An Introduction to Dispensational Theology
by Dr. Renald E. Showers

In our two previous articles we explored the issue of an expositon of the Bible’s philosophy of history. We noted that, in order to be valid, any attempt to exposit the Bible’s philosophy of history must contain the following six necessary elements: (1) an ultimate purpose or goal for history toward the fulfillment of which all history moves, (2) the recognition of distinctions or things that differ in history, (3) a proper concept of the progress of revelation, (4) a unifying principle which ties the distinctions and progressive stages of revelation together and directs then toward the fulfillment of the purpose of history, (5) a valid explanation of why things have happened the way they have in the past, why things are the way they are today, and where things are going in the future, and (6) appropriate answers to mankind’s three basic questions: Where have we come from? Why are we here? Where are we going?

A very significant attempt to exposit the Bible’s philosophy of history is known as Dispensationalism or Dispensational Theology.

Dispensational Theology can be defined very simply as a system of theology which attempts to develop the Bible’s philosophy of history on the basis of the sovereign rule of God. It represents the whole of Scripture as being covered by several dispensations of God’s rule.

The word which is translated dispensation in the New Testament is oikonomia, from which the English word economy is derived. The New Testament word is a combination of two words—oikos, which means house, and nemo, which means to dispense, manage, or hold sway (Liddell and Scott, An Intermediate Greek-English Lexicon, Oxford: The Clarendon Press, 1900, p. 528). Thus, the word literally means house dispensing or house managing. It "relates primarily to household administration" (Otto Michel, "Oikonomia," Theological Dictionary of the New Testament, Vol. V, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1967, p. 151).

The English word dispensation sometimes refers to "the system by which things are administered" and "the divine administration or conduct of the world" (The Oxford English Dictionary (Oxford University Press, 1933, III, p. 481). Theologically it is "A religious order or system, conceived as divinely instituted, or as a stage in a progressive revelation, expressly adapted to the needs of a particular nation or period of time" (Ibid.).

The English word economy in its theological usage refers to "The method of the divine government of the world, or of a specific department or portion of that government" (Ibid., III, p. 35).

The word oikonomia appears nine times in the New Testament. In six of these appearances (Luke 16:2-4; 1 Corinthians 9:17; Ephesians 3:2; Colossians 1:25) it is translated stewardship or dispensation and refers to a responsible office or ministry entrusted to one’s care by a higher authority. In the other three appearances (Ephesians 1:10; 3:9; 1 Timothy 1:4) it is translated dispensation, fellowship, and edifying in the King James Version and administration in the New American Standard Bible. In these three passages it refers to a particular way of God administering His rule over the world. Ephesians 1:10 is of special interest, because it appears to refer to the particular way that God will administer His rule over the world in the future Millennium (the Millennial Dispensation). Ephesians 3:9 and 1 Timothy 1:4 refer to the particular way that God administers His rule now (the present dispensation).

In light of the usage of the word for dispensation in the New Testament, the term dispensation as it relates to Dispensational Theology could be defined as follows: a dispensation is a particular way of God administering His rule over the world as He progressively works out His purpose for world history.

In order for each dispensation to be distinct from all other dispensations, it must have three essential characteristics. First, it must have a particular way of God administering His rule. Each dispensation is characterized by a unique ruling factor or combination of ruling factors. Second, it must involve a particular responsibility for man. Each dispensation makes mankind responsible to obey God in accordance with the dispensation’s unique ruling factor or combination of factors. Third, it must be characterized by divine revelation which had not been given before. In order for mankind to know God’s new way of ruling and the new responsibility, mankind must have these things revealed to it. Thus, each new dispensation requires new revelation from God (Charles C. Ryrie, Dispensationalism Today, Chicago, Moody Press, 1965, pp. 37-38). For example, the Apostle Paul indicated that the present dispensation is definitely related to new revelation which God gave to the apostles and New Testament prophets (Ephesians 3:2-10).

The fact that each new dispensation involves a newly revealed responsibility for mankind indicates that each dispensation also has three secondary characteristics. First, each dispensation applies a test to mankind. The nature of the test is whether or not mankind will perfectly obey God’s rule by fulfilling the responsibility which is characteristic of that dispensation. Second, each dispensation demonstrates the failure of mankind to obey the particular rule of God which characterizes that dispensation. Third, each dispensation involves divine judgment because of mankind’s failure (Ibid., pp. 38-39).

The next article will present several important points of clarification concerning the dispensations of God’s sovereign rule over the world. It will also examine the first dispensation.

For more information related to attempts to exposit the Bible’s philosophy of history obtain the following book: Renald E. Showers, There Really Is A Difference! (The Friends of Israel Gospel Ministry. Telephone: 800-257-7843. Mailing address: P.O. Box 908, Bellmawr, NJ 08099).