Transcript Document

Dispensationalism
I.
What does “dispensation”
mean?
II. Dispensationalism is a system
of theology
III. Divisions of Dispensationalism
IV. Concluding Observations.
What does “Dispensationalism” mean?
1. The English word “dispensation” is an English form
of the Latin dispensatio, which the Vulgate uses to
translate the Greek word “oikonomia.”
2. The Latin verb means “to weigh out or dispense.”
What does “Dispensationalism” mean?
3. Three principle ideas are connected to the meaning of
the English word:
(a) The action of dealing out or distributing;
(b) The action of administering, ordering, or managing; the
system by which things are administered;
(c) The action of dispensing with some requirement.
What does “Dispensationalism” mean?
4. Defining the use of the word theologically, the
Oxford English Dictionary says that a dispensation is
the following:
“a stage in a progressive revelation, expressly
adapted to the needs of a particular nation or period
of time….Also, the age or period during which a
system has prevailed.”
What does “Dispensationalism” mean?
5. The Greek word “oikonomia” comes from the verb that
means “to manage, regulate, administer, and plan.” The word
itself is a compound whose parts mean literally “to divide,
apportion, administer or manage the affairs of an inhabited
house.”
6. In the papyri the officer (oikonomos) who administered the
dispensation was referred to as a steward or manager of an
estate, or as a treasurer. Thus, the central idea in the word
dispensation is that of managing or administering the affairs
of a household.
What does “Dispensationalism” mean?
7. The various forms of the word “dispensation” appear in the
New Testament twenty times:
(a) Verb “oikonomeo” is used once in Luke 16:2 where it is translated
“to be a steward.”
(b) Noun “oikonomos” appears ten times (Luke 12:42; 16:1, 3, 8; Rom.
16:23; 1 Cor. 4:1-2; Gal. 4:2; Titus 1:7; 1 Peter 4:10) and is
typically translated “steward” or “manager” (but “treasurer” in
Rom. 16:23).
(c) Noun “oikonomia” is used nine times (Luke 16:2,3,4; 1 Cor. 9:17;
Eph. 1:10, 3:2,9; Col. 1:25; 1 Tim. 1:4). In these instances it is
translated variously, “stewardship,” “dispensation,”
“administration,” “job,” “commission.”
II.
Dispensational Theology is a
System of Theology:
A. Dispensational theology is a system that embodies
three essential, fundamental concepts (sine qua non):
1. The consistent use of a plain, normal, literal,
grammatical-historical-literary method of
interpretation;
2. Which reveals that the Church is distinct from
Israel;
3. God’s overall purpose is to bring glory to Himself
(Eph. 1:6, 12, 14).
1.
a.
Normative Interpretation:
Fundamental and unique is the belief that we consistently seek to give
each word the same meaning it would have in its normal usage.
1.
It is also known as plain interpretation
because we recognize symbols, figures of
speech, types, etc. These are interpreted plainly in
order to communicate their intended meaning to the
reader. In other words, symbols, figures of speech,
and types are normal literary tools that are used to
clarify or emphasize thoughts and ideas;
2.
Literal, plain, or normative interpretation results in
accepting the text of Scripture as its face value.
3.
The text taken at face value leads one to recognize the
distinctions in the progress of divine revelation whereby God
uses different economies or dispensations in the outworking
of His program.
1.
Normative Interpretation:
b. We are able to validate the assumption of using a
plain, normal, literal, grammatical-historical-literary
method of interpretation with the following three
reasons:
1. Philosophically: Language was given by God for the
purpose of communication with humanity. Therefore, God
would give His linguistic communication in the most
understandable way-literally and normally. It seems
unlikely that God would go to all the trouble of revealing
Himself to people in a manner that only caused people
confusion and uncertainty in their understanding of who
God is and how He works.
1.
Normative Interpretation:
2. Biblically: The O.T. prophecies concerning Christ’s birth
and rearing, ministry, death, and resurrection were all
fulfilled literally.
3. Logically: In order to maintain objectivity the literal
method of interpretation must be employed. This ensures
that impartiality is maintained and prevents the interpreter
from overlaying biblical truth with personal thoughts.
Thus, normative dispensationalism is the result of the consistent use of the
basic hermeneutical principle of literal interpretation. And though
dispensationalists have not all been consistent in their usage at all
times, this claim for literal interpretation can be made by no other
2.
Clear Distinction between Israel
and the Church:
a. The church is seen as distinct from Israel for two
fundamental reasons:
1.
Its character: In O.T. God was dealing primarily with the
nation of Israel, which consisted of the descendants of Abraham
through Isaac and Jacob. On the other hand the church consists of
believing Jews and Gentiles baptized into the body of Christ (1 Cor.
12:14) and indwelt by the Holy Spirit.
2.
Its time: The church age began after the resurrection of
Jesus Christ (Eph. 1:20-22), and His ascension (Eph. 4:7-12).
Therefore, since believers of this age are baptized into the body of
Christ (1 Cor. 12:13), the church age began with the baptizing
ministry of the Holy Spirit on the day of Pentecost (Acts 2; 11:1516).
2.
Clear Distinction between Israel
and the Church:
Its time: The church is a mystery that was not
revealed to past generations (Eph. 3:3-5, 9; Col. 1:26-7).
This mystery, now revealed, includes the uniting of
Jewish and Gentile believers in one spiritual body, Christ
indwelling believers, and the future rapture of the unified
body (1 Cor. 15:50-58).
2.
Therefore, this distinction between Israel and the church
is the result of historical-grammatical interpretation.
Literal interpretation is not used solely by
dispensationalists, but its consistent use in all areas of
biblical interpretation is.
3.
Doxological Purpose: God’s overall
purpose is to Glorify Himself.
a. God’s ultimate purpose for the ages is to glorify
Himself. Scripture is not human-centered, as though
salvation were the principle point, but God-centered,
because His glory is at the center.
b. The glory of God is the primary principle that unifies
all dispensations, the program of salvation being just
one of the means by which God glorifies Himself.
Each successive revelation of God’s plan for the ages,
as well as His dealing with the elect, non-elect,
angels, and nations all manifest His glory.
III.
Dispensational Divisions:
A. Though the sine qua non is what distinguishes a
dispensationalist:
1. Consistent use of a normative interpretation;
2. Leads to a distinction between Israel and the Church;
3. God’s overall purpose is to glorify Himself.
The recognition of distinctions in the progress of
revelation reveals different dispensations that God uses in
the outworking of His plan for the ages.
III.
Dispensational Divisions:
1. First Dispensation of Innocence:
Genesis 1:28-3:6:
Adam was the key person and his responsibilities
involved the upkeep of the garden and not eating of the
tree of the knowledge of good and evil. As a result of
failing the eating test came far-reaching judgments on
him, his wife, all of humanity, the serpent, and the entire
creation.
III.
Dispensational Divisions:
2. Dispensation of Conscience (Gen. 4:1-8:14):
The conscience is whereby God chose to govern people.
In other words, human responsibility was to be obedient to
the dictates of their consciences. During this period there
was murder (Gen. 4:8), unnatural affection (Gen. 6:2),and
widespread evil desire and purpose of heart (Gen. 6:5).
God closed this period with the universal flood. God
spared Noah, his wife, his sons, and their wives by grace
(Gen. 6:8).
III.
Dispensational Divisions:
3. Dispensation of Civil Government
(Gen. 8:15-11:9):
This period began after the Flood and included the
animals’ fear of people, animals given to people to eat, the
promise of no more flood, and the institution of capital
punishment. God gave people the right to take human life
which established the right to govern others. From the
beginning people failed this test when Noah became drunk
with wine and thus was incapable of ruling. This period
ended with the tower of Babel.
III.
Dispensational Divisions:
4. Dispensation of Patriarchal Rule or Promise
(Genesis 11:10-Exodus 18:27):
During this period God chose one family and one nation
which He used as a representative test of all. Until this
dispensation all humanity had been directly linked to
God’s governing principles. The patriarchal obligation
was to believe and serve God, and God provided many
material and spiritual provisions. A specific land was
promised and blessing as long as the Israelites stayed in
that land. The nation’s failure ended in slavery in Egypt.
III.
Dispensational Divisions:
5. Dispensation of Mosaic Law (Exodus 19:1Acts 1:26):
The people were responsible to do all the law (James
2:10) but they failed (Rom. 10:1-3). Failure brought
judgments: the ten tribes were carried into Assyrian
captivity, the two tribes to Babylon captivity, and they
were ultimately scattered throughout the world (Matt.
23:37-39) because of their rejection of Jesus Christ.
III.
Dispensational Divisions:
6. Dispensation of the Church (Acts 2:1Revelation 19:21):
Human responsibility is to accept the gift of righteousness
which is freely offered by God to all (Rom. 5:15-18)- both
Jews and Gentiles. No longer does God deal with just one
nation but to anyone who believes. This dispensation will
end with the second coming of Jesus Christ.
III.
Dispensational Divisions:
7. Dispensation of the Millennium
(Rev. 20:1-15)
After the Second Coming of Jesus Christ, the millennial kingdom
will be established in fulfillment of the biblical, unconditional
covenants of the Old Testament (Abrahamic, Davidic, Land, and
New Covenant). The Lord Jesus will rule from Jerusalem on
David’s throne and His government will last for one thousand years,
and human responsibility will be obedience to the King and His
Laws. Satan will be bound, Christ will rule, righteousness will
predominate, and obvious disobedience will be dealt with swiftly.
This period ends with an unsuccessful rebellion against Christ’s
government. This results in those rebels being cast into eternal
punishment.
IV.
Concluding Observations:
A. Stewardship responsibilities are placed on all who live under a
dispensation. This responsibility means active participation for
those who respond to the principle of administration and judgment
for those who reject its standards.
B. Aspects of a dispensation do not necessarily end when another
begins. There are promises given in one dispensation that are not
always fulfilled during that period (e.g., the promises in O.T. about
Christ’s first advent were not fulfilled until He came). Too, there
are things instituted in one dispensation that continue on through
every age (e.g., people made in the image of God). There are those
things that are set out in one period and then presented again in
another period (9 of the 10 commandments of the Law are restated
as part of the dispensation of church, though restrictions concerning
specific foods are done away with).
IV.
Concluding Observations:
C. The requirement for salvation is the same during all dispensations_
it is through faith, though the content of faith differs in different
ages.

Dispensationalism answers the need of Biblical distinctions.
E. It answers the need of a philosophy of history.
F.
It provides consistent hermeneutics.
G. Dispensations does not make one a dispensationalist. Covenant
theologians like Berkhof and John Calvin held to 4 dispensations.
Rather, it is the sine qua non that distinguishes a dispensationalist
from all others.