Dispensations: June 2024
Table of Contents
Dispensations
The soul that has been established in dispensational truth and that has ascertained the ways of God during the various dispensations (and even when the testimony entrusted to men in each dispensation has been corrupted and destroyed) learns how to respond to God’s way, how to walk before Him in accordance with His mind and will, even when the dispensation has fallen into ruins.
Surely one judges that the path marked out in one dispensation would be unsuited for another and judges, too, with spiritual discernment, that a path right in the beginning of a dispensation necessarily changes its character when the dispensation has fallen into ruins through the unfaithfulness of those to whom the testimony is entrusted, yet all the while recognizing that divine principles never have changed, even while the vessel proved that it could not hold the treasure committed to it.
F. G. Patterson
The use of dispensations is to nurture our minds into the knowledge of what God is, from whence all dispensations flow, and to lead them to look on to that time when “God will be all in all.”
J. N. Darby
Dispensationalism
Many readers of The Christian will already be familiar with the terms “dispensations” and “dispensationalism,” but perhaps it would be helpful to go over once again what the word means and why it is important.
The word “dispensation” simply means a “house law” — a principle governing the running of a household. In the sense in which Scripture uses the term, it refers to a certain order or administration of things in this world, by God, for a certain period of time. It is a way that God deals with man for a particular age, and which is eventually replaced by a different administration, according to God’s sovereignty.
Essential for Understanding the Bible
Dispensational truth is most essential to a proper understanding of the Bible. An old brother, now with the Lord, used to say in stentorian tones, “I never met a man who could understand the Bible unless he saw in it God’s purposes for the blessing of the church in heaven and the blessing of Israel on earth.” This is true, and the popular idea today of merging Israel with the church has only produced confusion in the minds of many Christians.
The question may well arise, Why did God act this way? Was He being inconsistent with His nature and attributes to act differently with man at different times? For example, was it inconsistent with God (we speak reverently, hating the very thought) for God to tell Israel to destroy their enemies with the sword, while He tells Christians now to “love their enemies”? Was it inconsistent with God to encourage a beautiful temple to be built by Israel in the Old Testament, while telling believers in the New Testament that God “dwelleth not in temples made with hands”? (Acts 17:24).
No, God is not inconsistent. But first of all we must recognize that God “giveth not account of any of His matters” (Job 33:13). God is at liberty to act as He pleases, and as His creatures, we cannot question or criticize Him. Our place is to recognize His power and authority and to obey.
However, from God’s dealings with man in the various dispensations, we can see that His varied glories are displayed and that all this is also connected with the honor and glory of His beloved Son. There was one glory displayed in the giving of the law to Israel, but another glory in His dealing with man in grace during this present time. Yet another glory will be displayed when the Lord Jesus Christ reigns in righteousness in His kingdom, during the millennium.
Implications for Our Behavior
The recognition of the different dispensations also has serious implications for our behavior, for to be “knowing the time” (Rom. 13:11) and to be acting accordingly is possible only when we recognize and understand dispensational truth. The Word of God sometimes uses the word “perfect,” not to describe those who are absolutely without fault, but rather those who are mature or full-grown. They understand the ways of God with man at the time of their life, and they adopt actions and a lifestyle that is according to God’s ways at the time. For example, God could tell Abraham, “Walk before Me, and be thou perfect” (Gen. 17:1), and Paul could tell the Philippians, “Let us therefore, as many as be perfect, be thus minded” (Phil. 3:15). In both cases the word “perfect” means maturity in divine things, but the maturity that Paul expected of the Philippians far exceeded the maturity God expected of Abraham, for they lived in completely different dispensations.
Some have argued that while the word “dispensation” is used a number of times in Scripture, nowhere are the dispensations listed, nor are they even always described in detail. Also, there are different ways of looking at the various epochs in man’s history, depending on whether we take a broad or a detailed outlook. More than this, dispensations do not usually begin and end exactly at a given time. While the principles of a particular dispensation are definite, one dispensation often diffuses into the next, over a period of time. For example, God gave the Jews who were saved in this dispensation of grace time to adjust to the liberty of Christianity. They were used to the rule of law and found it hard to give that up. God was gracious to them and gave them 40 years, before He allowed their temple to be destroyed.
Seven Dispensations
A common way of looking at the various dispensations is to divide them into seven — innocence, conscience, government, promise, law, grace and kingdom. If we use this method, we will find that the various dispensations alternate in their character. In some, God asserts His rights and control over this world, and He exercises those rights through an individual or nation whom He raises up. Thus under Adam (innocence), Noah (government), Israel (law), and Christ (kingdom), God asserts His rights over this world. At other times, God does not exercise His immediate rights, and He leaves the world to go its own way, while raising up those who walk before Him as strangers and pilgrims in this world. Thus Seth and his family (conscience), Abraham and his family (promise), and the church (grace) were called (and as to the church, are still called) to walk before God, giving up present advantage for future gain. However, even in not exercising His immediate rights and allowing the world to go its own way, God always works providentially behind the scenes to accomplish His purposes, despite the appearance of His not interfering with the world.
A Test for Man
The question may arise, Will there ever be a day when there are no dispensations? I believe that Scripture shows us that eventually that day will come, but it will be in eternity, not in time. The dispensations were made for a time scene, and they will cease to exist when time no longer exists. In the Old Testament man was under testing, for God was proving man, to see if there were any good in man as a fallen creature. In that sense, when man crucified the Lord Jesus, his trial was over. Yet in another sense, every dispensation is a test for man, as to whether he will accept God’s principles and way of administration for that time and walk before God in that maturity of which we have spoken. Sadly, man has failed in every way that God chose to work with him, and he will continue to do so. We have already seen the failure of every dispensation up to and including that of grace, and we know from prophecy that the coming millennial kingdom will end in failure and judgment too. But will God be frustrated in His purposes? Must He forever have failure and judgment before Him, because of man’s willfulness?
No, for the finished work of Christ on the cross has already provided the means by which sin will be forever removed from this entire universe. God will never have to look upon sin or deal with it again. In the so-called eternal state, after the final judgment at the great white throne (Rev. 20:11-15), God will burn up this old earth, and the heavens too, and create new heavens and a new earth, “wherein dwelleth righteousness” (2 Peter 3:13). Not much detail is given to us concerning that day, but it seems that nations as such will not exist anymore, and sin will never raise its head again. The kingdom of God will then be universal, with Christ at its head, and everything will be perfectly according to God’s mind.
At length — the final kingdom,
No bound, no end possessing,
When heaven and earth —
God all in all
Shall fill with largest blessing.
All root of evil banished,
No breath of sin to wither,
On earth — on high —
Naught else but joy,
And blissful peace forever!
G. Gilpin
W. J. Prost
Dispensations - Man Under Trial
A dispensation may be defined as a period in time in which God manifests Himself in some particular relationship to man, having reference in all cases to the trial of the human race. I would like to give a brief outline of the various dispensations, as we see them in the Word of God.
Innocence
What is a state of innocence? It is not a condition of ignorance, because Adam had knowledge, and what knowledge it was! He was able to name all of God’s creatures: “Whatsoever Adam called every living creature, that was the name thereof” (Gen. 2:19). One sometimes hears the thoughtless question, Why could not God have created man incapable of sinning? Had He done so, man would have been a mere automaton, incapable of responding to the divine mind, incapable of virtue; in a word, he would not have been a moral being at all, but a mere creature void of personality. Innocence therefore is not a state of virtue, but a state of never having fallen. It is not a goal of attainment; rather, virtue, purity, righteousness and holiness are objects which the Christian in his practical life seeks to exhibit. “Not as though I had already attained,” says the Apostle, “but ... I press toward the mark” (Phil. 3:12-14). Adam was created innocent but not holy. In the fall, man forfeits all committed to him. Innocence is lost; this state is forever gone. The knowledge of good and evil comes in its place.
Conscience
Man tried under conscience is the subject of the next age, and this brings in responsibility. The sense of responsibility is coupled with the knowledge of good and evil which man got by the fall. Responsibility is not a mode of thought, but the very basis of all morality. Man’s conscience is his accusing or excusing monitor. We have no prohibition now, as in the former age, but instead a living monitor, conscience, “accusing” or else “excusing,” but never acquitting. This age continued from the fall of man until the flood of Noah — about 1650 years.
Government
Added to conscience, which ever remains, we now have government. The transition is marked by the establishment of God’s covenant with creation: “I do set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth” (Gen. 9:13).
Government is now introduced, the inflexible principles of which are laid down in Exodus 34:7. Let man hear this divine pronouncement: “Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.” The sword of justice, as a means of restraint upon fallen humanity, is put into the hands of Noah. This principle soon develops into what we know as civil government.
Adam held sway over the lower creation and Noah over man, as well as over the animal creation. Genesis 9:6 now becomes the penal code for the punishment of human violence: “Whoso sheddeth man’s blood, by man shall his blood be shed.” This dispensation lasted from the flood of Noah until the call of Abraham — about 425 years.
Calling and Promise
The first rays of a new light, that is, sovereign election and unconditional grace, are the next unfoldings of the heart of God to man. God begins another character of trial of the race. Abraham comes before us as the first heir of promise. “By faith Abraham, when he was called to go out ... obeyed” (Heb. 11:8). But very soon we see these promised blessings lost to Abraham’s children for over 400 years while they groan under the taskmasters of Egypt. This, however, did not negate the divine covenant, although so far as testing was concerned, the age ended when the people surrendered grace for law at Sinai (see Ex. 19:8). A dispensation has to do with testing, a covenant with God’s unchangeable, eternal purposes.
This dispensation, with these added unfoldings of God’s ways, extends from Genesis 12:1 to Exodus 19:8, a period of 430 years, more or less. In this period we get the history of Abraham, Isaac, Jacob and Joseph, whose lives furnish us with many beautiful types.
Law
At Sinai, Israel voluntarily accepted the law and surrendered unconditional favor and divine grace. But God does not fail His failing people; He ever has a resource at hand. The law did not take away the Abrahamic covenant, and so Israel is still “beloved for the fathers’ sakes.” The law came in as a disciplinary measure, until the “Seed” should come. It was our “schoolmaster” until Christ. “It was added because of transgressions” (Gal. 3:19). This dispensation covers a period of approximately 1500 years, extending from Exodus 19 to the end of Malachi.
It is an account of God’s dealings with His people Israel, the depositaries of His counsels at that time. Trial in a new relationship is now begun with an especially favored nation in view. In Exodus 19:5, we have the first “if” in God’s relationship with His people: “If ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people.” Pure grace, without the admixture of law, was now over. Conscience and government still go on but with man under added responsibility.
Coming then to the incarnation of Christ, we find that God closes the long period of “Law” in judgment. “Behold, your house is left unto you desolate. ... Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord” (Matt. 23:38-39).
Grace
The New Testament begins with that inscrutable mystery, the Incarnation. “Great is the mystery of godliness: God was manifest in the flesh” (1 Tim. 3:16). “The Word was made [became] flesh, and dwelt among us” (John 1:14). The Son of God, begotten in time, is a fact and a truth aside from, or rather let us say, additional to, His eternal relationship with the Father, long before any work of creation was wrought. “This is My beloved Son” — the eternal Son is owned and sealed also as Son of Man (see Matt. 3:16-17).
The New Testament then is the opening of that period which we speak of as the dispensation of the grace of God. Indeed, it is more than this, for the history of man’s responsibility was closed at the cross, and we now come in on the ground of sovereign grace. God allowed ages to pass (in which man has been put to the test, and in which he has had time to show what he is) without yet accomplishing His work of grace.
This trial of man has served to show that he is bad in nature and in will. The multiplication of God’s means of testing only made it more evident that he was essentially bad at heart, for he availed himself of none of them to draw near to God. On the contrary, his enmity against God was fully manifested.
This dispensation began with the day of Pentecost, consequent upon the resurrection and ascension of the Lord Jesus, and it will end with His coming for His saints. It has already been longer than any other dispensation — a real display of God’s love and grace.
Kingdom
The millennium begins. It supersedes the four Gentile dominions, which began with Babylon and Nebuchadnezzar. It is the kingdom age, when righteousness reigns. “Thy people also shall be all righteous” (Isa. 60:21). Undoubtedly the nucleus of people with which this period begins, by reason of the outpoured Spirit, will be characterized by genuine conversion (see Isa. 4:3; Ezek. 36:24-27).
Creation “shall be delivered from the bondage of corruption” (Rom. 8:21). It will be the rest that remaineth for the people of God (see Heb. 4:9), the fullness of which will be enjoyed in eternity. Psalm 72 forecasts this peaceful time, during which Satan lies bound in the bottomless pit.
A King, David’s Son and David’s Lord, reigns over the scene in righteousness. The kingdom shall never be moved nor given to another people, but shall endure so long as kingdoms exist.
The millennium is the last dispensation. It is the final trial of man in responsibility, under the rule of perfect righteousness, for then “a King shall reign in righteousness” (Isa. 32:1).
R. B. Wallace (adapted)
The Profit of the Study of Dispensational Truth
Knowing the Times
Godliness is the religion of the truth (1 Tim. 3:15-16). Our character is to be formed by it, and our service defined and directed by it. The truth is the instrument and the standard. It is that by which the Spirit works in us and with us, and it is that by which we try everything. It is an instrument in the Spirit’s hand, and a standard in ours. Also, this truth is connected with the dispensations of God [what God dispenses]. This is seen at once. Morals and the duties which attach to human relationships get a peculiar character from their connection with such truth. We are now in this dispensation to learn “Christ” and to be taught “as the truth is in Jesus” (Eph. 4:20-21).
What was holiness and service under one dispensation ceases to be so under another. Actions change their character with the changing time. In order to do right, or to be right, according to God, we must “know the time,” as the Apostle Paul speaks. The day was when it was holy to call down fire from heaven to consume adversaries. But the day came when the offer to do such a thing had to suffer rebuke, and that too, under the same supreme divine authority which had warranted before. “Everything is beautiful in its season,” and dispensational truth is the great arbiter of seasons, telling us the times and what the Israel of God and the church of God ought severally to do.
The Sword and Caesar
At one time, the Lord put the sword into the hand of His servant; at another He took it out of his hand. Joshua and Peter tell me this. “Render therefore unto Caesar the things that are Caesar’s, and unto God the things that are God’s” was a divine decree in the day of the evangelists, but in earlier days, every trace of Gentile rule in the land of the fathers was required to be clean blotted out by the zeal and strength of the children. It was not to be “God” and “Caesar” then, but Jehovah’s name was to be written on the land of the twelve tribes, and every part of it be claimed in the name of Jehovah of Israel, without a rival.
Places and ordinances, in like manner, change their character with dispensations. Mount Sinai where God came down and which awful, consecrated spot none were to touch but Himself is now simply “Sinai in Arabia,” and institutions, which were once divine, and the dishonoring of which was death, are now but “beggarly elements” and “rudiments of the world.” Nay, more — they are even put in company with idols (Gal. 4). Thus what was sacred at one time becomes common at another, while what was unclean once is afterward given for the communion of the saints. The serpent of brass becomes Nehushtan, and a company of those who had been repudiated as “uncircumcised” becomes “a habitation of God through the Spirit.”
Places and Ordinances
Thus it is indeed so, that the character — the value with God—of actions, places, ordinances and the like will change with changing dispensations. We are to decide on their godliness, their sacredness, their holiness, by “the truth.” And not only is it thus with changing dispensations, but with the changing phases and conditions of the same dispensation.
The harps of Israel, for instance, were struck in the days of Solomon, and songs were sung when Heman, Asaph and Jeduthun were in the land. But in the days of Babylon, the harps were to be hung on the willows, and those who once sang the songs of Zion were to be silent.
David in Rejection
So, David, according to the mind of God, when his hunger and wanderings bespoke a ruined condition of things among the people, would ask for the showbread of the temple for himself and his followers, though in the day of the integrity of Israel and their dispensation, it was lawful only for the priests to eat of it.
So again, this same David could not go on with a purpose that was right in his heart, as the Lord Himself said of it, because it was not right, or in season, dispensationally considered (2 Chron. 6:8-9).
And thus we see, from a few samples out of many, that different stages or eras or conditions of things in one and the same dispensation have their several and peculiar truth on which to ground their own peculiar claims, just as surely and simply as if they were different dispensations. The children of Israel under Joshua and under the Judges, the Jews at home, the Jews in Babylon, the Jews returned, though all of them alike under the same covenant, had to answer the claims and service of Jehovah very differently. “Can the children of the bridechamber fast, while the Bridegroom is with them,” I may call to mind, in connection with this. When He is taken away, then indeed they may fast (Luke 5:33-35), and they ought to fast.
Nothing Is Right Out of Season
Surely, I may say, everything helps to show us that dispensational truth is the great, although not the only, rule and manner of holiness according to God. We must “know the time,” for nothing is right out of season. “The children of Issachar were men that had understanding of the times, to know what Israel ought to do” (1 Chron. 12:32). Scripture is full of instruction upon this principle, and leaves us at no liberty to judge the holy and the unholy, independently of “the truth.” Our godliness, our piety, in order to have a divine character, depends on our knowledge of the truth, of times and seasons as they are with God, or according to his mind in His perfect and beautiful, though changing, dispensations.
J. G. Bellett
Dispensational Changes
The dialog between the Lord and Elijah on Mount Horeb brings to our attention reasons for God’s dealings with men and why they change. Elijah’s name means “Jehovah is God (judge),” for he was raised up to turn back Israel from idolatry and follow Jehovah the only true God. He did it with demonstrations of power from the Lord, but afterward when Jezebel threatened to kill him, he fled to Mount Horeb with this sensibility, “I, even I only, am left; and they seek my life, to take it away” (1 Kings 19:10). No doubt Elijah felt keenly that he had been rejected. And this is normal and not wrong, but the real issue was that if his ministry was unavailing to change Israel, what is next! He was situationally in the place where the law had been given, and it seems that Elijah was ready to give up on Israel. But God had further plans before setting aside Israel. The law of Moses was not to be God’s final dealing with them. Therefore when Elijah complained on the mount, God said to him, “What doest thou here, Elijah?” This searching question was followed by a great and strong wind, an earthquake and fire. But the Lord was not in these demonstrations of power; they command attention and were used of God, but were not the end purpose. Elijah was brought to realize the Lord was not in these acts, but in the still small voice he heard afterward. God was not finished with Israel. The law was not the end of His ways with Israel; Elijah must be brought to realize this too. There was more to be done after his ministry of law terminated. So he is instructed to do three things: anoint Hazael king over Syria, anoint Jehu to be king over Israel, and Elisha to be prophet in his place. These three were to play distinctive roles of God’s ways with Israel. They were to be representative cases of the changes to take place after the time of Law: Grace and then the Kingdom time, or time of Judgment.
The Mindset of Elijah
Elijah’s mindset at that moment was on setting things right, then and there. However, the Lord added that there were still 7,000 not given over to idolatry; he was not alone. The Lord tells him that those who escaped Hazael’s sword Jehu would slay and the rest Elisha would slay. It should be noted that the Lord did not stipulate in what order the three should be anointed, but we plainly see by the way Elijah carried out the mission that the Lord had altered Elijah’s mindset. This was according to God’s ways. It was not time to destroy Israel. Thus Elijah went directly to Elisha (“Jehovah is salvation”) and anointed him. He held back from completing the appointment of the other two. In fact, they were not anointed until much later by Elisha. It was necessary for Elisha to complete his testimony of grace first. God had a purpose in dispensing grace before kingdom judgments. For this reason, those of us that live in the present day appreciate the extension of the fullness of His grace that comes before the accrued judgment that has been pending since the rejection and death of the Lord Jesus Christ.
Elisha Anointed
We have noticed how God allowed Elijah, a man on earth with human feelings and a sense of justice and mercy, to make the decision of who was to be anointed first. He chose Elisha rather than Hazael or Jehu. No doubt he understood what kind of persons they would be, and how severely their swords would slay the people without mercy. We believe this decision was right. It would be better that the judgments take place only after the ministry of Elisha failed to turn Israel back to the Lord. Grace being rejected would determine that judgment was necessary to complete God’s work with Israel. Jehu accomplished judgment within the confines of Israel, and Hazael as an enemy outside of Israel.
Jehu
The anointing of Jehu as king over Israel is recorded in the chapter after Hazael is anointed; however, we know they lived and served concurrently, and both were used of God to judge Israel after Elisha’s mission of grace. In the book of Titus we are told what the proper response to grace should be. “The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (ch. 2:11-12). However, all men have not faith, and grace has not reformed the world for God’s kingdom. This lack of appreciation and ultimate abuse of the truth was first observed in the days of Elisha. Did Elisha’s ministry usher in a kingdom of blessing to Israel? No! Neither has it changed the heart of man in the present time which we rightly refer to as the dispensation of grace. The preaching of the gospel has not converted the world, causing it to practice righteousness. What happened in Israel in Elisha’s day has happened precisely as it says in Isaiah 26:10, “Let favor be showed to the wicked, yet will he not learn righteousness.” The dispensational dealings of God teach us that under grace men do not learn righteousness, but as the preceding verse says, “When Thy judgments are in the earth, the inhabitants of the world will learn righteousness” (vs. 9). The history of these two kings has important dispensational teaching for us regarding this last point.
The Heavenly Calling
Before we continue with the narrative before us, it seems good to comment on a sphere outside earthly times and seasons. While all the comments above are true, we know of another marvelous thing that is happening in this dispensation of grace. The Lord Jesus has entered heaven and from there is forming the kingdom of heaven with a view of taking it to Himself in the Father’s house. This being outside the sphere of earthly dispensations we mention only as a side comment, though it is paramount in the eternal counsels of God and a very important part of our Christian portion.
Grace and Judgment
The contrasting differences between Elisha and Jehu stand out at the time when Jehu was anointed. The relationship they have with each other is significant. Elisha performed only one miracle that brought a curse, while Jehu’s work was almost exclusively with judgment. Each did what the other could not do, so Elisha did not personally identify with the anointing of Jehu. One cannot be a minister of grace and judgment at the same time, as these are opposites. Elisha’s one miracle that brought a curse on the children that mocked him was a demonstration of what would happen if grace was rejected. The long-suffering and patience of God throughout his course are remarkable. The mission given to Jehu was to be severe, to avenge the blood of the prophets, to destroy all the house of Ahab. It was a judgment from within the kingdom of Israel. For everyone who rejects Christ and abuses His grace, there is no other way of getting around judgment. Grace reigns through righteousness for everyone today, only because of the work of Christ. But when souls abuse such great favor, there are consequences. Jude warns about this as, “turning the grace of our God into dissoluteness, and denying our only Master and Lord Jesus Christ” (vs. 4 JND).
Naboth
So it came to pass that when Jehu slew king Joram, he cast him in the field of Naboth the Jezreelite which Ahab his father had unjustly taken from Naboth, a man of faith. Ahab killed Naboth and destroyed his lineage. Ahab the king of Israel, along with his wife Jezebel, was very guilty. She also meets her judgment in the same place. She is mentioned by name in Revelation 2:20 and by action in Revelation 17, which is prophetic of the judgment of Christendom (the false church). Jehu gives the reasons of her judgment to his captain: “Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the Lord; and I will requite thee in this place, saith the Lord. Now therefore take and cast him into the plot of ground, according to the word of the Lord” (2 Kings 9:26).
Hazael Anointed
When the time came to anoint Hazael king of Syria, we read in 2 Kings 8:7 that Elisha went to Damascus. There he met the messenger of Benhadad the king of Syria who was sick. As it was with Jehu, so the contrast of their hearts became evident. Elisha, foreseeing what would happen, wept because of the ruthless cruelty Hazael would carry out toward even the women and children of Israel that he would kill. Hazael esteemed such acts toward Israel as a great feat. We see how hastily he acts after he was anointed, but it appears to be without the fear of God. Yet God was over it and allowed it. This kind of judgment on Israel would necessarily be left to the last because of their departure from Jehovah their God. The children of Israel (the northern kingdom) were eventually carried away captive where they have been lost to history. Yet, the Lord will revive them again and bring them back into their land.
Grace Abused
These things are a lesson for us today as we see grace rejected. May we not be blinded by present favor, but see what will happen on earth after the dispensation of grace passes. We are reminded of the words of the Apostle Paul regarding the removal of Israel in the past, and the possibility of the removal of the Gentiles. “Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again” (Rom. 11:22-23). As the judgments by the Syrians fell on Israel after Elisha, so a judgment will fall when the present day of grace is ended. And it will be severe, as it says in Hebrews 10:29: “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” May the Lord give us discernment to properly lay hold of grace without abusing it by a lax attitude toward the tremendous cost it was for God to provide grace to us, and thus understand the true purpose of it as we approach the close of this wonderful dispensation of grace.
D. C. Buchanan
Change in Dispensation
“I see it now; I see it clearly,” said a Christian who had long had confused views of the truth. “I see now there is a change in dispensation.”
Before this, he did not clearly distinguish between the law and the gospel, Israel and the church, things earthly and things heavenly; but now he learned from the Scriptures that there was a change in dispensation. And so there is. While God does not change, He was pleased in His sovereignty at one time to give a holy law from the burning mount, and instructed all, under penalty of death, to keep far off; and at another time to send forth His beloved Son with words of pardon and blessing to all that come to Him in faith.
God chose the former to show how great a sinner man is (Rom. 3:20); He chose the latter to show that He loved him, though a sinner, and could save him (1 Tim. 1:15).
It was once God’s good pleasure to call an earthly people, the nation of Israel, to serve Him on earth; but now it is God’s sovereign will to call sinners (in grace) into relationship with Himself in heavenly places in Christ Jesus.
In this dispensation He is calling out of the Gentiles “a people for His name” (Acts 15:14); in the coming day He will “gather together in one all things in Christ, both which are in heaven, and which are on earth” (Eph. 1:10). The great changes between the past and present dispensation are plainly set forth in the New Testament in different points of view. Let us look at some of them.
The Difference as to Sacrifice
In the dispensation of law there were many sacrifices, and often repeated. They were the remembrances of sins, and by virtue of them forgiveness of past sins was provided, but they never “took away sins.” They could not “make the corners thereunto perfect,” nor enable them to “draw near” to God, as having “no more conscience of sins.”
In this dispensation we have one sacrifice was offered one time and never needs to be repeated. Blood so precious, and so entirely taking away sins, that God says, “Their sins and iniquities will I remember no more,” thus purging the conscience and enabling the worshiper to enter with boldness into the holiest of all. The change of dispensation is so marked that we are told that “He taketh away the first, that He may establish the second.” In the former God had no pleasure; with the latter He is well pleased. (See Heb. 10:1-22).
Priesthood
The Apostle says, “The priesthood being changed,” etc. How is it changed? The Aaronic order of priesthood was of the tribe of Levi, appointed without an oath, and did not continue; it passed from one person to another. The high priest was obliged to offer for his own sins, was always standing because his work was never done, and had to remember the sins of the people over again once every year.
The Lord Jesus, the High Priest now, was of the tribe of Judah, and is of the Melchisedec order, was appointed by an oath, continueth forever, and is unchangeable. He had no sins of His own to put away because He is “holy, harmless, undefiled, separate from sinners, and made higher than the heavens”; and so perfect is His work that after He had offered one sacrifice for sins forever, He sat down on the right hand of the Majesty on high (Heb. 1:3; 7:8; 10:11-12).
Worship
In the last dispensation, Jerusalem was the place of worship; the thick veil excluded the worshiper from the presence of God, and no one could enter into the holiest of all but the high priest once a year, and that only with blood and incense. In this dispensation, worship is purely spiritual, no earthly place of worship is recognized, the veil is rent, we enter into the holiest by the blood of Jesus.
All believers now are priests. The Father is the object of worship, Jesus the new and living way, and the Holy Spirit who now dwells in every believer, the power of worship. The Lord Jesus so marked the change in worship that He said, “The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father .... But the hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him (John 4:21, 23; see also Heb. 10:19-22).
Calling
In the last dispensation, God called a people from Egypt to Canaan, with a promise of earthly inheritance. Now God calls by His gospel with a high, holy, and heavenly calling, blessing us with all spiritual blessings in heavenly places in Christ, having quickened us together with Him, and raised us up together, and made us sit together in heavenly places in Him (Eph. 1 and 2).
Hope
The true hope of the last dispensation was Messiah the Son of David, coming to set up His kingdom on earth, and reign before His ancients gloriously. The blessed hope of this dispensation is that Christ will come, change our bodies of humiliation, and raise us up to meet Him in the air, to be forever with the Lord (John 14:3, 1 Thess. 4:16-17).
These are only some of the points of difference, but enough has been presented to show that there really is a change in dispensation.
May the Lord help His children rightly to divide the word of truth, and serve Him acceptably.
Christian Truth, Vol. 31
The Dispensation of Grace
In another article in this issue of The Christian we have looked at the dispensations as being seven distinct ages in God’s way of administration and order in this world. In these distinctions we have included the period of God’s grace — the so-called church period, as a dispensation. This completes the series of seven and fits into the alternating character of the ways in which God works. Yet there are those who argue that since dispensations concern the earth and since the church is a heavenly company, this period of God’s grace, when the church is being formed, is not properly a dispensation. This requires some explanation, for in one sense both sides are right, and there are things to be learned from both viewpoints.
The Heavenly Calling
First of all, we must remember that when the church was formed on the day of Pentecost, it was entirely Jewish, for God was giving the Jews one more chance to receive a testimony of grace from a risen Christ in glory. Had they as a nation repented and recognized Christ as their Messiah, the kingdom would have been set up right away. But “known unto God are all His works from the beginning of the world” (Acts 15:18). Knowing that the Jews would reject even this gracious offer, God had already purposed to bring into His church those from every nation, largely Gentiles, to form a heavenly company. In that sense, the heavenly calling of the church was not made clear until Paul was given the mystery of the church from a risen Christ, and then preached a much fuller gospel than that preached by the other apostles earlier on.
Paul knew the Lord only as a risen Man in the glory, and the revelations given to him were all related to a heavenly calling, heavenly blessings, and a heavenly hope. As another has remarked, “True Christianity begins on the other side of the cloud” (Acts 1:9). In this sense, the church period is unique among all the other dispensations, even those in the past (conscience and promise) where souls were called to walk in separation from this world, while the world went its own way.
The Full Display of Grace
However, while the church is a heavenly company, this period of time is the display of God’s grace to this world, and whether man accepts God’s offer of mercy or not, God is glorified in the display of that which was never seen before in the same way — God’s glory in redemption. Of course, the hints of it were given in all the Old Testament sacrifices, but the full exhibition of God’s grace and love were not made known until after the work on the cross was complete. Thus Satan does not merely blind men to God’s forgiveness; he also blinds men to “the glad tidings of the glory of the Christ” (2 Cor. 4:4 JND), for God is glorified in His grace, even if men reject it. Thus, in that sense, the church period is a dispensation, and worthy of being included as such.
The Church Period
In another sense, however, if we are to understand Scripture, we must recognize, as we have already stated, the unique position of the church. On the one hand, the church period is never recognized nor considered in the reckoning of prophetic time. It is as if, when the Lord Jesus died, God “stopped the clock of prophetic time” and will not start it again until after the Lord’s coming for us, to call us home. Since prophecy concerns this earth and since the church is a heavenly company, its time on earth is not part of prophecy. The failure to realize this has caused untold confusion among some in the interpreting of prophecy, for to look for the fulfillment of prophecy during this period of God’s grace is a serious mistake. Many continue to do so, and ultimately they find that the pieces just will not fit together. Sometimes this resultant confusion causes Christians to discredit dispensational truth altogether.
We hasten to mention that we are entitled to “see the day approaching” (Heb. 10:25), but this is the day of judgment, not the day of our Lord’s coming for us. God may set the stage, so to speak, for what will happen after we are called home, and we are to be intelligent enough to recognize that. Yes, that means that His coming for us is nearer, but it is not a direct sign of His coming for us, nor is it directly the fulfillment of prophecy.
The Mystery of Christ and the Church
But if the church is not the subject of prophecy, the recognition of the heavenly calling of the church is absolutely essential to the understanding of prophecy. When God, through Paul, gave us the understanding of the mystery of Christ and the church — a mystery (or secret) “which from the beginning of the world hath been hid in God” (Eph. 3:9)—the Word of God was complete. According to Colossians 1:25 JND, Paul could say, “I became minister, according to the dispensation of God which is given me towards you to complete the word of God.” Paul could also refer to “the mystery of God; in which are hid all the treasures of wisdom and of knowledge” (Col. 2:2-3 JnD). As another has aptly said, “Paul gives us the truth of the church, in which all [God’s counsel] is displayed.” Thus the understanding of all the purposes of God is in the revelation of the mystery of Christ and the church.
If we do not understand the mystery of Christ and the church and of the heavenly calling of the church, nothing in prophecy or in the way God has ordered the dispensations will make sense to us. Scriptures will continually be misapplied, and wrong conclusions drawn from them.
Things That Are Not Revealed
In saying all this, we may remark in conclusion that God has not necessarily answered all of our curious questions, nor given us the details of all that He is going to do. There are some things that are clearly shown us in His Word, yet the details of how it will all happen are not given. Men (and dear believers too) have taken this lack of detail and used it to deny that which is clear and definite. When we are dealing with the things of God, we must continually remember not to allow the things we do not understand to spoil our enjoyment of that which we do understand. We must remember that “the spirit of prophecy is the testimony of Jesus” (Rev. 19:10 JND). In His Word and through the knowledge of Himself and “Jesus our Lord,” we are assured of having “all things that pertain unto life and godliness” (2 Peter 1:2-3). For the rest, we may be assured that God will work out His purposes perfectly, in His own time and way, and that all that He has said will come to pass.
W. J. Prost
Thoughts on the Spiritual Nature of the Present Dispensation
It has been the invariable method of God to take occasion from every successive failure of the creature, more clearly to manifest His own perfections. While doing so, He has brought Himself nearer to man, and has at the same time progressively increased man’s responsibility. The failure has ever been from man’s waywardness, while the glory of getting good out of evil has been God’s sole prerogative. “Where sin abounded, grace did much more abound,” while true in individual blessing to God’s elect, it is especially true in each successive dispensation. This extends all the way from the fall of man to “the fullness of time in which God sent forth His Son,” and awaits a fuller development “in the dispensation of the fullness of times,” when He shall “gather together in one all things in Christ, both which are in heaven and which are on earth” (Eph. 1:10).
The Progression of Dispensations
The progress of the divine dispensations is thus summarily stated by the apostle in the Epistle to the Hebrews — “God having spoken in many parts and in many ways formerly to the fathers in the prophets, at the end of these days has spoken to us in the person of the Son” (Heb. 1:1-2 JnD). The contrast here is not merely between the prophets and the Son, but also between the fullness of the manifestation of God in the Son compared with the partial character of previous manifestations. They were but piecemeal. At one time there was a revelation of mercy, at another of power, at another of faithfulness; and in ways too that were indicative of their obscurity — in a vision, or a dream. But Jesus was “the brightness of His glory” (Heb. 1:3).
This progress has been to greater intimacy (if the expression may reverently be used) between God and man. He was known to the fathers by the name of “God Almighty” (Ex. 6:3). To the Israelites He was made known by His name “Jehovah,” a holy and jealous God. The latest testimony to them was that of John the Baptist, and then another dispensation was announced. “The law and the prophets were until John; since that time the kingdom of God is preached, and every man presseth into it” (Luke 16:16). But the dispensation might not pass without the vindication of God’s wisdom in it, that it was holy, just and good. Christ took it up, and what in man had failed was in Him magnified.
The Vindication of the Law
Having established His claim to be “the Just One,” He further vindicated God in the law by undergoing its awful curse; and thus set it aside. It is important to remark that the old dispensation was completely set aside, not renovated or altered. But before the kingdom of God is set up in power, an opportunity was afforded by the death of Christ and the fulfillment of the law, for a further display of the character of God. Eventually (in the millennial day) there will be the exercise of active power and retributive justice in His kingdom by Him who is worthy to receive power.
This intermediate dispensation is that in which we are. “The law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). In order for there to be the public manifestation of God’s grace, it was needful for man to be exhibited in his utter helplessness and apostasy, but likewise for the law to be set aside. Now we see God set forth in Christ as “reconciling the world unto Himself;” and instead of keeping sinners at a distance from Him, “preaching peace by Jesus Christ.”
In this way those who are drawn by God’s grace are to exhibit the presence of God in the world. How is God manifested in nearness to man now? In Israel He was manifested to be near them by His protection, but it is not so now. The dispensation is changed from active righteousness to grace; God is letting fallen man alone, by not interfering now in vengeance on sinners. But God, in all the nearness of grace, is actually less acknowledged than in all the distance the law had made between Him and man.
God with Us – God in Us
The reason is obvious. God’s presence was then manifest to sense, but now in the power of deliverance from the world. So long as Jesus remained on earth, the presence of God was felt if not acknowledged; “God was manifest in the flesh.” It was, however, expedient for His disciples that He should go away — expedient for them! Was it possible for them to have God nearer to them than to have His presence, whose name was “Immanuel, God with us”? Yes, this was even possible, and therefore, it was expedient that Jesus should ascend. But this also was in order to bring in further nearness of God to man. Having had God with him, he was now to have God in him.
“Therefore being ... exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear” (Acts 2:33). There was the word made good, “I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him, for He dwelleth with you and shall be in you” (John 14:16-17). Here, then, is the progress of God’s manifestation, marked indeed not only by outward power, but more by His presence pressing itself on the consciences of men. Here we have brought out clearly the marvel of God’s dealing with the world in grace, and yet showing Himself in His saints as “the righteous Lord [that] loveth righteousness” (Psa. 11:7).
The Holy Spirit
If God is not here, where is He? And hence the deep and solemn importance of being sound in the faith of the deity and personality of the Holy Ghost. “The Holy Ghost was not yet given: because that Jesus was not yet glorified” (John 7:39). Surely the Holy Spirit was always the agent of testimony and grace, even in the Old Testament, for Stephen could say, “Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:51). But now He is given, and dwells on earth. The understanding of this unfolds the character and blessing of the present dispensation.
J. L. Harris (adapted)
The Premillennial Advent of Christ
When we receive the truth of the premillennial advent of the Lord Jesus Christ, it is amazing to see the proofs of it from Scripture. It appears no longer a mere question of truth, but a fact so interwoven with the revelation of all God’s counsels that only because we had been receiving men’s commandments instead of God’s Word do we now see that we ever were in doubt for a moment on the matter.
J. L. Harris
The King and The Lamb
It has struck me that where the King is spoken of, the bride is earthly Jerusalem; when the Lamb is spoken of, the bride is the heavenly Jerusalem. Of course, there are many analogous principles in both. Psalm 45 is entirely about the King’s wife — the Revelation entirely about the Lamb’s. Assuredly there is a good deal of interest in seeing the different characters of blessing in their relationships.
J. N. Darby
The Millennial Day
I have appreciated Psalm 145, which speaks of the blessing of the millennial day, where we have brought before us the blessing of the saints on earth when Messiah takes His place in the kingdom. In this Psalm we have a conversation between Messiah and the Jewish saints in that day, stating what their happiness will be. The deliverance of Israel and God’s dealings with them will make them competent to declare His acts to the people which shall be born. Messiah and His saints speak these things together, and they tell the nations what their God is (vss. 11-12); then we have the character of the kingdom.
Israel’s business will be that of learning the character of God, to make it known to the Gentiles, and this should be the business of the saints now. The world cannot know God, but we are called to be the “epistle of Christ, known and read of all men” (2 Cor. 3:2-3). The church has to be Christ’s letter of recommendation to the world. The church, being made a partaker of grace, can rise above all law-demands. Innocence could not do this. There was no healing-tree in the Garden of Eden, but the church being made partakers of grace now, the leaves of the tree are for the healing of the nations (Rev. 22:2).
J. N. Darby
Separation
In all the dispensations, while each was still subsisting, there has been separation after separation. We see this in Israel. Zerubbabel, Ezra, Nehemiah, were, each of them, returned captives, a separated remnant who with their companions left Babylon. But the day came, the day of the prophet Malachi, when “they that feared the Lord” had to separate from the returned captives, and “speak often one to another,” as though they had been another remnant (Malachi 3).
So it is in Christendom. The Reformation, for instance, was a time of separation. But from the persistent, growing, and accredited corruption which still or again prevailed, further withdrawing or separation has again and again had to take place. The return from Babylon did not secure purity in Israel, nor has the Reformation recovered it and kept it in Christendom. The emptied, swept, and garnished house would not do for the Lord Jesus. He has found no habitation for His glory there. The unclean spirit, the spirit of idolatry, may have gone out from Israel, for there were no idols or high places in the land after the return from Babylon; but Israel was not healed. Infidel insolence, the challenges of the proud and scornful, were heard there fearfully. And what else do we see, if not this again, in the Reformation-times of Christendom? Read the prophet Malachi, and look around at the moral condition of things at that time. Mark the striking analogies that there are in the stories of corruption and confusion in man’s world, whether here or there, whether now or then, whether in Israel or in Christendom, whether in our day, or 2000 years ago. Is it not so?
J. G. Bellett
The Dispensation Given to Paul
“The dispensation of God” given to Paul completed the Word of God. Every subject — creation, providence, law, government, the kingdom, incarnation, atonement — had been unfolded in the Word of God but one. When it was revealed through Paul, the full circle of revelation was completed. This final subject to be revealed was the mystery of Christ and the church. It has two parts: First, that Christ should, as Man, be set in the heavenlies, having all dominion. by redemption (personally He had it as God), as Head over all things in heaven and earth, to the church, His body, united to Him by the Holy Spirit come down from heaven.
Second, He is “in you” [Gentiles] “the hope of glory.” This was a new thing. When Christ came, He was the “minister of the circumcision [the Jew] for the truth of God, to confirm the promises made unto the fathers” (Rom. 15:8).
Abraham was the vessel of the promises of God; they were repeated to the fathers, Isaac and Jacob. Israel took the promises on the ground of law and man’s responsibility and forfeited them totally. Then Christ came, in whom were all the promises of God, yea and amen. He came to establish the promises to the people to whose fathers they had been made, namely, the Jews. He was rejected, and instead of becoming the “Crown of glory ... unto the residue of His people” (Isa. 28:5), the Heir of glory goes on high, and the poor Gentile believer who had no promises comes in by pure mercy.
As we read, “That the Gentiles might glorify God for His mercy” (Rom. 15:9). We get a place in Christ on high, united to Him who is the Heir of all the glory. Not only are we in Him, but He is in us — not the “crown of glory,” but the “hope of glory.” “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” (Col. 1:27).
Christian Treasury, Vol. 10
The Present Interval in Time
We believe that sixty-nine of Daniel’s seventy weeks were accomplished when the Messiah was cut off. Since then, God has not been reckoning time, nor will He until the church has left the scene. Then God will begin to reckon time, and to act publicly on behalf of His people Israel, and in the government of this world. The whole of the period during which the Holy Spirit is forming the church — the body of Christ, is an unnoticed interval in prophecy — a kind of break or parenthesis. This is a very simple principle, the neglect of which has, in our judgment, led to hopeless confusion and perplexity in the exposition of prophecy.
C. H. Mackintosh.
Spiritual Discernment of the Time
Earthly People - Heavenly People
But ye are a chosen race, a kingly priesthood, a holy nation, a people for a possession, that ye might set forth the excellencies of him who has called you out of darkness to his wonderful light; who once were not a people, but now God’s people; who were not enjoying mercy, but now have found mercy (1 Peter 2:9-10). Israel is to be made the people of God in the latter day, as the prophet teaches us; but he further teaches us, that when that takes place, Israel shall be sown unto God in the earth, that is, God will bless Israel with earthly blessing. But the Gentiles have now been made the people of God, as the Apostle teaches us; but he further teaches us, that there is no such blessing as this for them. On the contrary, they should reckon themselves as strangers and pilgrims on the earth. How strikingly does the Spirit thus, in these two witnesses, contrast the call and blessing of Israel with the call and blessing of the church, showing us that the church has no place on the earth, but that being a stranger there, she is to look for a heavenly country, a citizenship in heaven. But as soon as Israel is again acknowledged of the Lord, the Lord will hear the heavens, and the heavens the earth, and the earth the corn, and the wine, and the oil, and they Jezreel (Hos. 2:23; 1 Pet. 2:10).
J. G. Bellett
Dispensation of Law in Contrast to Grace
The dispensation of the law begins and ends with Moses. Whilst he holds the ground all is darkness and gloom, which the measure of light he carries with him, only makes more manifest. The dispensation of the gospel of grace is not a development of that which proceeded it. The dispensation of grace begins where the dispensation of law ends and is in entire contrast with it in all its features.
Sound Words, 1873
The Father's Pleasure
“That in all things HE might have the preeminence” (Col. 1:18).
God and Father, we adore Thee
For the Christ, Thine image bright,
In whom all Thy holy nature
Dawned on our once hopeless night.
Thou didst send Him as the witness
Of a life beyond compare;
By Thy Spirit we received Him;
Now in Christ how blest we are!
Fellowship with Thee, the Father,
And with Jesus Christ Thy Son,
Such Thine own unjealous giving
By the Holy Ghost made known.
For in Christ was life eternal
Once beheld and heard below;
And in Him dwelt all the fullness,
Though in grace He stooped so low.
Father, Jesus was Thy pleasure,
Object of supreme delight;
Father, what wast Thou to Jesus
But His constant spring and light?
Now in Him, our God and Father,
Sharers of Thy love are we;
Now partaking with our Savior
His unceasing rest in Thee.
W. Kelly
Poem