Introduction to a Study of the Seven Dispensations
Introduction
Among those who confess belief in an inerrant and authoritative Bible are two principal schools of thought, sometimes expressed as Dispensationalism and Covenant Theology.
According to the latter, the Bible is a progressive covenant God has made with mankind, focusing on the Old Testament revelation to the Israelites and developing into New Testament truth. Covenant promises made to Israel in ancient times are then spiritualized into blessings of grace for New Testament believers, and prophecy then to be interpreted allegorically or figuratively.
Dispensationalists, on the other hand, hold to a literalist hermeneutic, that is, that the Old Testament, though replete with figures of speech and poetic expressions, is nevertheless historically and prophetically related to God’s earthly chosen people. However, “whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope” (Romans 15:4). Of course, eternal principles of righteousness, justice, and holiness are applicable to all peoples and in all ages.
Dispensationalists hold to a literalist hermeneutic.
What is a Dispensation?
The Greek word for dispensation, oiknonomia, is sometimes translated “stewardship” (Luke 16:2-4), which has to do with household management. Hence, the dispensations are periods characterized by different “managements” or “administrative dealings” with the human race in general and God’s earthly or heavenly chosen people in particular.
Other writers see the dispensation in a similar vein. Paul Nevin states that “a Dispensation is God’s distinctive method of governing mankind or a group of men during a period of time in human history, marked by a crucial event, test, failure, and judgment. From the divine standpoint, it is a stewardship (economy), a rule of life, or a responsibility for managing God’s affairs in His house. From the historical standpoint, it is a stage in the progress of revelation.”
Likewise, Charles Ryrie says, “A dispensation is a distinguishable economy in the outworking of God’s purpose.” James Sewell avers, “A biblical term for ‘Dispensation’ is age or eon, as in the Greek text in many places, meaning a period of time.”
Numerous passages of Scripture strongly suggest the idea of a dispensation: “That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth … ” (Ephesians.1:10)
“For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if you have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation he made known unto me the mystery … that the Gentiles should be fellowheirs and of the same body, and partakers in Christ by the gospel…” (Eph. 3:1-3, 6).
Roots of Dispensationalism in Early Centuries
It would be a mistake to assert that in the early history of Christianity the leaders and writers were dispensationalists according to the present development of the system. Neither did they have a well-thought-out system of theology during the period of anti-Christian persecution in the Roman Empire. However, many of the early writers set forth basic principles that evolved into a dispensational understanding of the Scriptures.
“Four elementary features of Dispensationalism are found in the early church: (1) the year-day or sex/septamillennial tradition (that human history would pass through seven one thousand year periods); (2) belief in God’s dispensational arrangements with mankind throughout salvation history (dealings with Israel differed from dealings with New Testament Christians); (3) the premillennial return of Christ; (4) a return of Christ believed to be imminent.” (Larry Crutchfield, with annotations by the editor in parenthesis).
Crutchfield also writes, “In addition to these rudimentary elements of Dispensationalism, several of the early Fathers also held to a practical distinction between Israel and the church.
“Among those whose doctrine of ages and dispensations has survived from the Ante-Nicene period (before 325 A.D.) are (the writings of) Barnabas, Justin Martyr, Irenaeus, Tertullian, Methodius, and to a minor degree Victorinus.”
After the days of Augustine (400AD.), the idea of amillennialism and spiritualization of Old Testament prophecy about Israel, earlier allegorized by Origen, became the general view of professing Christians. The “Christian Age,” therefore, when Christianity had become the official religion of the Roman-Western world, was thought to be a spiritual “millennium” of indeterminate length. Exceptions expressed by a relative few were suppressed, and the advocates branded as heretics.
Crutchfield cites Arnold Ehlert’s work, A Bibliographic History of Dispensationalism, as showing “that this doctrine has a history almost as old as the church itself … ” But this doctrine does not depend on historical consensus of human opinion – devout or otherwise – for its existence. We have one authority and one authority only. As Charles Feinberg aptly puts it, “The final issue is, WHAT SAITH THE SCRIPTURES?”
Dispensationalism After the Reformation
One of the most prominent theological writers and hymnologists of the 18th century was Isaac Watts. His view of the dispensations approximates what is advocated in this study. An extensive treatment of the subject is found in Charles C. Ryrie’s book Dispensationalism Today, which we highly recommend.
The Renaissance of Dispensationalism in the 19th and 20th Centuries
Strong advocacy of a premillennial return of Christ and of the dispensational idea surfaced in England in the 1820s with J.N. Darby as one of the most outspoken and influential spokesmen and writers. William Kelley, G.R. Wigram, and many others who met for Bible study in Plymouth (later to become the Plymouth Brethren) sparked a great interest in prophetic and dispensational studies during the first half of the 19th century.
Edward Bickersteth, a godly Anglican Bible believer, published a work in 1839 entitled A Practical Guide to the Prophecies, which cites hundreds of writers whose works were published between 1520 and 1839. Many taught that a distinction had to be made between the “Jewish Dispensation” and “Christian Dispensation” and also insisted on a literal millennial dispensation with the Jews restored to glory under the Messiah.
American Dispensational Thought
Among the foremost writers and theologians on this subject was the oft-neglected James R. Graves, whose ministry spanned most of the 19th century and whose major work was entitled The Work of Christ in Seven Dispensations. This tome was published in 1883, at the culmination of his 50-year ministry. Graves was a “Landmark Baptist” (and a member of the Southern Baptist Convention from 1845 until his death at the turn of the century). He was a major Baptist editor and author whose material is still in print and published by the Bogard Press in Arkansas.
Among Presbyterians, prophecy conferences were held in the early 1820s. Lutheran biblical scholar Joseph Seiss made a major contribution to prophetic and dispensational thought with the publication of The Apocalypse in 18·70. Another Lutheran scholar, George N.H. Peter published a massive, major three-volume work entitled The Theocratic Kingdom during the mid-1800s.
It boils down to believing that God means what He says and says what He means.
Many godly writers, born in the 1800s, ministered into this century and made a profound impact through their writings. C. I. Scofield, Arno Gaebelein, William L. Pettingill, Nathaniel West, and many others could be mentioned.
Dispensational theology was taught in practically all Bible colleges in the first half of this century (20th Century), and today, Dispensationalism continues to be advanced in many Bible colleges and institutes.
Lewis Chafer, founder of Dallas Theological Seminary, completed a major systematic theology, spanning eight volumes, in 1948, in which he set forth a solid dispensationalism.
Among Baptists, James R Graves influenced millions, as did C. I. Scofield (though not a Baptist), even though their respective systems differed slightly. Actually, the early Dispensationalists saw Genesis as a pre-Sinai history. Even if skeptics discount making these early time demarcations in Genesis, it is difficult to deny a “Mosaic Dispensation” for the people of Israel, a “Christian Dispensation” for the church age, and the “Kingdom Dispensation” for the future glorious and prophesied millennium.
It boils down to believing that God means what He says and says what He means, regardless of figures of speech and poetic language. One’s system of interpretation is the bottom-line issue.
Dispensationalists believe that the Scriptures are to be interpreted for what they say, particularly as it relates to Israel in history and prophecy, to the New Testament saints, and to the major distinction between the Old and New Testaments. Dispensationalism is a systematic and logical system that differentiates between the “times past,” the present age, and the age to come.
In this study are found discussions of the Seven Dispensations, each submitted by a writer and scholar whose in-depth research and solid biblical foundation are unimpeachable. Read these expositions; save them for future reference and as an aid in better rightly dividing the Word of truth.
Originally published in the Baptist Bible Tribune, December 1991.
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