DISPENSATIONALISM
I. Introduction to Dispensationalism
Dispensationalism’s Philosophy of History:
1. The Goal of History is that God will establish a millennial kingdom (in history) which ends in the eternal
state of the New Heavens and Earth (beyond history).
2. Unifying Principles are the biblical covenants (Abrahamic, Palestinian [or Land], Davidic, New, and
Mosaic covenants) with the overall manifestation of the glory of God.
3. Progress of History is best seen in the progressive revelation through the dispensations of Scriptures (At
least: Pre-fall, After fall to the law, Law, Grace, Millennium).
1. The Goal of History is that God will establish a millennial kingdom (in history) which ends in the eternal
state of the New Heavens and Earth (beyond history).
2. Unifying Principles are the biblical covenants (Abrahamic, Palestinian [or Land], Davidic, New, and
Mosaic covenants) with the overall manifestation of the glory of God.
3. Progress of History is best seen in the progressive revelation through the dispensations of Scriptures (At
least: Pre-fall, After fall to the law, Law, Grace, Millennium).
II. What does “dispensation” mean?
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.”
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.”
In the papyri mss. 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.
The various forms of the word “dispensation” appear in the New Testament twenty times:
Verb “oikonomeo” is used once in Luke 16:2 where it is translated “to be a steward.”
Noun “oikonomos” appears ten times (Luke 12:42; 16:1, 3, 8; Romans 16:23; 1st Corinthians 4:1 - 2; Galatians 4:2; Titus 1:7; 1st Peter 4:10) and is typically translated “steward” or “manager” (but “treasurer” in Rom. 16:23).
Noun “oikonomia” is used nine times (Luke 16:2,3,4; 1st Corinthians 9:17; Ephesians 1:10, 3:2,9; Colossians 1:25; 1st Timothy 1:4). In these instances it is translated variously, “stewardship,” “dispensation,” “administration,” “job,” “commission.”
“A dispensation is a distinguishable economy in the outworking of God’s purpose.”
1. It involves a stewardship, administration, oversight or management over what God has given to man. A dispensation is primarily a stewardship and not a time (though the stewardship will exit during a period of time).
2. Expanded definition - “A dispensation is God’s distinctive method of governing mankind or a group of men during a period of human history, marked by a crucial event, test, failure, and judgment. From the divine standpoint, it is a stewardship, 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.” (Paul David Nevin, “Some Major Problems in Dispensational Interpretation.” (unpublished Th.D. diss, DTS, 1963, p. 97 quoted by Ryrie, p.30)
“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.”
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.”
In the papyri mss. 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.
The various forms of the word “dispensation” appear in the New Testament twenty times:
Verb “oikonomeo” is used once in Luke 16:2 where it is translated “to be a steward.”
Noun “oikonomos” appears ten times (Luke 12:42; 16:1, 3, 8; Romans 16:23; 1st Corinthians 4:1 - 2; Galatians 4:2; Titus 1:7; 1st Peter 4:10) and is typically translated “steward” or “manager” (but “treasurer” in Rom. 16:23).
Noun “oikonomia” is used nine times (Luke 16:2,3,4; 1st Corinthians 9:17; Ephesians 1:10, 3:2,9; Colossians 1:25; 1st Timothy 1:4). In these instances it is translated variously, “stewardship,” “dispensation,” “administration,” “job,” “commission.”
“A dispensation is a distinguishable economy in the outworking of God’s purpose.”
1. It involves a stewardship, administration, oversight or management over what God has given to man. A dispensation is primarily a stewardship and not a time (though the stewardship will exit during a period of time).
2. Expanded definition - “A dispensation is God’s distinctive method of governing mankind or a group of men during a period of human history, marked by a crucial event, test, failure, and judgment. From the divine standpoint, it is a stewardship, 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.” (Paul David Nevin, “Some Major Problems in Dispensational Interpretation.” (unpublished Th.D. diss, DTS, 1963, p. 97 quoted by Ryrie, p.30)
III. Dispensationalism as a system of theology
Traditional-normative dispensational theology is a system that embodies three essential, fundamental concepts called the sine qua non (lit. “without which is not”):
1. The consistent use of a plain, normal, literal, grammatical-historical method of interpretation;
2. Which reveals that the Church is distinct from Israel;
3. God’s overall purpose is to bring glory to Himself (Ephesians 1:6, 12, 14).
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 at 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.
We are able to validate the assumption of using a plain, normal, literal, grammatical-historical method of
interpretation with the following three basic 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.
2. Biblically: The Old Testmanet prophecies concerning Christ’s birth and rearing, ministry, death, and resurrection were all fulfilled literally, by analogy and typology or by the New Testament authors adapting the Old Testament’s words to new applications. No spiritual or allegorical interpretation is involved. Allegorical interpretation believes that beneath the obvious is the real meaning of the passage. There is literary allegory which is a intentional construction, but the allegorical interpretation is on uncertain grounds. Spiritual interpretation usually uses a theological principle of hermeneutics to interpret (e.g., Israel’s promises given to the church). Others will try to use certain principles of how the NT authors use the Old Testament to prove their theological hermeneutical principle.
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, traditional 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 system of theology.
Clear Distinction: Israel & the Church
The church is seen as distinct from Israel for two fundamental reasons:
1. Its character: In the Old Testament 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 (1st Corinthians 12:13) and indwelt by the Holy Spirit.
2. Its time: The church age began after the resurrection of Jesus Christ (Ephesians 1:20-22), and His ascension (Ephesians 4:7-12). Therefore, since believers of this age are baptized into the body of Christ (1st Corinthians 12:13), the church age began with the baptizing ministry of the Holy Spirit on the day of Pentecost (Acts 2; 11:15-16).
The church is a mystery that was not revealed to past generations (Ephesians 3:3-5, 9; Colossians 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 (1st Corinthians 15:50-58).
Therefore, this distinction between Israel and the Church is the result of historicalgrammatical interpretation. Literal interpretation is not used solely by dispensationalists, but its consistent use in all areas of biblical interpretation is.
Doxological Purpose
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.
Proper Theological Method: The debate between Dispensationalist and evangelical Nondispensationalist has changed its focus to the priority of their Theological Method:
1. The older debate between “literal” versus “allegorical” does not adequately explain the problem involved.
2. Today both sides of the debate claim to apply a literal hermeneutics defined as the grammatical-historical of interpretation.
3. The starting place for both sides is different: Old Testament for the dispensationalist and New Testament for the nondispensationalist.
4. A different starting place leads to a different way the Testaments are harmonized.
5. The New Testament writers use of the Old Testament does not lead one to abandon dispensational principles.
6. However, one’s Theological Method will greatly influence one’s method of literal interpretation.
What should be our Theological Method?
1. Recognition of one’s own preunderstanding – One does not abandon any objective value for the text but recognizes that theological integration does not operate with a blank slate.
2. Starting Point is the Old Testament – The formulation of a biblical theology from the Old Testament based upon a literal interpretation (grammatical-historical interpretation) of the Old Testament text in each book.
3. The Input of the New Testament - With the foundational input of the Old Testament, formulate a biblical theology of the New Testament based upon a literal interpretation (grammatical-historical interpretation) of the New Testament text in each book.
4. The Synthesis of the Testaments – The production of a systematic theology by integration and harmonization of step 2 and 3 (Biblical Theology of Old and New Testaments).
1. The consistent use of a plain, normal, literal, grammatical-historical method of interpretation;
2. Which reveals that the Church is distinct from Israel;
3. God’s overall purpose is to bring glory to Himself (Ephesians 1:6, 12, 14).
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 at 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.
We are able to validate the assumption of using a plain, normal, literal, grammatical-historical method of
interpretation with the following three basic 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.
2. Biblically: The Old Testmanet prophecies concerning Christ’s birth and rearing, ministry, death, and resurrection were all fulfilled literally, by analogy and typology or by the New Testament authors adapting the Old Testament’s words to new applications. No spiritual or allegorical interpretation is involved. Allegorical interpretation believes that beneath the obvious is the real meaning of the passage. There is literary allegory which is a intentional construction, but the allegorical interpretation is on uncertain grounds. Spiritual interpretation usually uses a theological principle of hermeneutics to interpret (e.g., Israel’s promises given to the church). Others will try to use certain principles of how the NT authors use the Old Testament to prove their theological hermeneutical principle.
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, traditional 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 system of theology.
Clear Distinction: Israel & the Church
The church is seen as distinct from Israel for two fundamental reasons:
1. Its character: In the Old Testament 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 (1st Corinthians 12:13) and indwelt by the Holy Spirit.
2. Its time: The church age began after the resurrection of Jesus Christ (Ephesians 1:20-22), and His ascension (Ephesians 4:7-12). Therefore, since believers of this age are baptized into the body of Christ (1st Corinthians 12:13), the church age began with the baptizing ministry of the Holy Spirit on the day of Pentecost (Acts 2; 11:15-16).
The church is a mystery that was not revealed to past generations (Ephesians 3:3-5, 9; Colossians 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 (1st Corinthians 15:50-58).
Therefore, this distinction between Israel and the Church is the result of historicalgrammatical interpretation. Literal interpretation is not used solely by dispensationalists, but its consistent use in all areas of biblical interpretation is.
Doxological Purpose
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.
Proper Theological Method: The debate between Dispensationalist and evangelical Nondispensationalist has changed its focus to the priority of their Theological Method:
1. The older debate between “literal” versus “allegorical” does not adequately explain the problem involved.
2. Today both sides of the debate claim to apply a literal hermeneutics defined as the grammatical-historical of interpretation.
3. The starting place for both sides is different: Old Testament for the dispensationalist and New Testament for the nondispensationalist.
4. A different starting place leads to a different way the Testaments are harmonized.
5. The New Testament writers use of the Old Testament does not lead one to abandon dispensational principles.
6. However, one’s Theological Method will greatly influence one’s method of literal interpretation.
What should be our Theological Method?
1. Recognition of one’s own preunderstanding – One does not abandon any objective value for the text but recognizes that theological integration does not operate with a blank slate.
2. Starting Point is the Old Testament – The formulation of a biblical theology from the Old Testament based upon a literal interpretation (grammatical-historical interpretation) of the Old Testament text in each book.
3. The Input of the New Testament - With the foundational input of the Old Testament, formulate a biblical theology of the New Testament based upon a literal interpretation (grammatical-historical interpretation) of the New Testament text in each book.
4. The Synthesis of the Testaments – The production of a systematic theology by integration and harmonization of step 2 and 3 (Biblical Theology of Old and New Testaments).
Dispensationalism
1. Recognize preunderstanding 2. Formulate a biblical theology of the Old Testament based upon a grammatical-historical interpretation (G-H-I) 3. With the input of the Old Testament formulate a biblical theology of the New Testament thru the G-H-I 4. The production of a systematic theology by harmonizing the above |
Non-Dispensationalism
1. Recognize preunderstanding 2. Formulate a biblical theology of the New Testament based upon a grammatical-historical interpretation (G-H-I) 3. Formulate a biblical theology of the Old Testament based upon the New Testament understanding of the Old Testament. 4. The production of a systematic theology by harmonizing the above |
Dispensationalism Methodological Results
1. Preunderstanding:Usually the same. 2. Proper starting point with the biblical theology of the Old Testament as progressive revelation indicates. 3. With the input of the Old Testament the improper enhancing of the Old Testament in the New Testament is guarded. 4. This method allows the Old Testament foundation to correctly inform the New Testament in the Systematic Theology harmonization. |
Non-Dispensationalism Methodological Results
1. Preunderstanding:Usually the same. 2. Possibly minimizing the Old Testament biblical theology because they start first with New Testament theology. 3. The Old Testament is subordinated to the conclusions of the New Testament– Improper replacing of the Old Testament is possible. 4. The sources in 2 & 3 effect the Systematic Theology harmonization. |
Revised Sine Qua Non
1. The preservation of a consistent literal (grammatical-historical) interpretation of the Old Testament and its input at all points of theological integration in the light of progressive revelation.
a. The Old Testament biblical theology in which the priority of the Old Testament text is acknowledge.
b. The New Testament biblical theology is developed for which accurate Old Testament biblical theology is a background input.
c. A Systematic Theology in which the literal interpretation of the Old Testament is not abandoned at the point of harmonization with the New Testament and other sources of theology.
2. A distinction between Israel and the Church
3. A doxological purpose of biblical history
1. The preservation of a consistent literal (grammatical-historical) interpretation of the Old Testament and its input at all points of theological integration in the light of progressive revelation.
a. The Old Testament biblical theology in which the priority of the Old Testament text is acknowledge.
b. The New Testament biblical theology is developed for which accurate Old Testament biblical theology is a background input.
c. A Systematic Theology in which the literal interpretation of the Old Testament is not abandoned at the point of harmonization with the New Testament and other sources of theology.
2. A distinction between Israel and the Church
3. A doxological purpose of biblical history
IV. Divisions of Dispensationalism
“A dispensation is a distinguishable economy in the outworking of God’s purpose.”
Summary: “Dispensationalism views the world as a household run by God. In His household-world God is dispensing or administering its affairs according to His own will and in various stages of revelation in the passage of time. These various stages mark off the distinguishably different economies in the outworking of His total purpose, and these different economies constitute the dispensations.”
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.
2. Dispensation of Conscience:
Genesis 4:1-8:14
The conscience is the avenue by which 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 (Genesis 4:8), unnatural affection (Genesis 6:2),and widespread evil desire and purpose of heart (Genesis 6:5). God closed this period with the universal flood. God spared Noah, his wife, his sons, and their wives by grace (Genesis 6:8).
3. Dispensation of Civil Government:
Genesis 8:15-11:9
This period began after the Flood and included animals being 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. This period ended with the tower of Babel.
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. The period ended in slavery in Egypt.
5. Dispensation of Mosaic Law:
Exodus 19:1, Acts 1:26
The people were responsible to do all the law (James 2:10) but they failed (Romans 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 because of their rejection of Jesus Christ.
6. Dispensation of the Church:
Acts 2:1, Revelation 19:21
Human responsibility is to accept the gift of righteousness which is freely offered by God to all (Romans 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 Christ. The seven year Tribulation after the Rapture of the church is the judgment for those at the end of the present dispensation.
7. Dispensation of the Millennium:
Revelations 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.
Summary: “Dispensationalism views the world as a household run by God. In His household-world God is dispensing or administering its affairs according to His own will and in various stages of revelation in the passage of time. These various stages mark off the distinguishably different economies in the outworking of His total purpose, and these different economies constitute the dispensations.”
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.
2. Dispensation of Conscience:
Genesis 4:1-8:14
The conscience is the avenue by which 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 (Genesis 4:8), unnatural affection (Genesis 6:2),and widespread evil desire and purpose of heart (Genesis 6:5). God closed this period with the universal flood. God spared Noah, his wife, his sons, and their wives by grace (Genesis 6:8).
3. Dispensation of Civil Government:
Genesis 8:15-11:9
This period began after the Flood and included animals being 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. This period ended with the tower of Babel.
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. The period ended in slavery in Egypt.
5. Dispensation of Mosaic Law:
Exodus 19:1, Acts 1:26
The people were responsible to do all the law (James 2:10) but they failed (Romans 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 because of their rejection of Jesus Christ.
6. Dispensation of the Church:
Acts 2:1, Revelation 19:21
Human responsibility is to accept the gift of righteousness which is freely offered by God to all (Romans 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 Christ. The seven year Tribulation after the Rapture of the church is the judgment for those at the end of the present dispensation.
7. Dispensation of the Millennium:
Revelations 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.
V. 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 Old Testament about Christ’s first advent were not fulfilled until He came). Also, there are things instituted in one dispensation that continue on
through other ages (e.g. curses from the fall). 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).
C. The requirement for salvation is the same during all dispensations it is through faith, though the content of faith differs in different ages.
D. Dispensationalism answers the question 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.
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 Old Testament about Christ’s first advent were not fulfilled until He came). Also, there are things instituted in one dispensation that continue on
through other ages (e.g. curses from the fall). 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).
C. The requirement for salvation is the same during all dispensations it is through faith, though the content of faith differs in different ages.
D. Dispensationalism answers the question 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.
VI. How Should We Then Live?
A. Cast your anxieties and take comfort in God because He is directing history (God is sovereign).
B. Walk with joy knowing that you, a gentile, have been redeemed by God’s grace; you are united with Christ by means of the baptizing work of the Holy Spirit. Joy is fundamental to the Christian life!
C. Be sensitive to the ministries of the Holy Spirit because you are in this dispensation.
D. Remember, the spiritual life of the believer is the life of Jesus Christ reproduced in the child of God by means of the Holy Spirit.
E. Be committed! Since the Rapture of the Church could occur any moment, we need to be watchful, be prepared, practice holiness, and be evangelistic. Thus…
B. Walk with joy knowing that you, a gentile, have been redeemed by God’s grace; you are united with Christ by means of the baptizing work of the Holy Spirit. Joy is fundamental to the Christian life!
C. Be sensitive to the ministries of the Holy Spirit because you are in this dispensation.
D. Remember, the spiritual life of the believer is the life of Jesus Christ reproduced in the child of God by means of the Holy Spirit.
E. Be committed! Since the Rapture of the Church could occur any moment, we need to be watchful, be prepared, practice holiness, and be evangelistic. Thus…