Now that I have surveyed the biblical covenants I want to now move on and deal with the biblical dispensations and the theology known as dispensationalism. Dispensationalism believes that the Bible pictures history as a single plan run by God through successive stages of history known as dispensations. God manages the entirety of human history as a household, moving humanity through sequential stages of His administration, determined by the level of revelation He has provided up to that time in history...
Series:Covenants and Dispensations

Covenants and Dispensations
(Part 8)

Dr. Thomas Ice

Now that I have surveyed the biblical covenants I want to now move on and deal with the biblical dispensations and the theology known as dispensationalism. Dispensationalism believes that the Bible pictures history as a single plan run by God through successive stages of history known as dispensations. God manages the entirety of human history as a household, moving humanity through sequential stages of His administration, determined by the level of revelation He has provided up to that time in history. Each administrative period is characterized by specific revelation involving stated responsibilities, a test in relation to that revelation, failure to pass the test, and God’s gracious provision of a solution despite the disobedience of mankind in every phase. The dispensations have nothing to do with how people are saved from their sin that most important of issues is handled by on the basis of other factors.

What is a Dispensation?

The leading spokesman for dispensationalism is retired Dallas Theological Seminary professor, Dr. Charles Ryrie. Many know Ryrie through his books and articles, but he is best known for his popular Ryrie Study Bible. Ryrie’s book Dispensationalism[1] and is a primary reference point for gaining an understanding of dispensationalism. Since Dr. Ryrie is the expert on this subject, we will let him speak as we summarize his material.


The English word dispensation translates the Greek noun oikonomía, often rendered "administration" in modern translations. The verb form oikonoméô refers to a manager of a household.[3] "In the New Testament," notes Ryrie, "dispensation means to manage or administer the affairs of a household, as, for example, in the Lord’s story of the unfaithful steward in Luke 16:1-13." [4]

The Greek word oikonomía is a compound of oikos meaning "house" and nomos meaning "law." Taken together "the central idea in the word dispensation is that of managing or administering the affairs of a household." [5]

The various forms of the word dispensation are used in the New Testament twenty times. The verb oikonoméô is used in Luke 16:2 where it is translated "to be a steward." The noun oikonómos is used ten times (Luke 12:42; 16:1, 3, 8; Rom. 16:23; 1 Cor. 4:1, 2; Gal. 4:2; Titus 1:7; 1 Pet. 4:10), and in all instances it is translated "steward" except "chamberlain" in Romans 16:23. The noun oikonomía is used nine times (Luke 16:2, 3, 4; 1 Cor. 9:17; Eph. 1:10; 3:2, 9; Col. 1:25; 1 Tim. 1:4). In these instances it is translated variously ("stewardship," "dispensation," "administration," "job," "commission").

Biblical Use of Dispensation

Further examination of oikonómos as it is used in the Gospels finds Christ using the word in two parables in Luke (Luke 12:42; 16:1, 3, 8). Ryrie notes that in Luke 16 we find some important characteristics of a stewardship, or dispensational arrangement:

(1) Basically there are two parties: the one whose authority it is to delegate duties, and the one whose responsibility it is to carry out these charges. The rich man (or manager) plays these roles in the parable of Luke 16 (v. 1).




Further defining features can be gleaned from the other occurrences of the dispensation word group. All other uses, except 1 Peter 4:10, are found in the writings of Paul. Ryrie cites the following features:

(1) God is the one to whom men are responsible in the discharge of their stewardship obligations. In three instances this relationship to God is mentioned by Paul (1 Cor. 4:1-2; Titus 1:7).

(2) Faithfulness is required of those to whom a dispensational responsibility is committed (1 Cor. 4:2). This is illustrated by Erastus, who held the important position of treasurer (steward) of the city (Rom. 16:23).


(4) Dispensations are connected with the mysteries of God, that is, with specific revelation from God (1 Cor. 4:1; Eph. 3:2; Col. 1:25).



It should be noted that dispensationalists have developed the theological term dispensation in a way similar to the biblical use of the term. Therefore, I believe that the system of theology we know today as dispensationalism is consistent with biblical teaching.

Defining Dispensationalism

Building upon the above biblical observations, we are now able to define dispensationalism. According to Ryrie, "A dispensation is a distinguishable economy in the outworking of God’s purpose." In addition to a definition of a dispensation, Ryrie notes that if "one were describing a dispensation, he would include other things, such as the ideas of distinctive revelation, testing, failure, and judgment." [8] Finally, he tells us concerning a dispensation that:



1. A continuance of certain ordinances valid until then;

2. An annulment of other regulations until then valid;

3. A fresh introduction of new principles not before valid.[9]

In his classic work, Dispensationalism, Ryrie formulates a more extensive definition of dispensationalism:


Another dispensational scholar, Paul Nevin, summarized dispensationalism as follows:


A Biblical Philosophy of History

Dispensationalist Renald Showers notes that a dispensational view of the Bible provides a believer with a biblical philosophy of history, a way of looking at history from God’s divine perspective.[12] This is important for a Christian, because when we understand God’s purpose for each era of history we are able to develop a worldview for living in accordance with God’s will for each dispensation. A believer who has a Divine perspective on the past, present and future is able to know what God expects of him in every area of life in our present day.


(To Be Continued . . .)






[5] Ryrie, Dispensationalism, p. 25.

[6] Ryrie, Dispensationalism, p.26.

[7] Ryrie, Dispensationalism, pp. 26-27.

[8] Ryrie, Dispensationalism, p. 28.

[9] Ryrie, Dispensationalism, p. 29.

[10] Ryrie, Dispensationalism, p. 29.

