In the study of Scripture, it is important to understand that scriptural revelation falls into well-defined periods. These are clearly separated, and the recognition of these divisions and their divine purposes constitute one of the important factors in true interpretation of the Scriptures. These divisions are termed DISPENSATIONS, and in successive periods of time different dispensations may be observed.

A dispensation can be defined as a stage in the progressive revelation of God constituting a distinctive stewardship or rule of life. Although the concept of a dispensation and an age in the Bible is not precisely the same, it is obvious that each age has its dispensation. Ages are often mentioned in the Bible (Eph. 2:7; 3:5, 9; Heb. 1:2). Ages are also distinguished in the Bible (John 1:17; cf. Matt. 5:21-22; 2 Cor. 3:11; Heb. 7:11-12).

It is probable that the recognition of the dispensations sheds more light on the whole message of the Bible than any other aspect of biblical study. Often the first clear understanding of the dispensations and God’s revealed purposes in them results in the beginning of useful Bible knowledge and in the fostering of a personal interest in the Bible itself. Man’s relation to God is not the same in every age. It has been necessary to bring fallen man into divine testing. This, in parts, is God’s purpose in the ages, and the result of the testings is in every case an unquestionable demonstration of the utter failure and sinfulness of man.

Each dispensation, therefore, begins with man being divinely placed in a new position of privilege and responsibility, and each closes with the failure of man resulting in righteous judgments from God. While there are certain abiding facts such as the holy character of God which are of necessity the same in every age, there are varying instructions and responsibilities which are, as to their application, limited to a given period.

In this connection the Bible student must recognize the difference between a primary and a secondary application of the Word of God. Only those portions of the Scriptures which are directly addressed to the child of God under grace are to be given a personal or primary application. All such instructions he is expected to perform in detail. In secondary applications it should be observed that, while there are spiritual lessons to be drawn from every portion of the Bible, it does not follow that the Christian is appointed by God to conform to those governing principles which were the will of God for people of other dispensations. The child of God under grace is not situated as was Adam, or Abraham, or the Israelites when under the law; nor is he called upon to follow that peculiar manner of life which according to Scripture will be required of men when the King shall have returned and set up His kingdom on the earth.

Since the child of God depends wholly on the instructions contained in the Bible for his direction in daily life, and since the principles obtaining in the various dispensations are so diverse and even at times contradictory, it is important that he recognize those portions of the Scriptures which directly apply to him if he is to realize the will of God and the glory of God. In considering the whole testimony of the Bible it is almost as important for the believer who would do the will of God to recognize that which does not concern him as it is for him to recognize that which does concern him.

Because of imperfect translations, some important truth is hidden to the one who reads only the English text of the Bible. This is illustrated by the fact that the Greek word AION, which means an age , or dispensation, is forty times translated by the English word "world." Thus, when it states in Matthew 13:49, "So shall it be at the end of the world," there is reference not to the end of the material earth, which in due time must come (Isa. 66:22; 2 Pet. 3:7; Rev. 20:11), but rather to the end of this age. The end of the world is not drawing near, but the end of the age is. According to Scripture, there are in all seven major dispensations, and it is evident that we are now living in the extreme end of the sixth. The kingdom age of a thousand years (Rev. 20:4,6) is yet to come.

A dispensation is normally marked off by a new divine appointment and responsibilities with which it begins and by divine judgment with which it ends. Seven dispensations are commonly recognized in Scripture: (1) innocence, (2) conscience, (3) government, (4) promise, (5) law, (6) grace, (7) millennial kingdom.

In studying the seven dispensations, certain principles are essential to understanding this teaching. Dispensationalism is derived from normal, or literal, interpretation of the Bible. It is impossible to interpret the Bible in it normal, literal sense without realizing that there are different ages and different dispensations. A second principle is that of progressive revelation, that is , the fact recognized by practically all students of the Scripture, that revelation is given by stages. Third, all expositors of the Bible will need to recognize that later revelation to some extent supersedes earlier revelation with a resulting change in rules of life in which earlier requirements may be changed or withdrawn and new requirements added. For instance, while God commanded Moses to kill a man for gathering sticks on Saturday (Num. 15:32-36), no one would apply this command today because we live in a different dispensation.

Although seven dispensations are frequently distinguished in Scripture, three are more important than the others, namely the dispensation of law, governing Israel in the Old Testament from the time of Moses; the dispensation of grace, the present age; and the future dispensation of the millennial kingdom.

This dispensation began with the creation of man (Gen.1:26-27) and continues until Genesis 3:6. In this dispensation man was given the human responsibility of being fruitful, subduing the earth, having dominion over animals, using vegetables for food, and caring for the Garden of Eden (Genesis 1:28-29; 2:15).

One prohibition was given, that is, man was instructed not to eat of the tree of knowledge of good and evil (Gen. 2:17). Although man was given a blessed estate, a perfect body, mind and nature, and everything needed for enjoyment of life, Eve succumbed to temptation and ate the forbidden fruit and Adam joined her in her act of disobedience (Gen. 3:1-6). As a result, divine judgment came, spiritual death, knowledge of sin, fear of God, and loss of fellowship.

Even in these circumstances, God introduced the principle of grace with a promise of the Redeemer (Gen. 3:15), provided coats of skin, typical of provision of redemption (Gen. 3:21). They were driven out of the garden, but were allowed to live out their natural lives (Gen, 3:23-24), and with God’s judgment upon them a new dispensation began.

In the dispensation of innocence God revealed the failure of man, gave the promise of a coming Redeemer, revealed His sovereignty in judging His creatures, and introduced the principle of grace.

This dispensation beginning in Genesis 3:7 and extending to Genesis 8:19 brought new responsibilities upon man, stated in the so-called covenant with Adam and Eve. A curse was placed upon Satan (Gen.3:14-15), but a curse also fell upon Adam and Eve (Gen. 3:16-19). Although no detailed code or morals is revealed as given to man at this time, he was required to live according to his conscience and in keeping with such knowledge of God as was given to him.

Under conscience, however, man continued to fail just as he has failed ever since. Conscience could convict, but it could not bring victory (John 8:9; Rom. 2:15; 1 Cor. 8:7; 1 Tim. 4:2). Adam’s children had his sin nature manifested in Can’s refusal to bring a blood offering (Gen. 4:7) and the consequent murder of Abel by Cain (Gen.4:8). The resulting civilization of Cain was sinful (Gen. 4:16-24), and physical death became common (Gen. 5:5-31). The wickedness of the human heart reached such a stage that judgment again was necessary (Gen. 6:5, 11-13). Judgment was manifested on Cain (Gen.4:10-15) and on mankind in general in death (Gen. 5). Finally God had to bring upon the earth the universal flood. (Gen. 7:21-24).

In this period, however, there was divine grace also manifested, as some were saved like Enoch (Gen. 5:24), and Noah’s family was saved by the ark (Gen.6:8-10: Heb. 11:7). The dispensation ended with the flood in which only Noah’s family was saved.

The purpose of God in this dispensation was to demonstrate again man’s failure under the new situation in which he operated under conscience. However, in this period God preserves the line of the future Redeemer, demonstrated His sovereignty in judging the world by flood, and manifested His grace to Noah and his family.

This dispensation covers the period from Genesis 8:20 through 11:9. To Noah God gave an unconditional covenant (Gen. 8:20 - 9:17) in which He promised no further destruction by a flood (Gen.8:21; 9:11). God promised that seasons in the course of nature would not change (Gen. 8:22) and gave man the renewed command to multiply (Gen. 9:1) and to continue his dominion over animals (Gen. 9:2); eating of flesh was now allows even though blood was forbidden (Gen. 9:4). Most important was the establishment of the essence of government in which man was given the right to kill murderers (Gen. 9:5-6).

In this covenant, as in the others, there is human failure as indicated in Noah’s drunkenness (Gen. 9:21) and Ham’s irreverence (Gen. 9:22). It is a period of moral and religious deterioration (Gen. 11:1-4). Human government, like conscience, failed to curb man’s sin, and the Tower of Babel was the result (Gen. 11:4). God’s Judgment was to confound their speech (Gen. 11:5-7), and man’s civilization was scattered (Gen. 11:8-9).

In this period, however, grace was evident as the godly remnant was preserved and Abram selected ( Gen.11:10 - 12:3). Also, the see of the woman was preserved and God’s sovereignty was manifested. The dispensation ended with the judgment of the Tower of Babel and preparations for the next dispensation.

It is important to note that both conscience and human government continue in later dispensations. Only Abram and his seed come under the dispensation of promise. In general, the dispensation of human government revealed the failure of man under this new rule of life, revealed the selective judgment of God, and continued to manifest divine grace.

This covenant beginning in Genesis 11:10 extended through Exodus 19:2. In it human responsibility was given to trust in the promises of God revealed to Abraham.

And a promise of blessing to the entire earth through Abraham (Gen. 12:3).

The principle was also laid down that God would bless those who bless Abraham and curse those who curse Abraham’s seed.

Abrahamic covenant is one of the important covenants of the Bible and includes the provision that Israel be a nation forever, have title to the land forever, be blessed in spiritual things, be under divine protection, and have the special sign of circumcision (Gen. 17:13-14). The covenant was both gracious in principle and unconditional as it did not depend upon human faithfulness but upon the faithfulness of God. Only partially fulfilled in Abraham’s lifetime, the blessings and promises of the Abrahamic covenant continue in their fulfillment to the end of human history. Some of the immediate blessings of the covenant for any particular generation are conditional on obedience, but the covenant itself was declared to be an everlasting covenant (Gen. 17:7, 13, 19; 1 Chron. 16:16-17; Ps. 105:10). The covenant with Abraham was directed primarily to Abraham and his descendants as far as dispensational responsibility is concerned. The world as a whole continued under human government and conscience as its primary responsibility.

Under the Abrahamic covenant, however, there was a constant pattern of failure which was manifested in the delay in going to the Promised Land (Gen. 11:31); in Abraham in becoming the father of Ishmael (Gen. 16:1-16); and in going down into Egypt (Gen. 12:10-13:1).

Following Abraham, Isaac failed, living as close to Egypt as he could without violating God’s command (Gen. 26:6-16). Jacob likewise failed, in not believing the promise made to his mother at his birth (Gen. 25:23; 28:13-15,20); he was guilty of lying, deceit, and bargaining (Gen. 27:1-29) and eventually moved out of the land to Egypt to avoid the famine (Gen. 46:1-4).

In Egypt, Israel also failed God in their complaining and lack of faith (Exod. 2:23; 4:1-10; 5:21; 14:10-12; 15:24), in their desire to go back to Egypt (Exod. 14:11-12), and in their constant murmuring (Exod. 15:24; 16:2; Num. 14:2; 16:11, 41; Josh. 9:18). Their failure is evident both at the time of the giving of the law and subsequently in their failure to trust the promises of God at Kadesh-barnea. (Num. 14). The failure under the period when Abrahamic promises was especially their responsibility resulted in their temporary loss of the land, their bondage in Egypt, and their wilderness wanderings before reentering the land. Their failure set the stage for the bringing in of the Mosaic law.

In the dispensation of promise, there was much divine grace illustrated in God’s constant care of His people, their deliverance from Egypt, and the institution of the Passover feast. The dispensation of promise ends at the time of the giving of the law (Exod. 19) but ends of history, and many of its promises are still in force as an object of faith and hope. The promises to Abraham are the basis for the later dispensations of grace and of the kingdom. To some extent the promises never end and are fulfilled in the eternal state.

The dispensation of promise established clearly the principle of divine sovereignty, provided a channel of special divine revelation to the nation of Israel, continued provision of divine redemption and blessing, revealed the grace of God, and promised a witness to the world. Like the other dispensations, however, it ended in failure as far as bringing conformity to the will of God, and it laid the ground work for bringing in the law as a schoolmaster to bring believers to Christ (Gal. 3:24).

 THE DISPENSATION OF THE LAW.

The dispensation of the law begins in Exodus 19:3 and extends throughout the whole period up to the day of Pentecost in Acts 2, although the law ended in one sense at the cross. Certain portions like gospel of John and selected passages in the other gospels anticipated the present age of grace, however.

The Mosaic law was directed to Israel alone, and Gentiles were not judged by its standards. The law contained a detailed system of works including three major divisions:

The Commandments (the express will of God, Exod. 20:1-26);

The Judgments (the social and civil life of Israel, Exod. 21:1-24:11); and

The Ordinances (the religious life of Israel, Exod. 24:12-31:18).

The sacrificial and priestly system which was included was both gracious and legal. Government in this dispensation was theocracy, a government by God through His prophets, priests, and (later) kings. The Mosaic covenant was also a temporary covenant, in force only until Christ should come (Gal. 3:24-25). The nature of the dispensation was conditional, that is, blessing was conditional on obedience.

For the first time in history, Scripture revealed a complete and detailed religious system under the law, provided a ground for cleaning and forgiveness, worship, and prayer, and offered a future hope.

Under the law there was continual failure. This is especially evident in the period of Judges, but continued after the death of Solomon and the division of the kingdom of Israel into two kingdoms. There were periods when the law was completely forgotten and ignored, and idolatry reigned supreme. The New Testament continues the record of failure, culminating in the rejection and crucifixion of Christ, who in His life perfectly kept the law.

Under the law, however, divine grace was also administered in that a sacrificial system was provided as a way of restoration for sinning Israel, and the longsuffering God is manifested in the provision of prophets, judges, and kings, and in the preservation of the nation. At various times, genuine repentance of Israel was accepted by God, and throughout this period the Old Testament was written. The crowning blessing was the coming of Christ as the Messiah of Israel, whom the nation as a whole rejected.

In one sense the dispensation of the law ended at the cross (Rom. 10:4; 2 Cor. 3:11-14; Gal. 3:19,25). But in another sense it was not concluded until the day of Pentecost, when the dispensation of grace began. Although the law ended as a specific rule of life, it continues to be a revelation of the righteousness of God and can be studies with profit by Christians in determining the holy character of God. The moral principles underlying the law continue, since God does not change; but believers today are not obligated to keep the details of the law, as the dispensation has changes and the rule of life given Israel is not the rule of life for the church. Although many applications of the law may be made, a strict interpretation relates the Mosaic law to Israel only.

The purpose of the law was to provide a righteous rule of life and to bring sin into condemnation. Israel’s experience under the law demonstrated that moral, civic, and religious law cannot save or sanctify. The law was never intended to provide for man’s salvation, while in force or later, and by its nature was weak in that it could not justify (Rom. 3:20; Gal. 2:16); it could not sanctify or perfect (Heb. 7:18-19); was limited in its force and duration (Gal. 3:19); could not regenerate (Gal. 3:21-22); and could only bring sin out into the open (Rom. 7:5-9; 8:3; 1 Cor. 15:56). The law made it possible for God to demonstrate that everyone was guilty and every mouth stopped boasting (Rom. 3:19), and made the need of Christ evident (Rom. 7:7-25, Gal. 3:21-27).

The dispensation of grace begins properly at Acts 2 and continues throughout the New Testament, culminating with the rapture of the church. Some teachings concerning the dispensation of grace were introduced earlier, as in John 13 - 17. Scriptures involved in this dispensation extend from Acts 1 through Revelation 3.

The dispensation of grace was directed to the church alone, as a whole continues under conscience and human government. In it salvation is clearly revealed to be by faith alone, which was always true but is now more evident (Rom. 1:16; 3:22-28; 4:16; 5:15-19). The high standards of grace elevate this dispensation above all previous rules of life (John 13:34-35; Rom. 12:1-2; Phil. 2:5 Col. 1:10-14; 3:1; 1 Thess. 5:23).

Under grace, however, failure also was evident as grace produced neither worldwide acceptance of Christ nor a triumphant church. Scripture in fact predicted that there would be apostasy within the professing church (1 Tim. 4:1-3; 2 Tim. 3:1-13; 2 Peter 2-3; Jude). Although God is fulfilling His purpose in calling out people to His name from Jew and Gentile, the professing but unsaved portion of the church left behind at the Rapture will be judges in the period between the Rapture and Christ’s coming to set up His kingdom (Matt. 24:1-26; Rev. 6-19). The true church will be judged in heaven at the judgment seat of Christ (2 Cor. 5:10-11).

In this present age, divine grace is especially evident in the coming of Christ (John 1:17), in the salvation of the believer and our standing before God (Rom. 3:24; 5:1-2, 25-21; Gal. 1:1 - 2:21; Eph. 2.4 - 10), and in the nature of grace as a rule of life. (Gal. 3:1 1 5:26).

The dispensation of grace ends with the rapture of the church, which will be followed by judgment on the professing church (Rev. 17:16). The age of grace is a different dispensation in that it concerns the church comprising Jewish and Gentile believers. By contrast, the law of Israel was for Israel only, human government was for the entire world, the Mosaic law is completely canceled as to immediate application, but continues to testify to the holiness of God and provides many spiritual lessons by application. Although all dispensations contain a gracious element, the dispensation of grace is the supreme manifestation both in the fullness of salvation received and in the rule of life.

The dispensation of the kingdom begins with the second coming of Christ (Matt. 24; Rev. 19) and is preceded by a period of time including the Tribulation, which to some extent is a transitional period. Scriptures which apply are all passages on the future kingdom, whether in the Old or New Testament (major Scriptures been Ps. 72; Isa. 2:1-5; 9:6-7; 11; Jer. 33:14-17; Dan. 2:44-45; 7:9-14, 18, 27; Hos. 3:4-5; Zech. 14:9; Luke 1:31-33; Rev. 19-20). In the kingdom, the human responsibility will be to obey the king who will rule with a rod of iron (Isa. 11:3-5; Rev. 19:15). The kingdom will be theocratic, that is, a rule of God, and there will be a renewed sacrificial system and priesthood (Isa. 66:21-23; Ezek. 40 - 48). An unusual feature of this period is that Satan will be bound and demons rendered inactive (Rev. 20:1-3,7). The kingdom, however, will also be a period of failure (Isa. 65:20; Zech. 14:16-19, and there will be rebellion at its close (Rev. 20:7-9).

The divine judgment which follows includes destruction of the rebels by fire (Rev. 20:9) and destruction of the old earth and heaven by fire (2 Pet. 3:7, 10-12).

In the millennial kingdom, divine grace is also revealed in fulfillment of the new covenant (Jer. 31:31-34), in salvation (Isa. 12), in physical and temporal prosperity (Isa. 35), in abundance of revelation (Jer. 31:33-34), forgiveness of sin (Jer. 31:34), and in the regathering of Israel (Isa. 11:11-12; Jer. 30:1-11; Ezek. 39:25-29). The millennial kingdom ends with the destruction of earth and heaven by fire and is followed by the eternal state (Rev. 21-22).

The dispensation of the kingdom differs from the preceding dispensations in that it is the final form of moral testing. The advantages of the dispensation include a perfect government, the immediate glorious presence of Christ, universal knowledge of God and the terms of salvation, and Satan rendered inactive. In many respects the dispensation of the kingdom is climactic and brings to consummation God’s dealing with man.

In the dispensations God has demonstrated every possible means of dealing with man. In every dispensation man fails and only God’s grace is sufficient. In the dispensations, God’s purpose to manifest His glory, both in the natural world and in human history was fulfilled. Throughout eternity no one can raise a question as to whether God could have given man another chance to attain salvation or holiness by his own ability. A knowledge of the dispensations is, accordingly, the key to understanding God’s purpose in history and the unfolding of the Scripture which records God’s dealings with man and His divine revelation concerning Himself.