{"id":9369,"date":"2024-10-11T08:03:52","date_gmt":"2024-10-11T13:03:52","guid":{"rendered":"https:\/\/truthrightlydivided.ca\/?page_id=9369"},"modified":"2024-10-12T16:49:24","modified_gmt":"2024-10-12T21:49:24","slug":"dispensation-text-andrew-ussher","status":"publish","type":"page","link":"https:\/\/truthrightlydivided.ca\/wp3\/dispensation-text-andrew-ussher\/","title":{"rendered":"Dispensation Text – Andrew Ussher"},"content":{"rendered":"\n

The Dispensations: Introduction<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

The Bible, while not primarily a history book, provides a comprehensive,
sweeping panorama of the unfolding of time, beginning with a man placed in
a garden by God, and ending with countless throngs dwelling in a perfect
setting with their God. In between, the Bible describes a God who speaks to
man in many ways and in differing circumstances, and man\u2019s response to
these communications.<\/p>\n\n\n\n

Have you ever pondered the meaning of this whole saga? What is creation\u2019s
purpose? Does history have an overarching theme or aim? How do we
understand the obvious differences between the way the Lord communicated
with Adam in the garden, with Abraham in Ur, with Moses on Mount Sinai,
with his disciples on the slopes of Olivet, and with us as His people
today? Why is it that God\u2019s people in the wilderness could only approach
God through the intermediary of a functioning priesthood, while we access a
heavenly sanctuary without restriction, coming with confidence to a throne
of grace?<\/p>\n\n\n\n

These and other questions form the background to this series of articles in
which we will seek to outline the biblical truth of

The Dispensations
<\/em>
We will examine God\u2019s overall purpose in all that He is doing, the
various ways He has revealed this purpose to man in a progressive way over
the scope of human history, and the corresponding appreciation this should
give us of the wonder, wisdom and glory of our matchless Lord.<\/p>\n\n\n\n

The purpose of these articles is not to provide a history of dispensational
thinking, nor is it to defend Dispensational Theology against the competing
approach of Covenant Theology or other systems of biblical interpretation.
Rather, these articles will examine the chronological unfolding of divine
revelation over the scope of the biblical record and the corresponding
implications of this revelation for mankind.<\/p>\n\n\n\n

\u201cAges\u201d and \u201cDispensations\u201d<\/p>\n\n\n\n

Scripture clearly makes reference to \u201cages,\u201d e.g., \u201che has appeared once
for all at the end of the ages<\/em> to put away sin\u201d (Heb 9:26 ESV);
\u201cso that in the coming ages<\/em> he might show the immeasurable
riches of his grace\u201d (Eph 2:7 ESV); \u201cnot only in this age<\/em>
but also in the one to come\u201d (Eph 1:21 ESV).<\/p>\n\n\n\n

W.E. Vine states that this word \u201csignifies a period of indefinite duration,
or time viewed in relation to what takes place in the period. The force
attaching to the word is not so much that of the actual length of a period,
but that of a period marked by spiritual or moral characteristics.\u201d<\/p>\n\n\n\n

It is clear, then, that from a scriptural perspective, history is not
simply a continuous succession of random events. Rather, it has been marked
by specific eras or periods, characterized by particular features,
spiritual conditions and moral characteristics.<\/p>\n\n\n\n

The word \u201cdispensation,\u201d while not having direct reference to a time
period, refers to the way God has communicated and interacted with man
throughout the various ages in history. The word has the concept of
administration or stewardship or order. It is the idea of a household where
there is an owner who delegates responsibility or stewardship to those in
his household, and then holds them accountable for the way in which they
discharge their stewardship.<\/p>\n\n\n\n

\u201cDispensational Truth\u201d is a recognition that God has dealt with man in
discrete identifiable ways throughout the scope of history. In each of
these ages or eras, there have been specific communications or revelations
from God, specific expectations placed on man and specific repercussions
when man has failed to meet the requirements of his stewardship.<\/p>\n\n\n\n

Features of Each Dispensation or Age<\/p>\n\n\n\n

There are four specific characteristics evident in each of the changing
eras of God\u2019s dealings with man. These have been distilled by Mark Sweetnam
in his excellent book entitled

The Dispensations \u2013 God\u2019s Plan for the Ages
<\/em>
as:<\/p>\n\n\n\n

Revelation<\/em> \u2013 each successive era begins with a fresh revelation or
communication from God. This can be traced, for example, in His
instructions to Adam, His promises to Noah, His call to Abraham, His
pronouncements to Moses, and His direct communication \u201cin Son\u201d when the
\u201cWord became flesh and dwelt among us\u201d (Joh 1:14). Still future will be His
universal dominion when He returns as King of Kings to reign directly over
His universe.<\/p>\n\n\n\n

Responsibility<\/em> \u2013 Fresh revelation from God brings inescapable
responsibility to man. In each of the developing stages in divine
interaction with His creature, man has been given specific responsibility
to respond to the revelation granted.<\/p>\n\n\n\n

Rebellion<\/em> \u2013 Man has failed in every era to measure up to the
requirements presented by divine revelation. In a garden of perfection that
God declared \u201cvery good,\u201d Adam failed miserably and plunged a race into
despair through his disobedience. In a coming day, even when a King reigns
in righteousness, there will be sufficient resentment in the hearts of
fallen men that when Satan is released at the end of 1000 years, he is able
to mount a futile rebellion against the King. In every era in between,
there is a constant thread of man\u2019s failure.<\/p>\n\n\n\n

Retribution<\/em> \u2013 In His perfect justice, God\u2019s response to man\u2019s
rebellion and failure is inevitable. Every era in history has ultimately
been punctuated by divine judgment.<\/p>\n\n\n\n

Seven Dispensations<\/p>\n\n\n\n

Careful consideration of the overall history outlined in Scripture reveals
seven \u201ccycles\u201d of the above features, beginning with God\u2019s first
communication to the original man Adam, and culminating in God\u2019s direct
revelation in the \u201csecond man\u201d (\u201cthe last Adam\u201d), when He takes the sceptre
of universal dominion and reigns over the earth for 1000 years. These seven
dispensations have been displayed in simplified form on the accompanying
chart.<\/p>\n\n\n\n

Unchanging Characteristics through Changing Dispensations<\/p>\n\n\n\n

One of the criticisms leveled (unfairly) against Dispensational Truth is
that it artificially parses up human history into segmented periods,
rendering God\u2019s communications inconsistent and incoherent, and providing
different ways of salvation for different periods of time. This allegation
is untrue. Dispensational Truth in no way attacks the immutability of God,
nor does it do injustice to the universal principles that have always, and
will always, govern his interaction with His creature man.<\/p>\n\n\n\n

In the next article we will look at some of the unchanging features that
run unmistakably like unbroken threads through every dispensation, and
learn how God is ultimately \u201cworking all things after the counsel of His
own will\u201d (Eph 1:11) to manifest the glory of His unchanging character
through changing circumstances and progressive developments throughout the
course of human history.<\/p>\n\n\n\n

The Dispensations: Changeless Constants<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

As mentioned last month, an unfair allegation sometimes leveled at
Dispensational Truth is that it artificially parses up human history into
segmented periods, rendering God\u2019s communications inconsistent, and
providing different ways of salvation for different periods of time. This
allegation is untrue. Dispensational Truth in no way attacks the
immutability of God, nor does it do injustice to the universal principles
that have always, and will always, govern His interaction with His creature
man.<\/p>\n\n\n\n

The Bible clearly shows a progression in God\u2019s revelation to mankind over
successive ages, but there are constant themes and truths that run
unmistakably like unbroken threads through every dispensation.
Dispensational Truth embraces a God who is ultimately working \u201call things
after the counsel of his own will\u201d (Eph 1:11)<\/a>

[1]<\/sup>
<\/a>
to manifest the glory of His unchanging character through changing
circumstances and progressive developments throughout human history.<\/p>\n\n\n\n

Righteousness<\/p>\n\n\n\n

God\u2019s righteousness, as with all His attributes, is absolute and
unchanging. There is not one standard for righteousness under law and a
different standard under grace. God has not judged sin harshly under one
regime and then overlooked sin in another. His righteous standard has
remained constant (and will remain constant) throughout every era in
biblical revelation, ultimately culminating in the earthly kingdom of
Christ when \u201ca king shall reign in righteousness\u201d (Isa 32:1). In every age,
man has been measured against this inflexible standard of God\u2019s
righteousness. Tragically, every member of the human family has fallen
short of this standard, with one glorious exception \u2013 the man, Christ Jesus,
who stands unique in human experience as perfectly reflecting God\u2019s perfect
righteousness.<\/p>\n\n\n\n

Grace<\/p>\n\n\n\n

The current era is often called \u201cthe age of grace,\u201d and there is abundant
scriptural support for this label. For example, John 1:17 contrasts law and
grace by stating, \u201cThe law was given by Moses, but grace and truth came by
Jesus Christ.\u201d Paul writes of \u201cthe dispensation of the grace of God\u201d
(Eph 3:2) and makes very clear distinctions between law and grace in passages
such as Galatians 2:21: \u201cI do not frustrate the grace of God: for if
righteousness come by the law, then Christ is dead in vain.\u201d Writing to
Titus, he states, \u201cThe grace of God has appeared, bringing salvation for
all people\u201d (Tt 2:11 ESV). But while there is a definite sense that
grace is the defining characteristic of this present dispensation, it is
abundantly clear that grace is a constant underlying characteristic of all
of God\u2019s dealings with fallen mankind. It was grace that brought God to the
garden in the cool of the day to call for fallen Adam. It was grace that
Noah found in the eyes of the Lord (Gen 6:8), and it was grace that caused
God to move repeatedly in kindness and compassion towards His rebellious
earthly people. Peter describes Him aptly as \u201cthe God of all grace\u201d
(1 Pe 5:10).<\/p>\n\n\n\n

Faith<\/p>\n\n\n\n

Similarly, faith has always been the basis upon which God dispenses
blessing to men and women. No great explanation is needed here \u2013 a simple
reading of Hebrews 11 makes this point abundantly clear. Reaching all the
way back to Abel, the text uses example after example spanning numerous
dispensations across Old Testament history to prove that \u201cwithout faith it
is impossible to please him\u201d (Heb 11:6). Any suggestion that under law God
recognized \u201cworks\u201d but in the age of grace He requires \u201cfaith\u201d is a gross
misrepresentation of clear biblical revelation and absolutely not an
accurate description of Dispensational Truth.<\/p>\n\n\n\n

Salvation<\/p>\n\n\n\n

There has only ever been, and will only ever be, one basis for sin to be
forgiven and salvation to be enjoyed \u2013 the \u201cone sacrifice for sin\u201d that was
offered by the Lord Jesus Christ at the cross (Heb 10:12). His blood
represents the universal basis on which a holy God can be \u201cjust, and the
justifier of him which believeth in Jesus\u201d (Rom 3:26). The sins of people
under law were not taken away by animal sacrifices (Heb 10:11) \u2013 they were
put away by the one great sacrifice for sins that would be offered by the
one perfect substitute who \u201cgave himself a ransom for all\u201d (1 Ti 2:6).<\/p>\n\n\n\n

Obedience<\/p>\n\n\n\n

God\u2019s basic requirement for man has been the same in every age \u2013 obedience
to divine revelation. Obedience is not a feature of \u201claw\u201d that has been set
aside in the age of grace. \u201cChristian liberty\u201d is not freedom to do what
one pleases; it is freedom to obey God. The tragic characteristic hallmark
of the very first man was disobedience (Rom 5:19) and, unfortunately, this
has characterized mankind ever since. Even in today\u2019s age of grace, God
requires obedience \u2013 first of all to the gospel (2 Th 1:8; 1 Pe 4:17), and
then from His redeemed people (Rom 6:16; Gal 5:7; Php 2:12).<\/p>\n\n\n\n

Conclusion<\/p>\n\n\n\n

Hopefully, the above brief overview demonstrates that Dispensational Truth
does not artificially parse the Word of God to impose a predetermined
system or framework onto its pages and create distinctions and
inconsistencies in God\u2019s dealings with man over the various ages of time.
Rather, it recognizes distinctions and differences that are clearly there,
while embracing the unchanging, consistent character of God in revealing
Himself and His truth to His crowning creature in a progressive way over
the unfolding ages of history.<\/p>\n\n\n\n

Beginning with the next article, we will look at each distinct dispensation
in chronological order, examining its distinctive features and
characteristics, and outlining the progressive revelation of God\u2019s plans
and purposes as He moves forward towards His ultimate end of glorifying
Himself in His Son.<\/p>\n\n\n\n

Recommended Readings<\/p>\n\n\n\n

Dispensational Truth is the product of a literal-grammatical-historical
method of biblical interpretation \u2013 basically understanding Scripture as
meaning what it says in the historical context in which it was originally
written. Unfortunately, this hermeneutical approach is not adopted by all
Bible scholars, leading to very differing approaches to biblical
interpretation and Bible teaching. The following books are strongly
recommended as additional resource material on this subject. They lay an
excellent foundation for accurately interpreting and understanding
Scripture by pointing out the differences between Dispensational Theology
and Covenant Theology, defending Dispensational Truth, and providing a
solid framework for understanding the overall sweep of divine revelation.<\/p>\n\n\n\n

Dispensationalism: Revised & Expanded<\/em><\/strong>
by Charles C. Ryrie<\/strong><\/p>\n\n\n\n

An excellent overview of Dispensational theology, defining its essential
basic tenets and tying it to the literal-grammatical-historical method of
understanding Scripture.<\/p>\n\n\n\n


The Glory of the Ages: Dispensational Theology Discussed in
Language all Christians Can Understand<\/em>
<\/strong>
by David Dunlap<\/strong><\/p>\n\n\n\n

As its subtitle suggests, an excellent plain language explanation of
Dispensational Truth, and a defence of it as the best method of
understanding biblical revelation.<\/p>\n\n\n\n

Dispensationalism<\/em><\/strong>

by Lewis Sperry Chafer
<\/strong><\/p>\n\n\n\n

Mr. Chafer was the founder and first president of Dallas Theological
Seminary. This book represents a thesis on the subject, and while some
points may differ slightly from those presented by Ryrie, the book offers a
concise, thoughtful summary of the foundations of Dispensational Truth.<\/p>\n\n\n\n


There Really is a Difference: A Comparison of Covenant and
Dispensational Theology<\/em>
<\/strong>
by Renald E. Showers<\/strong><\/p>\n\n\n\n

An excellent, thoughtful presentation of the key differences between these
two prominent theological systems, pointing out that they are not
\u201cbasically the same, with only minor technicalities separating them.\u201d A
solid, thorough defence of Dispensational Truth \u2013 particularly timely today
when many popular Bible teachers with large followings are operating from a
Covenant Theology foundation.<\/p>\n\n\n\n

The Dispensations: God\u2019s Plan for the Ages<\/em><\/strong>
by Mark Sweetnam<\/strong><\/p>\n\n\n\n

If you are only going to read one book on this subject, then let this be
the one. Not a scholarly defence of Dispensationalism versus Covenant
Theology, but rather a straightforward presentation of Dispensational
Truth, and an excellent overview and explanation of the features and
characteristics of each of the seven broad eras (or \u201cdispensations\u201d) that
span the entire scope of biblical revelation.<\/p>\n\n\n\n

<\/div>\n\n\n\n

<\/a>

[1]<\/sup>
<\/a>
All Scripture quotations in this article are from the KJV unless otherwise
noted.<\/p>\n\n\n\n

The Dispensations: Innocence<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

It is difficult for our minds to capture the pristine beauty, glory,
majesty and perfection that marked the earliest period in man\u2019s history. An
all-seeing God, with all-knowing wisdom, surveyed everything as it existed
in that blissful estate and pronounced it \u201cvery good\u201d (Gen 1:31). How long
this era of perfection endured we do not know \u2013 but we do know that it
ended in incalculable tragedy!<\/p>\n\n\n\n

This first of the seven distinct dispensations (or administrations) that
span the panorama of God\u2019s dealings with humanity serves, in many ways, as
a microcosm of what will unfold in each successive era. It establishes the
cycle that will repeat in all the subsequent eras: a fresh revelation from
God, a corresponding responsibility placed upon man, man\u2019s rebellion
against God and disobedience to His instruction, and finally God\u2019s
retribution or judgment on man for his failure.<\/p>\n\n\n\n

Romans 15:4 tells us that the things \u201cwritten aforetime were written for
our learning.\u201d

[1]<\/sup>
<\/a>
A similar note is struck (albeit with reference to those under the
dispensation of law) in 1 Corinthians 10:11: \u201cNow these things happened to
them as an example, but they were written down for our instruction, on whom
the end of the ages has come\u201d (ESV). As we consider each
dispensation we should recognize that, while we did not live in those eras,
and the instructions given and responsibilities conferred do not
necessarily directly apply to us, they are still recorded for our learning,
and there are vital lessons for us to learn from them.<\/p>\n\n\n\n

Revelation<\/p>\n\n\n\n

Genesis 2:16-17 describes God\u2019s direct communication to His crowning
creature man when He gave him dominion over His newly-formed creation.
Notice how clearly, plainly, simply and unmistakably God communicates His
mind and will. There is nothing ambiguous or uncertain about His intent or
His instruction. Note also the authority of His words. The text tells us
that the Lord \u201ccommanded\u201d the man. This was not a suggestion nor a
recommendation \u2013 it was a clear, authoritative command. \u201cOf every tree of
the garden thou mayest freely eat: But of the tree of the knowledge of good
and evil, thou shalt not eat of it: for in the day that thou eatest thereof
thou shalt surely die.\u201d<\/p>\n\n\n\n

Responsibility<\/p>\n\n\n\n

Prior to giving the above-referenced instruction, God had outlined to man
His particular privilege and responsibility relative to the creation over
which he was the crowning jewel. \u201cHave dominion over the fish of the sea,
and over the fowl of the air, and over every living thing that moveth upon
the earth\u201d (Gen 1:28). Man had a unique stewardship from God \u2013 to exercise
dominion and authority over all that had come from God\u2019s hand and to lead
this pristine creation into its unlimited potential and promise. The
critical ingredient to the fulfilment of this responsibility outlined in
chapter 1 would be obedience to the simple instructions given in chapter 2.
Obedience is the only legitimate response of man to God\u2019s instruction \u2013 and
it has been required by God in every age.<\/p>\n\n\n\n

Notice that the obedience demanded was not to hurt man nor to deprive him.
God\u2019s revelation was enabling and provided freedom \u2013 everything that man
needed had been provided by God. Not only so, but far beyond his basic
needs, God had also provided bountifully for everything man could
legitimately desire. The very best possible life for man would be a life of
obedience to God\u2019s instruction, an acceptance of divine purpose, and an
unreserved commitment to the Lord\u2019s plans. This has never changed in any
dispensation, and is absolutely true for us today. His commands are never
for our detriment \u2013 but always for our ultimate good.<\/p>\n\n\n\n

Rebellion<\/p>\n\n\n\n

Sadly, though, this would not be the path chosen by our ancient forefather.
The narrative moves quickly from the blissful, innocent setting at the end
of chapter 2 into the sordid, incalculable tragedy of chapter 3, and it is
not hyperbole to say that things would never be the same again! Satan\u2019s
temptation, Eve\u2019s deception and Adam\u2019s disobedience are somewhat
prototypical and show us the tragic ingredients of sin and disobedience
that became the hallmark of the fallen humanity that ensued.<\/p>\n\n\n\n

Notice the devil\u2019s twisting of the word of God. God\u2019s original instruction
was positive and enabling \u2013 \u201cOf every tree of the garden thou mayest freely
eat\u201d (Gen 2:16) \u2013 but the devil deliberately misrepresented this by saying,
\u201cHath God said, Ye shall not eat of every tree of the garden?\u201d (Gen 3:1).
What he said was close to what God said, but not precisely what God said.
We need to be vigilant in learning this lesson. Allow God\u2019s Word to mean
what it plainly says. His instructions are not generally mysterious or
allegorical \u2013 they are normally simple and direct.<\/p>\n\n\n\n

The devil then immediately moved to question God\u2019s character. He
essentially said, \u201cGod doesn\u2019t want what\u2019s best for you \u2013 He is trying to
deprive you \u2013 He knows that if you eat of this tree it will bring wonderful
freedom and an expanded life experience for you.\u201d This arch-enemy has never
changed his tactics. He poisons minds today with the same lies.<\/p>\n\n\n\n

Eve\u2019s response, while not deliberately misquoting God\u2019s word, betrays
sloppy recollection and application of it. She is \u201cclose\u201d when she quotes
God as saying, \u201cYe shall not eat of it, neither shall ye touch it, lest ye
die\u201d (3:3), but she is not accurate. The devil seized on this misquotation
to immediately say, \u201cYe shall not surely die\u201d (3:4). We need to be very
careful in reading, understanding, memorizing and quoting God\u2019s Word
accurately. Paul exhorted Timothy to be diligent in \u201crightly dividing the
word of truth\u201d (2Ti 2:15).<\/p>\n\n\n\n

Following tragically behind the devil\u2019s temptation and Eve\u2019s deception is
Adam\u2019s disobedience. We are not privy to the specific reasonings of his
mind, but \u201cwith his eyes open\u201d he directly disobeyed God and transgressed
the plain instruction he had been given (Rom 5:19).<\/p>\n\n\n\n

Retribution<\/p>\n\n\n\n

Along with God\u2019s original instruction, He had warned that disobedience
would bring certain judgment. As always, God was perfectly true to His
word. This original rebellion brought heart-breaking consequences, with
specific judgments pronounced on the serpent, the woman and the man, and
far-reaching results that stained and cursed the entire creation. Sin
always has consequences. We should never forget that while the price of
obedience may seem, at times, to be high, the price of disobedience is
always much, much higher.<\/p>\n\n\n\n

Encouragingly, though, right in the midst of judgment we have the first
mention of God\u2019s ultimate work of salvation and victory. The promise of the
woman\u2019s Seed that would bruise the enemy\u2019s head would stand unfulfilled for
millennia, but eventually, in the fullness of the times, God would send
forth His son, \u201cborn of a woman,\u201d and this saviour, through His death,
would destroy the one who had so successfully spoiled Eden\u2019s beauty,
splendour, innocence and promise.<\/p>\n\n\n\n

<\/div>\n\n\n\n


[1]<\/sup>
<\/a>
All Scripture quotations in this article are from the KJV unless otherwise
noted.<\/p>\n\n\n\n

The Dispensations: Conscience<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

The dispensation of conscience spanned an age of almost 1,700 years, from
the end of Genesis 3 to the beginning of Genesis 7. It commenced following
the tragic fall of man and his expulsion from the Garden of Eden and ended
with the cataclysmic judgment of the worldwide flood. Physically, the world
during this era was very different than ours today (2Pe 3:3-7), but morally
it was marked by remarkably similar characteristics to our narcissistic
twenty-first-century society (Mat 24:37-39). It was an age characterized by
rapid moral decline and rank rebellion against God, and yet through its
development we see God\u2019s remarkable ability to preserve a faithful seed and
further His redemptive purpose. There are, therefore, helpful lessons we
can glean from this second \u201cphase\u201d of God\u2019s dealings with man \u2013 the
dispensation of conscience.<\/p>\n\n\n\n

Revelation<\/p>\n\n\n\n

The word \u201cconscience\u201d literally means \u201ctogether knowledge,\u201d and describes
man\u2019s state following his disobedient eating of the fruit of the forbidden
tree in the midst of the garden. God described the results of this act:
\u201cBehold, the man has become like one of us in knowing good and evil\u201d
(Gen 3:22).

[1]<\/sup>
<\/a>
Man now had implanted in him a knowledge that he shared with God \u2013 the
ability to discern between moral right and wrong.<\/p>\n\n\n\n

Responsibility<\/p>\n\n\n\n

This internal regulator, enabling man to know the difference between what
is inherently good and pleasing to God and what is inherently evil and
offensive to God, created a very distinct responsibility and
accountability. Paul states in Romans 2:15 concerning the Gentiles that
\u201cthey show that the work of the law is written on their hearts, while their
conscience also bears witness, and their conflicting thoughts accuse or
even excuse them.\u201d Speaking of himself, Paul states in Acts 24:16 that he
\u201calways take[s] pains to have a clear conscience toward both God and man.\u201d<\/p>\n\n\n\n

The word of the Lord to Cain references the sense of \u201cright and wrong\u201d that
should have governed man\u2019s behaviour following the fall: \u201cWhy are you
angry, and why has your face fallen? If you do well, will you not be
accepted? And if you do not do well, sin is crouching at the door\u201d (Gen
4:6-7). Man\u2019s internal conscience, giving him the knowledge of good and
evil, made him accountable to God to do what was good and to avoid doing
what was evil. Isn\u2019t it interesting that for us as believers today,
millennia later, we have the exhortation to \u201cabhor what is evil; hold fast
to what is good\u201d (Rom 12:9)? We need to be very careful to maintain tender
consciences, shaped and molded by the Scriptures and not seared or warped by
the values of the godless society around us.<\/p>\n\n\n\n

Rebellion<\/p>\n\n\n\n

It is striking to notice in this second dispensation the rapid, rabid,
relentless impact of sin on fallen humanity. It was not a gradual descent
into disobedience or a gentle departure from divine standards. The very
first man born into a fallen race (Cain) committed murder, focusing his
anger, jealousy and rage not on a stranger, but on his own brother! He
proceeded to move in direct defiance against God and became the head of a
family tree that would be marked by disobedience, self-obsession, moral
deviance and blatant sinfulness. Within six generations we read of a man
called Lamech (Gen 4:18-24) who boasted in his murderous ways, bragged
about his outdoing of Cain, flaunted his immoral bigamous relationships
(the first mention in the Bible of a man having two wives), and personified
the expansion of a world order that excluded God from His own creation. It
is frightening to observe that Lamech could be a \u201cposter boy\u201d for the
modern twenty-first-century humanistic lifestyle that grips and
characterizes our western world.<\/p>\n\n\n\n

Ultimately, the rebellion of man festered and multiplied to such a degree
that God renders his assessment: \u201cThe Lord saw that the wickedness of man
was great in the earth, and that every intention of the thoughts of his
heart was only evil continually.\u201d What a sad commentary on the ravaging
impacts of sin on God\u2019s crowning creature.<\/p>\n\n\n\n

It is important to note, however, that even in this bleak, spiritually
barren landscape there was a faithful remnant that brought honour and glory
to God. In the place of faithful Abel (the first man identified in the
\u201cline of faith\u201d outlined in Hebrews 11), God would raise up Seth. Eve\u2019s
words upon the birth of her third son were these: \u201cGod has appointed for me
another offspring instead of Abel, for Cain killed him\u201d (Gen 4:25).<\/p>\n\n\n\n

The end of Genesis 4 indicates that \u201cat that time people began to call upon
the name of the Lord\u201d (v26). Moving through the dispensation, we see two
remarkable men, both of whom shone as bright testimonies to God in stark
contrast to the spiritual darkness of their surroundings. Of Enoch we read
twice that he \u201cwalked with God\u201d (Gen 5:22,24), and the NT expands this
accolade by stating that he \u201cpleased God\u201d (Heb 11:5). Hebrews 11 also tells
us that \u201cby faith\u201d he was \u201ctaken up so that he would not see death,\u201d giving
us a beautiful foreshadowing of the rapture of the Church, which the
faithful of today\u2019s dispensation await with anticipation.<\/p>\n\n\n\n

The dispensation also featured Noah, similarly singled out in Hebrews 11
for his faith and obedience in following the instructions of the Lord. May
these two remarkable men be an encouragement to us in our dark age.
Spiritual conditions may be bleak, and our society may be characterized by
moral decay and deepening darkness, but it is still possible \u2013 in fact,
it\u2019s our calling \u2013 to please God, remain faithful to Him, and be used to
bring honour and glory to His name.<\/p>\n\n\n\n

Retribution<\/p>\n\n\n\n

As in every dispensation, man\u2019s rebellion inevitably brought about divine
retribution, and the timeline of this second dispensation moved inexorably
to a spectacular divine intervention. It is well beyond the scope of this
article to deal with the devastating global impacts of the worldwide deluge
described in Genesis 7, but it would be good for all of us to review the
biblical record concerning this event. It is not a myth or a \u201cflood
legend.\u201d The language is not allegorical or pictorial \u2013 it is real and
devastatingly literal. The Lord states in Genesis 6:13 concerning mankind,
\u201cI will destroy them with the earth,\u201d and Peter states starkly that \u201cthe
world that then existed was deluged with water and perished\u201d (2Pe 3:6). We
noticed at the end of the first dispensation God\u2019s righteous hatred of sin
and the certainty, severity and inescapability of His judgment. This lesson
is reinforced here again at the end of this second dispensation.<\/p>\n\n\n\n

But as we will continue to see in each successive age, God\u2019s redemptive
purpose marches on! The second dispensation ends with global destruction;
but riding through the waters of judgment is a divinely provided ark
bearing eight precious souls. The race would continue. God\u2019s purposes would
not be thwarted. The line of faith would be preserved. And the promise of
the \u201cseed of the woman\u201d would remain intact!<\/p>\n\n\n\n

<\/div>\n\n\n\n


[1]<\/sup>
<\/a>
All Scripture quotations in this article are from the ESV.<\/p>\n\n\n\n

The Dispensations: Human Government<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

As we saw in the previous article, the Dispensation of Conscience ran
through to the end of Genesis 7, ending in the cataclysmic judgment of the
worldwide flood. The next chapter in the unfolding panorama of God\u2019s
dealings with mankind began in Genesis 8 with the flood waters receding and
God making a covenant with Noah. This period in man\u2019s history spanned
approximately 425 years, covering four chapters (Genesis 8-11), and
culminated with divine intervention in judgment against man at a plain in
the land of Shinar when he \u201cconfused the language of all the earth\u201d and
\u201cdispersed them over the face of all the earth\u201d (Gen 11:9).

[1]<\/sup>
<\/a><\/p>\n\n\n\n

Revelation<\/p>\n\n\n\n

The ability to discern between right and wrong that had inaugurated the
Dispensation of Conscience continued on into this age. But added to it were
very specific instructions given to Noah following his emergence from the
ark. There was a reiteration of the direction given to Adam and his
descendants to populate the earth and exercise dominion for God. Additional
details were provided at this point to strengthen man\u2019s governmental
authority and stewardship \u2013 his rule over the animal kingdom was cemented
(Gen 9:2) and his responsibility to guard and uphold the value of human
life was highlighted (Gen 9:6). We cannot emphasize enough in today\u2019s
Darwinian-influenced, humanistic age the uniqueness of human life as
repeated in this verse, \u201cWhoever sheds the blood of man, by man shall his
blood be shed, for God made man in his own image.\u201d<\/p>\n\n\n\n

Most importantly, God\u2019s communication at the start of this era touched not
only man\u2019s responsibility over nature but his relationship with his
fellowman. Perhaps the most striking feature of the divine revelation
commencing this dispensation is the inauguration, by God, of an
unconditional covenant with man, committing Himself to never destroy the
world again with a flood (Gen 9:8-17). This covenant was everlasting and
absolute; it was not conditional on man\u2019s obedience. It was God\u2019s binding
Himself to fulfil His own promise in clear, unambiguous, literal language.
This is the first of several such covenants God made with man, and it is
important for us to understand each of them in the same way \u2013 literally,
plainly and directly. Allegorical interpretation of biblical covenants has
led to many false interpretations of biblical revelation.<\/p>\n\n\n\n

Responsibility<\/p>\n\n\n\n

This fresh communication from God placed a very direct corresponding
responsibility on man. God\u2019s instructions were clear: Man was to spread
out and populate the earth, he was to exercise dominion for God, and he was
to recognize his God-given uniqueness \u2013 \u201cGod made man in his own image.\u201d
Man was to be responsible for establishing social order and justice based
on this underpinning reality that recognized and reflected man\u2019s unique
Godward substance, and hence his dignity and accountability to the God in
whose image he had been formed.<\/p>\n\n\n\n

Rebellion<\/p>\n\n\n\n

Man\u2019s weakness and failure is seen very quickly in this dispensation. Mark
Sweetnam writes, \u201cToo soon, we see the man into whose hands government had
been committed lying naked in a drunken stupor in his
tent.\u201d<\/a>

[2]<\/sup>
<\/a>
How tragic! Noah, the great hero of faith who had obeyed God in a
remarkable way, engaged self-indulgently in the fruit of his own vineyard
and \u201cbecame drunk!\u201d As an aside, this is the first mention of alcohol in
the Scriptures. Following the \u201claw of first mention,\u201d we would all be wise
to recognize the loss of control, the shame and the tragic consequences
associated with alcohol in this ancient narrative, and govern our own
conduct accordingly.<\/p>\n\n\n\n

Man\u2019s rebellion, though, greatly multiplied in subsequent generations. A
great-grandson of Noah called Nimrod (Gen 10:8) arose and became a
charismatic, powerful political and social leader. His name means \u201crebel,\u201d
and he proved to be very true to his name. He opposed God and rallied the
people around him in his rebellion against divine purpose. Chapter 10 tells
us \u201cthe beginning of his kingdom was Babel \u2026 in the land of Shinar\u201d (v10).
Then chapter 11 tells us that \u201cas people migrated from the east, they found
a plain in the land of Shinar and settled there\u201d (v2). God\u2019s instruction
had been clear \u2013 spread out and populate the earth. The people defiantly
said, \u201cNo. We will settle here and congregate here.\u201d Notice their arrogance
and self-exalting motives: \u201cCome, let us build ourselves a city and a tower
with its top in the heavens, and let us make a name for ourselves, lest we
be dispersed over the face of the whole earth\u201d (11:4). This was not an
innocent, harmless building project; it was an act of direct defiance
against God, deliberately disobeying His direction and promoting man\u2019s
independence and self sufficiency. The motives and methods of Nimrod and
the people he led have tragically been replicated over and over again
through human history, and they still run rampant with tragic consequence
in our world today.<\/p>\n\n\n\n

Retribution<\/p>\n\n\n\n

God\u2019s response to man\u2019s rebellion in verses 5-9 was swift, deliberate,
decisive and effective \u2013 as divine retribution always is! It is very
important for us all to remember that \u201cour God is a consuming fire\u201d and
that a healthy, reverential fear of God is an essential attribute for us
all, especially in those of us who are His children. God could not only see
what they did but could assess perfectly why they did it. He not only
understood their actions but clearly discerned that these actions were
merely the manifestation of their rank rebellion against His authority, His
Word and His purposes. So with characteristic, almost dismissive, rapidity,
He confused their language, eliminated their ability to band together in
their godless enterprise, and left the works of their hands in ruins.<\/p>\n\n\n\n

It is interesting to see how even God\u2019s judgments further His purposes. God
had said, \u201cDisperse and fill the earth.\u201d Mankind had said, \u201cNo.\u201d But the
immediate result of God\u2019s hand moving in judgment was that \u201cthe Lord
dispersed them from there over the face of all the earth, and they left off
building the city\u201d (v8), and then, almost seemingly for emphasis, verse 9
says, \u201cFrom there the Lord dispersed them over the face of all the earth.\u201d
Man\u2019s rebellion will never successfully stand in the way of the fulfillment
of divine purpose!<\/p>\n\n\n\n

As this dispensation drew to a close, we see the thread of divine promise
continuing on \u2013 as is always the case. God\u2019s plans and purposes will never
fail. In the genealogies that conclude chapter 11, we have the first
mention of the name \u201cAbram.\u201d This character, \u201cthe father of the faithful,\u201d
will have remarkable dealings with God. Chapter 12 will mark a dramatic
development in the divine perspective on human history as the focus turns
away from God\u2019s broad-based dealings with humanity in general and narrows
down very specifically to one man and the line of faith that will spring
from him.<\/p>\n\n\n\n


[1]<\/sup>
<\/a>
All Scripture quotations in this article are from the ESV.<\/p>\n\n\n\n

<\/a>

[2]<\/sup>
<\/a>
Mark Sweetnam, The Dispensations: God\u2019s Plan For the Ages<\/em>
(Lisburn, UK: Scripture Teaching Library, 2013).<\/p>\n\n\n\n

The Dispensations: Promise<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

Genesis 12 marks a dramatic development in God\u2019s dealings in human history.
Up to that point, His purposes were directed at mankind in general. But in
Genesis 12 He singles out one man, Abram, and begins to work in him and
through him, making remarkable promises and binding Himself to fulfilling
those promises with an irrevocable covenant. These promises would be
repeated to Abraham\u2019s son Isaac and his grandson Jacob, and would be
referenced by Joseph just before his death at the end of the book of
Genesis. The NT, commenting on this era in God\u2019s dealings with man, states,
\u201cNow to Abraham and his seed were the promises made,\u201d and points out that
the law would come \u201cfour hundred and thirty years after\u201d (Gal 3:16-17).

[1]<\/sup>
<\/a>
This is one of the clear confirmations from the NT perspective on the
dispensational view of God\u2019s dealings with man over varying eras of time.
The dispensation of promise, therefore, corresponds to the time of the
patriarchs, taking us from Genesis 12 to Exodus 12 (or so), when the
children of Israel are delivered from Egyptian bondage, brought across the
Red Sea, and eventually receive the law through Moses at Mt. Sinai.<\/p>\n\n\n\n

Revelation<\/p>\n\n\n\n

The dispensation begins with a direct revelation from God to Abram in
Mesopotamia. Genesis 12 describes to us the Lord\u2019s speaking with Abram in
Haran, but Stephen tells us that \u201cthe God of glory appeared to our father
Abraham when he was in Mesopotamia, before he lived in Haran\u201d (Act 7:2
ESV<\/em>). In Ur, God gave clear instruction to Abram to leave his land and
his family, and to go \u201cto the land that I will show you.\u201d Then in Haran,
God repeated this instruction, but added a promise: \u201cI will make of you a
great nation, and I will bless you and make your name great, so that you
will be a blessing. I will bless those who bless you, and him who dishonors
you I will curse, and in you all the families of the earth shall be
blessed\u201d (Gen 12:2-3 ESV). Basically, Abram was promised a land, a
seed and divine blessing. In Genesis 15, God reiterates His promises to
Abram, adding specific details regarding his seed (vv4-5) and the land
(vv18-21). In Genesis 17, God speaks again to Abram, changing his name to
Abraham to reflect his becoming the father of many nations. Also, God gives
Abraham the clear instruction that he and all his male seed must be
circumcised, providing an external token of the covenant relationship that
existed between them and God.<\/p>\n\n\n\n

Responsibility<\/p>\n\n\n\n

The one specific responsibility placed on Abraham, and by extension, on his
offspring, was to believe God. While elegantly simple, this command is
truly profound. It is the only acceptable response to a promise from God,
and it is the resounding commentary of the NT on this great man of faith:
\u201cAbraham believed God\u201d (Rom 4:3); \u201cHe staggered not at the promise of God
through unbelief; but was strong in faith\u201d (Rom 4:20); \u201cAbraham believed
God, and it was accounted to him for righteousness\u201d (Gal 3:6); \u201cBy faith
Abraham, when he was called to go out into a place which he should after
receive for an inheritance, obeyed; and he went out, not knowing whither he
went\u201d (Heb 11:8).<\/p>\n\n\n\n

It is good for us to remember today, even in this age of grace, that
believing God is our greatest responsibility. It is the first simple step
in salvation, and it is meant to be the hallmark of our lives as His
children. Faith, trust, obedience and dependence are the most basic
requirements of a life that honours God and brings Him glory.<\/p>\n\n\n\n

Rebellion<\/p>\n\n\n\n

Sadly, as in every dispensation, failure is quickly seen as the narrative
unfolds. Abram, the great man of faith at the beginning of Genesis 12, has
by the end of that chapter left the land God promised him and journeyed
into Egypt. While there, gripped with fear and uncertainty, he takes
matters into his own hands, lies about his relationship with Sarai his
wife, and only escapes disaster by divine intervention.<\/p>\n\n\n\n

A few chapters later in Genesis 16 (after receiving further tremendous
revelation and covenant promises from God in chapter 15), Abram once again
takes matters into his own hands (spurred on by his wife Sarai). History
has been forever impacted by the ramifications of that sad, sordid chapter
in Abram\u2019s life \u2013 his union with Hagar, the son Ishmael that sprang from
that union, and the descendants that resulted.<\/p>\n\n\n\n

Tragically, Abram\u2019s failures would only be amplified and multiplied in his
offspring. Isaac would mirror his father\u2019s journey into Egypt and his
deception concerning his wife. Jacob would have an unflattering
characteristic streak of trickery throughout his life. And most tragic of
all, Jacob\u2019s descendants would ultimately be marked by such unbelief and
rebellion that not one of the adults who were triumphantly redeemed from
Egyptian bondage would be allowed to enter the land of promise (save Joshua
and Caleb).<\/p>\n\n\n\n

Retribution<\/p>\n\n\n\n

The early chapters of Exodus outline the bondage in Egypt that would grip
the children of Israel for centuries. They would turn to the gods of the
Egyptians and become idolatrous. Eventually, Egypt would feel the fury of
God\u2019s wrath as Pharaoh hardened his heart and would not hearken to God\u2019s
instruction. Most tragic, though, is the judgment on Abraham\u2019s own
descendants because of their rank rebellion and blatant unbelief. Hebrews 3
makes it crystal clear that God moved in direct retribution against an
unbelieving people and \u201cswore in His wrath\u201d that they would not enter into
His rest.<\/p>\n\n\n\n

Conclusion<\/p>\n\n\n\n

As in each of the dispensations, there is a thread of divine purpose that
runs through the age of promise in spite of all man\u2019s failure. God\u2019s
ultimate plan will proceed \u2013 it always does! The law would be given at
Sinai to Moses, expressing God\u2019s righteousness and providing beautiful
foreshadowings of Christ\u2019s ultimate provision. Joshua and Caleb would
faithfully lead the people into their promised land. God\u2019s covenants would
remain unshakable and His ongoing revelation would continue.<\/p>\n\n\n\n

There are vital practical lessons for us to learn from this dispensation of
promise. The hallmark of Abraham\u2019s life was that \u201che believed God.\u201d All of
us have abundant room for improvement in this regard! May we also learn the
lessons, though, of the dangerous ramifications of unbelief and
disobedience. Sin always has consequences \u2013 even for believers. It is
sobering to see the far-reaching and long-lasting impacts resulting from
single acts of disobedience in the life of a faithful man. May the Lord
preserve each of us.<\/p>\n\n\n\n

<\/div>\n\n\n\n


[1]<\/sup>
<\/a>
All Scripture quotations in this article are from the KJV unless otherwise
noted.<\/p>\n\n\n\n

The Dispensations: Law<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

Dispensational theology is a view of biblical revelation that recognizes
distinctions in the way God administers His purposes for man and through
man over the sweeping arc of redemptive history, while embracing His
over-arching purposes to glorify His name. One of the clearest proofs of
Dispensational Theology is the distinction made in the Scriptures between
law and grace. The law, and the administration that existed under it, is
contrasted repeatedly with the current age of grace in numerous New
Testament passages, especially in books such as Romans, Galatians and
Hebrews. The era of law spanned approximately 1500 years, beginning at
Mount Sinai in Exodus 19 and running through to the \u201cplace called Calvary\u201d
(as Luke describes it), just outside the walls of Jerusalem.<\/p>\n\n\n\n

Revelation<\/p>\n\n\n\n

The Dispensation of Law begins with the most extensive and detailed
revelation from God that the world had experienced to that point in its
history. The awesome reality of the event is described by the psalmist:
\u201cThe earth shook, the heavens also dropped at the presence of God: even
Sinai itself was moved at the presence of God\u201d (Psa 68:8).

[1]<\/sup>
<\/a>
The writer of Hebrews describes a mount that \u201cburned with fire\u201d and tells
us that \u201cso terrible was the sight, that Moses said, I exceedingly fear and
quake\u201d (Heb 12:18,21).<\/p>\n\n\n\n

Exodus 20 begins with what are commonly called \u201cthe Ten Commandments,\u201d but
the subsequent chapters outline more than 600 different detailed laws and
regulations. Dispensational revelation is, in general, progressive; no
dispensation contradicts what came before it, but with the commencement of
each successive dispensation divine revelation is progressively expanded.<\/p>\n\n\n\n

The inauguration of the Dispensation of Law provided the most detailed and
expansive revelation yet provided to man. It revealed, as never before, the
righteous character of God, His absolute holiness and His abhorrence of
sin. It also revealed, though, God\u2019s deep desire to dwell among His people
(\u201clet them make me a sanctuary; that I may dwell among them,\u201d Exo 25:8),
and a means of approach so that His people could enjoy His presence in
their midst (through the system of offerings and the accompanying
priesthood). Finally, the revelation of law provided remarkable
foreshadowing of what was ultimately to come in Christ, as expounded so
eloquently throughout the epistle to the Hebrews.<\/p>\n\n\n\n

Responsibility<\/p>\n\n\n\n

As with the previous two dispensations (the Dispensation of Human
Government and the Dispensation of Promise), the Dispensation of Law begins
with a covenant. But there is one significant distinction between what is
known as \u201cthe Mosaic\u201d covenant and the covenants with Noah and with Abraham
that pre-dated it. As noted in previous articles, those covenants were
unconditional: God stated what He was going to do, and bound Himself to
fulfilling His word by enshrining His promises in a covenant. But with the
Mosaic covenant there is the introduction of a definite condition. At the
very beginning of His communication to Moses, the Lord instructs him to
tell the people, \u201cIf ye will obey my voice indeed, and keep my covenant,
then ye shall be a peculiar treasure unto me above all people\u201d (Exo 19:5).
The last book of the Pentateuch reiterates this condition: \u201cIt shall come
to pass, if thou shalt hearken diligently unto the voice of the Lord thy
God, to observe and to do all his commandments which I command thee this
day, that the Lord thy God will set thee on high above all nations of the
earth\u201d (Deu 28:1). The original recipients of the law understood perfectly
its claims and their responsibility. When Moses outlined to them the Lord\u2019s
direct, conditional promise, \u201call the people answered together, and said,
All that the Lord hath spoken we will do\u201d (Exo 19:8).<\/p>\n\n\n\n

Rebellion<\/p>\n\n\n\n

Despite the people\u2019s unanimous and, no doubt, well-intentioned promise,
their failure was both immediate and spectacular. Moses had not yet even
descended the mountain with the divinely inscribed stone tablets, and the
people had already deliberately, blatantly and flagrantly rebelled against
God and were bowing down to a golden calf. This was just the beginning of a
sordid, tragic path of disobedience and unbelief that marked the multitude
traversing the wilderness. It rose to a crescendo at Kadesh-Barnea in their
refusal to listen to Caleb and Joshua, and then, sadly, continued to mark
the majority of the nation in a tragic way through the remainder of Old
Testament history, and right through to Christ\u2019s time here on earth. The
ultimate act of rebellion under law would culminate in a tragic day on the
slopes of Golgotha, when the leaders of the people would deliberately and
decisively reject God\u2019s Son, crying to the Roman governor, \u201cAway with Him,
crucify Him!\u201d<\/p>\n\n\n\n

Retribution<\/p>\n\n\n\n

Man\u2019s failure under law brought swift and devastating consequences.
Thirty-eight years of wandering in the wilderness was the direct result of
the people\u2019s unbelief and disobedience. Because of their refusal to believe
God and to obey His word, none of the adults who left Egypt were permitted
to enter the promised land, save Joshua and Caleb. Divine judgment would
fall on them again and again even after they eventually entered Canaan.<\/p>\n\n\n\n

Over the centuries, they would experience captivity, exile and oppression
under the Assyrians, the Babylonians and the Romans. Their final rejection
of Christ would eventually result in the utter destruction of Jerusalem and
the desecration of the temple in A.D. 70 under Titus (then a Roman military
commander, eventually to become the Roman Emperor). Excellent insight into
this dreadfully tragic event and its fulfilment of the curses pronounced in
Deuteronomy 28 can be found on pages 180-187 in Mark Sweetnam\u2019s excellent
book The Dispensations \u2013 God\u2019s Plan for the Ages.<\/em><\/p>\n\n\n\n

Conclusion<\/p>\n\n\n\n

The New Testament makes it clear that the law was never intended to be a
permanent administration. Its sacrifices could never take away sin (Heb
10:1-4). It was only ever intended to point forward to Christ: \u201cSo then,
the law was our guardian until Christ came, in order that we might be
justified by faith\u201d (Gal 3:24 ESV). The law was not, however, some
sort of a failed experiment. It is important to remember that the law in
itself was \u201choly, and just, and good\u201d (Rom 7:12). The weakness was in man
(Rom 8:3). We should never forget that while the law spotlighted the sorry
failure of fallen man, it was also the administration under which the
second man was introduced \u2013 and this man would never fail. \u201cBut when the
fullness of time had come, God sent forth his Son, born of woman, born
under the law, to redeem those who were under the law\u201d (Gal 4:4-5 ESV).
The spectacular failure of God\u2019s earthly people under the Dispensation
of Law was (and is) tragic \u2013 but it is not terminal. God will yet fulfill
His unconditional promises to the nation of Israel (as will be seen in
subsequent articles).<\/p>\n\n\n\n

But in the meantime, He has something new and glorious that He is
unfolding. In our next article we will consider our current era, where
God\u2019s grace is richly displayed, God\u2019s Spirit is uniquely employed, God\u2019s
gospel is spreading out to all the world (not just Israel), and Christ\u2019s
Church is being built.<\/p>\n\n\n\n

<\/div>\n\n\n\n


[1]<\/sup>
<\/a>
All Scripture quotations in this article are from the KJV unless otherwise
noted.<\/p>\n\n\n\n

The Dispensations: Grace<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

The current Dispensation \u2013 the age of grace \u2013 stands unique in redemptive
history. Hebrews 9:26, speaks of \u201cthe consummation of the ages\u201d (Darby
translation) when describing Christ\u2019s first coming to earth, while
1 Cor 10:11 describes people \u201con whom the end of the ages has come\u201d (ESV).
The current dispensation is not the final chapter chronologically in man\u2019s
history, but it is uniquely characterized as the consummation of God\u2019s
revelation for man before he spectacularly intervenes to establish direct
divine rule on this created earth.<\/p>\n\n\n\n

One common misconception of dispensational truth is that it establishes
hard \u201ccut-offs\u201d dividing one era from the other, suggesting that \u201cone
dispensation ends at 12 midnight, and another begins at 12:01\u201d

[1]
<\/a>
This is, of course, not the case \u2013 there are often periods of transition as
God\u2019s dealing under one administration draw to a conclusion and a new era
dawns. This is definitely the case in the transition from law to grace.<\/p>\n\n\n\n

The dawn of the current dispensation began with Christ\u2019s coming (John 1:17
\u201cFor the law was given by Moses, but grace and truth came by Jesus Christ\u201d)
and certainly includes his work at the cross (Hebrews 9:26 describes his
appearing to \u201cput away sin by the sacrifice of Himself\u201d). It\u2019s \u201ctechnical\u201d
commencement could well be viewed as the advent of the Spirit and the
inauguration of the Church in Acts 2 on the day of Pentecost \u2013 but the
final judgment of the nation of Israel bringing the era of law to an end is
likely best viewed as the utter destruction of Jerusalem in AD70. So
there is a transitional period between law and grace running through the
historical time period of the book of Acts.<\/p>\n\n\n\n

Similarly, the ending of the age of grace will be marked by a sudden event
(the rapture of the church) but will also have a time of transition before
the earthly kingdom is established \u2013 a period of at least 7 years when
God\u2019s judgment will be meted out on an unbelieving world.<\/p>\n\n\n\n

Revelation<\/strong><\/p>\n\n\n\n

The age of Grace was marked by a remarkable dispensational revelation at
its commencement. Hebrews 1 eloquently states \u201cGod 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\u201d (Darby
translation). John tells us that \u201cthe Word became flesh and dwelt among
us\u201d (John 1:14 ESV), \u201cgrace and truth came by Jesus Christ\u201d (John 1:17) and \u201cthe
only begotten Son, which is in the bosom of the Father, he hath declared
him.\u201d (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!<\/p>\n\n\n\n

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\u2019s final commission to his
disciples was to \u201cpreach the gospel to every creature\u201d. A clear message of
salvation by grace alone, through faith alone, in Christ alone.<\/p>\n\n\n\n

This gospel message included not just salvation from sins, but also the
proclamation of Divine truth \u2013 \u201cTeaching them to observe all things
whatsoever I have commanded you\u201d (Matt 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 truth \u201cwhich 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\u201d (Eph 3:5)<\/p>\n\n\n\n

Responsibility<\/strong><\/p>\n\n\n\n

As in every age, man\u2019s 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 \u2013 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
\u201cWhoever 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.\u201d (ESV)<\/p>\n\n\n\n

It is a dangerous misconception that somehow obedience relates to law and
is not required under grace. \u201cLegalism\u201d and \u201cObedience\u201d 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 towards the message of salvation (Peter writes of those who
\u201cobey not the gospel of God\u201d 1 Pet 4:17) but also believers relative to the
truth of the Scripture. The Lord famously tied obedience to love when he
told his disciples \u201cIf ye love me, keep my commandments\u201d (John 14:15)<\/p>\n\n\n\n

Rebellion<\/strong><\/p>\n\n\n\n

Despite an unparalleled revelation from God, the current age has tragically
been characterized by man\u2019s rebellion. John tells us that \u201che came unto his
own and his own received him not\u201d (John 1:11). The gospel message makes a
universally available offer of grace and salvation \u2013 but it has tragically
never been universally accepted. In fact, the opposite is true. The Lord
Himself said \u201cfew there be that find it\u201d.<\/p>\n\n\n\n

The Bible\u2019s describes the development of our age not in glowing terms of
progress and improvement \u2013 but rather predicts a history of departure and
degeneration. Paul describes the characteristics of the last days by
saying that \u201cpeople will be lovers of self, lovers of money, proud,
arrogant,. . . lovers of pleasure rather than lovers of God\u201d(2 Tim 3:2-5
ESV)<\/p>\n\n\n\n

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 \u201cman
of sin\u201d is revealed \u2013 and the \u201cearth-dwellers\u201d in the final, climactic
years of this era will be marked by brazen, rampant, rebellion against God
and hostility towards his truth.<\/p>\n\n\n\n

Retribution<\/strong><\/p>\n\n\n\n

Every dispensation ends with a specific judgment from God against man\u2019s
failure, but none so drastic, deliberate, disastrous and devastating as the
judgments that will mark the final 7 years of this Age of Grace. The Lord
Himself described conditions in the final 3 \u00bd years by saying \u201cthen there
will be great tribulation, such as has not been from the beginning of the
world until now, no, and never will be.\u201d (Matt 24:21 ESV). Thank God that
those of us who have believed the gospel will be \u201csaved from wrath\u201d and
will not experience that dreadful day when God directly intervenes and
vindicates his Son and \u201cpours out\u201d his wrath on an unbelieving, unrepentant
world.<\/p>\n\n\n\n

Conclusion<\/strong><\/p>\n\n\n\n

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\u2019s right hand, and the Holy Spirit
indwelling us. We have a heavenly birth and 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\u2019ve
also been given the Divine enablement to fulfill His purposes by \u201cabiding
in Christ\u201d and by \u201cwalking in the Spirit\u201d. We are, indeed, a blessed
people.<\/p>\n\n\n\n

Understanding the truth of the Dispensation of Grace should not only fill
us with gratitude and draw a response of love from our hearts. It should
also sharpen our focus on God\u2019s purpose in our age and inspire our vision
and commitment to live for his glory.<\/p>\n\n\n\n

God\u2019s primary purpose in this age is not to make the world a better place,
nor to drive social change, nor to establish \u201cChristian\u201d political
movements. His purpose is to take out from the nations a people for his
name (Acts 15:14). Christ\u2019s promise was that he would \u201cbuild his church\u201d
(Matt 16:18). He commissioned his own to carry a message of life and hope
and salvation \u2013 and that message has permeated earth\u2019s boundaries for many
centuries. Thank God it came to us. We serve a risen Saviour and we are
linked with a king \u2013 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\u2019s building his church \u2013 a project that will
soon be complete, at which point he will come to air and take us to be with
himself. In the meantime, let us live for his honour in this era of
incomparable privilege.<\/p>\n\n\n\n

<\/a>The Dispensations: Kingdom<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

As outlined in the last article, ours is a tremendous privilege to live in
the age of grace \u2013 an era in which God is \u201cvisiting the Gentiles, to take
from them a people for his name\u201d (Acts 15:14) and our Lord Jesus Christ, as
he promised, is \u201cbuilding his church\u201d (Matthew 16:18). Some day very soon
(perhaps today) this work will be completed, and the Lord Himself will come
as he promised (John 14:3) and take us to be with Himself. That will be the
beginning of the end of the current dispensation of the grace of God. At
some point following that (possibly concurrent, or possibly some little
time later) a peace treaty will be signed promising Middle East peace, and
the prophetic clock will recommence, ushering in seven years unlike
anything the world has ever witnessed.<\/p>\n\n\n\n

This seven year period (often referred to as \u201cthe tribulation\u201d will
complete the detailed, time-specific prophecy outlined in Daniel 9:24-27.
This prophecy predicted events that would span 490 years (seventy sets of 7
years), with a very specific starting point. The first 483 years have
already been literally fulfilled \u2013 69 sets of seven actual calendar years.
There is therefore every reason to be confident that the remaining 7-year
period will also be literally fulfilled. The events of these years,
especially the last 3 \u00bd years, are outlined for us in Matthew 24, and in
chapters 5-19 of Revelation (as well as numerous other Scripture passages).
The final, climactic event of this period will be the literal, bodily
return to earth of the King of Kings and Lord of Lords (Revelation
19:11-16).<\/p>\n\n\n\n

This dramatic, spectacular advent will begin the literal earthly reign of
Christ over the world that is his by both creatorial right and redemptive
purchase. Revelation 20 states that this reign will last for 1,000 years \u2013
a time period that is mentioned 6 times in the first 6 verses of that
chapter. Dispensational Theology accepts these plain statements at face
value and allows them to mean exactly what they say, embracing
wholeheartedly the glorious expectation of the literal, 1000 year earthly
reign of Christ \u2013 commonly referred to as \u201cthe Millennium\u201d.<\/p>\n\n\n\n

Note:<\/p>\n\n\n\n

It is readily acknowledged that there has been abundant controversy over
the Millennium for centuries. Certainly not every Bible scholar agrees that
there will be a literal 1,000 reign of Christ as king on this earth. The
purpose of this article is not to present the range of views on the
Millennial Kingdom, nor even to defend dispensationalism against other
systems of interpretation. Any interested reader is encouraged to
investigate this further by reading \u201cThere Really is a Difference\u201d by Renald
Showers, or \u201cThe Glory of the Ages\u201d by David Dunlap.<\/p>\n\n\n\n

Revelation<\/strong><\/p>\n\n\n\n

Just as the age of Grace was marked by a remarkable, direct revelation of
God at its commencement \u2013 so too is the dispensation of the Kingdom. But
instead of coming as a lowly babe in a manger, Christ will appear as a
mighty conqueror, waging war on his enemies, asserting his rightful claim as
earth\u2019s supreme ruler and putting down all opposition. Every unbeliever on
earth will be banished from his presence and only true believers will enter
into his kingdom. The words of Isaiah 32:1 will be fulfilled \u2013 \u201cA king
will reign in righteousness\u201d and for the first time in human history, a man
will actually administer dominion and justice with perfect competence, as
was always God\u2019s intention. No human has ever achieved this purpose \u2013 Adam
failed spectacularly, and from Adam down through successive ages, failure
has been a constant, recurring theme. But in this \u201cgolden age\u201d there will
be perfect government, justice for all, an earth bringing forth in
abundance, and virtually all the effects of the curse on creation held in
abeyance. Satan will be bound for the entire 1000 year reign and will have
no influence in the affairs of men.<\/p>\n\n\n\n

Responsibility<\/strong><\/p>\n\n\n\n

Obedience will once again be man\u2019s basic responsibility in the Kingdom age
(as it has been in every dispensation) but in the Kingdom it will be very
literal and real, with Christ actually here on earth governing directly,
exercising universal dominion and ruling in righteousness. Every member of
the kingdom will therefore be individually responsible to submit to divine
rule and live by its righteous standards.<\/p>\n\n\n\n

Rebellion<\/strong><\/p>\n\n\n\n

In most previous dispensations, rebellion and failure was seen almost from
the beginning of the age (e.g. the golden calf in the dispensation of law,
and the refusal to accept the message of the gospel which was already
evident in the very beginnings of the age of grace). In the Kingdom era,
open rebellion will not be the norm, as the King will rule with a rod of
iron. There will be swift, certain judgment on any open sin or rebellion.
As already noted, only the righteous will enter the Kingdom (the
unrighteous will be taken away for judgment at the end of the tribulation
time). Mark Sweetnam aptly states \u201cThe Millennium, then, commences with a
redeemed and righteous people on a restored and resplendent earth\u201d. But
those born during the 1000 years will still be born with unregenerate
natures and will require salvation by faith the same as those born in every
dispensation before them. When Satan is loosed at the end of the 1000
years \u2013 despite the perfect conditions on earth and the impeccable
government that has reigned in righteousness and justice \u2013 he will still
find receptive hearts among unregenerate humans that will readily rally
behind him to rebel against the King! Man has always tried to blame his
shortcomings on his surroundings or outside influence (beginning in the
garden with Adam \u2013 \u201cthe woman thou gavest me . . .\u201d). This final rebellion
will be the final proof that man\u2019s rebellion comes from within his
wretched, fallen nature. Even in blissful perfection, he will choose to
turn against the righteous rule of God on earth.<\/p>\n\n\n\n

Retribution<\/strong><\/p>\n\n\n\n

God\u2019s final retribution on man\u2019s final rebellion is swift and summary.
Revelation 20:9-10 states \u201cand fire came down from God out of heaven and
devoured them. And the devil that deceived them was cast into the lake of
fire and brimstone\u201d. This final earthly judgment from God will not only
signal the end of the 1000 year direct earthly reign of Christ \u2013 it will
also represent the very end of God\u2019s purposes for the present creation.
The elements of this current creation will melt with fervent heat (2 Peter
3:10) and what is commonly referred to as \u201cthe eternal state\u201d will be
ushered in, marked by \u201ca new heaven and a new earth\u201d (Revelation 21:1) where
righteousness will not only reign (as it has during the millennium) but
righteousness will dwell (2 Peter 3:13). At the dawning of this eternal
era, John \u201cheard a great voice out of heaven saying, \u201cBehold the tabernacle
of God is with men, and he will dwell with them, and they shall be his
people, and God himself shall be with them, and be their God\u201d (Revelation
21:3)<\/p>\n\n\n\n

Conclusion<\/strong><\/p>\n\n\n\n

It is impossible in one brief article to adequately convey the wonder,
glory, splendour and significance of this 1000 year period that lies just
over the prophetic horizon in earth\u2019s future. It will be a time when God\u2019s
purposes are all brought together and tidily concluded. His purposes for
man, his pledges to the patriarchs, his prospects for Israel, and his
promises to the church will all find their perfect fulfillment in the
personal, literal reign of Christ. Outshining all of these, though, will
be God\u2019s personal vindication of his Son when he will \u201cjudge the world in
righteousness by that man whom he hath ordained\u201d. (Acts 17:31). In the
very place where he was once despised and slain, the King of Kings and Lord
of Lords will reign in resplendent glory, and everything that has been so
wrong in every other age will finally be set right with \u201cGod\u2019s man\u201d
rightfully on the throne of universal dominion.<\/p>\n\n\n\n

The Dispensations: Conclusion<\/strong><\/p>\n\n\n\n

Part of the series – The Dispensations by Andrew Ussher<\/strong><\/p>\n\n\n\n

Over the past nine articles in this series, we have explored the sweeping
historical arc of God\u2019s dealings with man as He has unfolded His plan of
redemption through various eras and in diverse ways. We have noted the
constancy of God\u2019s character, the unwavering nature of His grace, the
consistent basis on which He blesses (\u201cby faith alone\u201d), and the
uncompromising righteousness that marks all His communications and His
actions. We have noticed, though, how His actual way of interacting with
man, revealing truth and administering His purposes, has varied over
specific, definable ages or eras. This is what is known as \u201cDispensational
Theology\u201d \u2013 admittedly a bit of a technical term, but one that is important
to consider.<\/p>\n\n\n\n

As we conclude this series, it\u2019s valuable to ask: Does any of this really
matter? Is it all just a technicality? Does it really make any difference
what we believe about the future, or how we compartmentalize God\u2019s
revelation to us in His Word?<\/p>\n\n\n\n

Hermeneutics \u2013 How Do We Approach the Scriptures?<\/strong><\/p>\n\n\n\n

It is obvious that many people of dramatically differing convictions read
the same Bible. How is it that different people can read exactly the same
text yet come away with hugely divergent conclusions regarding its meaning?
In large part, this results from the approach a person takes to the reading
and study of Scripture. That is a very simple layman\u2019s description of
\u201chermeneutics.\u201d For example, is the Bible to be read as a definitive
description from God as to His revealed truth, with its teachings taken at
their plain meaning? Or is it to be read, for example, more as a piece of
poetic literature, where various readers may derive various interpretations
of what they read based on their personal perspectives, and the true
meaning of the author is shrouded in complex levels of spiritual nuance and
allegorical interpretation?

[1]<\/sup>
<\/a><\/p>\n\n\n\n

Dispensational Theology is the natural outflow of a
Literal-Grammatical-Historical \u201cHermeneutic\u201d \u2013 i.e., taking the Word of
God to mean what it says, based on the words the author uses, the way in
which he uses them, and the historical context in which he originally wrote
them.<\/p>\n\n\n\n

This approach to Scripture is critically important, not only for
understanding future events but for every aspect of biblical revelation.
For example, it allows us to rest securely on the plain promises of
salvation, and it requires us to follow specifically the plain teachings of
New Testament epistles dealing with personal conduct and local church
practice.<\/p>\n\n\n\n

Adopting a dispensational approach to understanding the progressive
revelation of the Bible yields a number of very important practical
implications for us in our present walk with the Lord.<\/p>\n\n\n\n

Consistency in Divine Revelation<\/strong><\/p>\n\n\n\n

We can trust that when God says something, He means exactly what He says.
For example, when He made promises to Abraham about a land and about seed,
He meant them exactly as Abraham understood them. When He promised David
that the Messiah (Jesus Christ) would come from his lineage and would
establish an enduring kingdom, He meant exactly that. Old Testament
prophecies concerning Christ\u2019s birth, life and death have all been
literally fulfilled. There\u2019s every reason, therefore, to expect that all of
His promises and prophecies yet to be fulfilled will be accomplished in the
same way. This provides us great confidence that we can unconditionally
trust the plain teaching of the Word of God. He\u2019s never going to trick us
with some hidden meaning that contradicts the plain promise of His Word.<\/p>\n\n\n\n

Clarity in Understanding Obvious Differences in Scripture<\/strong><\/p>\n\n\n\n

In Scripture, there are obvious changes in the way in which God interacts
with mankind in differing eras. For example, He came down to walk with Adam
in the garden; He appeared to one man, Moses, in the mountain when the law
was given; He came down \u201cin flesh\u201d and \u201cdwelt among us\u201d in the gospel
records; He indwells each believer now in this Church Age in the person of
His Spirit; and He will come in person in a coming age as the King of Kings
and Lord of Lords and reign in righteousness in the world where He was
rejected. Similarly, the means of approach to God was very different under
the law than it is in our present dispensation of grace. An earthly system
of blood sacrifices and a functioning earthly priesthood has been replaced
by a heavenly sanctuary to which every believer has unlimited access and a
throne of grace to which they may come boldly. Dispensationalism neither
invents nor injects these obvious differences \u2013 they are already there. But
an understanding of dispensational truth provides a consistent,
understandable framework which explains these differences in their contexts
and recognizes a consistent, progressive development of divine revelation
over the entire scope of redemptive history.<\/p>\n\n\n\n

Certainty as to the Future<\/strong><\/p>\n\n\n\n

A dispensational view of Scripture allows us to take quite literally the
Lord\u2019s specific promises for the future. He will come again, just as He has
said, to \u201ctake us to be with Himself.\u201d He will then return to earth in
might and power and glory to reign in righteousness for 1,000 years. God\u2019s
original purposes for earth will finally be fulfilled. A man will hold
dominion, and in contrast to the first man who failed miserably, this
\u201csecond man\u201d will rule and reign with perfect competence. The earth will
bring forth in abundance. Perfect justice will permeate all aspects of life
on this planet under His administration, and in the place where He was
humiliated and put to shame, a glorified Christ will be vindicated in a
glorious reign.<\/p>\n\n\n\n

Correctly Embracing Our Present Mandate<\/strong><\/p>\n\n\n\n

Clearly understanding the distinctions between the era of law, the age of
grace and the coming Millennial Kingdom provides a concrete grasp of our
role as believers today. Ours is a spiritual mandate \u2013 to preach the
gospel, to teach the truth of God, to see souls saved and to see believers
grow. The Lord is \u201cbuilding His Church,\u201d and when that building is complete,
He will return to call us home, the prophetic clock will recommence, and
His kingdom will be ushered in. Grasping this truth is a great preservative
from futile entanglement in the politics, priorities and philosophies of
this doomed world.<\/p>\n\n\n\n

Conclusion<\/strong><\/p>\n\n\n\n

Dispensational Truth is not intended merely as grist for the mill of
controversy. It is not some academic framework over which we argue
endlessly. Rather, it should prompt from our hearts a response of wonder and
worship, as it did from the Apostle Paul\u2019s. \u201cOh, the depth of the riches and
wisdom and knowledge of God! How unsearchable are his judgments and how
inscrutable his ways! \u2026 For from him and through him and to him are all
things. To him be glory forever. Amen\u201d (Rom 11:33-36 ESV<\/em>).<\/p>\n\n\n\n

<\/div>\n\n\n\n


[1]<\/sup>
<\/a>
A thorough explanation of hermeneutics, including an assessment of the
various hermeneutical approaches to Scripture, is obviously well beyond the
scope of this article. For an excellent overview of this subject, see J.
Dwight Pentecost, Things to Come<\/em> (pp.1-44).<\/p>\n\n\n\n


\n
\n

[1]<\/a> Mark Sweetnam,
\u201cDispensations\u201d p 202<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The Dispensations: Introduction Part of the series – The Dispensations by Andrew Ussher The Bible, while not primarily a history book, provides a comprehensive,sweeping panorama of the unfolding of time, beginning with a man placed ina garden by God, and ending with countless throngs dwelling in a perfectsetting with their God. 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