral authority to choose, and his mutability, given him to grow in knowledge and grace.) Adam pre-sin did not need God to manage him in order to accomplish God’s revealed will, because his will was in harmony with God’s will. (See appendix: A Dispensation of Innocence?)

      I identify the several dispensations with reference to the prominent persons and events. Here are brief outlines of the dispensations. See my book, Covenants and Dispensations in the Scripture for dispensational details.

      Adam’s Dispensation: (post-sin) to Noah (pre-flood)

      Common name: Conscience

      Responsibilities. Genesis 1:28, reproduce and populate the earth, dominion over the earth; responsible stewardship of the earth and its creatures. Genesis 2:23–24; 3:16, 20, headship of Adam, Woman his comparable helper; 3:17–19, labor to sustain life; Genesis 4:3–4, 7a; 5:24a, worship, righteous life.

      Certain terms and conditions of the Adamic covenant are responsibilities of Adam’s dispensation, other responsibilities begin with this dispensation, or are unique to this dispensation.

      Content of Faith. Faith in God the Creator and worship through obedience and sacrifices. Just prior to the Flood God added to the content of faith: judgment is coming, get into the ark to be saved.

      Duration. Genesis 3:7–8:19, from Adam’s sin to the end of the Flood.

      Judgment. Genesis 6:6–7. Worldwide flood, only those in the ark saved, 6:5–7, 13, 17; 6:9, 18–22.

      Impact. All humankind except eight died. All humankind to be descended from eight persons. All living things that live on the land descended from all the living non-human beings on the ark.

      Noah’s Dispensation: (post-flood)

      Common name: Civil Government

      Responsibilities. Genesis 1:28; 2:23–24; 3:16, 20; Genesis 4:3–4, 7a; 5:24a continue. Genesis 9:1, 7 command to reproduce and fill the earth reiterated. Noahic covenant begins, creating human government and capital punishment. The terms and conditions of the Noahic covenant and Noah’s dispensation overlap.

      Content of Faith. Faith in God the Judge and the promises of the Noahic covenant (exampled in Acts 17:27–29). After the crucifixion-resurrection-ascension of Jesus Christ: believe on the Lord Jesus Christ and you will be saved, Acts 16:31; 17:30–31.

      Duration. The dispensation and covenant are far reaching. There are different durations for different people groups. This dispensation affects all gentiles, and is still in effect for the gentile world, with the exception the content of faith has changed. When a gentile is saved he enters the dispensation of the New Testament church

      When Abraham was called to leave his home, he and his descendants came under a different dispensation. The New Testament church is its own dispensation. Abraham’s descendants who are not part of the New Testament church are again under the Noahic dispensation with the gentiles.

      Most Dispensationalists end this dispensation at the judgment of the Tower of Babel. God’s judgment at Babel did not end the dispensation, it gave humankind a push to fulfill Genesis 9:1, 7.

      The covenant is ongoing for everyone.

      Judgment. Genesis 11:7–8. Penalty for failure to repopulate the earth (Genesis 9:1) was humankind’s universal language changed to multiple languages, resulting in humankind disbanding as a single group and individuals and families moving to live throughout the earth, thereby fulfilling humanity’s responsibility to reproduce and fill the earth. (See below under Comments on Civil Government.)

      Abraham’s Dispensation: Abraham to Mount Sinai

      Common Name: Patriarchal Rule

      Responsibilities. Genesis 12:1–3, move to a new land; Genesis 13:14–17, live in the land; Genesis 15:4; 18:10, produce an heir. Abrahamic covenant begins.

      Content of Faith. Faith in the God who gave the promises of the Abrahamic covenant.

      Duration: About four hundred thirty-five years, Genesis 12:1 through the time described in Genesis 15:16, compare Exodus 6:16–20; 12:40–41. (However, the Abrahamic covenant is ongoing to present and into the future, until fulfilled.)

      Judgment. Genesis 17:13, strangers and afflicted in a land not theirs, compare Exodus 1:8–22.

      Moses’s Dispensation: Moses to Christ’s resurrection

      Common name: Mosaic Law

      Responsibilities. To do whatever God might command, Exodus 19:8; to obey the covenant, Exodus 19:5–8; 20:1–23:19; sacrificial worship, Exodus 40:29; Leviticus 1:1–3:17; 6:8–23; sacrifices for acts of sinning, Leviticus 4:1–5:19; 6:24–21.

      Content of Faith. Faith in God and God’s testimony that the proper sacrifice for sinning, offered with faith and repentance, resulted in the forgiveness of acts of sinning. (God by grace accepting their faith as expressed according to God’s testimony.)

      Duration. Exodus 19:5–8 to the resurrection. (The resurrection is when the Holy Spirit began to indwell, marking the beginning of the New Testament church dispensation.)

      Judgment: Scattered across the earth, Deuteronomy 28:63–68, with 30:1–3, for intentional acts of sinning against the covenant, for which there was no sacrifice to remit the judicial guilt of those sins. The Davidic Kingdom was divided into two kingdoms, Judah and Israel-Samaria. The kingdom of Israel-Samaria was permanently scattered in 723 BC through the Assyrian invasion; The kingdom of Judah was scattered through the Babylonian invasion, 609 BC, from which only a handful returned to Judah, in 536 BC.

      The New Testament Church Dispensation: Christ’s resurrection to rapture of the church

      Common name: Grace. I describe this dispensation as the New Testament church dispensation. Every dispensation is a grace dispensation: sinners are saved by grace.

      Responsibilities. Believe on the Lord Jesus Christ as Savior, Acts 16:31; worship the God-man Jesus Christ, Acts 2:36; 42; 7:56; Colossians 2:9; evangelize and disciple, Matthew 28:19–20; the person claiming to abide in Christ is obligated, even as Christ lived his life, also to behave in the same manner, 1 John 2:6; make a sacrifice of confession and repentance after committing an act of sinning, 1 John 1:9–2:2, cf. Psalm 38:14; 51:17.

      Content of Faith. Acts 2:38, Repent, he said, and be baptized, each of you, in the name of Jesus Christ, for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. Acts 16:31–32 (NKJV), So they said, Believe on the Lord Jesus Christ, and you will be saved, you and your household. 32 Then they spoke the word of the Lord to him and to all who were in his house.

      Duration. Initiated when Holy Spirit began indwelling believers, John 20:22. Ending with the Rapture of the New Testament church, 1 Thessalonians 4:13–18; 1 Corinthians 15:51–53; 2 Thessalonians 2:1.

      Judgment. The Bema (Judgement) Seat of Christ. 2 Corinthians 5:10; Romans 14:10; 1 Corinthians 3:11–15. This is not the Great White Throne judgment of Revelation 20:11–15, at which only the unsaved are present, but judgment of the New Testament church for rewards. (I believe each believer faces the Bema upon his or her physical death, but most Dispensationalists, believe all the New Testament church faces the Bema at the same time at the rapture.)

      Impact. Romans 10:12, 13, The Lord is rich to all, Jew and Gentile, who call on his name, for whoever calls on the name of the Lord Jesus Christ as savior shall be saved. Acts 15:14, God is taking out a people for his name. Ephesians 2:15; 3:6, the New Testament church.

      Tribulation Dispensation: Rapture to Christ’s second advent

      Common name: considered by most as part of the dispensation of Grace. I designate this dispensation the Tribulation, aka the Old Testament Day of the Lord.

      Responsibilities. Believe on the coming Messiah.

      Content of Faith. Revelation 7:10 (NIV), And they cried out in a loud voice: Salvation belongs to our God, who sits on the throne, and to the Lamb; 14:7 (NKJV), Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water.

      Duration. Daniel 9:27, 2,520 sunset to sunset days.

      Judgment. The Day of the Lord (the Tribulation), Joel 2:11, 31; Daniel 9:27; Matthew 24:15–31; Revelation 6–19. Some advance into the Davidic-Messianic-Millennial kingdom, Matthew 25:33–40; Matthew 24:31; Ezekiel 20:33–37; some will not, Matthew 25:40–46; Ezekiel 20:38.

      Davidic-Messianic-Millennial Kingdom Dispensation: Christ’s reign on earth to Christ the Judge at the Great White Throne Judgment (GWT)

      Common name: Millennium. I designate this dispensation the Davidic-Messianic-Millennial Kingdom. The kingdom promised in the Davidic covenant, 2 Samuel 7:11b–17; 1 Chronicles 17:10b–15.

      Responsibilities. Believe on the King, the Lord Jesus Christ and worship him only. Amos 9:11–12; Ezekiel 20:33–28; 40–48; Zechariah 14:16–21.

      Content of Faith. Believe on the King and Savior the Lord Jesus Christ and you will be saved.

      Duration. Revelation 20:1–6, one thousand years.

      Judgment. Revelation 20:7–15, Satan, the fallen angels, and all the unsaved of all the ages imprisoned in the lake of fire; heavens and earth destroyed.

      The eternal state (God eternally face-to-face with saved mankind) following the GWT, Revelation 21:1–22:5 is not a dispensation, because it has no end, and humankind, being in complete sinless harmony with God, like Adam pre-sin, do not need God’s management to accomplish his revealed will.

      There are other dispensational schemes, different in some ways, but all marking out the basic scriptural divisions in God’s economies with man: Pierre Poiret (1646-1719); Jonathon Edwards (1639-1716); Isaac Watts, 1674-1748; J. N. Darby, 1800-1882; James H. Brooks, 1830-1897; James M. Gray, 1851-1935 (published 1901); C. I. Scofield, 1843-1921 (published 1909). [Ryrie, Dispensationalism, 71]

      Comments on Civil Government

      In my view, the judgment that confused the language did not end the dispensation of civil government. The responsibilities and conditions of that dispensation, Genesis 9:1–4 continued in effect worldwide.

      And God blessed Noah and his sons and said to them, "Be fruitful and multiply and fill the earth. 2 The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered. 3 Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything. 4 But you shall not eat flesh with its life, that is, its blood. (ESV)

      These responsibilities and conditions continue today. What happened at Babel is God gave humankind a push in the right direction, which did not end the dispensation, but fulfilled one its primary conditions, Be fruitful and multiply and fill the earth. Through the confusion of languages, Genesis 11:7–8, humankind dispersed and filled the earth. Genesis 10 gives us a preview that dispersal: the first nations that resulted from the dispersal are listed. The confusion of languages was known and planned for to fulfill the responsibility, Genesis 10:32. The Gentile world continues under the conditions of the Noahic dispensation.

      Something similar is seen at the beginning of the New Testament church dispensation (Grace). The responsibility was,

      Matthew 28:19–20, Having gone therefore, disciple all the peoples, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, 20 teaching them to observe all things whatever I commanded you.

      Acts 1:8 (HCSB), But you will receive power when the Holy Spirit has come upon you, and you will be My witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.

      However, three to four years passed and the church was still witnessing in Jerusalem and Judea. God gave them a push to fulfill their responsibility.

      Acts 8:1 (ASV), And Saul was consenting unto his [Stephen’s] death. And there arose on that day a great persecution against the church which was in Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.

      Acts 8:5 (ASV), And Philip went down to the city of Samaria, and proclaimed unto them the Christ.

      Acts 8:25 (ASV), But an angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza: the same is desert.

      Acts 10:17 (HCSB), While Peter was deeply perplexed about what the vision he had seen might mean, the men who had been sent by Cornelius, having asked directions to Simon's house, stood at the gate.

      The dispensation of the New Testament church did not end because the apostles failed to be My witnesses . . . in . . . Samaria, and to the ends of the earth. God gave them a push out the door and the dispensation continued—continues to the present day and into the future.

      So also the Noahic dispensation continued, and continues, with one change, the content of faith.

      Acts 17:30–31 (NKJV), Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, 31 because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.

      There is not always a bright line demarcating the end of one dispensation and the beginning of another. The flood and the crucifixion were two such demarcations, ending the Adamic (Conscience) and Mosaic (Law) dispensations (as will the rapture, the second advent, and the ending of the Millennial Kingdom, Revelation 20:9, end their respective dispensations). But the Noahic and New Testament Church dispensations, despite their temporary failure to fulfill all conditions, continue into the present day (along with their respective covenants), with a push from God and suitable changes, such as Acts 17:30–31, to meet changing conditions.

      The Major Covenants

      Dispensationalism incorporates the covenants God has made with humankind in general, and national ethnic Israel specifically. The latter will be examined in more detail in the chapter on Dispensational eschatology. Certain covenants have a relationship with specific dispensations, as I have defined them above.

      A covenant is like a contract, with conditions binding on all parties. Covenants are divided into conditional and unconditional. In the unconditional kind of covenant, God obligated himself to complete his part whether or not humankind complete their part, and penalties may be imposed on the faithless party. In the conditional covenant, the covenant is broken should one party fail to complete its part and penalties are imposed on the faithless party.

      Below is a brief outline of the covenants. See my book, Covenants and Dispensations in the Scripture for covenant details.

      Adamic Covenant

      The Adamic covenant began from the time of Adam, pre-sin, to Noah through the duration of the flood.

      Associated Dispensation: Adam post-sin to Noah pre-flood.

      Type of covenant: unconditional.

      Conditions of the covenant: The covenant sets humankind’s purpose toward the earthly creation and toward God, Genesis 1:26, 28–30, 2:15, 19, 23–24; 3:8a. These may be summarized as: worship and have fellowship with God; exercise dominion over the earth and every living thing; to propagate to fill and subdue the earth; dominion is to be exercised as a responsible stewardship. Adam and the Woman were to care for the Garden, 2:15; they were not to eat from the tree of knowledge good and evil, 2:17.

      Duration: the basic aspects of the covenant remain in effect to present times and into the future: exercise dominion over the earth and every living thing; to propagate to fill and subdue the earth; dominion is to be exercised as a responsible stewardship.

      Judgment for unfaithfulness to the covenant: a sin attribute added

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