What Are Dispensations?

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WHAT ARE DISPENSATIONS?

When I became a new believer, I had no idea what God thought about me, what are the foundational doctrines of the faith, how to grow spiritually, and that there are two distinct ways of determining how verses are interpreted in the New Testament. The impetus for studying the Scriptures came to light when I began reading small paperback books from a Christian author named Robert Thieme Jr. that were for sale in the college bookstore of the Bible college that I attended.

He advocated that human history is divided into eras or dispensations. His definition of a dispensation is as follows: A dispensation is a period of human history defined in terms of divine revelation.2 The doctrine of dispensations is the vehicle by which believers living at a specific time can orient to God’s will, plan, and purpose for their lives.3



Where is this idea found in the Bible?

In the book of Acts, two words will highlight this concept.

1:6-7 And so when they had come together, they were asking Him, saying, "Lord, is it at this time You are restoring the kingdom to Israel?" He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority; NASB

The background of these verses is that just before Christ ascended into heaven, the disciples asked Him when He would restore the kingdom to Israel. Jesus said it was not for them to know the times or the epochs (seasons). The word times in Koine Greek is from chronous and refers to time as a succession of events, one following the other in chronological order.4 The other word is epochs from kairous, which denotes an era, a system, or [an] order of chronology.5 This noun is frequently used for the organization of historical events in their dispensational categories.6 So, there you have it. The word ‘dispensation’ comes from the word epochs.

A church’s theology is, in part, formulated by how those in leadership apply a scriptural view about a particular topic. Here’s what I mean. Suppose they interpret verses on a particular subject that has been introduced during a specific period of time during human history. In that case, they’re described as being a dispensationalist or dispensational in their approach in determining how a theme is to be taught. This is further clarified in the following section.



1. Dispensational:

This idea states that time is divided into eras or dispensations. Another way to describe the word dispensation is to say that it’s a certain amount of time in which God relates to human beings in different ways under different biblical covenants.

A dispensationalist believes that human history is divided into seven dispensations:

●The Age of the Gentiles: a period from Adam and Eve to the Exodus of the Jews from Egypt under Moses.

●The Age of Israel: from the Exodus of the Jews from Egypt under Moses to the birth of Jesus Christ.

●The Age of the Hypostatic Union: from the birth of Christ to the day of Pentecost.

●The Church Age: from the day of Pentecost to the rapture of the church.

●The Age of Tribulation: from the rapture of the church to Christ’s second coming (return to the earth).

●The Millennial Age: from Christ’s return to the earth to the end of his 1000-year reign.

●The Eternal State: eternity.



According to the dispensationalist, the view on any biblical topic is to be derived from the

Scriptures that relate to a particular time period in history.

Some examples of a dispensational view on various biblical topics are:



Example 1: Tithing—a mandate to give a tenth of the crops, animals, gold or silver coins, etc., during the Age of Israel to provide for the priesthood of the Levites under the institution of the Mosaic Law.

2 Corinthians 9:7-8 Let each one do just as he has purposed in his heart; not grudgingly or under compulsion; for God loves a cheerful giver. NASB

During the Church Age, the age in which we currently live, the dispensationalist would contend that financial giving is based on one’s free will while operating under the leading, guiding, and prompting of the Holy Spirit.



Example 2: A sin that was committed by those in leadership during the Age of Israel was addressed by God Himself through the prophets, judges, the priesthood, etc.

During the Church Age, the dispensationalist would dispute this and argue that if a person in leadership (e.g., apostle, prophet, evangelist, pastor-teacher) commits a sin against another believer, such as gossiping, Matthew18:15-17should be followed.

"And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother. "But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. "And if he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax-gatherer. NASB

The victim should approach the church leader alone to address the matter. If an admission of guilt is made, the issue is resolved. If the offender refuses to admit guilt, then the offended should bring with them an additional eye or ear witness. If an admission of guilt is made, the incident is resolved. If the perpetrator still refuses to admit guilt, then the indiscretion is to be brought before those of the church assigned to handle these kinds of situations.

If it’s determined that the person in leadership has committed such sin and still refuses to admit guilt, they’ll be removed from the assembly indefinitely. If, however, they do admit guilt, then a church censure could be imposed that would set forth the amount of time they’re to be withdrawn from participating in any aspect of the church assembly.

This brings us to the following question.



How would someone who is a non-dispensationalist address the same scenarios?

Non-dispensationalist principles, policies, traditions, or particular emphasis continue to be promulgated or promoted throughout history. In other words, under this approach, those in leadership can use any verse of Scripture from the Old Testament as the basis to formulate a perspective on any topic in the Church Age.

With that said, let’s see how the non-dispensationalist would implement the same two examples for the New Testament believer.



2. Non-Dispensational:

Numbers 18:21 And to the sons of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they perform, the service of the tent of meeting. NASB



Example 1: Tithing, as instituted during the Age of Israel, is still operative today.

After the tithe is given, the believer may follow this up with a free-will offering. Any verses pertaining to financial giving will be interpreted as referring to tithing unless specified otherwise.



Example 2: Addressing sin that is committed by those in leadership.

Psalms 51:4 Against Thee, Thee only, I have sinned, And done what is evil in Thy sight,

So that Thou art justified when Thou dost speak, And blameless when Thou dost judge. NASB

During the Age of Israel, King David committed adultery with Bathsheba and had her husband, Uriah, killed. God dealt with him personally by sending the prophet Nathan to disclose the consequences for his sins. Under the Mosaic Law, the penalty for committing adultery or murder was death.

However, David was responsible to God alone concerning the acknowledgment and judgment of his sins. After he repented, the initial consequences were rescinded and others less severe were imposed.

This theological mindset would influence how the New Testament church dealt with indiscretions committed by those in leadership. The assembly of believers would be reminded to mind their own business. Leave the matter to God to judge.

Now we know the first reason why the theology of any church differs from that of another, i.e., it depends on what verses they’re using to support their beliefs.

The second reason concerns the church’s doctrinal stand on two vital aspects of a believer’s eternal destiny. These will be discussed in the next chapter.

Before we turn there, I’d like to provide us with additional information on what those who are dispensationalists and non-dispensationalists believe.



WHAT IS [DISPENSATIONALISM,] AND IS IT BIBLICAL?

A dispensation is a way of ordering things—an administration, a system, or a management. In theology, a dispensation is the divine administration of a period of time; each dispensation is a divinely appointed age. Dispensationalism is a theological system that recognizes these ages ordained by God to order the affairs of the world. Dispensationalism has two primary [distinctions]: 1) a consistently literal interpretation of Scripture, especially Bible prophecy, and 2) a view of the uniqueness of Israel as separate from the Church in God’s program. Classical dispensationalism identifies seven dispensations in God’s plan for humanity.

Dispensationalists hold to a literal interpretation of the Bible as the best hermeneutic. The literal interpretation gives each word the meaning it would commonly have in everyday usage. Allowances are made for symbols, figures of speech, and types, of course. It is understood that even symbols and figurative sayings have literal meanings behind them. So, for example, when the Bible speaks of “a thousand years” in Revelation 20, dispensationalists interpret it as a literal period of 1,000 years (the dispensation of the Kingdom), since there is no compelling reason to interpret it otherwise.

There are at least two reasons why literalism is the best way to view Scripture. First, philosophically, the purpose of language itself requires that we interpret words literally. Language was given by God for the purpose of being able to communicate. Words are vessels of meaning.

The second reason is biblical. Every prophecy about Jesus Christ in the Old Testament was fulfilled literally. Jesus’ birth, ministry, death, and resurrection all occurred exactly as the Old Testament predicted. The prophecies were literal. There is no [nonliteral] fulfillment of messianic prophecies in the New Testament. This argues strongly for the literal method.

If a literal interpretation is not used in studying the Scriptures, there is no objective standard by which to understand the Bible. Each person would be able to interpret the Bible as he saw fit. Biblical interpretation would devolve into “what this passage says to me” instead of “[what] the Bible says.” Sadly, this is already the case in much of what is called Bible study today.

Dispensational theology teaches that there are two distinct peoples of God: Israel and the Church. Dispensationalists believe that salvation has always been by grace through faith alone—in God in the Old Testament and specifically in God the Son in the New Testament. Dispensationalists hold that the Church has not replaced Israel in God’s program and that the Old Testament promises to Israel have not been transferred to the Church.

Dispensationalism teaches that the promises God made to Israel in the Old Testament (for land, many descendants, and blessings) will be ultimately fulfilled in the 1000-year period spoken of in Revelation 20. Dispensationalists believe that, just as God is in this age focusing His attention on the Church, He will again in the future focus His attention on Israel (see Romans 9-11 and Daniel 9:24).

Dispensationalists understand the Bible to be organized into seven dispensations: Innocence (Genesis 1:1-3:7, Conscience (Genesis 3:8-8:22), Human [government] (Genesis 9:1-11:32), Promise (Genesis 12:1-Exodus 19:25), Law (Exodus 20:1-Acts 2:4), Grace (Acts 2:4-Revelation 20:3), and the Millennial Kingdom (Revelation 20:4-6). Again, these dispensations are not paths to [salvation] but manners in which God relates to man. Each dispensation includes a recognizable pattern of how God worked with people living in the dispensation. That pattern is 1) a responsibility, 2) a failure, 3) a judgment, and 4) grace to move on.

Dispensationalism, as a system, results in a premillennial interpretation of Christ’s second coming and usually a pretribulational interpretation of the rapture.

To summarize, dispensationalism is a theological system that emphasizes the literal interpretation of Bible prophecy, recognizes a distinction between Israel and the Church, and organizes the Bible into different dispensations or administrations.7



WHAT DO NON-DISPENSATIONALISTS BELIEVE?

Non-dispensationalists, often referred to as “covenant theologians,” believe that God’s plan for humanity is primarily focused on one overarching covenant of grace, where both Jews and Gentiles are included, and they interpret Old Testament prophecies as largely fulfilled in the New Testament, [seeing greater] continuity between the promises made to Israel and the Church, unlike dispensationalists who see distinct dispensations with separate promises for Israel and the Church throughout history; essentially, non-dispensationalists believe God has one unified plan for redemption through Jesus Christ, applying to all people regardless of ethnicity, whereas dispensationalists believe God has separate plans for Israel and the Church with distinct future fulfillments.

Key points about non-dispensationalist beliefs:

One covenant:

They see the primary focus of God’s plan as one covenant of grace, encompassing both the Old and New Testaments, with the New Testament being the fuller revelation of God’s promises.

Continuity with Israel:
While recognizing Israel’s unique role in history, they tend to interpret many Old Testament prophecies as fulfilled spiritually in the Church, seeing the Church as the “new Israel.”

No separate dispensations:
Unlike [dispensationalists,] who divide history into distinct “dispensations” with different rules and expectations, non-dispensationalists see a more unified progression of God’s plan.

New Testament as primary interpreter:
They often prioritize the New Testament as the key to understanding the Old Testament, believing the New Testament writers correctly interpreted Old Testament prophecies.8



WHAT DO NON-DISPENSATIONALISTS BELIEVE?

Non-dispensationalists believe that the Church has largely replaced Israel in God's plan, meaning that the promises made to Israel in the Old Testament are primarily fulfilled spiritually through the Church, not necessarily requiring a separate future restoration of a literal Jewish nation to the land of Israel as dispensationalists believe; they tend to see a greater continuity between the Old and New Covenants and interpret biblical prophecies concerning Israel more figuratively when applied to the Church.

Key points about non-dispensationalist views:

Church as [the] primary focus:
Unlike [dispensationalists,] who see a distinct future role for Israel, non-dispensationalists view the Church as the primary focus of God’s promises in the New Testament, with Israel’s story largely serving as a type or foreshadowing of the Church.

Covenant theology:
Most non-dispensationalists align with “covenant theology,” which emphasizes the continuity of God’s covenant with his people throughout the Bible, seeing the New Covenant as fulfilling the Old Covenant rather than completely replacing it.

Interpretation of prophecy:
Non-dispensationalists may interpret some prophecies concerning Israel more figuratively, applying them to the broader themes of God’s plan for salvation through the Church.

Rejection of “two peoples of God”:
While dispensationalists often speak of two distinct people of God—Israel and the Church —non-dispensationalists see a unified people of God through faith in Christ, including both Jews and Gentiles.9

From what was presented in these articles, this is what stood out to me with respect to this study on financial giving.



●Dispensational teaching affirms that God’s protocol for worshipping Him under the institution of the Mosaic Law and the New Testament church is entirely different. Because of this, there should be no attempt to include any of the tenets of the former covenant of the Law in the later covenant of grace and vice versa that would alter the gospel message and provide a different manner of growing spiritually in the grace and knowledge of Jesus Christ.



●Non-dispensational teaching doesn’t differentiate the people of God as Israel under the Old Covenant, known as the Israelites, and the church under the New Covenant, known as the bride of Christ. They see God’s plan as a more unified progression.

What I gather from these perceptions is that some of the non-dispensational churches will integrate some of the ways God interacted with the Old Testament Jewish leaders and people with similar instructions for the New Testament leadership as to their theology and for believers as to how they should live a godly life.

Next, we’ll turn our attention to some of the significant differences in the teachings about salvation and sanctification, as determined by whether they were formulated from a dispensational or non-dispensational approach in the next chapter.



Endnotes

2R.B. Thieme Jr., The Divine Outline of History (Houston, Texas: Berachah Tapes and Publications, 1989).

3R.B. Thieme Jr.

4R.B. Thieme Jr.

5R.B. Thieme Jr.

6R.B. Thieme Jr.

7“What is dispensationalism and is it biblical?” Got Questions 4 January 2024

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8“What do non-dispensationalists believe?” AI Overview 4 January 2024

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9“What do non-dispensationalists believe?”