Hebrew: נָבִיא —transliteration: nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter,” a spokesman, speaker, or prophet (compare Psalm 45:1)
True prophets
Biblical prophets are persons who convey a message from God, or teach the Word of God. In addition, sometimes God gave them a prophecyof the future to convey to the people of their time. In some cases, God used them in a miracle (e.g., Moses, Elijah the prophet, etc.).
A true prophet proclaimed the message given to him, as the “seer” beheld the vision of God (Numbers 12:6; 12:8).
Thus a prophet was a spokesman for God; he spoke in God’s name and by his authority (Exodus 7:1). He is the mouth by which God speaks to men (Jeremiah 1:9; Isaiah 51:16), and hence what the prophet says is not of man but of God (2 Peter 1:20-21; compare Hebrews 3:7; Acts 4:25; 28:25).
Prophets were the immediate organs of God for the communication of his mind and will to men (Deuteronomy 18:18-19). The whole Word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelationthey communicated from God, no matter what its nature might be. The foretelling of future events was not a necessary but only an incidental part of the prophetic office. The great task assigned to the prophets whom Godraised up among the people was “to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie at the foundation of his government.”
Any one being a spokesman for God to man might thus be called a prophet. Thus Enoch, Abraham, and the patriarchs, as bearers of God’smessage (Genesis 20:7; Exodus 7:1; Psalm 105:15), as also Moses(Deuteronomy 18:15; 34:10; Hos. 12:13), are ranked among the prophets.
The 70 elders of Israel (Numbers 11:16-29), “when the spirit rested upon them, prophesied.”
Asaph and Jeduthun “prophesied with a harp” (1 Chronicles 25:3).
Miriam and Deborah were prophetesses (Exodus 15:20; Judges 4:4).
The title of prophet was thus a general application to all who have messages from God to men.
Schools for Biblical education
But while the prophetic gift was thus exercised from the beginning, the prophetical order as such began with Samuel—colleges, “schools of the prophets”—were instituted for the training of prophets, who were constituted, a distinct order (1 Samuel 19:18-24; 2 Kings 2:3, 15; 4:38), which continued to the close of the Old Testament. Such “schools” were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho.
The “sons” or “disciples” of the prophets were young men (2 Kings 5:22; 9:1, 4) who lived together at these different “schools” (4:38-41). These young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, “to preach pure morality and the heart-felt worship of Jehovah, and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny.”
ALSO SEE
- What are the schools of the prophets?
Prophets of Old Testament Scripture
There are 16 MAJOR Old Testament prophets, whose prophecies form part of the inspired canon of Scripture.
These are divided into 4 groups:
Prophets of the northern Kingdom of Israel— • Hosea • Amos • Joel• Jonah
Prophets of the Kingdom of Judah— • Isaiah • Jeremiah • Obadiah• Micah • Nahum • Habakkuk• Zephaniah
Prophets of the Restoration period— • Haggai • Zechariah• Malachi
Hebrew words translated as “prophet”
Hebrew: נָבִיא —transliteration: nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter,” a spokesman, speaker, or prophet (compare Psalm 45:1)
The Hebrew word Nabi is is the first and the most generally used word for a prophet.
In the time of Samuel another word, רֹאֶה (transliteration: ro'eh, meaning a “seer,” began to be used (1 Samuel 9:9). Ro'eh occurs 7 times in reference to Samuel.
Afterwards another word, חֹזֶה(transliteration: hozeh), “a seer” (2 Samuel 24:11), was employed.
In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro'eh), Nathanthe prophet (nabi'), Gad the seer” (hozeh).
Prophets in the New Testament
Greek: προφήτης —transliteration: prophétés —a prophet (an interpreter or forth-teller of God’s will)
Greek: προφητεία —transliteration: prophéteia —meaning: prophecy
In New Testament times, the prophetical office was continued. Our Lord is frequently spoken of as a prophet (Luke 13:33; 24:19). He was and is the great Prophet of the Church.
There was also in the Early Church a distinct order of prophets (1 Corinthians 12:28; Ephesians 2:20; 3:5), who made new revelations from God. They differed from the “teacher,” whose office it was to impart truths already revealed.
The prophet Elijah is frequently mentioned in the New Testament.
Named Biblical prophets
- Abraham
- Ahijah
- Amos / Book of Amos
- Asaph
- Balaam
- Barnabas
- Daniel / Book of Daniel
- David
- Elijah
- Eldad
- Elisha
- Eliseus
- Enoch (Jude 1:14-15)
- Ezekiel / Book of Ezekiel
- Ezra / Book of Ezra
- Gad
- Habakkuk / Prophecies of Habakkuk
- Haggai / Book of Haggai
- Hosea (Hoshea) / Prophecies of Hosea
- Isaiah / Book of Isaiah
- Jahaziel
- Jeduthun
- Jeremiah / Book of Jeremiah
- Jesus the Christ
- Joel / Book of Joel
- Apostle John / Book of Revelation
- John the Baptist
- Jonah / Book of Jonah
- Joshua
- Malachi / Prophecies of Malachi
- Medad
- Micah / Book of Micah
- Moses
- Nahum / Book of Nahum
- Nathan
- Nehemiah / Book of Nehemiah
- Noah
- Obadiah / Book of Obadiah
- Oded
- Samuel / Books of Samuel / Books of Kings
- Simeon (Luke 2:29-35)
- Zechariah / Book of Zechariah
- Zephaniah / Book of Zephaniah
Biblical prophetesses
The greatest prophet
The greatest prophet, above all others, is Jesus the Christ—who is the exact representation of God (Hebrews 1:1-3) and speaks for God because He is God. Of course, Jesus is much more than the greatest prophet—being the greatest High Priest, the King of Kings, Lord of Lords, the Creator and Sustainer of the universe, the second person of the Triune God, the Alpha and Omega, etc. God had long promised that this Prophet would one day come (Deuteronomy 18:18; John 6:14; John 7:40; Acts 3:20-23; Acts 7:37).
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Why is Jesus Christ the only prophet qualified to bring us into God’s presence?According to Jesus (Matthew 11:11), the second greatest prophet is John the Baptist, who was born “to make ready a people prepared for the Lord” Jesus Christ (Luke 1:17) by calling the people to repentance of their sins (Luke 3:3).
False prophets
Hebrew: קָסַם —transliteration: kosem —meaning: a “diviner” or soothsayer, one who practices divination
In Joshua 13:22 Balaam is called a qasam (kosem) — קָסַם. This word is used only of a false prophet.
A false prophet claims to speak for God but does not.
Jesus Christ solemnly warned,
“Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will [a]know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits. —Matthew 7:15–20 NASB
Woe to you when all the people speak well of you; for their fathers used to treat the false prophets the same way. —Luke 6:26 NASB
The Apostle Peter also warned,
But false prophets also appeared among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. Many will follow their indecent behavior, and because of them the way of the truth will be maligned; and in their greed they will exploit you with false words; their judgment from long ago is not idle, and their destruction is not asleep. —2 Peter 2:1–3 NASB
Likewise, the Apostle John said,
Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, which you have heard is coming, and now it is already in the world. —1 John 4:1–3 NASB
The future deceiving false prophet of Satan (and his end) is described in the book of Revelation,
And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceivedthose who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire, which burns with brimstone. —Revelation 19:20 NASB
And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. —Revelation 20:10 NASB
Dr. John MacArthur explains this about false teachers and prophets,
They have a ready hearing among most people, because they say only what people like to hear. Just as did ancient Israel in Jeremiah’s time, people today like it that way (Jer. 5:31). They want to hear illusions, not truth. They are enamored with pleasure and fantasy and resent being confronted with anything disquieting and condemnatory. They want encouragement but not correction, positive words but not negative truth. They will accept grace as long as it is cheap grace and does not reflect against their own sinfulness, inadequacies, and lostness.
The creed of the false prophet, if he has any at all, will be vague, indefinite, and ethereal. No demanding truth will be absolute or clear-cut, and every principle will be easy and attractive.
False prophets can also be identified by their converts and followers. They will attract to themselves people who have the same superficial, self-centered, and unscriptural orientation as they do. “Many will follow their sensuality:” Peter tells us, “and because of them the way of the truth will be maligned” (2 Pet. 2:2). They have many followers because they teach and promote what the majority of people want to hear and believe (cf. 2 Tim. 4:3).
Their followers will be like them-egotistical, proud, self-centered, self-indulgent, self-willed, and self-satisfied, while being religious. They will be both self-oriented and group-oriented, but never God-oriented or Scripture-oriented. —Dr. John F. MacArthur, The MacArthur New Testament Commentary(Moody Publishers: 2006)
More about false prophets
- Who is Balaam?
- Who is Elymas Bar-Jesus?
- False prophet of Satan, described in the book of Revelation
- IDOLATRY is filled with false prophets claiming to speak for the true god.
- About idols in the Bible
- What is heresy?
- Nostradamus—Did he predict the bombing of the Twin Towers in New York? Answer
- What does God say about LYING and liars?
- What does the Bible say about pride and HUMILITY?
Also see
- prophecy
- revelation
- inspiration
- What is a SEER? Answer
- What is DIVINATION? Answer?
- prophetess
- What are the schools of the prophets?
- Bible
- Messiah
- Messianic prophecies
- miracles
- 70 weeks
Ages and Dispensations in the Bible[1]
If indeed you have heard of the dispensation of the grace of God which was given to me for you,
how that by revelation He made known to me the mystery . . . .
And to make all see what is the fellowship [dispensation] of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ,
to the intent that now the manifold wisdom of God might be made known by [might be made known through] the Church to the principalities and powers in the heavenly places,
according to the eternal purpose[According to a purpose of the ages] which He accomplished in Christ Jesus our Lord. (Ephesians 3:2, 3a, 9-11)
The words “age” and “dispensation” do not refer at all to the same thing; nor are they even closely related. The former has to do with a period of time, but the latter does not refer to time. It refers to a “stewardship” occurring within time — within part of an age, a complete age, or even possibly a sequence of ages.
Thus, there are ages, and there are dispensations within the framework of these ages.
The ages began at the time of the creation of the heavens and the earth, and the dispensations could only have at the same time or shortly thereafter, at the time God established His universal government. And, as matters in this respect relate to the earth — one province in God’s universal kingdom — there would have been at least one dispensation, possibly more, within God’s economy in association with Satan being placed over the earth as its first provincial ruler (at a time preceding his fall and man’s subsequent creation); and this dispensation, or these dispensations, could have covered one or more ages.
But insofar as man is concerned, ages and dispensations began with the restoration of the earth and the creation of Adam. We are living during a present age and dispensation (though the present dispensation only covers a part of the present age [Ephesians 3:2, 9]), and Scripture reveals and names both a succeeding age and dispensation (Mark 10:30;Ephesians 1:10; Hebrews 5:6). Then, beyond this succeeding age and dispensation, there is an unending array of future ages (Ephesians 2:7;3:21; Revelation 1:6); and there would be one or more dispensations occurring within God’s economy during the course of these future ages.
Though we are living during an age, this present age is not “the Church Age” as it is often called. There is no such thing as “the Church Age.” The age during which we live began long before the Church was brought into existence, and it will continue at least seven years following that time when the Church is removed from the earth.
Rather, the existence of the Church during the present time (during part of an age) has to do with a “dispensation.” It has to do with “the dispensation of the grace of God,” “the fellowship [dispensation] of the mystery” (Ephesians 3:2, 9).
And “the mystery” is explained in very simple terms in both Ephesians and Colossians.
In Ephesians it has to do with the “Gentiles [who are ‘aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world’]” being made “fellow heirs [with Jewish believers], of the same body,and partakers of His promise in Christ through the gospel” (2:12; 3:6).
And in Colossians reference is again made to the Gentiles, with the mystery being defined as “Christ in you [lit., contextually, Christ being proclaimed among you], the hope of glory” (1:25-28).
The mystery — though “hid in God” from the beginning (the beginning of the ages) and, of necessity, forming an integral part of the Old Testament foundational material, particularly material in Genesis (seen in the types) — was not fully revealed to man until the days of the apostle Paul. Though God had chosen Moses, and then others, to lay this foundational material and/or build upon the foundation, He waited until the days of the apostle Paul (1,500 years removed from Moses) to provide the necessary additional revelation, which opened the previous revelation surrounding the mystery to one’s understanding.
This is somewhat similar to the angels referred to in 1 Peter 1:12 desiring “to look into” the things surrounding the salvation of the soul (cf. vv. 3-11). They apparently had seen these things in the Old Testament Scriptures but could not fully understand them because the full revelation of God had not yet been given.
But why bother with the Old Testament Scriptures once the matter to which this foundational material refers has, at a later time, been revealed (as, for example, the mystery)? The answer is very simple. The later revelation opens the earlier after a fashion that the earlier will shed additional, necessary light on the later. And, aside from that, the unchangeable basics are set forth in the earlier revelation. Both must be viewed together in order to grasp the complete picture after a correct fashion.
(A “mystery [Greek: musterion, meaning, a hidden thing, a secret]” in the New Testament is usually defined as something previously hidden but now revealed [cf. Romans 16:25; Ephesians 3:4, 5]. This definition though should not be thought of along the lines of something not found in previous revelation, for there is nothing in the New Testament that does not have its roots somewhere in the Old Testament. Rather, a “mystery,” in reality, pertains to something previously revealed [seen mainly in the types] but not opened up [or fully opened up] to one’s understanding until a later point in time.
The making known of a mystery requires divine action [e.g., Christ, in time past, opened previously revealed revelation surrounding mysteries to His disciples’ understanding (cf. Matthew 13:10, 11; Ephesians 3:2, 3); and the indwelling Spirit, today, leads individuals “into all truth” surrounding mysteries (cf. John 16:13-15; 1 Corinthians 13:2)]. Such a making known takes something in the Scriptures that cannot be understood [or fully understood] in and of itself and, through divine leadership [using additional revelation that casts light on the earlier revelation (today, comparing Scripture with Scripture under the leadership of the indwelling Spirit)], the matter is opened to one’s understanding.)
(“These are ‘mysteries’ [a reference to ‘the mysteries of the kingdom of the heavens’ in Matthew 13] because men by nature and by their own abilities are unable to discover and to know them. It must ‘be given’ to a man ‘to know’ them. This divine giving is done by means of revelation . . . .” [R. C. H. Lenski].)
AGES
The Greek New Testament uses the word for “age” (aion) one hundred twenty-six times. And a major problem in understanding “ages” surrounds the translation of aion. The word has, numerous times, been translated either “world” or “forever” (e.g., Matthew 12:32; 13:22, 39, 40, 49; 21:19; Mark 4:19; 10:30; 11:14; Hebrews 1:2; 5:6;6:5, 20, King James Version [KJV} of the Bible). Actually, in the KJV, there are only two instances in the entire New Testament where aion has been translated “age” (Ephesians 2:7;Colossians 1:26). Other versions (e.g., New American Standard Bible [NASB], New International Version [NIV]) have, on the other hand, rendered the word as “age” in many instances, though still frequently remaining with the KJVtranslations “world” and “forever.”
Then, to further complicate the issue in the KJV, the Greek word genea(appearing in a plural form and meaning “generations”) has been translated “ages” twice (Ephesians 3:5, 21), and the former mistranslation leaves a very misleading thought.
Actually, in Ephesians 3:21 both aionand genea appear together, and both have been mistranslated in the KJV. Genea, appearing in a plural form, has been translated “ages”; and aion, appearing twice and meaning within its structured usage, “of the age of the ages” (referring to the climactic age in a sequence of ages, i.e., to the Messianic Era [which is the subject matter leading into this verse — vv. 1-11]), has been translated “world without end.”
(Aion and genea also appear together in Colossians 1:26; and, unlike Ephesians 3:21, both words have been translated correctly in the KJV — “. . . hid from ages and from generations . . . .”)
To translate genea as “ages” in Ephesians 3:5 sets forth an issue concerning ages that is not at all in accord with the teaching of other Scripture. Scripture sets forth the thought of a series of ages beginning at the time of the creation of the heavens and the earth (1 Corinthians 2:7;Ephesians 3:9; Hebrews 1:2), which move toward and climax with the coming Messianic Era. That is, the 1000-year Messianic Era is the climactic age in a series of ages that began with the creation of the heavens and the earth and the placing of Satan over the earth as the earth’s first provincial ruler.
The basic problem though with understanding the word meaning “generations” as ages in Ephesians 3:5 has to do with the thought that many generations come and go during Man’s Day, but not so with ages. The whole of Man’s Day — 6,000 years — actually covers only one age, not many ages as Ephesians 3:5 in the KJVwould lead one to believe.
Scripture makes it quite clear that only two ages exist within the framework of the 7,000 years referred to by the seven days in Genesis 1:1-2:3. One age covers the first 6,000 years, and the other age (the climactic age) covers the last 1,000 years.
To understand this within its scriptural framework, begin with Matthew 12:31,32. These verses, dealing with what is called “the blasphemy against the Holy Spirit [attributing to Christ an exercise of supernatural power emanating from Satan rather then from the Holy Spirit],” refer to two ages. And the sin of committing this blasphemy against the Holy Spirit by the religious leaders in Israel was such that it would not be forgiven them, “either in this age, or in the age (not in the Greek text, but implied)] to come” (v. 32).
That is, there would be no forgiveness during either the age in which they lived or in the age that would follow. And, the action by the religious leaders in Israel (looked upon in a larger sense as action by the entire nation [cf. Matthew 23:34-39]), followed by Christ’s announcement to them, forms the major turning point in Matthew’s gospel.
It was on “the same day” in which this occurred that “Jesus went out of the house [a reference to the house of Israel], and sat by the seaside [a reference to the Gentiles]” (Matthew 13:1; cf. Daniel 7:2, 3; Matthew 23:38; Revelation 13:1). It was also on this same day that He began to speak in parables, something new in His ministry. Then it was shortly after these things occurred that the Church was first mentioned and the ministry of Christ moved more toward the thought of the Cross rather than the Crown (cf. Matthew 16:17-23; 17:22, 23; 20:17-19).
And then, anticipated by all the preceding, the announcement was finally made by Christ in Matthew 21:43 that the kingdom (the proffered heavenly sphere of the kingdom that had been rejected) would be taken from Israel and be given “to a nation bearing the fruits of it.”
The two ages referred to in Matthew 12:32 cover 7,000 years of time — the age that covers Man’s Day, and the age that covers the Messianic Era. And this is quite easy to illustrate.
(Note that the non-forgiveness associated with a particular sin and two ages in Matthew 12:31, 32 has to do with the heavenly sphere of the kingdom, not the earthly sphere, the kingdom covenanted to David. The earthly sphere of the kingdom can never be taken from Israel.
Refer to chapter seven for information about and distinctions between the earthly and the heavenly spheres of the kingdom, both present and future.)
1) Looking Forward in Time
First, note the account of the rich young ruler in Mark 10:17-30. This ruler approached Christ with the question, “Good Teacher, what shall I do that I may inherit eternal life [lit., life for the age]?” (v. 17). And Christ told him exactly what he must do (vv. 19-21). Christ’s answer had to do with obedience to that which God had commanded, denying self, taking up one’s cross, and following Christ (cf. Matthew 16:24-27).
Confusion arises when a person attempts to read into this passage that which is not there, while ignoring that which is there. The subject is entrance into the kingdom during the coming age, not eternal life that exists during the present age and extends not only throughout the coming age but throughout the subsequent endless ages of eternity.
As previously indicated, from a contextual standpoint, the words “eternal life” in verse seventeen, a translation of the Greek word aionios, could be better translated, “life for the age.”
(Aionios is the word usually translated “eternal” or “everlasting” in English versions, though aion is occasionally translated in a similar sense — “forever.” Aionios is the adjective form of the noun aion, from which we derive our English word “aeon.” Neither the adjective nor the noun means “eternal.” Rather, the two words really have to do with “a long period of time,” usually thought of as “an age.”
The only way the Greek language can express “eternal,” apart from textual considerations, is by using the noun form of aionios [aion] in the plural [ages (e.g., Luke 1:33; Hebrews 13:8)], or by using aion twice in the plural [“unto the ages (aionas) of the ages (aionon)” (e.g., Revelation 1:6, 18; 4:9, 10; 5:13, 14; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5)]. A person using the Greek language thinks in the sense of “ages,” with eternity being thought of in the sense of “endless ages,” i.e.,“aeons,” or “the aeons of the aeons.”)
Mark 10:30 clearly shows that “age” (a singular noun in the Greek text) has to be the correct understanding of aioniosin verse seventeen. In verse thirty, following the translation in most English versions, reference is made to “eternal life” in the “world to come [some versions read, ‘age to come’] (cf. KJV, NASB, NIV).”
This though is not what the Greek text states at all. In the Greek text, aion and aionios both appear together, referring to the same period of time. Aion has been translated “world” (or correctly, “age” in some versions); and aionioshas invariably been translated “eternal” (as in v. 17).
The latter part of Mark 10:30 should literally read, “. . . and in the age to come age-lasting life,” or, “. . . and in the age to come life for that age.” “Eternal life,” as previously stated, is not even in view. There is no such thing as inheriting “eternal life” (v. 17) in the “age to come [or ‘world to come’ as some translations erroneously read].”
Eternal life is not inherited; it is a free gift, and it is a present possessionrather than a future hope. The possession of eternal life (present) and coming into possession of an inheritance (future) — both spoken of numerous times in Scripture — are two different things entirely. That which is in view in Mark 10:17-30 is an inheritance with Christ as co-heir in the 1000-year kingdom during the coming age.
But that which we want to see here is a reference to the same two ages referred to in Matthew 12:32. The coming age is, in Mark 10:30, specifically identified as the Messianic Era; and the present age, in existence at a time preceding Calvary in Matthew 12:32, lasts until the Messianic Era.
2) Looking Back in Time
Now, with that in view, note several scriptures that show that the age in existence at a time prior to Calvary — an age that extends forward to the Messianic Era (the end of Man’s Day) — also extends back to the very beginning of Man’s Day. That is, comparing several other references with Matthew 12:32 and Mark 10:17, 30, it can unquestionably be shown that one agecovers the whole of Man’s Day — the whole of the 6,000 years foreshadowed by the six days in Genesis chapter one.
Aion, translated “world” in the KJV, appears in each of the following verses:
As He spake by the mouth of His holy prophets, which have been since the world [age] began. (Luke 1:70)
Since the world [age] began was it not heard that any man opened the eyes of one that was born blind. (John 9:32)
Whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world [age] began. (Acts 3:21)
Known unto God are all his works from the beginning of the world [age]. (Acts 15:18)
The reference to God’s “prophets” in two of the preceding verses (Luke 1:70; Acts 3:21) should be understood in a somewhat broader sense than the word “prophet” is usually thought of today. The word appears quite often (about 150 times in the New Testament) and is used as a title given to the person whom the Lord had chosen to communicate — “announce,” “declare” — His message to the people; and the message need not necessarily have to be prophetic per se for the title “prophet” to be used of the messenger.
This title is used referring to those chosen at different times to declare the will and purpose of God through either a written revelation or a verbal expression. It is used of individuals preceding the existence of the nation of Israel (Jude 14), of individuals in Israel (Matthew 23:37; Luke 24:27), of individuals in the first century Church prior to the completion of the canon of Scripture (1 Corinthians 12:28; 13:9,10; Ephesians 4:11), and of individuals in Israel once again yet future (Joel 2:27, 28; Revelation 11:3, 10).
In this respect, all of those chosen to write portions of the Word of God, beginning with Moses and ending with John, could be called “prophets.” And others, such as Enoch or Noah who communicated the message of God in an oral manner to the people of their day — though they were not chosen to write particular sections of Scripture — could also be looked upon after this same fashion (cf. 2 Peter 2:5; Jude 14). In fact, this word, in its strict Scriptural usage, could be used referring to certain individuals all the way back to and including Adam himself.
(The first recorded statement by Adam, which concerned an existing relationship between him and Eve, has far-reaching ramifications. It has to do with “a great mystery” that God desires His people to know and understand, for it concerns an existing relationship between Christ and the Church.
The former forms the type and the latter the antitype; and this mystery can be seen in its correct proper perspective only through viewing both the type and antitype together [cf. Genesis 2:23, 24; Ephesians 5:21-32].)
The age in which Jesus lived at the time of His earthly ministry is, thus, not only seen in Scripture as extending forward to the beginning of the Messianic Era but it is also seen as extending back to the beginning of man’s existence on the earth.
Comparing the different ways aion(age) is used in Luke 1:70; John 9:32; Acts 3:21; 15:18, a person can arrive at only one conclusion. The present age, looking back in time, covers the entire period of the “prophets,” which, of necessity, would have to include not only Enoch (who “prophesied” over 1,500 years prior to the appearance of Moses [Jude 14]), but also Adam.
3) The Complete Picture
God knew all of His works that would transpire within the framework of the ages at the time of man’s creation (Acts 15:18). And this was something known at a prior time when He designed and made the ages with the thought in mind that His Son would, in the climactic age of the sequence of ages in view, inherit “all things” (Hebrews 1:2). And God — being both Omniscient and the Architect of the ages — in order to make His will known and reveal events transpiring during the ages, simply “spoke by the mouth of His holy prophets,” beginning with Adam.
Accordingly, at least three ages in relation to the earth can be seen in Scripture. At least one age (and there may have been more than one) existed between the creation of the heavens and the earth in Genesis 1:1 and the beginning of the restoration of the ruined creation in Genesis 1:2b. Then another age began at that point that covers the next 6,000 years. And, to bring the first sequence of ages to a close, the climactic age of the ages will be ushered in at the completion of the 6,000 years, an age that will cover the next 1,000 years.
Then, at the end of the 1,000-year Messianic Era, the present heavens and earth will be destroyed and be replaced with a new heavens and a new earth, and a new age will begin (that will apparently be the first in a new sequence of ages). How long that age will last is unrevealed. But it will have a beginning point and an ending point.
And following that age will be another age, and then another, and then another, forming an unending God-designed and arranged sequence or sequences of ages comprising eternity.
DISPENSATIONS
“Dispensation” is the term used in Scripture to show distinctions in God’s dealings with different groups of mankind during Man’s Day, along with the Messianic Era. As previously shown, one age covers the whole of Man’s Day and another age covers the succeeding Messianic Era; but, as will be shown, there are more than two dispensations within the framework of these two ages.
The word “dispensation” is the translation of the Greek word,oikonomia. A cognate form of the word is oikonomos, which is made up of two words — oikos (house) and nemo (to manage). Thus, oikonomos has to do with the management of a house, referring particularly to the person (the manager, the steward) placed in charge of the house. And oikonomia (the word used for “dispensation”) carries the same basic meaning.
Oikonomia has been translated “stewardship” in three instances in the New Testament (Luke 16:2-4, KJV); and the word actually only appears five other times, translated “dispensation” four of the times (1 Corinthians 9:17;Ephesians 1:10; 3:2; Colossians 1:25;1 Timothy 1:4, KJV).
“Stewardship” has to do with household management. Christians are stewards in this respect since they are members of a household, have been placed in charge of a portion of the Owner’s goods, and are expected to manage those goods within the household (under the leadership of the Holy Spirit) after such a fashion that there will be an increase (cf. Matthew 25:14ff; Luke 19:12ff).
Thus, a “dispensation” simply has to do with the management of the Lord’s household affairs through those whom He has placed in His house (stewards). And when there is a stewardshipchange within God’s dealing with mankind, there is, correspondingly, a change in the dispensation. This would have to be the case, for stewardshipand dispensation are synonymous in this respect.
Within the scope of the 7,000 years set forth through that which is foreshadowed by the seven days in Genesis 1:1-2:3, there are at least four different dispensations. There is a present dispensation (during which God is dealing with Christians), there were at least two past dispensations (one in which God dealt with Israel, and the other in which He dealt with mankind at large prior to His dealings with Israel), and there is a future dispensation (the Messianic Era).
Then, the period prior to the creation of Adam in which Satan ruled over the earth apart from a successor being present could only be referred to as a dispensation in the strict sense of the word (for a stewardship did exist, one in which Satan rebelled against the Lord within his assigned position and trust). And on the other side of the 7,000 years a similar situation exists with respect to the thought of dispensations, with man then occupying positions in God’s government of the universe.
However time and events both before and after the 7,000 years are spoken of in Scripture only to an extent that will allow man to properly understand time and events during the 7,000 years. Scripture deals with the latter almost exclusively (with events occurring during the 7,000 years), having very little to say about the former (with events occurring outside the scope of these 7,000 years).
Thus, to speak of dispensations outside the framework of the 7,000 years is doing little more than surmising. We have very little revelation to work with in this respect, and the subject has been mentioned only to carry some continuity of thought from the past age or ages into the 7,000 years and from the 7,000 years into the future ages.
1) The Normal Dispensational Outlook
When referring to dispensations, The Scofield Reference Bible is usually looked to more than any other source, for its references follow, to a large extent, a dispensational framework set up at different places in the footnotes. And this is the same dispensational framework that is usually taught in Bible colleges and seminaries when viewing Scripture after a dispensational fashion.
Footnotes in The Scofield Reference Bible call attention to seven dispensations:
a) Innocence (from the creation to the fall).
b) Conscience (from the fall to the Flood).
c) Human Government (from the Flood to the call of Abraham).
d) Promise (from the call of Abraham to the giving of the Law at Sinai under Moses).
e) Law (from Sinai to Calvary).
f) Grace (from Calvary to the Kingdom).
g) The Kingdom (the 1000-year Messianic Era).
The preceding though, in The Scofield Reference Bible, is based on an incorrect understanding of what constitutes a dispensation. Dr. Scofield, for example, defines a dispensation as “a period of time during which man is tested in respect of obedience to some specific revelation of the will of God” (footnote to heading of Genesis 1:28ff).
Then, commenting on “the dispensation of the fullness of times” in Ephesians 1:10, Dr. Scofield states, “This, the seventh and last of the ordered ages which condition human life on the earth, is identical with . . . .”
(The preceding quotations were taken from The Scofield Reference Bible of 1909, the original edition. The same definition of a dispensation was retained by the editors in The New Scofield Reference Bible of 1967, the updated edition; but the footnote commenting on “the dispensation of the fullness of times” in Ephesians 1:10 was deleted in the later edition.)
Thus, in both editions of The Scofield Reference Bible, there is an incorrect definition of a dispensation. And in the original edition, in the footnote commenting on Ephesians 1:10, “dispensation” and “age” are made synonymous, i.e., the seven dispensations are set forth as seven ages.
This is probably the point to which a high percentage of the existing confusion concerning both dispensations and ages can be traced, for footnotes in The Scofield Reference Bible, rather than Scripture itself, have, in many instances, set the mold for much of the dispensational thought in Christendom today. And this is also probably why the present dispensation is, more often than not, erroneously called “the Church Age” by many Christians.
2) The Scriptural Divisions
Using the strict definition of the Greek word oikonomia (dispensation), Scripture will logically divide itself into four dispensations during the 7,000 years extending from the creation of Adam to the end of the Messianic Kingdom. In 1 Corinthians 10:32mankind is divided into three groups, and God’s dealings with these three groups — separately during Man’s Day, and together during the coming Messianic Era — establish the only biblical dispensational scheme of the matter.
Give none offense [do not be offensive or provide a cause for stumbling],neither to the Jews, nor to the Gentiles,nor to the Church of God. (1 Corinthians 10:32)
God deals with mankind in cycles of time. There were 490-year cycles in which He dealt with Israel (e.g., Daniel 9:24-27), and these cycles occurred within a larger 2,000-year cycle in which He dealt (and will deal) with the nation (seven years yet remain — the seven years comprising the coming Tribulation, Daniel’s unfulfilled Seventieth Week — to complete not only a final 490-year cycle but the full 2,000-year cycle).
There are actually three of these 2,000-year cycles (though only one pertains to Israel); and the three 2,000-year cycles, comprising the whole of Man’s Day — covering God’s dealings with the Jews, the Gentiles, and the Church of God (His dealings with each occurring separately within one of the 2,000-year cycles) — is followed by the last cycle of time, lasting 1,000 years. This will be the 1,000-year Messianic Era in which God will deal with the Jews, the Gentiles and the Church of God together at the same time. And all of this has been foreshadowed by the seven days which God placed at the very beginning of His revelation to man, in Genesis 1:1-2:3.
That would be to say, God, throughout the 6,000 years comprising Man’s Day, deals with the three divisions of mankind on an equal time-basis — for 2,000 years each. Then, following the 6,000 years He will continue His dealings with these three divisions on an equal time-basis. He will deal with all three together, at the same time, for 1,000 years. And these four divisions comprise the dispensational divisions that Scripture itself provides. This is how the 7,000-year period, foreshadowed at the beginning, in Genesis 1:1-2:3, logically divides itself into four dispensations.
God began His actions after this fashion through dealing with mankind at large — through what would be considered His 2000-year dealings with the Gentiles — though during the first 2,000 years of human history there was, in the strict sense of the word, no such thing as Gentiles. A Gentile in Scripture is simply someone who is not a Jew (or today, when the expression “in Christ” is used, not a Christian as well [Galatians 3:28]); and prior to the call of Abraham and the separate creation that emanated from his seed through Isaac and Jacob (Isaiah 43:1), a division within mankind of this nature did not, it could not, exist.
However, God’s dealings with mankind in general during the first 2,000 years of human history were, in the main, with those who would later be looked upon as Gentiles. And His dealings with this division of mankind must either be placed in the first 2,000-year period or not be placed at all. Or, to turn that around, the first 2,000-year period must either relate to the Gentiles or not relate to any one of the three divisions of mankind.
Then God dealt another 2,000 years (seven years yet remain) with those called Jews, or Hebrews (Abraham was not a “Jew” [a name derived from Judah], but he was the first person in Scripture called a “Hebrew,” with his descendants being called “Hebrews” [a name thought to mean “the one who crossed over,” i.e., over the Euphrates in route to the land to which he had been called, with his descendants looked upon as crossing over with him — Genesis 14:13; 40:15; 43:32;Exodus 2:11; Joshua 24:2, 3]).
After that, which brings us into the present 2,000 years, God is dealing with a new creation “in Christ” — with Christians — called into existence for a specific, revealed purpose. And we are today living very near the end of the present two millenniums, which would also place man (Jew, Gentile, and Christian) very near the end of the entire triad of three 2,000-year periods.
That which will end the 6,000 years though, as previously shown, is not the completion of the present 2,000-year period but the completion of the previous 2,000-year period (for seven years yet remain to complete that period, which will run their course after the completion of the present period). These final seven years, completing Man’s Day, will complete Daniel’s Seventy-Week prophecy. One Week — the Seventieth Week, a period of seven years comprising the coming Tribulation — remains to be fulfilled in the prophecy given to Daniel concerning his people.
Then, and only then, will God deal with all three divisions of mankind together, at the same time. And He will, at that time, deal with these three divisions after this fashion for 1,000 years, completing the full 7,000 years.
Thus, Scripture begins with a 2,000-year dispensation having to do with God’s dealing with the Gentiles (though, again, in the strict sense of the word, there were no Gentiles before there were Jews), it continues with another 2,000-year dispensation having to do with God’s dealings with the Jews, it continues with another 2,000-year dispensation having to do with God’s dealings with Christians, and it concludes the 7,000 years with a 1,000-year dispensation in which God will deal with all three groups of mankind, together at the same time.
This is the manner in which Scripture naturally divides itself, which is in perfect keeping with the framework of time foreshadowed by the six and seven days opening the book of Genesis. And following these natural divisions is really the best way to divide the whole of Scripture to show an overall dispensational picture that can be easily understood:
a) From Adam to Abraham.
b) From Abraham to Calvary (plus the future seven-year Tribulation).
c) From Calvary to the Kingdom.
d) The 1,000 years toward which everything has moved since God, in the beginning, “made the worlds [ages]”(Hebrews 1:2).
[1] Chapter 5, The Study of Scripture, Arlen L. Chitwood, The Lamp Broadcast, Inc., pp. 71-87
The seven dispensations – What are they?
The word "dispensation" means "a system of order, government, or organization of a nation, community, etc., especially as existing at a particular time." Looking through the Bible, we can find seven distinct dispensations, or "ways of doing things" that were God-ordered and God-ordained. Each dispensation has a purpose in the overall story. The following is a brief description of each dispensation.
The Dispensation of Innocence
This dispensation covers the time from the creation of man to the fall of man (Genesis 1:28-30 and 2:15-17). All of God's creatures lived at peace with themselves and with each other, and the world was without sin or death. Man was to procreate, rule the earth and the animals, and take care of the garden. He was given one command to obey: not to eat of the tree of the knowledge of good and evil. Eve and Adam disobeyed this rule, and were expelled from the garden as punishment, ending the dispensation of innocence.
The Dispensation of Conscience
The expulsion from the garden began the dispensation of conscience—a time when man was left to rule himself by his own will and conscience, both of which had been tainted by sin. It was a disaster, and ended in disaster—the worldwide flood (Genesis 3:8—8:22). During this dispensation, man became so wicked that "every intention of the thoughts of his heart was only evil continually" and God regretted making man and was "grieved to his heart" (Genesis 6:5-6). This was also the time when fallen angels married human women and produced giant, evil offspring called Nephilim (Genesis 6:1-4). God chose to end humanity with a flood and begin again with Noah and his family (Genesis 6:11-18).
The Dispensation of Human Government
The dispensation of human government began just after the flood. God made promises and gave commands to Noah and his family. God promised not to curse the earth again, and never to flood it again. He commanded Noah and his sons to repopulate the world and scatter across the earth, and He allowed them to use animals for food. God also established the law of capital punishment (Genesis 8:1-9:7). Noah's descendants failed to "fill the earth" as was commanded, and instead they worked together to build the tower of Babel (Genesis 11:1-9). God countered this action by confusing their languages, creating different nations and cultures that later spread to different areas. This was the beginning of human government.
The Dispensation of Promise
The dispensation of human government lasted until the call of Abraham. The call of Abraham, the lives of the patriarchs, and the enslavement of the Jewish people to Egypt all fall under the dispensation of promise. This was the time when Abraham's descendants waited for the promise that was given to Abraham: that God would make Abraham's descendants a great nation and give them their own land (Genesis 12:1-7). This dispensation ended with the Exodus of the Jews from Egypt. Once they left Egypt they were officially a nation, led by God into the wilderness toward the Promised Land.
The Dispensation of Law
The dispensation of law lasted almost 1,500 years, beginning with the Exodus and ending with the crucifixion and resurrection of Jesus Christ. The delivery of the Ten Commandments and the Mosaic Law, found in Exodus 19—23, outlined the standard of perfection that God required from His people, and included the instructions about temple worship and sacrifices. This was the age of priests, prophets and kings, both good and evil. The people of Yahweh repeatedly broke His commands, and wandered off after other gods. It is important to note that strict following of commandments was never as important to God as mercy and faithfulness (Hosea 6:6). The law was given to show the people that they needed to depend on God and trust Him to save them, rather than trusting themselves, their own goodness, or other gods for salvation. He has never expected perfection—if He did, He would not have provided the sacrificial system as a way for man to say "yes, I have sinned; here is a symbol of my need for forgiveness and atonement." The blood of bulls and goats cannot take away sin—they are a symbol, looking forward to the One whose blood could take away sin (Hebrews 9:11-14; Hebrews 10:3-10).
The Dispensation of Grace
The dispensation of grace started at the resurrection of Jesus Christ and continues today. It is the new covenant in Christ's blood (Luke 22:20). This is also called the "age of grace" or the "church age," and scholars believe that the entire dispensation—more than 2,000 years—occurs between the 69th and 70th weeks of Daniel's prophecy in Daniel 9:24. Atonement was provided on the cross, once for all, for any who would believe: Abraham's children are all those who have faith, including Gentiles (or non-Jews) (Hebrews 10:10, 14; Romans 5:1; Romans 3:29-30; Galatians 3:7, 29). During this dispensation, we also have a Comforter with us, the Holy Spirit of God, who indwells believers (John 14:16-26). Dispensationalists believe that the Church Age will end with the rapture of the Church (1 Thessalonians 4:13-18; Revelation 3:10) and then the tribulation, the seven years when those who dwell on the earth will experience God's judgment, will begin (Daniel 12:1-4; Matthew 24:21-27). The exact timing of the rapture is a subject of great debate, but dispensationalists believe it will happen at the beginning of the seven years. We do know that some people will be saved during the tribulation (Revelation 7:14-17) and that it will end with the battle of Armageddon, when Jesus Christ will return and defeat Satan and any who would follow him into battle (Revelation 19:11—20:3).
The Millennial Kingdom of Christ
The Millennial Kingdom begins with the defeat of Satan (Revelation 20:1-3) and ushers in 1,000 years of peace, where Christ will reign on the earth (Revelation 20:4). This is the fulfillment of many prophecies, declaring that Christ will return and be King. After the 1,000 years are ended, Satan will be released. People will again follow him in a battle against God, and they will be defeated again (Revelation 20:7-10). There will be a final judgment of all people, great and small (Revelation 20:11-15), the old earth and heaven will be destroyed by fire, Satan will be thrown into the lake of fire, and this will begin the Eternal Kingdom, the new heaven and the new earth (Revelation 21 and 22). "He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away" (Revelation 21:4).
Dispensation of Innocence
Geneses 1:1 – Genesis 3:7
This dispensation was focused on Adam and Eve. This age covers from the time of creation to man’s fall into sin. God was showing man his responsibility was to obey God. But man failed and disobeyed. God is completely holy, and He requires holiness. So, since man sinned, He must issue a judgement. That judgment is sin and death. But God is gracious and offers the promise of a Redeemer.
Genesis 1:26-28 “Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.” So God created mankind in his own image, in the image of God he created them; male and female he created them. God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”
Genesis 3:1-6 “Now the serpent was more crafty than any of the wild animals the Lord God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?” The woman said to the serpent, “We may eat fruit from the trees in the garden, 3 but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’” “You will not certainly die,” the serpent said to the woman. “For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it.”
Genesis 3:7-19 “Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves. Then the man and his wife heard the sound of the Lord God as he was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden. But the Lord God called to the man, “Where are you?” He answered, “I heard you in the garden, and I was afraid because I was naked; so I hid.” And he said, “Who
told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?” The man said, “The woman you put here with me—she gave me some fruit from the tree, and I ate it.” Then the Lord God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate.” So the Lord God said to the serpent, “Because you have done this, “Cursed are you above all livestock and all wild animals! You will crawl on your belly and you will eat dust all the days of your life. And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.” To the woman he said, “I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you.” To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’ “Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.”
Dispensation of Conscience
Genesis 3:8-Genesis 8:22
This age is centered around Cain, Seth and their families. It is from the time that Adam and Eve were expelled from the Garden and lasted until the Flood, which is a period of time of about 1656 years. Man’s responsibility was to do good and to offer blood sacrifices. But man failed due to his wickedness. God’s judgement then is a worldwide flood. But God was gracious and offered salvation to Noah and his family.
Genesis 3:7 “then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves.”
Genesis 4:4 “And Abel also brought an offering – fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering.”
Geneses 6:5-6 “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled.”
Genesis 6:7 “So the LORD said, “I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.”
Genesis 6:8-9 “But Noah found favor in the eyes of the Lord. This is the account of Noah and his family. Noah was a righteous man, blameless among the people of his time, and he walked faithfully with God.”
Dispensation of Human Government
Genesis 9:1-Genesis 11:32
After the flood came the next dispensation. This is the age of the Human Government. This age went from the Flood to the Tower of Babel, which is about 429 years. Mankind failed God by refusing to scatter and multiply. God came down with judgement upon them and created the confusion of languages. But He was graceful, and chose Abraham to start the Jewish race, His chosen people.
Genesis 11:5-9 “But the LORD came down to see the city and the tower the people were building. The LORD said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. Come, let us go down and confuse their language so they will not understand each other.” So the LORD scattered them from there over all the earth, and they stopped building the city. That is why it was called Babel —because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth.”
Genesis 12:1-3 “The LORD had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”
Dispensation of Promise
Genesis 12:1-Exodus 19:25
This dispensation begins with the call of Abraham. Its named after the covenant God made with Abraham, who later lived in the ‘land of promise.’ This age ends at the arrival of Mount Sinai, which was about 430 years later. Man’s responsibility was to dwell in the land of Canaan. But the failed God’s command and Dwelt in Egypt. God delivered them into bondage as judgement, and sent Moses as His means of grace to deliver His
people.
Genesis 12:1-7 “The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” So Abram went, as the Lord had told him; and Lot went with
him. Abram was seventy-five years old when he set out from Harran. He took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the people they had acquired in Harran, and they set out for the land of Canaan, and they arrived there. Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time the Canaanites were in the land. The Lord appeared to Abram and said, “To your offspring I will give this land.” So he built an altar there to the Lord,
who had appeared to him.”
Genesis 12:10 “Now there was a famine in the land, and Abram went down to Egypt to live there for a while because the famine was severe.”
Exodus 1:8-14 “Then a new king, to whom Joseph meant nothing, came to power in Egypt. “Look,” he said to his people, “the Israelites have become far too numerous for us. Come, we must deal shrewdly with them or they will become even more numerous and, if war breaks out, will join our enemies, fight against us and leave the country.” So they put slave masters over them to oppress them with forced labor, and they built
Pithom and Rameses as store cities for Pharaoh. But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites and worked them ruthlessly. They made their lives bitter with harsh labor in brick and mortar and with all kinds of work in the fields; in all their harsh labor the Egyptians worked them ruthlessly.”
Exodus 3:6-10 “Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God. The LORD said, “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about
their suffering. So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. And now the cry of the Israelites has reached me, and I have seen the way the Egyptians are oppressing them. So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt.”
Dispensation of Law
Exodus 20:1 – Acts 2:4
The Abrahamic Covenant has not yet been fulfilled. At Mount Sinai God added the Law, and thus began a new dispensation. The Dispensation of the Law lasted until Christ fulfilled the law with his death on the cross. Man was commanded to keep the whole law, but failed and the law was broken. God judged the world and condemned them with worldwide dispersion. But He was still loving and gracious and sent the Savior into the world.
Exodus 19:3-8 “Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the descendants of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.” So Moses went back and summoned the elders of the people and set before them all the words the LORD had commanded him to speak. The people all responded together, “We will do everything the LORD has said.” So Moses brought their answer back to the LORD.”
2 Kings 17:7-8 “All this took place because the Israelites had sinned against
the LORD their God, who had brought them up out of Egypt from under the power of Pharaoh king of Egypt. They worshiped other gods and followed the practices of the nations the LORD had driven out before them, as well as the practices that the kings of Israel had introduced.”
Deuteronomy 28:63-66 “Just as it pleased the LORD to make you prosper and increase in number, so it will please him to ruin and destroy you. You will be uprooted from the land you are entering to possess. Then the LORD will scatter you among all nations, from one end of the earth to the other. There you will worship other gods—gods of wood and stone, which neither you nor your ancestors have known. Among those nations you will find no repose, no resting place for the sole of your foot. There the LORD will give you an anxious mind, eyes weary with longing, and a despairing heart. You will live in constant suspense, filled with dread both night and day, never sure of your life.”
Isaiah 9:6-7 “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.”
Dispensation of Grace
Acts 2:4 – Revelation 20:3
After Christ came to fulfill the law, God established the Dispensation of Grace. The stewards of this dispensation was more specifically geared towards the Church. It lasted from the Day of Pentecost and will end at the Rapture of the Church. The church’s responsibility is to grow in sanctification and become more like Christ. But the Church is continually failing in this regard, our worldliness and many churches falling into apostasy. So God has issued a judgement upon the Church and has allowed blindness towards apostasy and false doctrine to consume many of them. But God offers forgiveness of sins through faith in Christ Jesus.
1 Peter 2:9 “But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.”
1 Thessalonians 4:3 “It is God’s will that you should be sanctified: that you should avoid sexual immorality.”
Galatians 5:4 “You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace.”
1 Thessalonians 2:3 “For the appeal we make does not spring from error or impure motives, nor are we trying to trick you.”
John 14:20 “On that day you will realize that I am in my Father, and you are in me, and I am in you.”
Millennial Kingdom of Christ
Revelation 20:4-6
The final dispensation is the Age of the Millennial Kingdom of Christ. The stewards of this age is the resurrected Old Testament saints, the saved in the Church, and the survivors of the Tribulation. It starts at the second coming of Christ and will end at the Final Rebellion, which is a time span of 1,000 years. The responsibility of these people is to be obedient and to worship Jesus. But after Satan is loosed, man will rebel once more. God then will issue a judgement of fire from God at the Great White Throne Judgement. God is gracious, and He will restore creation and rule over all of Israel.
Isaiah 11:3-5 “and he will delight in the fear of the LORD. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. Righteousness will be his belt and faithfulness the sash around his waist.”
Revelation 20:7-9 “When the thousand years are over, Satan will be released from his prison and will go out to deceive the nations in the four corners of the earth—Gog and Magog—and to gather them for battle. In number they are like the sand on the seashore. They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them.”
Revelation 20:10-15 And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever. Then I saw a great white throne and him who was seated on it. The earth and the heavens fled from his presence, and there was no place for them. And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what they had done. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. Anyone whose name was not found written in the book of life was thrown into the lake of fire.”
Isaiah 11:1-5 “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. The Spirit of the LORD will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the LORD— and he will delight in the fear of the LORD. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth.
He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. Righteousness will be his belt and faithfulness the sash around his waist.”
Problems with dispensationalism
Strict adherence to literalism. The Bible is written in several different literary styles: epistles/letters, genealogical, historical narrative, law/statutory, parable, poetry, prophecy, and proverbial/wisdom literature. While literalism is a great way of reading many of these styles, it does not work to literally read poetry, prophecy, or wisdom literature. They have to be read within the framework of their literary style. For example, Psalm 91:4 says that God “shall cover you with His feathers, and under His wings you shall find refuge.” This does not mean that God literally has feathered wings and that you will have them draped over you. It’s an analogy that He will take care of us with the same gentle care that a mama bird has on her fledglings.
Salvation. Dispensationalists claim that each era does NOT have different
methods of salvation, but therein lies the question: If in each era, salvation is by grace alone, and man consistently fails, why are there NEW requirement with each dispensation?
Church / Israel Distinction.Dispensationalists claim that there is a clear
distinction between the relationship of Israel with God contrasted to the New Testament Church’s relationship with God. However, this contrast does not seem to be apparent in Scripture. Galatians 6:15-16 “For neither circumcision counts for anything, nor uncircumcision, but a new creation. And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.”
Ephesians 2:14-16 “For he himself is our peace, who has made us both one and has broken down in the flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one boy through the cross, thereby killing the hostility.”
Revelation
The age of grace was marked by a remarkable dispensational revelation at its commencement. Hebrews 1:1-2 eloquently states, “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” (JND). John tells us that “the Word became flesh and dwelt among us” (Joh 1:14 ESV), “grace and truth came by Jesus Christ” (v17), and “the only begotten Son, which is in the bosom of the Father, he hath declared him” (v18). For the first time in redemptive history, divine revelation came directly from the Godhead without any human or angelic intermediary. God Himself came down!
This personal revelation of God in the person of Jesus Christ brought with it a new message of grace and life. The gospel message was to be the hallmark of this dispensation. The Lord’s final commission to His disciples was to “preach the gospel to every creature.” It was a clear message of salvation by grace alone, through faith alone, in Christ alone.
This gospel message included not just salvation from sins but also the proclamation of divine truth – “teaching them to observe all things whatsoever I have commanded you” (Mat 28:20) – so that this age of grace is characterized by the full revelation of the purposes of God in a way that sets it apart from all previous eras. Paul describes this truth in Ephesians 3:5 as the mystery “which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit.”
Responsibility
As in every age, man’s responsibility in the Dispensation of Grace is to believe God and to obey His Word. During His public ministry, the Lord repeatedly stressed the singular importance of believing Him and bemoaned the indescribable tragedy of those who would not believe Him. John 3:36 (a precious verse to me, as I was saved through its truth!) states it succinctly, “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him” (ESV).
It is a dangerous misconception that somehow obedience relates to law and is not required under grace. “Legalism” and “obedience” are not in any way synonymous. The only appropriate response to divine revelation (in any dispensation) is obedience, and this response needs to characterize not only sinners toward the message of salvation (Peter writes of those who “obey not the gospel of God,” 1Pe 4:17) but also believers relative to the truth of Scripture. The Lord famously tied obedience to love when He told His disciples, “If ye love me, keep my commandments” (Joh 14:15).
Rebellion
Despite an unparalleled revelation from God, the current age has tragically been characterized by man’s rebellion. John tells us that “he came unto his own, and his own received him not” (Joh 1:11). The gospel message makes a universally available offer of grace and salvation, but it has tragically never been universally accepted. In fact, the opposite is true. The Lord Himself said, “Few there be that find it.”
The Bible describes the development of our age not in glowing terms of progress and improvement but rather in a prediction of departure and degeneration. Paul describes the characteristics of the last days by saying that “people will be lovers of self, lovers of money, proud, arrogant … lovers of pleasure rather than lovers of God” (2Ti 3:2-4 ESV).
This rebellious, godless attitude is already on display in our world, but it will blossom into full bloom once the Church is taken away and the “man of sin” is revealed, and the “earth-dwellers” in the final, climactic years of this era will be marked by brazen, rampant rebellion against God and hostility toward His truth.
Retribution
Every dispensation ends with a specific judgment from God against man’s failure, but none so drastic, deliberate, disastrous and devastating as the judgments that will mark the final seven years of this age of grace. The Lord Himself described conditions in the final 3 ½ years by saying, “For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be” (Mat 24:21 ESV). Thank God that those of us who have believed the gospel will be “saved from wrath” and will not experience that dreadful day when God directly intervenes and vindicates His Son and “pours out” His wrath on an unbelieving, unrepentant world.
Conclusion
Ours is the privilege to live in the most remarkable era to this point in world history. We have a unique relationship with the Godhead: a Father in heaven, a risen Christ at the Father’s right hand, and the Holy Spirit indwelling us. We have a heavenly birth, a heavenly position, and a promise of a Saviour who will come from heaven to take us to be with Himself. We have not only been given the full revelation of God, but we’ve also been given the divine enablement to fulfill His purposes by “abiding in Christ” and by “walking in the Spirit.” We are, indeed, a blessed people.
Understanding the truth of the Dispensation of Grace should not only fill us with gratitude and draw a response of love from our hearts, but it should also sharpen our focus on God’s purpose in our age and inspire our vision and commitment to live for His glory.
God’s primary purpose in this age is not to make the world a better place, nor to drive social change, nor to establish “Christian” political movements. His purpose is to take out from the nations a people for His name (Act 15:14). Christ’s promise was that He would “build his church” (Mat 16:18). He commissioned His own to carry a message of life and hope and salvation, and that message has permeated earth’s boundaries for many centuries. Thank God it came to us. We serve a risen Saviour, and we are linked with a king – but He is presently rejected and in exile. He will establish an earthly kingdom (we will consider that in our next article), but not yet! At this point, He’s building His Church – a project that will soon be complete, at which point He will come to the air and take us to be with Himself. In the meantime, let us live for His honour in this era of incomparable privilege.
1. Man Innocent
2. Man Under Conscience
3. Man in Authority Over the Earth
4. Man Under Promise
Out of the dispersed descendants of the builders of Babel, God now calls one man Abram, with whom He enters into covenant. Some of the promises to Abram and his descendants were purely gracious and unconditional. These either have been, or will yet be, literally fulfilled. Other promises were conditional upon the faithfulness and obedience of the Israelites. Every one of these conditions was violated, and the dispensation of promise resulted in the utter failure of Israel, and closed in the judgment of bondage in Egypt.
5. Man Under Law
6. Man Under Grace
The sacrificial death of the Lord Jesus Christ introduced the dispensation of pure grace—which means undeserved favor, or God giving righteousness, instead of requiring righteousness, as under Law. Salvation, perfect and eternal, is now freely offered to Jew and Gentile upon the one condition of faith.
7. Man Under the Reign of Christ
Peter was a minister of “the Circumcision” (Rom. 15:18; Gal. 2:7). His message to the believing Jews had the kingdom reign of Christ in view.
The prophets had clearly predicted that God would judge the world for rejecting His Son and would enthrone Christ in spite of them. He did not do this immediately, however. In matchless mercy, He deferred the judgment and offered salvation to all who would receive it as a free gift through the merits of Christ. And so, while Christ is not yet reigning, grace reigns. “That as sin hath reigned unto death, even so might grace reign” (Rom. 5:21).
An over-abounding grace is the outstanding characteristic of God’s dealings with man in “this present evil age.”
When Saul of Tarsus became the leader of an organized rebellion against Christ, God in love reached down to save him, choosing him as the very agent through whom He would proclaim grace to a lost world.
Listen to his testimony and his message:
“Who was before a blasphemer, and a persecutor, and injurious, but…the grace of our Lord was exceeding abundant” (I Tim. 1:13,14).
“Not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many” (Rom. 5:15).
“But where sin abounded, grace did much more abound” (Rom. 5:20).
“In whom we have redemption through His blood, the forgiveness of sins according to the riches of His grace; wherein He hath abounded toward us in all wisdom and prudence” (Eph. 1:7,8).
“Being justified freely by His grace, through the redemption that is in Christ Jesus” (Rom. 3:24).
“And God is able to make all grace abound unto you, that ye, always having all sufficiency in all things, may abound to every good work” (II Cor. 9:8).
“For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God” (II Cor. 4:15).
Do you wonder why we say that an over-abounding grace is the outstanding characteristic of God’s dealings with man in “this present evil age”? Surely grace is reigning. Otherwise the thunders of God’s judgment would roll and He would bring in the reign of Christ.
Though, in his first epistle, Peter told the believing Jews to “hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ,” he later learned something of that greater grace which God was to manifest in deferring the judgment of the nations and the reign of Christ, and, as we shall see, he learned it from Paul.
As Israel refused to repent and Christ did not return, some began to cry “Where is the promise of His coming?” (II Pet. 3:4).
Peter now answers this beautifully. He says “Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.” And note, this is not a lame explanation offered today at the close of the age of Grace. This statement was made at the dawn of the age.
Peter goes on, “The Lord is not slack concerning His promise, as some men count [it], slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (II Pet. 3:8,9 cf. I Tim. 1:16 “all longsuffering”). So the delay must not be counted slackness on God’s part, but longsuffering, and since “one day is with the Lord as a thousand years, and a thousand years as one day,” this delay might continue for any amount of time, even though the signs of the last days had already begun to appear (Acts 2:16,17).
How did Peter know this? He certainly didn’t find it in prophecy.
Before we quote the significant closing words of his epistle let us remember Paul’s word in Ephesians 3:1-3. “For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation He made known unto me the Mystery….”
How beautifully this harmonizes with the closing words of Peter’s second epistle! He tells them not to count the delay slackness, but says “…account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you” (II Pet. 3:15). No wonder he says in the closing verse “But grow in grace!”
Peter has learned why “the revelation of Jesus Christ” is being delayed. May we learn it too. God is waiting because of “His great love,” because He is loathe to judge.
How long He will continue to wait we cannot tell. We can only say to the unsaved, “We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain….Behold, now is the accepted time; behold, now is the day of salvation” (II Cor. 6:1,2). And to the saved, “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil” (Eph. 5:15,16).
THE MEANING OF GRACE AND HOW THIS AFFECTS US
Ask the average believer what the Bible word “grace” means, and he will doubtless reply “unmerited favor.”
Actually, however, grace is much more than this.
Subjectively, it is that loving attitude, or disposition, on God’s part, from which all His kindness toward us flows.
Objectively, it is all the kindness that flows from His love toward us.
Thus we read in Ephesians 2:2-6 that we were “the children of disobedience” and therefore “by nature the children of wrath, even as others.”
“But God, who is rich in mercy, for His great love wherewith He loved us,
“Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
“And hath raised us up together and made us sit together in heavenly places in Christ Jesus.”
Note: This passage begins with those who were “children of disobedience” and “children of wrath” and, saving them “by grace,” gives them a position in the heavenlies in Christ Jesus!
God’s grace to us as sinners was great indeed, for:
“In [Christ] we have redemption through His blood, the forgiveness of sins, according to the riches of His [God’s] grace” (Eph. 1:7).
But now, having given us a position in His beloved Son, God’s grace goes out to us in still greater measure.
Ephesians 1:6 declares that God has “made us accepted [Lit., “engraced us”] in the Beloved.” “The Beloved”! What a name for the Son of God’s love!
Beholding us in Christ, God loves us and delights in us more than any father ever delighted in his son, or any grandfather in that precious grandchild.
Thus, while in Ephesians 1:7 we read that we have “redemption…the forgiveness of sins, according to the riches of His grace,” in Ephesians 2:7 we see these riches of grace increased to us “exceedingly,” now that we occupy a position “in the Beloved”:
“That in the ages to come He might show the exceeding riches of His grace….”
How?
“…in His kindness toward us through Christ Jesus”!
What a prospect! Through the ages of eternity God will lavish His loving kindness upon us to demonstrate to all the universe “the exceeding riches of His grace”!
THE NATURE OF GRACE
To a young Christian who kept bemoaning his failures and lack of spiritual growth, and wondering how God could love him, a more mature believer responded substantially as follows:
“When I leave here and return to my home I will pick up my little baby girl and put her on my knee. Tired as I am, I will dandle her on my knee and, somehow, looking into that darling face and those pretty blue eyes, I will soon feel rested and refreshed.
“This is strange, in a way, for she does not love me. She doesn’t even know what love is.
“She doesn’t appreciate my problems and has no sympathy for me. My heart can be burdened with grief or filled with anxiety, and my mind vexed with difficult problems, but she doesn’t even know or care. She just keeps gurgling and giggling at the attention I lavish upon her.
“She doesn’t contribute one cent toward the needs of our family; indeed, she costs me a great deal of money and will for years to come. Yet I love that child more than I can say. There is no sacrifice I would not make for her; no good thing I would not gladly give her.”
Such is the grace of God towards us, His children. It does not depend upon our faithfulness to Him or our appreciation of His love to us. He loves us with an unspeakable love and keeps lavishing upon us “the riches of His grace” simply because we are His children in Christ, the Beloved.
And strangely, is it not precisely this fact that proves to be our greatest incentive to give ourselves to Him in loving service and sacrifice!
Dispensations
Clarence Larkin :: Chapter 5. Rightly Dividing the Word
Writing to Timothy, Paul said-
"Study to show thyself approved of God, a workman that needeth not to be ashamed, Rightly Dividing the Word of Truth." 2 Tim. 2:15.
The student of the "Word of God" is here spoken of as a "Workman." A workman cannot intelligently do his work without a plan. He must have drawings and specifications. God said to Moses as to the Tabernacle,
"See that thou make all things according to the 'Pattern' showed to thee in the mount." Heb. 8:5.
The student of God's Word must understand
"God's Plan and Purpose in the Ages,"
or there will be confusion in his work of interpreting the Scriptures.
To this end charts are indispensable. But care must be taken not to depend on them alone. While the drawings and specifications of a building are separate, they must correspond. So a Biblical chart must correspond with the "Word of God," or it may lead to error. The two must be compared.
St. Augustine said-"Distinguish the 'Periods' and the Scriptures will harmonize." After an address by Rev. Dr. A. J. Gordon on "The Plan of the Ages," a gentleman said to him, "Why, Doctor, you have a 'Pigeon Hole' for every text."
We must learn to
"Rightly Divide the Word of Truth."
While the "Word of Truth" is written FOR all classes of people, and FOR our learning, it is not addressed to all peoples in general, but part of it is addressed to the JEWS, part to the GENTILES, and part to the CHURCH.These three constitute the THREE CLASSES, into which humanity is divided. 1 Cor. 10:32. It follows therefore that while the whole Bible was written for the INSTRUCTION of the Church, it is not all written ABOUTthe Church. The Church is not mentioned in the Old Testament. It was hid from the Old Testament prophets, and was a "Mystery" first revealed to Paul, and disclosed by him in Eph. 3:1-10. The Old Testament is mostly taken up with the history of one nation, that of Israel. In the first five chapters of Genesis we are given the history of Creation, and 1700 years of human history. In the next four chapters we are given the account of the Flood. The tenth and eleventh chapters give the account of 400 more years of human history, and then God singles out one man, Abraham (Gen. 12:1-3), and from there on the whole of the Old Testament centres around the Jewish Race. When we take the Old Testament promises and apply them to the Church we rob the Jew of that which is exclusively his. For illustration, the prophecy of Isaiah is largely applied to the Church, whereas the very first verse declares that it is-"Concerning JUDAH and JERUSALEM." Isa. 1:1. In the New Testament the Epistles of Hebrews and James are Jewish. The Epistle of James is addressed, not to the Church, but to the "TWELVE TRIBES scattered abroad." James 1:1. Therefore the "Prayer of Faith" (James 5:13-16) for the sick is not primarily a promise to the Church but to Israel, though doubtless it will be answered for all who comply with the conditions. In the Epistle to the Hebrews many Christians stumble at the words "fall away" (Heb. 6:4-6), and "if we sin wilfully." Heb. 10:26. But these words do not apply to Christians. They were spoken to apostate Jewish professors of Christianity who had never been born again, and who, if they did not accept Jesus as their Messiah, practically crucified Him again, and were as bad as their brethren who did crucify Him.
Some books are general. As for instance the Epistle to the Romans. No one would apply Romans 8th to the Jews, or Romans 11th to the Church, for in it Paul speaks not only to Israel but also to the Gentiles. Rom. 11:11-13. ALLScripture is profitable for doctrine, for reproof, for correction, for instruction, (2 Tim. 3:16), and what happened to Israel was written for our ENSAMPLE and ADMONITION, (1 Cor. 10:11), but we must not apply to the Church what does not belong to it. We see then that to misapply scripture is to not "Rightly Divide the Word" and tends to confusion and error.
In "Rightly Dividing the Word of Truth," we must also distinguish the work of Christ. We are told in the Scriptures that He is a "Prophet," "Priest" and "King." But He does not hold those offices conjointly but successively. From the Fall in Eden to the Cross, He was a "Prophet." He is now a "High Priest" and when He comes again He will be a "King." From Eden to the Cross there was an "Altar," from the Cross to the Crown there is a "Table" (the Lord's Table), and from the Crown to Christ's surrender of the Kingdom there is a "Throne." See the chart on "The Greater Life and Work of Christ."
In Heb. 1:1, we read-God hath spoken "at SUNDRY TIMES," as well as "in DIVERS MANNERS," and if we are to understand what He has spoken, we must not only distinguish between the class of people He has spoken to, as the Jews, Gentiles or the Church, but we must also note the "SUNDRY TIMES" at which He spoke, and the "DIVERS MANNERS." We must also distinguish between the "TIME PAST"when He spoke by the Prophets, and these "LAST DAYS" in which He' hath spoken to us by His SON. Heb. 1:1-2. We must not forget the "DIVINE CONJUNCTIONS" and "DIVINE DISJUNCTIONS" of the Word of God. We must not separate what God has joined, as the "Word of God" and the "Spirit of God," "Christ and Salvation," "Faith and Works." Neither must we join what God has separated, as "Heaven and Hell," "Baptism and Regeneration," "Natural Heredity" and "Spiritual Heredity," "Standing and State," "the Church and the Kingdom."
We must also distinguish between the "TIMES" and "SEASONS" of the Scriptures. Daniel said of God-"He changeth the 'TIMES' and the 'SEASONS'," (Dan. 2:21), and Jesus said to His Disciples-"It is not for you to know the 'TIMES' or the 'SEASONS'."Acts 1:7. Job testified that the "TIMESare not hidden from the Almighty." Job 24: 1. And of the Children of Issachar it was said that they had "understanding of the TIMES." 1 Chron. 12:-32. By the "SEASONS" we are to understand the climatic changes of the earth due to the movements and changing characteristics of the Sun, Moon and Stars, which God ordained to regulate the "Seasons." Gen. 1: 14. As to the "TIMES" we have them designated as the "TIMES OF IGNORANCE," (Acts 17:30); the "TIMES OF THE GENTILES," (Luke 21:24); the "TIMES OF REFRESHING," (Acts 3:19); the "TIMES OF RESTITUTION," (Acts 3:21); and the "Dispensation of the FULNESS OF TIMES." Eph. 1:10. See Chart of "The Times and Seasons."
From the statement, "The Times of the GENTILES," we see that when the "Gentiles" are in power the "Jews" are not. And as the "Times of the GENTILES" is still running, the Church cannot be in this Dispensation a governing or Kingdom power.
But it is not enough to classify the Scriptures in the manner already mentioned, we must learn to separate the Scriptures as to "TIME" and "ETERNITY" and the different "AGES"and "DISPENSATIONS" of "Time." A reference to the Chart-"RIGHTLY. DIVIDING THE WORD" will reveal the fact that outside of "TIME" the Scriptures mention "TWO AGES:" before "Time," the "ALPHA" or "CREATIVE AGES," and after "Time,"the "OMEGA" or "AGES OF THE AGES." In "Time" there are three "AGES" and seven "DISPENSATIONS." The three "AGES"are-
1. THE ANTEDILUVIAN AGE.
This extends from the "Fall" to the "Flood."
2. THE PRESENT AGE.
This extends from the "Flood" to the "Second Coming of Christ."
3. THE AGE OF AGES.
This extends from the "Second Coming of Christ" to the "End of Time." This last "Age" is a "Dual
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