Dispensationalism. By: Pastor David F. Reagan

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1 Dispensationalism By: Pastor David F. Reagan I. The Importance of Dispensationalism 2 II. The Definition of Dispensationalism 9 III. The Dispensation of Innocence 14 IV. The Dispensation of Conscience 16 V. The Dispensation of Human Government 18 VI. The Dispensation of Promise 23 VII. The Dispensation of Law 26 VIII. John the Baptist 31 IX. The Gospel of the Kingdom 33 X. Divine Healing 35 XI. Spirit Baptism 36 XII. Transitional Changes in the Book of Acts 37 XIII. The Church at Antioch 38 XIV. Grace Age Gifts 39 XV. The Gift of Tongues 41 XVI. The Ministry of the Apostle Paul 44 XVII. The Mysteries of the Age of Grace

2 The Importance of Dispensationalism I. IMPORTANCE OF DISPENSATIONALISM A. Dispensationalism Takes God s Word Literally 1. Dispensationalism is the only approach to scripture that gives full authority to the very words of scripture. Other systems, such as covenant theology, tend to spiritualize and weaken the clear statements of the Bible. 2. God places great emphasis on the very words of the Bible a. Deuteronomy 8:3 - And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. b. Proverbs 30:5 - Every word of God is pure: he is a shield unto them that put their trust in him. c. 2 Timothy 3:16 - All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness d. 1 Thessalonians 2:13 - For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. 3. Three important questions in their proper order: a. What does the passage say? b. What does the passage mean? c. What does the passage mean to me? 4. Some examples where other systems diminish the plain meaning of scripture: 2

3 a. The return of the Israelites to their land. (1) Amos 9: And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God. (2) Israel will be finally returned to their land and planted so that they will never again be pulled up out of their land. (3) John Calvin says of this passage in his commentary on Amos, In what sense then has God promised what we have just explained? We see this when we come to Christ; for it will then be evident that nothing has been in vain foretold: though the Jews have not ruled as to the outward appearance, yet the kingdom of God was then propagated among all nations, from the rising to the setting of the sun; and then, as we have said in other places, the Jews reigned. You will notice that he destroys the plain statements in the book of Amos by spiritualizing it away. b. The conditions of the millennial kingdom (1) Isaiah 11:6-7 - The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. (2) The Bible speaks of a time when predators will eat grass alongside their former prey. It describes the time of God s kingdom on earth. (3) According to Matthew Henry, the wolf with the lion is fulfilled thus, men of the most fierce and furious dispositions, who used to bite and devour all about them, shall have their temper so strangely altered by the efficacy of the gospel and grace of Christ that they shall live in love even with the weakest and such as formerly they would have made an easy prey of Christ, who is our peace, came to slay all enmities and to settle lasting friendships among his followers, particularly between Jews and Gentiles: when the multitudes of both, being converted to the faith of Christ, united in one sheep-fold, then the wolf and the lamb dwelt together 3

4 (4) According to Albert Barnes, the passage cannot be taken literally because, such a state of things could not occur with a perpetual miracle, changing the physical nature of the whole animal creation. The lion, the wolf, the panther, are made to live on flesh To fit them to live on vegetable food, would require a change in their whole structure, and confound all the doctrines of natural history But where is the promise of any such continued miracle? (5) Each commentator who denies the literal fulfillment of this passage seems to have a slightly different take on its spiritual fulfillment. This occurs because a spiritual fulfillment has no true laws of interpretation. The teacher can mold the meaning into whatever truth he wants to teach. Only dispensationalism gives full force to the very words of scripture. B. Dispensationalism Rightly Divides the Word of Truth 1. Dispensationalism distinguishes between things that are different. It shows how God expected different things from different people at different times. Other systems, like covenant theology, have a tendency to erase the line between things that are different in scripture. 2. To be correctly understood, God s word must be rightly divided a. 2 Timothy 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. b. Matthew 13:52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. c. 1 Corinthians 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 3. Scriptural truths which must be rightly divided a. Jew, Gentile and church (1) One of the most important distinctions in the Bible (2) 1 Corinthians 10:32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 4

5 b. The two advents of Christ (1) Prophecies about Christ refer to two comings (2) 1 Peter 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. c. The two resurrections (1) There is one resurrection for the just and another for the unjust (2) John 5:28-29 Here, there is not mention of a time difference (3) Revelation 20:4-6, Here, we see that there are at least 1,000 years between the two d. The different judgments (1) Non-dispensationalists tend to join all the judgments into one general judgment (2) The Bible rightly divided shows there to be several judgments taking place at different times and places (3) For instance: a) The judgment seat of Christ (2 Corinthians 5:9-10) b) The judgment of the nations (Matthew 25:31-32) c) The great white throne judgment (Revelation 20:11-15) e. Law and grace (1) One great division in the bible is between the time when men were under the law and the present time when they are under grace (2) John 1:17 For the law was given by Moses, but grace and truth came by Jesus Christ. (3) Romans 6:14 For sin shall not have dominion over you: for ye are not under the law, but under grace. f. The two natures (1) The old nature (Mark 7:21-23; Romans 7:18-19; 8:7-8) (2) The new nature (Ephesians 4:24; 2 Corinthians 5:17; 2 Peter 1:4) (3) The Christian s battle (Romans 7:14-25; Galatians 5:16-17) g. The believer s standing and state (1) A believer s standing refers to his perfect position in Christ. In Christ, he is pure, sanctified and complete in every way. (Romans 6:6; 1 Corinthians 1:30; Ephesians 1:5-7; 2:4-6; Colossians 2:10; Hebrews 10:10, 14). (2) A believer s state refers to his present relationship with Christ. Although his state changes continually, his standing in Christ 5

6 always remains the same. (Colossians 2:20; 3:1-5; 1 Thessalonians 5:5-6; Hebrews 10:10 with 1 Thessalonians 5:23; Hebrews 10:14 with Philippians 3:12) 4. The dispensations are another examples of rightly dividing the word. In dispensationalism, we see that God deals with different men at different times in different ways for His own holy purpose. C. PROFILE: Cyrus Ingerson (C. I.) Scofield: American preacher and writer ( ) who promoted dispensational premillennialism. He is most famous for the Scofield Reference Bible of (Do not confuse this with the New Scofield Reference Bible, which changes the notes and alters the text of the King James Bible.) Scofield s The Word of Truth Rightly Divided is a tremendous introduction to dispensational distinctions in the Bible and is highly recommended. For many years, carrying a Scofield Reference Bible was standard practice in many fundamental churches. D. Dispensationalism Solves Many Apparent Contradictions 1. Dispensationalism recognizes distinctions in what God has said to different people at different times. This distinction clears up what would otherwise be contradictions in the Bible for God does not always tell everyone the same thing. 2. A rule to remember is this: All scripture was written for us but all scripture was not written to us. In other words, all scripture has a profit for us in our understanding and Christian life (2 Timothy 3:16), but all scripture is not written as a direct command for us to obey. 3. Some examples of solved contradictions: a. Dietary laws (1) Before the flood (Genesis 1:29-30) (2) After the flood (Genesis 9:2-3) (3) Under the law (Leviticus 11:1-47) (4) Under grace (1 Timothy 4:3-5) b. Sabbath-keeping (1) Under the law (Exodus 31:12-18) (2) Under grace (Romans 14:5-6; Galatians 4:9-11; Colossians 2:16-17) E. Dispensationalism Answers Many Doctrinal Heresies 1. Many heresies are the result of trying to follow a teaching that was proper for another dispensation or obey a command that was given to someone else, but is not required of us today. 6

7 2. A dispensation is a dispensing or a giving out of duties and responsibilities. The whole concept of dispensationalism is that God progressively changes His requirements of man as He moves time toward the end and brings glory to Himself. a. Sin entered into the world (Romans 5:12) b. God s choice of a people (Deuteronomy 7:6-8) c. Law brought greater responsibility for sin (Romans 5:13-14) d. Righteousness without the law revealed (Romans 3:20-22) e. Faith in Christ frees from the law (Galatians 3:23-25) f. Jew and Gentile one in Christ (Ephesians 2:11-18) 3. Some examples of heresies that can be corrected by a proper understanding of dispensationalism. a. Dietary requirements of another dispensation (already discussed) b. Any requirement that we live according to any command of the Mosaic law (Romans 6:14-15; Galatians 5:18) c. Tongues and apostolic healing for today F. Dispensationalism Comprehends the Bible as a Whole 1. Many systems explain one part of the Bible and leave other parts obscure. Dispensationalism makes sense out of every part of the Bible, whether Leviticus or Hosea or Acts or Revelation. Dispensational distinctions do not destroy understanding but rather puts everything into its proper place. 2. By understanding the differences, the applications to today are much more clear a. All scripture becomes profitable (2 Timothy 3:16) b. All God s precepts concerning all things are right (Psalm 119:128) G. Dispensationalism Unfolds God s Purpose in History 1. Through history (and revelation) God reveals the mystery of His will which concludes with the dispensation of the fullness of times (Ephesians 1:9-10) 2. Man desires an overall understanding of history that can only be provided by God (Ecclesiastes 3:11). 3. A proper philosophy of history will provide the following: 7

8 a. An ultimate goal or purpose of history toward which history moves. b. An understanding of the things that differ in history and why they differ as they do. c. A concept of progress in the succeeding stages of history. These stages must work toward the ultimate goal of history. d. A unifying principle or principles which makes sense out of the succeeding stages of history. e. A connection between the past and the future with an understanding of where we have come from and where we are going. H. Dispensationalism Exalts God s Glory as the Ultimate Goal 1. Covenant theology accuses dispensationalism of having multiple purposes for God. Mostly, they criticize the belief that God has a plan for Israel on the earth and a plan for the redeemed in heaven. Covenant theologians prefer to combine God s plan for Israel and the church into one and the same eternal salvation. However, in doing so, they destroy the clear biblical distinction between Israel and the church and lessen the importance of the actual words of the Bible. 2. However, the dispensationalist does see a unifying principle in history. However, this principle is higher than the salvation of man. God has many other goals. He will establish the kingdom for Israel. He will judge the wicked. He will gather a people for His name from the Gentiles. But none of these acts as the unifying principle of history. That is the glory of God. History progresses toward the ultimate glory of God. There is no higher goal. (Isaiah 43:7; Proverbs 16:4; Romans 11:36; Revelation 4:11) 8

9 The Definition of Dispensationalism II. DEFINITION OF DISPENSATIONALISM A. Basic Definition of Dispensation 1. Comes from Latin word dispensatio which means management or charge (as in responsibility or duty; care or supervision over someone or something); distribution of money or property, management, stewardship, regulation, economy OED. 2. The early church writers and theologians referred to the system whereby we are saved through the death of Christ on the cross as the dispensation of grace in opposition to the Law or system of works OED. 3. Related to the verb dispense and refers to a dispensing or a distribution; a giving out of something. By an expansion of meaning, it refers to the system by which anything is administered or managed. 4. From Oxford English Dictionary (OED): 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, as the patriarchal, Mosaic (or Jewish) dispensation, the Christian dispensation; also, the age or period during which such system has prevailed An extension of the patristic [referring to early church theologians] use of the word This use became common in the theology of the 17 th century. a. Westminster Confession of Faith ( ) There are not therefore two covenants of grace, differing in substance, but one and the same under various dispensations. b. Title of book by William Cave (1675) Antiquitates Apostolicae to which is added An Introductory Discourse concerning the three Great Dispensations of the Church, Patriarchal, Mosaical and Evangelical. 5. Definition by C. I. Schofield (p. 5 of his reference Bible) A dispensation is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God. 6. Definition by Charles Ryrie (p. 28 of Dispensationalism) A dispensation is a distinguishable economy in the outworking of God s purpose. 7. Definition by Lewis Sperry Chafer (p. 40, Vol. I of Systematic Theology) As a time measurement, a dispensation is a period which is identified by its relation to some particular purpose of God a purpose to be accomplished within that period. The earlier dispensations, being so far removed in point of time from the present, are not as clearly defined, as are the later dispensations. For this reason, Bible expositors are not 9

10 always agreed regarding the precise features of the more remote periods. B. Biblical Usage of Dispensation 1. A dispensation of the gospel a. 1Corinthians 9:16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. b. Refers to Paul s personal responsibility in overseeing the distribution of the gospel. He was the primary messenger of the dispensation of grace. (1) The apostle of the Gentiles (Romans 11:13; Galatians 2:7-8; 1Timothy 2:7; 2Timothy 1:11) (2) Received the gospel of the grace of God by revelation from God (Galatians 1:11-12; Ephesians 3:1-9) 2. The dispensation of the grace of God a. Ephesians 3:2 If ye have heard of the dispensation of the grace of God which is given me to you-ward b. Gives a name to the dispensation administered by Paul (the dispensation of the grace of God) and declares that this dispensation is given to others as well and so continues beyond Paul. 3. The dispensation of God which is given to me a. Colossians 1:25-27 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 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 b. Describes some characteristics of this dispensation: 1) it comes by special revelation; 2) it brings the Gentiles into special relationship with God; 3) it works through the indwelling of Christ. 4. The dispensation of the fullness of times a. Ephesians 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him 10

11 b. Refers to a dispensation beyond the commonly named ones that deal with time, as we know it. This dispensation refers to the spiritual economy of eternity and is, in effect, the eighth dispensation. C. The Seven Dispensations (in their most common form) 1. Innocence Adam in the Garden of Eden 2. Conscience from the Fall to the Flood 3. Human Government from the Flood to the Call of Abram 4. Promise or Patriarchs from the Call of Abram to the giving of the Law on Mt. Sinai 5. Law from the Law of Moses to the Coming of Christ 6. Grace Age (sometimes called Church Age) from the Coming of Christ to the Rapture 7. Kingdom the thousand year reign of Christ on earth 8. To which may be added, the Dispensation of the Fullness of Times (Ephesians 1:10) D. Characteristics of the Dispensations 1. They are revelatory a. They are based on special revelations [often covenants or commissions] b. Genesis 9:1-7; 12:1-3; Romans 16: They are probationary a. They include a test or tests of obedience for man (Genesis 2:15-17; Exodus 24:3-8; Romans 11:21-25; Revelation 20:6-9) b. They prove man s inability to obey or to please God c. They close with God giving man up to his own way d. They end with world-wide destruction or judgment 3. They are progressive a. They move toward the fullness of time b. They grow in the accumulated revelation of God and His will (Acts 17:30; Galatians 3:21-26) 11

12 E. Objections to Dispensationalism 1. Dispensationalism describes a changeable God a. The argument (1) God does not change (Malachi 3:6; Hebrews 13:8) (2) Therefore, God cannot alter in His plan for man b. The answer (1) No one denies basic dispensational differences (for example, from law to grace) (2) God s immutability does not mean He always deals in the same way with man. a) Jesus Christ is the same yesterday, today and forever (Hebrews 13:8) b) Yet, Jesus was born as a baby in a manger and died on the cross; is now seated at the right hand of God and will in the future sit on the earthly throne of David. c) His differences in His dealings with man do not deny His unchangeable nature. (3) The Bible clearly teaches that what God requires of man at one time is not the same as at another time (Acts 17:30; Galatians 3:21-26) 2. Dispensationalism destroys the unity of scripture a. The argument (1) All scripture is profitable for doctrine (2Timothy 3:16) (2) And the scripture cannot be broken (John 10:35) (3) Therefore, no portion of scripture can teach different doctrine than any other portion of scripture; the teachings of scripture must be understood to say the same thing. b. The answer (1) This argument is never taken to its logical end because it would be ludicrous to do so. Clearly, we do not offer animal sacrifices today. All agree with this. To make this logic work at all, the plain statements of scripture must be watered down to vague spiritual generalizations. a) The sacrifice of Christ and our living sacrifice are the sacrifices of today. [Of course they are, but that does not mean the commands have not changed.] b) Circumcision is replaced by baptism. [This is not true but, even so, the plan has changed.] c) The Jewish Sabbath is replaced with the Christian Sabbath. [The Bible does not teach this equality.] (2) The same Bible book that tells us that all scripture is profitable for doctrine also tells us to rightly divide the word of truth (2Timothy 2:15). 12

13 3. Dispensationalism declares the failure of the gospel a. The argument (1) The gospel is part of God s perfect plan (2) God cannot fail in His plan (3) If this age ends in failure, then God s plan has failed b. The answer (1) It is not God s plan that fails, but man s obedience to God s plan that causes failure. a) Adam failed to remain in the Garden of Eden b) Israel failed to maintain her kingdom because of sin c) How are these different from the age of grace ending in another failure of man to follow God s plan? (2) However, dispensationalism is the only doctrinal system that completely establishes the success of God s plans for man a) The earthly paradise offered to Adam will be realized in the new earth b) The earthly kingdom offered to Israel will be realized in the kingdom age c) The heavenly home promised to us will be realized d) God, not man, will receive the glory for all 13

14 The Dispensation of Innocence III. THE DISPENSATION OF INNOCENCE (Genesis 2:4-9) A. Content 1. From the creation of man to the fall 2. Genesis Duration unknown but probably short a. Adam 130 at birth of Seth (Genesis 5:3) b. At this time, he and Eve had had two sons (Cain and Abel) to grow up, establish careers, and had one of them get killed by the other. c. The story of Adam and Eve in the garden indicates a short time. (1) The temptation mentioned in chapter three was evidently the first one (2) They had probably not been eating of the tree of life (Genesis 3:22) B. Conditions 1. Perfect world (Genesis 1:31) 2. Unfallen creation (Romans 8:19-23) 3. Innocent nature (Genesis 2:25) 4. Perfect home: Garden of Eden (Genesis 2:8-10) 5. Purpose given my God (Genesis 2:15) 6. Limited opportunity to sin (Genesis 2:16-17) 7. Unhindered fellowship with God (Genesis 3:8) C. Commission (Genesis 1:28) 1. Be fruitful 2. Multiply 3. Replenish the earth 4. Subdue the earth 5. Have dominion over the animals D. Covenant (Genesis 2:16-17) 1. Liberty: Eat freely of the trees of the garden 2. Restriction: Do not eat the tree of the knowledge of good and evil 3. Judgment: In the day you eat thereof you die 14

15 E. Crisis (Genesis 3:1-8) 1. The Test: God allows the serpent (Satan) to tempt Eve concerning the tree (v.1) 2. The Plan a. The serpent questions God s word (v.1) b. The serpent contradicts God s word (v.4) c. The serpent changes God s word (v.5) d. NOTE: Compare the three attacks made on the word by the Pharisees (Matthew 15:3, 6, 9) 3. The Fall a. Eve adds to the word (v.3) b. Eve takes of the forbidden fruit (v.6) (1) Good for food (2) Pleasant to the eyes (3) Desired to make one wise (4) NOTE: Compare to the three kinds of lust in the world (1John 2:16) c. Eve gave of the fruit to Adam (v.6) 4. The Consequences a. They lost their innocence (v.7) b. They lost their fellowship (v.8) c. Their spirit died at that moment (see Romans 7:9) F. Condemnation (Genesis 3:14-24) 1. The serpent is cursed (v.14-15) 2. The woman is judged (v.16) 3. The ground is cursed (v.17-18) 4. The man is judged (v.19-24) G. Compassion 1. God covers man with coats of skins (Genesis 3:21) 2. God promises a future Redeemer (Genesis 3:15) H. Change 1. Man now has a fallen, sinful nature 2. Man now lives in a sin-cursed world 3. Man is cast out of the Garden of Eden 4. Man now will die and return to dust 15

16 The Dispensation of Conscience IV. THE DISPENSATION OF CONSCIENCE (Romans 2:12-15) A. Notes on the Conscience 1. The purpose of the conscience an inner source of knowledge a. Knowledge of the existence of God (Romans 1:19) b. Knowledge of evil actions conviction (John 8:9; Romans 2:15) c. Knowledge of right actions (Romans 9:1) 2. The need for a redeemed conscience (Hebrews 9:8-9, 14; 10:1-3, 22) 3. The operation of a good conscience (Acts 23:1; 24:16; 1Timothy 1:5, 19; 1Peter 2:19; 3:16, 21; cp. Hebrews 5:14) 4. The failure of the human conscience B. Content a. A weak conscience (1Corinthians 8:7, 12) b. A defiled conscience (Titus 1:15) c. A seared conscience (1Timothy 4:2) 1. From the fall of man to the flood 2. Genesis ,656 years (Genesis 5) C. Conditions 1. A fallen world (Genesis 3:17) 2. The loss of innocence (Genesis 3:22) 3. Sinful nature (Genesis 4:1-10; John 6:63; Romans 7:18; Galatians 5:17) 4. Loss of God s presence beginning of prayer (Genesis 3:24; 4:16, 26) 5. Death (Genesis 4:8; 5:5) D. Commission 1. First commission remains in effect (Genesis 1:27-28) 2. To the woman (Genesis 3:16; 1Corinthians 11:8-9; 1Timothy 2:11-15) a. Sorrow in conception b. Subjection to her husband 16

17 3. To the man (Genesis 3:17-19) a. Sorrow in his service (v.17) b. Sweat in his service (v.19) E. Covenant 1. Animal sacrifice (Genesis 3:21; 4:3-5) 2. Follow their conscience (Romans 2:12-15; Acts 17:30) 3. Walk with God (Genesis 5:24; 6:9) 4. NOTE: We are told very little about the spiritual economy of this dispensation. Therefore, we should be careful in making too much of speculation. God knew how to reach the people of this time. F. Crisis 1. Wicked imaginations (Genesis 6:5; see 8:21) 2. Earth filled with violence (Genesis 6:11-13) 3. Defiled generations (Genesis 6:1-4, 9; see 2Peter 2:4; Jude 1:6-7) 4. NOTE: Ever since God declared that He would defeat the devil through the seed of the woman (Genesis 3:15), Satan has tried to destroy that seed. His methods have included attempts to destroy a specific key person or the entire Jewish race, or by attempts to dilute the generations by intermarriage of some sort. Here are some of Satan s attempts. a. Cain killed Abel (Genesis 4:8) b. Defiled generations (Genesis 6:9) c. Shechem (Genesis 34:20-21) d. Intermarriage (Ezra 10:1-3, 10-11) e. Attempt to kill baby Jesus (Matthew 2:16-18) f. Holocaust g. Woman in the wilderness (Revelation 12:4-6) G. Condemnation 1. God grieves at His creation of man (Genesis 6:6) 2. God determines to destroy man and beast with a flood (Genesis 6:7, 13) H. Compassion 1. Noah found grace in the eyes of the Lord (Genesis 6:8; 7:1) 2. God has Noah build an ark (Genesis 6:14-22; 1Peter 3:20-21) I. Change 1. Transitional man Noah (Genesis 5:32; 7:11; 9:28-29) 2. New world after the flood (Genesis 7:23; 2Peter 2:5) 17

18 The Dispensation of Human Government V. THE DISPENSATION OF HUMAN GOVERNMENT (Genesis 8:15-22) A. Content 1. From the Flood to the Call of Abram 2. Genesis Approximately 427 years (this length is disputed) a. 222 years - The time from the flood to the birth of Terah (Gen.11:10-24) b. 130 years - The age of Terah when Abram was born (Gen.11:32; 12:4; Ac.7:4). This will be disputed by many since Genesis 11:26 states his age at 70. However, unless Abram, Nahor and Haran were triplets, the Bible must be referring to Terah's age when he begin to have sons. Also, Acts 7:4 clearly says that Terah died before Abram left Haran for Canaan--at which time Terah was 205 (Gen.11:32) and Abram was 75 (Gen.12:4). The difference is 130 years. c. 75 years The age of Abram at the time he departed Haran and entered Canaan (Genesis 12:4). However, the call of Abram actually came several years earlier when God called him to leave Ur of the Chaldees (Genesis 12:1). B. Condition 1. Earth a. No additional curse to the ground (Genesis 8:21; cp. Revelation 22:3) b. Rain and seasons to continue (Genesis 8:22) c. Man and animals now eat flesh (Genesis 9:2-3; cp.1:29-30) 2. Man a. Man continues to have an evil imagination (Genesis 8:21) b. Man continues to need animal sacrifice (Genesis 8:20) c. Man continues to have a guiding but faulty conscience (Romans 2:14-15) d. Man is additionally controlled through an external human government (Genesis 9:5-6) e. This society initially develops with one language and one culture (Genesis 11:1) C. Commission (Genesis 9:1-7) 1. Be fruitful, multiply and replenish the earth (v.1, 7); a repetition and continuation of the original commission given to man (Genesis 1:28) 18

19 2. Bring the animal world into subjection (v.2-3) a. They shall fear you b. They shall be meat for you 3. Do not eat blood (v.4); this commandment is continued (Leviticus 17:10-14; Acts 15:19-20) 4. Practice capital punishment on murderers (v.5-6); this is the foundation of all righteous government (Romans 13:3-4) D. Special Note: Be Fruitful and Multiply (Genesis 1:28; 9:1) 1. The curiosity: Why be fruitful AND multiply? Are they not the same? Is God just repeating Himself? What is the spiritual application of the three parts of this commission: be fruitful, multiply and replenish the earth? 2. The problem a. Churches and church movements go through stages of history that tend to follow specific generations of preachers and Christians (compare Judges 2:7-13). (1) First generation: the pioneers (2) Second generation: the builders (3) Third generation: the managers (trying to hold on to what the earlier generations built) (4) Fourth generation: the traitors (who sell out the purposes and beliefs of earlier generations) (5) NOTE: Every third generation needs a time of revival and renewal. We are entering the fourth generation and have not seen this renewal. b. Four kinds of churches today demonstrate our need (1) Dying churches 4,000 churches per year are shutting down in America (2) Shadow churches Large buildings with a handful of people (3) Fighting churches Preachers and congregations grabbing for their part of the remaining Christians (4) Worldly churches churches which will do anything to hold a crowd c. Churches have a life cycle just like other things in this world. They eventually get old and die. In order to keep the work of Christ going, we must be starting new churches. Many churches know the importance of soul-winning and foreign missions. We fail most in the starting of new churches. The spiritual application of being fruitful is to win souls; of multiplying is to start new churches; of 19

20 replenishing the earth is to send out missionaries. We must be doing all three. 3. The example of creation (Job 12:7-8) a. All of God s creatures are designed to reproduce themselves (Genesis 1:11-12) b. Living things in this world dies and must be replaced c. How many 50 year old churches are doing a great work for God? How many 100 year old churches? Churches die spiritually if not physically. Churches must reproduce churches. 4. The example of the early commissions a. Made up of three parts (Genesis 1:28; 9:1) b. Difference between fruitfulness and multiplication (1Chronicles 4:27) (1) Fruitfulness bearing offspring [soul-winning] (2) Multiplying increasing by dividing into more groups [churchplanting] c. The danger of refusing to multiply (1) The command (Genesis 9:1) (2) The conflict: their disobedience (Genesis 11:1-6) (3) The constraint: God forces multiplication (Genesis 11:7-9) (4) Application: Are there churches today that want to make a name for themselves and build a tower to reach unto heaven? Is it possible that God allows church splits to compensate for churches that will not multiply or send out young preachers to start new churches? 5. The example of the first church in Jerusalem a. Their command to go (Acts 1:8) b. Their conflict with God in not going (Acts 1:4-5; 2:33, 41, 46; 4:4; 5:13) c. The constraint to go (Acts 8:1-4) 6. The ministry of the Apostle Paul (1Corinthians 11:1) a. He established new churches (Acts 14:23; 15:41) b. This is not just for foreign missionaries. We should be doing missions at home and in our immediate area. We should also be reaching outside our immediate are to start churches across the nation. 20

21 7. Paul s command to Timothy a. Do the work of an evangelist (2Timothy 4:5) b. Philip, the only man called an evangelist in scripture (Acts 1:8), demonstrates the work of an evangelist (Acts 8) (1) Preaching the gospel to the lost (v.5, 40) (2) Winning lost souls to Christ (v.26-39) (3) Opening new areas up to the gospel (v.5) c. Application to pastors (1) If the first two jobs of an evangelist (preaching and soulwinning) are the duty of a pastor, then the third duty (open up new areas) must also be his duty. (2) Pastors should be opening up new areas to the gospel. Church planting is one of the best ways to do this. We need a new vision for our churches one that properly balances our threefold commission: a) Be fruitful win souls b) Multiply plant churches c) Replenish the earth send missionaries E. Special Note: The Special Place of Capital Punishment (Leviticus 18:24-30) 1. The judgment of a land defiled (Leviticus 18:24-30; Ezekiel 36:16-19) 2. The sins that defile a land (Ezekiel 22:1-15 with Leviticus 18:20-23) a. Idolatry b. Immorality c. Innocent blood 3. The guilt of innocent blood a. Innocent blood must be atoned (Deuteronomy 21:1-9) b. Innocent blood defiles the land (Ezekiel 7:23; 9:8-10; Hosea 4:1-3) c. If innocent blood is not atoned by man, it will be collected by God (2Kings 24:1-4) 4. The sins against innocent blood a. The freeing of murderers (Numbers 35:31-34; Deuteronomy 19:10-13 with Genesis 9:6) b. The killing of innocents (Jeremiah 2:34; 19:4-8; Psalm 106:37-42) c. The killing of just men (Lamentations 4:13; Matthew 23:29-39) F. Covenant (Genesis 9:8-17) 1. The participants (v.8-10) a. Noah and his sons b. Their seed after them c. Every living creature 2. The promise (v.11) Never will God again destroy all flesh with a flood 21

22 3. The token of the covenant (v.12-17) the rainbow G. Crisis (Genesis 11:1-6) 1. One people (v.6; Acts 17:24-28) 2. One language (v.1, 6) 3. One-world government (v.2-4a; see Daniel 2:40-43; 7:23-25); let us build us a city 4. One-world religion (v.4b; see Revelation 17:3-18); a tower, whose top may reach unto heaven 5. One-world goal (v.4); let us make us a name The only name that should be exalted is the name of God (Psalm 8:1; 102:15; 103:1) 6. Unlimited imagination (v.6; see Genesis 6:5; 8:21) 7. They were restrained by God (v.7-9) H. Condemnation (Genesis 11:7-9) 1. Confusion of languages (v.7) 2. Scattering of peoples (v.8; Deuteronomy 32:8) 3. No more one-world (v.8-9; Psalm 2:1-3) I. Compassion 1. God did not destroy them 2. God called a man out of which He would establish a chosen people and a special nation (Genesis 12:1-3) J. Change the transitional man, Abraham 1. Born a Gentile (Genesis 11:27-28) 2. Called before he was justified (Genesis 12:1) 3. Justified by faith (Genesis 15:6; Romans 4:1-3); while he was still a Gentile (Romans 4:9-11) 4. Circumcised as a Jew (Genesis 17:4-11) 5. Justified by works (James 2:21-22; Genesis 22:1-2, 12) K. This ends the first 2,000 years of history where God s focus is on the Gentiles as a whole. The next 2,000 years will focus on the Jewish people and nation. 22

23 The Dispensation of Promise VI. THE DISPENSATION OF PROMISE (Genesis 12:1-3) A. Content 1. From Abram s Call to the Exodus From Egypt 2. Genesis 12 to Exodus Duration: about 600 years 4. Called the dispensation of promise because of its connection to the promise given to Abraham. Also called the dispensation of the patriarchs because of its emphasis on family (patriarchal) rule. B. Condition 1. Gentiles a. Continue to be dealt with under conscience (Romans 2:12-15) b. As such, they experience God s longsuffering (Acts 14:16-17; 17:29-30) 2. Patriarchs a. God works through the singular family line of Abraham, Isaac and Jacob (Exodus 3:6). They, along with the twelve sons of Jacob, are known as the patriarchs the fathers (Acts 7:8-9) b. Chosen to be God s special people (Genesis 12:1-3); the people through whom God will do His special works c. Set up as a family rule (Genesis 18:17-19; 31:11-18). Although they are promised to be a nation, they are not called a nation until they are removed from the land of Egypt (Deuteronomy 4:34; Exodus 33:13) C. Covenant the Abrahamic Covenant 1. Scripture References a. Given to Abraham (Genesis 12:1-3, 6-7; 13:14-17; 15:1-21; 17:1-14; 18:18; 22:15-18) b. Confirmed to Isaac (Genesis 26:1-5, 24) c. Confirmed to Jacob (Genesis 28:13-15; 35:1-15) 2. Provisions of the covenant a. Promise of a land (Genesis 12:1; 13:14-17; 15:18-21) b. Promise of a great nation (Genesis 12:2; 18:18) c. Promise of many nations (Genesis 17:4-6, 20) d. Promise of blessing (Genesis 12:2; 22:17) e. Promise of a great name (Genesis 12:2; 17:5) 23

24 f. Promise of a multiplied seed (Genesis 13:16; 22:17) g. Promise to be a blessing to all families and nations (Genesis 12:2-3; 18:18; 22:18) h. Promise of a seed (Genesis 3:15; 22:18; Galatians 3:16) 3. Kind of covenant unconditional a. Made by God alone (Genesis 15:7-21; Jeremiah 34:18) b. Made to be everlasting (Genesis 17:7-8, 13, 19) 4. Token of the covenant circumcision (Genesis 17:9-14) D. Commission 1. To Abraham a. Leave country and kindred (Genesis 12:1) b. Walk through the land (Genesis 13:17; Hebrews 11:8-10) c. Believe in God s promise of a son (Genesis 15:1-6; Romans 4:17-22) d. Give your son Isaac (Genesis 22:1-2, 18; Hebrews 11:17-19) 2. To Abraham s seed a. Receive the token of circumcision (Genesis 17:9-13) (1) As an everlasting covenant (Genesis 17:13) (2) Failure to get circumcised does not destroy the covenant but it does take that individual out of the covenant (Genesis 17:14) that soul shall be cut off from his people b. Look for the fulfillment of the promises (Hebrews 11:13-16; Genesis 48:21; 50:24-25; Exodus 2:23-25) E. Crisis 1. Sojourn in Egypt (Genesis 45:16-20; 50:26) 2. Destruction by Egypt (Exodus 1:7-22) 3. Absorption by Egypt (Exodus 14:10-12; 16:3; Leviticus 18:3; cp. Exodus 32:1) F. Condemnation 1. They lost their freedom (Exodus 1:7-12) 2. Their burdens were made heavy (Exodus 1:13-14) 3. Their sons were to be killed (Exodus 1:15-22) 4. They cried by reason of their bondage (Exodus 2:23) 24

25 G. Compassion 1. The disobedient midwives saved many of their children (Exodus 1:17-21) 2. God heard their cries and groaning (Exodus 2:23-25) 3. God called Moses to deliver the Israelites from Egypt (Exodus 3:7-10) 4. God brings them out of Egypt with a might hand (Exodus 20:2; Deuteronomy 4:20; 7:6-8); NOTE: This is a defining point in Israel s history and is referred to numerous times as a description of the greatness of God. Jeremiah 23:5-8 tells of a time when this frame of reference will be changed. H. Change Transitional Man: Moses 1. Born in Egypt under the sentence of death (Exodus 2:1-3) 2. Raised in the palace as the son of Pharaoh s daughter (Exodus 2:10) 3. Choose his people over the advantages of royalty (Hebrews 11:24-26) 4. Rejected by his own people as deliverer (Acts 7:22-25) 5. Spent the prime of his life isolated on the backside of the desert (Exodus 3:1; Acts 7:29) 6. Did his best to excuse himself from God s call to deliver Israel (Exodus 3:11-14; 4:10-15) 7. Used to deliver Israel out of Egypt (Exodus 12:28-39) 8. Used to give God s law to Israel (Exodus 19:1-9) 9. Led Israel for forty years in the wilderness (Deuteronomy 29:5) 10. Refused entrance into the promised land (Deuteronomy 3:23-26) 25

26 The Dispensation of Law VII. THE DISPENSATION OF THE LAW (Exodus 24:1-8) A. Why I Reject Works-Salvation For Any Dispensation 1. Because it did not happen when man had his best chance the dispensation of innocence a. God created a perfect man. As the representative of all man, he must have been the best man who ever lived until the coming of Jesus Christ. He had great wisdom and a perfect moral character. He had no sin nature and was perfectly innocent. b. God placed man in a perfect environment. The entire earth was climate-controlled. There was no sin, no bars, no hospitals, no wars, no famine and no reason to have any of these. Adam was given a help meet for him and had daily fellowship with God. c. God made obedience a very simple thing. All Adam had to do was avoid eating of the forbidden fruit. The sin and its consequences were clearly defined. There was no mistake about when that line was crossed. Adam had no reason to want to cross that line. d. Yet, Adam sinned in the one forbidden thing and lost his place in the earthly paradise. He did it willingly and with full knowledge of what he was doing. Satan s one temptation was enough to bring mankind to his knees and ruin him inside and out. e. Conclusion: If works-salvation did not happen under these best of circumstances, there is certainly no chance for it to work under the less favorable circumstances. 2. Because it did not happen under the law, the most works-oriented of the dispensations. a. The law provided two ways for man to approach God through his own works: (1) By obedience to the commandments (Exodus 24:1-8; Leviticus 18:5; Deuteronomy 27:26) (2) By the making of sacrifices (Leviticus 1:1-4; 4:27-35) b. Obedience to the commandments could not save man because no man could keep all the commandments (Ecclesiastes 7:20; Romans 3:19-20; 7:12-14; 8:3; Galatians 2:16; 3:10-12, 21-22; Hebrews 7:18-19) c. The making of sacrifices could not save man because the blood of animals could not put away sin (1) Old Testament teaching (Psalm 51:16; Isaiah 1:11; Hosea 6:6) (2) New Testament teaching (Hebrews 9:8-10, 10:1-4, 11) 26

27 3. Because the imputation of God s righteousness without the law is witnessed by the law and the prophets. (Romans 3:21-22) a. By the law (Deuteronomy 7:6-9; 9:4-6) b. By the prophets (Psalm 35:24; 71:1-3; 119:40; Isaiah 45:24-25; 54:17; 61:10; Jeremiah 23:5-6; Daniel 9:16) 4. Because the utter sinfulness of man makes him absolutely incapable of having any part in earning his own salvation (Romans 3:21-23, 10-18; Psalm 14:1-3; Ecclesiastes 7:20; Isaiah 64:6) 5. Because no man will have any right to boast or claim merit in heaven (Romans 3:27-28; 4:1-2; Ephesians 2:8-9) a. If merit allows a man to glory in earning his salvation and this kind of glorying is wrong, then why is it wrong for us but all right for those in other dispensations? b. If merit was wrong for Abraham (Romans 4:2), the great Old Testament saint who was called the friend of God (James 2:23), then why is it all right for other Old Testament saints? 6. Because works-salvation makes God a debtor to man, something He can never be. (Romans 4:3-5; 11:35) 7. Because Paul applied faith-salvation to Old Testament saints. a. Abraham (Romans 4:2-3; Galatians 3:6-7) b. David (Romans 4:6-8) 8. Because works-salvation doctrine for other dispensations does not remove doctrinal difficulties. a. There are verses in Paul s Gentile epistles that are used by some to teach works salvation (Romans 2:1, 6-10; 6:16-17, 21-22; 8:1 [compare 1John 1:7]; 8:12-14; 13:2; 14:22-23; 1Corinthians 6:9-11; 11:29; 15:1-2 [compare Hebrews 3:6, 14]; 16:22 [compare Hebrews 9:28]; 2Corinthians 6:17-18; Galatians 5:4, 19-21; Colossians 1:21-23; 1Timothy 3:6; 5:11-12; 2Timothy 2:12; Titus 3:10-11) b. There are verses in the Jewish Epistles that clearly teach grace salvation (Hebrews 1:3; 2:9-11; 4:2-3; 5:9; 6:18-20; 7:19, 25-27; 9:13-14, 24-26; 10:10-14; James 1:18; 2:1; 4:5-6; 1Peter 1:3-5, 9, 18-23; 2:24; 3:18; 2Peter 1:1, 5; 3:15 [teaches same salvation as taught by Paul]; 1John 1:7; 2:2; 3:1-2; 4:9-10; 5:1, 4, 10-13; Jude 3-4, 24) 27

28 9. Because supposedly works-salvation passages in non-pauline scripture are seldom hard to understand as grace-salvation doctrine. The exceptions are just that exceptions. Any man-made doctrinal system will always have problem texts. B. Purposes of the Law 1. To define God s standard of righteousness (Deuteronomy 4:8; 6:24-25; Psalm 19:7; Romans 7:12, 14) 2. To offer temporal purification for the Jews (Hebrews 9:13-14) a. Israel, as a nation, had a special relationship with God (Deuteronomy 4:7; 5:26; Psalm 147:19-20) b. God would meet with Israel and their priests in a special way (Exodus 25:21-22; 29:42-44; 30:6, 36; Numbers 17:4 [thou (singular) you (plural)]; cp. Exodus 20:18-21; 33:7) c. God was to dwell among them (Exodus 25:8; 29:45-46; Leviticus 26:11-12) d. As such, there was a great danger of defiling God s tabernacle among them (Leviticus 15:31; Numbers 19:11-13, 20) e. This explains the special significance of the commands for Israel to be holy (Leviticus 11:44-45; 19:1-2) f. The sacrificial system allowed them to cleanse themselves from their filthiness so that God could continue to dwell among them (Leviticus 1:1-4; 4:35; 16:30; Hebrews 9:13-14) g. They needed the sacrifices so that God would accept them (Ezekiel 20:40-41; 43:27) 3. To provide a source of earthly blessing a. The blessing (Leviticus 26:3-13; Deuteronomy 28:1-14) b. The blessing required potential cursing as its opposite 4. To typify the elements of salvation (like the sacrificial death of Christ) a. The typical elements (Colossians 2:16-17; Hebrews 8:4-5; 9:6-10; 10:1) b. The blindness of Israel (2Corinthians 3:6-16) 5. To reveal sin in its total sinfulness (Romans 3:20; 5:12-14; 7:7, 12) 6. To condemn the sinner (Romans 3:19; 4:15; Galatians 3:10, 21-22) 7. To prepare the heart of the Israelites for the faith of Christ (Galatians 3:23-26) 28

29 C. Content 1. Exodus 20 to Malachi 4 (to some extent, includes some of the material in the gospels) 2. Begins with the giving of the law at Mount Sinai (Exodus 19:1-20:21) 3. Goes up until the time of John the Baptist (Luke 16:16) 4. Lasts for about 1500 years D. Condition 1. The Gentiles a. Outside the covenants (Romans 9:4-5; Ephesians 2:11-12, 19) b. Ignorant (Acts 14:15-17; 17:30) c. Without law but not without conscience (Romans 2:12-15) 2. The Israelites a. Their privilege (1) To be a holy people unto God (Exodus 19:5-6; Deuteronomy 7:6-8) (2) To be made into a great nation (Deuteronomy 4:5-10, 34; 26:5-9) (3) To receive the word of God (Deuteronomy 4:5-8, 32-36; Psalm 147:19-20; Romans 3:1-2) b. Their responsibility (1) To keep the commandments of the Lord (Leviticus 18:5) (2) To keep all the words of the law (Deuteronomy 27:26) (3) Summary of the law given to Moses a) Moral Law the ten commandments and the parts of the law that are morally right or wrong (Exodus 20:1-17; see Exodus 22:18-24) b) Civil Law laws about man s relationship with men (see Exodus 21:12-19; 22:1-15) c) Ceremonial Law laws about man s approach unto God i) Tabernacle (see Exodus 26:1-3) ii) Priesthood (see Exodus 29:5-10) iii) Offerings (see Leviticus 1:1-9) E. Covenant (Exodus 24:1-8) 1. A covenant made through the mediation of Moses (Malachi 4:4) thus called the Mosaic Covenant 2. A covenant between the Lord and the people of Israel 3. A conditional covenant; that is, one in which both sides were bound to keep the agreement (Exodus 24:3, 7-8) 4. A covenant made with the blood of animals (Exodus 24:5-8; Hebrews 9:18-23) 29

30 F. Commission (Exodus 19:3-6; Deuteronomy 26:16-19) 1. To be a special people (Exodus 19:5 a. A peculiar people (v.5; Deuteronomy 14:2; 29:18 b. A people of inheritance (Deuteronomy 4:20; 9:29; 10:15) c. An holy and special people (Deuteronomy 7:6-8; 14:21; 26:19; 28:9-10) d. A people unto Himself (Deuteronomy 29:10-15) e. As the Lord s portion (Deuteronomy 32:9; Psalm 135:4; Isaiah 43:20-21) 2. To be a priestly nation (Exodus 19:6) a. A priestly nation (Exodus 19:6; Isaiah 61:6) b. An holy nation (Exodus 19:6) 3. To be a holy kingdom (Exodus 19:6) 4. To be a testimony to the nations a. Above all people and nations (Exodus 19:5; Deuteronomy 7:6; 14:2) b. To be admired by the nations (Deuteronomy 4:5-8) c. To be sought out by the nations (Isaiah 11:10; 42:6; 49:6) d. To bring God s kingdom to all the earth (Isaiah 2:1-4; 60:1-5; Zechariah 2:10-13) G. Crisis 1. Rejection of the Law (Jeremiah 6:19; Hosea 4:6) 2. Keeping the form without the heart (Isaiah 1:11-15; 58:1-7; Amos 5:21-27; Micah 6:7-8) 3. Rejecting their Messiah (John 1:11; Acts 2:22-23; 3:13-15; 7:52) H. Condemnation 1. Taken into captivity 2. Jerusalem destroyed (Matthew 24:1-2) 3. Broken off from the tree (Romans 11:11-21) 4. Blinded as to the truth (Romans 11:7-10, 25; John 12:37-41) I. Compassion 1. A remnant of grace (Romans 11:1-5) 2. A promise of salvation and restoration (Romans 9:27; 11:22-29) J. Change the transitional man at the end of the dispensation of Law is John the Baptist (Luke 16:16). He is so important that a separate section will be given to him. 30