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31
Dispensational Theology

Phillip Heideman, Th.M. *
Chafer Theological Seminary
[*Editors note: Phillip Heideman earned his B.B.A. degree at the
University of Wisconsin, a Th.M. degree in New Testament
Literature and Exegesis from Dallas Theological Seminary, and
has done work toward a Th.D. at DTS. He has been a pastor,
educator, and conducts the correspondence division of studies at
Chafer Theological Seminary. ]
The purpose of this article is to present a view similar to what Dr. Lewis
Sperry Chafer taught on the subject and to identify some weaknesses in traditional
Dispensational theology. This author holds firmly to Dispensational theology,
since that is the only system of theology that adequately accounts for the
differences from one time period to another and from one testament to another.
Therefore, this article will uphold the distinctives and essential features of
Dispensationalism but present a different focus, a different basis for naming them,
and suggest a few additional Dispensations. This article does not consider either
progressive or ultradispensationalism.
Definition of Dispensationalism
Dr. Charles Ryrie cites Clarence Mason for his definition.
Dispensation means a stewardship or administration. In the Bible
a dispensation is a divinely established stewardship of a particular
revelation of Gods mind and will which brings added
responsibility to the whole race of mankind or a particular portion
of the human race.
1
Another definition cited by Ryrie goes like this, A dispensation is Gods
distinctive method of governing mankind or a group of men during a period of
human history, marked by a crucial test, failure, and judgment.
2
The first definition emphasizes stewardship, and the second one emphasizes
Gods governing. Since both definitions have some merit, I included both.

1
Charles C. Ryrie, Dispensationalism, revised and expanded (Chicago: Moody Press 1995), 30.
2
Ibid., 30.
The Distinctives of Dispensationalism
The main distinctives of Dispensationalism are, first, the consistent use of the
grammatical-historical hermeneutic; second, the distinction between Israel and the
Church; and, third, the reign of Jesus Christ and His saints in the Millennial
Kingdom. The latter is the goal toward which God providentially works in human
history. The fourth distinctive is that the unifying thread from the beginning to the
end of the biblical record is the manifestation of Gods attributes, namely, His
love, justice, faithfulness, and sovereignty. In particular, God demonstrates
throughout the ages that He is in control, although
CTSJ 4:3 (July 1998) p. 32
there are periods of time when it may not appear that way. These elements are
essential for seeing the continuity and progression of Scripture and for
understanding the major areas of Truth revealed in the Word of God.
Features of Dispensationalism
There are many features of Dispensationalism, which Dr. Ryrie mentions in
his latest book, Dispensationalism. Some of them are summarized below, being
derived from the Parable of the Unfaithful Steward (Luke 16) and from some
Pauline uses of the words oikonomeo, oikonomos, and oikonomia. These concern
the administration of a household, i.e., a stewardship.
1. There are two parties, one who is in authority and delegates duties, and the
steward who must carry out these duties.
2. There are specific responsibilities and accountability.
3. Men are responsible to God for the faithful discharge of their duties.
4. The stewardship may end either when the steward is found unfaithful, or at
the time appointed by God.
3
This author concurs with the above features.
Traditional Dispensationalism
Traditional Dispensationalism sees various ways in which mankind is tested
by God throughout history, beginning with the Garden of Eden and culminating in
the Millennial Kingdom. Each Dispensation has an essential individual, who is
the recipient of new revelation (i.e. Adam, Noah, Abraham, Moses, Paul, etc). In
each Dispensation, God gives mankind a certain responsibility, and after human
failure, the Lord terminates the Dispensation with some form of judgment.

3
See Ryrie, Dispensationalism, 2527.
After the fall, God tested man through his conscience, the ability to know
right from wrong. Due to the failure of mankind, God judged the human race by
means of a flood. Following the flood came the Noahic Covenant, and God tested
man through civil government, and commanded man to disperse throughout the
earth. Mankind failed that test, which culminated at the Tower of Babel, where
God created numerous languages that confused the people. Following this failure
and judgment, God called out Abraham and gave him promises. Therefore, we
call the next Dispensation the Dispensation of Promise. Their responsibility
during this Dispensation was to remain in the Promised Land, and we see their
failure in their leaving the land on more than one occasion, finally ending up in
Egypt where the Lord judged them with Egyptian oppression. This Dispensation
continued until the time of Moses, to whom the Lord gave the Law. The giving of
the Law to Moses commenced the Age of the Law, which continued until the First
Advent of Christ. The judgment on Israel for disobeying the Law and rejecting
their
CTSJ 4:3 (July 1998) p. 33
Messiah was the fall of Jerusalem in 70 A.D. and the worldwide dispersion that
followed. Following the Age of the Law is the Age of Grace, in which mankind is
offered eternal life by faith in Christ. Mans rejection of this offer results in the
judgment of the Tribulation. I have not discussed the Dispensation of Innocence
or the Dispensation of the Kingdom, which are the first and last, but the above
discussion should be sufficient to see the pattern.
4
To sum up, in Traditional Dispensationalism God has a governing relationship
with the world, whereby He gives responsibilities to mankind. There is always
human failure and the Dispensations end with divine judgment.
5
Ryrie does
acknowledge that the human responsibility is two-fold, namely the governmental
economy and salvation.
6
Moreover, though there seems to be an overemphasis on
human failure and divine judgment, Clarence Mason, whom I cited above,
acknowledges that there are also promises of blessing and reward for obedience to
the faith.
7
A Different Focus
This article proposes three changes in the presentation of Dispensationalism
that differ from the traditional perspective. The first difference is the focus of
Dispensationalism. Despite agreeing with Ryrie and numerous other scholars that
the term Dispensation means a stewardship and involves a governing relationship
between God and the human administrator(s), I see different recipients of the
stewardships. It seems that the Dispensations are stewardships that God entrusts
exclusively to His own people during the various periods of human history. In

4
Ibid., 52-56.
5
Ibid., 33-35.
6
Ibid., 35.
7
Ibid., 30.
other words, Dispensationalism does not concern the unregenerate person, as Dr.
Chafer asserted in response to some of his critics: The references cited
concern the rule of life which God has given to govern His people in the world.
8

Chafer, in his eight volume Systematic Theology, taught this as well. He
emphasized three Dispensations: one for Israel under the Law, one for Christians
in the present Age of Grace, and the Millennial Kingdom.
9
The unregenerate person is tested two ways by God in every period of human
history. The first way is God consciousness and the second way is gospel hearing.
The heavens declare the glory of God; And the firmament shows
His handiwork. Day unto day utters speech, And night unto night
reveals knowledge. There
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is no speech nor language Where their voice is not heard (Psalm
19:13).
The wrath of God is revealed from heaven against all ungodliness
and unrighteousness of men, who suppress the truth in
unrighteousness, because what may be known of God is manifest
in them, for God has shown it to them. For since the creation of the
world His invisible attributes are clearly seen, being understood by
the things that are made, even His eternal power and Godhead, so
that they are without excuse (Romans 1:1820).
Genesis implies gospel hearing in Abels blood sacrifice (Genesis 4:18).
Moreover, Hebrews 11:4 states, by faith Abel offered to God a more excellent
sacrifice than Cain, through which he obtained witness that he was righteous. Not
only is gospel hearing implied, but also Scripture portrays the gospel in this
sacrifice.
Both God consciousness and gospel hearing are involved in Enochs coming
to God by faith (Hebrews 11:56). Hebrews 11:6 says, without faith it is
impossible to please Him, for he who comes to God must believe that He is, and
that He is a rewarder of those who diligently seek Him (gospel hearing). Paul
emphasizes the importance of faith:
Knowing that a man is not justified by the works of the law, but by
faith in Jesus Christ, even we have believed in Jesus Christ, that we
might be justified by faith in Christ, and not by the works of the
law: for by the works of the law shall no man be justified
(Galatians 2:16).

8
Ibid., 108.
9
Chafer, Systematic Theology, 4:16.
Until a person is born into the family of God by faith in the saving message
from God, we cannot expect him to respond in obedience to the will of God for
his life!
Dispensations are stewardships, which God entrusts to His own people. The
stewardship includes responsibilities, divine enablement, and accountability. The
accountability can result in both rewards for faithfulness and chastisement for
unfaithfulness. This necessitates new revelation for each Dispensation.
The only exception to this is the unbeliever who has a stewardship by virtue of
his office, e.g., a king. Yet, because of his unregenerate condition, he is unfaithful
to his stewardship. A New Testament example is Judas Iscariot who held the
office of apostle, but was unregenerate.
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Number and Names of the Dispensations
Although the number and names of the Dispensations may vary, Traditional
Dispensationalism generally presents seven different Dispensations with these
respective names: the Dispensation of Innocence, followed by the Dispensations
of Conscience, Civil Government, Promise, Mosaic Law, Grace, and the
Millennial Kingdom.
10
The reason for these names is that Dispensational scholars
see each of these as the predominate way in which God dealt with mankind in
each respective period of time.
11
There are several inconsistencies in this scheme,
as we will see next.
First, there is the lack of consistency in the names themselves and also some
false implications. Innocence views mans standing before God before the Fall.
Conscience looks at a facet of the soul and implies that mankind had no other
revelation to go by. Human government is an institution established by God.
Promise and Law are particular revelations from God, which became part of the
written Word of God. Grace is a way that God deals with mankind. Moreover,
Law might imply the lack of grace, and Grace might imply the lack of law. Both
are false implications. The Millennium is an era of history. Furthermore, during
the Ages of Law and Grace there are far more promises given by God than during
the Age of Promise.
Moreover, according to Ryries chart on page 54 of Dispensationalism, one of
the tests in the Age of Grace is faith in Christ. That would lead one to think that
each Dispensation has its own test for entrance into Gods eternal kingdom.
Moreover, in most, if not all cases, the test includes some system of good
works/obedience. Certainly, Dr. Ryrie along with others who agree with his
position, if asked, would acknowledge that salvation always has been and always
will be by faith in God/Christ and that Dispensationalism is not teaching different

10
Ryrie, 5157.
11
Ibid., 52.
ways of salvation. Yet, sometimes the way scholars present Dispensationalism, at
least in the traditional way, leads to confusion on this point.
A Different Approach to Naming Dispensations
I believe a more consistent scheme is to identify/name Dispensations
according to the human administrator(s). One scholar identified Dispensations as
follows.
1. Dispensation of the GentilesAdam to Noah
2. Dispensation of Israel/JewsAbraham to Christ and the Tribulation
3. Dispensation of the ChurchPentecost to the Rapture
CTSJ 4:3 (July 1998) p. 36
4. Dispensation of ChristMillennium
This article will expand and modify the above model, though it is not a new
idea and yet differs from the traditional pattern.
Continuity and Distinctions
New Testament Use of the Old
Currently some students attack Traditional Dispensationalism based on the
continuity found between the Old and New Testaments without adequate regard
for the distinctions. An example is the New Testaments use of the Old and the
New Covenant. There are numerous ways the New Testament authors use the Old
Testament, and every scholar who addresses this issue seems to group them
differently. This is a separate issue, but it does demonstrate the continuity and
interdependence of the entire Bible. Obviously all Scripture is profitable and we
must study it, interpreting it according to the times in which it was written,
applying it to the times in which we live. Yet, it is equally obvious that God did
not address all Scripture to the Church. The Scripture addressed to the Church is
very clear on our particular stewardship, though all other Scripture is helpful in
the faithful execution of our stewardship. Thus there is both continuity as well as
distinctions, and our system of theology must have regard for both.
Dispensationalism, properly presented, does.
New Covenant
Traditional Dispensationalism has three main views concerning the New
Covenant and its relationship to the Church. One view holds to two new
covenants, one for the Church and another for Israel. The second view holds to a
single new covenant, which the Lord promised to Israel. They see, however, the
Church as participating in some of its blessings. The third view sees one New
Covenant applying to the Church at the present time and to Israel as a nation in
the future.
12
This author prefers the third view, which was also the view of C. I.
Scofield: It secures perpetuity, future blessing, and eternal blessedness to Israel,
and eternal blessedness to all who believe.
13
A consistent use of the grammatical historical hermeneutic leads to the
conclusion that the New Covenant, which Christ introduced at the Last Supper
and established by His death, is now currently in effect.
Likewise also the cup after supper, saying, This cup is the New
Testament in my blood, which is shed for you (Luke 22:20).
The apostle Paul quotes this saying of Christ as well.
CTSJ 4:3 (July 1998) p. 37
After the same manner also He took the cup, when He had supped,
saying, This cup is the New Testament in My blood: this do, as
often as you drink it, in remembrance of Me (1 Corinthians 11:25).
The same apostle was a servant of the New Covenant.
Who also hath made us able ministers of the New Testament; not
of the letter, but of the spirit: for the letter kills, but the spirit gives
life (2 Corinthians 3:6).
The absence of definite articles with the words new, letter, and spirit
points to an emphasis on quality or the character of the New Covenant rather than
its identity, though the identity of all three nouns is clear.
That the New Covenant is currently in effect, the book of Hebrews makes
clear.
Now hath He obtained a more excellent ministry, by how much
also He is the mediator of a better covenant, which was established
upon better promises (Hebrews 8:6).
For this cause He is the mediator of the New Testament, that by
means of death, for the redemption of the transgressions that were
under the first testament, they which are called might receive the
promise of eternal inheritance (Hebrews 9:15).
Note the past and present tenses in the above verses from Hebrews. See also
Hebrews 10:1118.

12
Pentecost, Things to Come, 121124.
13
C. I. Scofield, editor, Scofield Reference Bible, 1297.
Romans 11 teaches that Israel is currently cut off from their own tree of
covenant blessings, and that the Church, which includes a remnant of saved Jews,
has been grafted into that tree and is partaking of the covenant blessings. At the
Second Advent, Israel as a nation will believe in Christ and will be grafted in
again.
So all Israel shall be saved: as it is written, There shall come out of
Sion the Deliverer, and shall turn away ungodliness from Jacob:
For this is My covenant unto them, when I shall take away their
sins (Romans 11:26).
Note the particular covenant blessing singled out is redemption, which sounds
like the New Covenant of Jeremiah 31:3134.
I will forgive their iniquity, and I will remember their sin no more
(Jeremiah 31:34).
To sum up, Jeremiah promised Israel a new covenant relationship with God.
The death of Christ established this covenant. However, because the nation Israel
rejected Christ as their Messiah, they lost (temporarily) their
CTSJ 4:3 (July 1998) p. 38
covenant relationship with God. Currently the Church, consisting of regenerate
Jews and Gentiles, enjoys a covenant relationship with God under the New
Covenant. At the Second Advent, Israel as a nation will repent and they will
individually trust in Christ. Consequently, the Lord will regraft them into their
former covenant relationship with God to partake of the New Covenant blessings
along with the redeemed of other Dispensations.
This parallels the Abrahamic Covenant that promises both national blessings
for Israel and salvation blessings for all who believe. This in no way denies that
the Church is the Body of Christ, consisting of all believers from the Day of
Pentecost to the Rapture, being entirely distinct from the nation Israel.
Moral Will of God
One other reason for watering down Dispensational distinctions, as some do,
is the apparent continuity of the Ten Commandments (with the exception of the
Sabbath). The Ten Commandments reveal the moral will of God, which is
absolute and transcends Dispensational boundaries. For example, the Ten
Commandments address both murder and adultery as violations of the moral will
of God. Later, in the Book of Proverbs, much is said about the mental attitude of
people, including anger and lust. In the Sermon on the Mount, Christ went beyond
the overt acts of murder and adultery to talk about anger and lust. So even within
a given Dispensation, there is an expansion of the revealed moral will of God.
When we move into the epistles, there is yet more revealed to us about the
moral will of God. Our system of theology must recognize both the continuity and
progression of the revealed moral will of God from Dispensation to Dispensation,
and even within Dispensations. The revealed moral will of God always governs
the life of the believer. Although the Lord gave the Ten Commandments to Israel,
nine of them parallel New Testament commands.
Divine Enablement
Furthermore, along with the moral will of God there is an increase in divine
enablement. In the current Dispensation, we have the indwelling Holy Spirit as
well as the potential for the Word to be hidden in our hearts. Accordingly, God
has revealed more to the Church concerning His moral will, but He has also given
the Church the means of carrying out His moral will. That is a major part of our
stewardship. Again, this author recognizes both the continuity as well as the
progression of divine enablement.
Living By Faith
In addition to the moral will of God, believers have always been required to
live by faith in the promises of God. Although the promises may change from
Dispensation to Dispensation, the requirement of faith carries forward. Since faith
in the promises of God is essential, believers in every Dispensation must acquire a
thorough understanding of Gods Word as revealed. In the Old Testament
believers needed to hide the Word in their hearts.
CTSJ 4:3 (July 1998) p. 39
Your word have I hid in my heart, that I might not sin against You
(Psalm 119:11).
In the New Testament, believers are to ground themselves firmly in the word.
Let the word of Christ dwell in you richly in all wisdom; teaching
and admonishing one another in psalms and hymns and spiritual
songs, singing with grace in your hearts to the Lord (Colossians
3:16).
We in the Church Age have additional Scriptures that those in the
Dispensation of Israel did not have, but the requirement to know the Word of God
intellectually and experientially is the same in each Dispensation.
Prayer
Closely related to faith is the activity of prayer, which has been part of all
believers stewardship in every Dispensation. The content of our prayers may
differ, especially when there is sin in the believers life. We do not have to request
that God not take away the Spirit from us as David did. Moreover, the mechanics
of prayer have changed slightly, because we now pray to the Father in Jesus
name (see the article by Curtis Mitchell in this same volume). This was not the
case before the Dispensation of the Church.
Previously you have asked nothing in My name: ask, and you shall
receive, that your joy may be full (John 16:24).
Our system of theology must recognize the continuity of the requirements of
faith and prayer as well as the differences from Dispensation to Dispensation. We
may extend the matter of continuity and distinctions to other areas of Christian
living as well.
Evangelism
Another responsibility stays the same from Dispensation to Dispensation and
that is world evangelism. The exception to this is the first Dispensation, in which
man had no need of the gospel message. However, since the fall of man God has
perpetuated the promise of a coming redeemer from generation to generation and
from Dispensation to Dispensation. The duty of the Church is to proclaim that
Christ has come, died for our sins, and rose again for the salvation of all mankind.
The Common Thread
While God uses His people to administer His plan on the earth, He also
sovereignly superintends human history to achieve His goal. His aim is that His
Man will rule over this world, just as Adam did before the fall. Throughout
history, God keeps manifesting His attributes to the entire human race, whether
people see it that way or not. His love, His omnipotence, His omniscience, His
righteousness and justice, His faithfulness, and His sovereignty,
CTSJ 4:3 (July 1998) p. 40
He manifests in numerous ways. There are constants such as creation and
preservation, and there are variables, such as His providential dealings with
individuals and nations. Moreover, there is always the proclamation of the Word
of God including the salvation message. Throughout history God delivers people
out of the devils kingdom into His own Kingdom, and they publicly testify
concerning what God has done in their own lives.
In other words, God reveals His attributes through saving people in every
Dispensation. God also reveals His attributes through transforming the lives of
His people. God reveals His attributes by superintending the course of history and
particularly in preserving the nation of Israel, so that sometime in the future He
may fulfill the covenants and promises that He made with this nation.
Furthermore, God reveals wisdom and power through the universe that He created
and continues to preserve.

Gods Goal in History
In the Dispensation of Adam and Eve, the Lord entrusted Adam with rulership
over this earth. Adam lost that rulership when he sinned. In the Dispensation of
Israel, Jesus Christ was the Head of State, but Israel eventually rejected this
theocracy, demanding a king over them to be like other nations. In the
Dispensation of the Church, Jesus Christ reigns over the Church from the Right
Hand of the Father. This is not a fulfillment of the Davidic Covenant. Rather He
is the Great High Priest according to the Order of Melchizedek. In the
Millennium, Jesus Christ will reign over the nation of Israel on the Davidic
Throne in fulfillment of that covenant.
For unto us a child is born, unto us a son is given: and the
government shall be upon his shoulder: and his name shall be
called Wonderful, Counselor, The mighty God, The everlasting
Father, The Prince of Peace. Of the increase of his government and
peace there shall be no end, upon the throne of David, and upon his
kingdom, to order it, and to establish it with judgment and with
justice from henceforth even for ever. The zeal of the LORD of
hosts will perform this (Isaiah 9:6).
Behold, thou shalt conceive in thy womb, and bring forth a son,
and shalt call his name JESUS. He shall be great, and shall be
called the Son of the Highest: and the Lord God shall give unto
him the throne of his father David: And he shall reign over the
house of Jacob forever; and of his kingdom there shall be no end
(Luke 1:31).
He will also reign over the entire world and His Church will reign with Him.
He that overcomes, and keeps my works unto the end, to him will I
give power over the nations: And he shall
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rule them with a rod of iron; as the vessels of a potter shall they be
broken to shivers: even as I received of my Father (Revelation
2:26).
His reign will even extend to the angelic realm and He gives His Church
authority over angels, at least to judge them: Do you not know that we shall judge
angels (1 Corinthians 6:3)?
The Dispensations
There is a generic stewardship for believers in each Dispensation. These
stewardships progress as the Dispensation progresses. Moreover, there are distinct
individual stewardships in each Dispensation. It is the generic and the progressive
stewardship that makes one Dispensation distinct from another. Following are the
Dispensations in outline form.
A. Dispensation of Adam and Eve (Genesis 13)
B. Dispensation of Believing Gentiles (Genesis 411)
1. Adam
2. Abel
3. Enoch
4. Noah
5. Noahs sons
C. Dispensation of Israel (Genesis 12-Acts 1, excluding John 1317)
1. The Patriarchs
2. Moses and Aaron
3. Joshua and Priests
5. Judges
6. Kings, Prophets, Priests
7. Christ and Disciples
D. Dispensation of the Church (John 1317; Acts 2-Revelation 3)
1. Apostolic Period
2. Post Apostolic Period
E. Dispensation of Tribulation Saints (Revelation 419)
1. 144,000 Jews
2. The two witnesses
3. Believing Gentiles
F. Christ and His Kingdom (Revelation 20 and numerous Old Testament
references).
1. Christ
CTSJ 4:3 (July 1998) p. 42
2. Old Testament saints
3. Church saints
4. Tribulation saints
In the final Dispensation, the stewardships granted are rewards for faithfulness
to a previous stewardship.
Why This Approach Is Preferable
Why identify the Dispensations this way? First, in each Dispensation God
gives a distinct stewardship to His people. Each Dispensation includes blessings,
responsibilities, accountability, rewards, and chastisement. Thus, Dispensations
involve the governing relationship that God has with His own people, rather than
with mankind in general, as Traditional Dispensationalism teaches.
Within a given Dispensation there are additional responsibilities and blessings
added, but there is always a retention of some of what went before. However,
when moving from one Dispensation to another, there is the abrogation of the
former stewardship and the establishment of a new one.
For example, there is progression in the Dispensation of Israel from the
Patriarchs, to Moses and Joshua, to the Judges, to the Kings and Prophets, and
finally to Christ. Yet, when the Dispensation of the Church begins, there is an
entirely new stewardship, and the former is abrogated. In the Dispensation of the
Church, we are all priests; we all have a spiritual gift; we all have the indwelling
Holy Spirit; etc. Moreover, we are no longer under the formal system known as
the Mosaic Law as our rule of life.
Since all Scripture is profitable per 2 Timothy 3:16, we not only can, but
should learn lessons from what is recorded concerning previous Dispensations.
These lessons will better equip us to execute our own stewardship more faithfully.
If I happen to move from Tulsa to Dallas, at some point I must leave Oklahoma
and enter Texas. Once I enter Texas, I am under the laws of Texas. However, that
does not mean I will ignore the lessons, both good and bad, learned while living
under the laws of Oklahoma.
Space does not permit going into more detail on this important subject. My
intent was to present Dispensationalism in a different light, placing the emphasis
on Gods dealings with His own people during different periods of history.