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“That in the dispensation of the fullness of times he might gather together in one all things in Christ” (Ephesians 1:10). Dispensatio, “management,” was the word used by the translators of the Vulgate or Latin Bible to translate the Greek word oikonomia, stewardship, economy. This word oikonomia was accordingly translated “dispensation” by the English translators also. It means the plan of a steward for administering the affairs of a family; hence, in theology, a religious system.
In premillennial literature this word means the particular age during which mankind lives under a certain plan or economy of Divine stewardship; or briefly, an age. Of these they enumerate seven or eight. Dr. Gray, quoting from the Scofield Reference Bible, gives us the following seven: Innocency, Conscience, Human Government, Promise (Israelitish), Law, Grace, Kingdom or Millennial Age (a thousand years). And he adds: “Some find an eighth dispensation revealed, that of the ‘Fulness of the Times’ (Ephesians 1:10), and identified by them with the age when Christ shall have delivered up the Kingdom to God, even the Father.”
Readers of the original are aware of the frequent use of the word aion or “age” in the Greek New Testament. I believe the majority, who through reason of familiarity with the language have been able to observe this large use of the word, concede that the way it is translated in the English versions faithfully represents the sense of the original. Few are impressed with the idea that these ages give any hint of fundamental changes in the manner of divine administration of the world.
It is convenient to distinguish between the Old Testament and the New. Any reader of the New Testament, especially the Book of Hebrews, must be impressed with the fact that there is a fundamental essential difference in the eras which met at the death of Jesus. Since the history, law, or prophecy of the Old Testament, it is convenient to call it the Old Testament dispensation. There is, therefore, a break between the Old and New Testaments, but with the exception of the change from the era of innocency in the Garden of Eden, we shall doubtless be unable to find anywhere in the Old Testament such change of the divine administration as that which marks the Old Testament off from the New.
It is perfectly proper for the Bible student to divide up the Old Testament history into as many eras as he may find convenient, to assist in the mastery of his study. But there is a real danger in overlooking the unity of the Old Testament, and this one is likely to do if he impresses upon the Bible a large number of fanciful dispensations arbitrarily imposed from the outside, and thinks they are as of much importance as the text itself. It is the same kind of error, only more serious, which ignorant people make in assuming dates of Archbishop Usher printed in the margins of their Bibles to be part of the Bible itself.
As to the New Testament, we are living in the last age of this old world, an age which shall close to usher in the age of eternity. In perfect fairness, I shall let a premillennialist speak about the dispensation of the fullness of times which most premillennialists put into the distant future far beyond the millennium itself. Dean Alford, a giant in scholarship and ability writes, commenting on Ephesians 1:10:
“The mistake which has led almost all the commentators here, and which as far as I know Stier has been the only to expose, has been that of taking the fullness of the times as a fixed date in the fact, and making it mean the coming of Christ, as Galatians 4:4, whereas the usage, and the sense, determine it to mean the whole duration of the Gospel times . . . Thus the dispensation of the fullness of the times will mean, the filling up, completing, fulfillment of the appointed seasons, carrying on during the Gospel dispensation. Now, belonging to, carried on during, this fulfilling of the periods or seasons is the economy or dispensation here spoken of.”
Thus does one of the greatest and soberest of their own writers put the dispensation of the fullness of times into the present Gospel Age. But a greater than Dean Alford has warned us that we live in the last age of this time world. The ages to come are the endless ages of eternity.
The Apostle, speaking of this age, says: “This know also, that in the last days [eschatais emerais] perilous times shall come” (2 Timothy 3:1). Peter quoted Joel on the Day of Pentecost: “This is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God,” etc. Peter called this New Testament dispensation the last days [eschatais emerais]” (Acts 2:16, 17). The writer to the Hebrews calls this Christian dispensation “the last days” [Hebrews 1:1-2]. Peter calls the present age the last times—eschaton ton chronon (1 Peter 1:20). The Beloved Apostle warns us: “little children, it is the last time [eschate hora, last hour]” (1 John 2:18).
It will be observed that we have here the “last days,” the “last times,” and even the “last hour”—all referring to this present gospel dispensation.
But what about the ages, or aions; Paul informed the Corinthian brethren that the ends of the world had come upon them, but the Greek is tele ton aionion—“ends of the ages” (1 Corinthians 10:11). However many dispensations or aions (they are not the same) there may have been before Paul’s time, he and his hearers lived in the last of them so far as earthly hours, days, or times were concerned.
We know that we are in the last of the ages of earthly time by the direct word of Holy Scripture. The Greek Bible speaks of the ages of eternity somewhat as we do in English. The expression “for ages” is a common one. The word for eternity is derived therefrom. But in speaking of earthly ages the Word says that Christ came in the “end of the ages.” There cannot be any more ages after the one in which Christ came: “Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Hebrews 9:26). “In the end of the world” is epi sunteleia ton aionon—“in the end of the ages.” We shall let our premillennial brethren argue whether this is true or not—whether Christ’s crucifixion really is in the end of the ages of earthly time; but personally we shall accept it, for with John, “We know it is the last time” (1 John 2:18).
Dr. Gray says: “’Age’ is commonly used as synonymous with dispensation.” This is assumption pure and simple. Age, aion, and dispensation, oikonomia, are not synonymous. Any man able to spell out the Greek letters and read the definitions in a standard lexicon may convince himself with ease that “dispensation” and “age” are not synonymous in the Greek testament.
Premillennialist writers seek to substantiate the theory of many dispensations with the liberal use of the term aions or “ages” in the Greek Testament. But in Greek as in English, “age” is a very general, indefinite term. Its primary signification was a human lifetime, and it may signify merely an era or season. And these eras may coexist, just as in English we may say that the age of stone and the age of iron overlapped. In fact, in the world today all the various ages of human culture from the age of stone to age of [aviation] and [mass communication] are coexisting. But the dispensations do not overlap. They lie end to end throughout history.
Perhaps it was the fact of many ages running along side by side at the same time that was in the mind of the Apostle in using the plural in 1 Corinthians 10:11. Every nation and people and institution has its aion, its age, its kairos, as was explained concerning “the times of the Gentiles.” Thus the one Christian dispensation in which Christ appeared to put away sin by the sacrifice of Himself is the end of all the different seasons, times, or ages of all the various peoples and nations of the earth. The Christian dispensation is the end of all the ages of time, as Paul declared.
Although the theory of “dispensational truth” may be shown to have such flimsy foundations as to be nothing more that assumption and invention of the fertile minds of our good brethren, broad-minded people will ask what harm can come of it anyhow.
Without setting out to judge motives, two unfortunate results may be noted. First, premillennialists, having their own ideas, sometimes suddenly spring them on Christians who have never heard of them. Inability to handle this shibboleth produces an inferiority complex in their brethren, and a willingness to receive the rest of the premillennial formulas from persons who are supposed to have such deep knowledge of the Bible.
Some people enjoy writing by a secret code, talking argot, or otherwise displaying exclusive knowledge. This is not commonly taken as a mark of erudition. A man is not a scholar because he can read the price symbols in a store, and a Greek or Hebrew scholar may be unable to read the secret code which his children use for correspondence.
Doubtless it is not an unpardonable fault if a brother seeks to humble us by a display of superior esoteric knowledge concerning “dispensational truth,” but the possible injury lies in the danger lest one become involved in a tangled web of “ages” and “dispensations” and thus fail to know clearly with John that this age is the last time. No other earthly age is to follow.
Dr. Gray adopts a suggestion from Chapell concerning the dispensations of premillennialist theology, which requires attention. He writes: “It may be the opposing forces of Satan and his hosts in the heavenly places that causes them; for he [Chapell] regards them as so many stages in the divine warfare, so many epochs in the execution of the plan of redemption. There are concealments of God’s purposes in the ages which may be necessary in order to obtain victory.”
Is not his an attempt to be wise above what is written? Has not the revered Bible teacher here allowed himself to drift into speculation far beyond the solid knowledge of the plain teaching of Scripture? What thoughtful Bible student can calmly contemplate God as using shrewd caution and strategic maneuvers with the devil over various ages of time, like a long-drawn-out game of checkers—always warily watching lest a slip overturn the throne of God and darken the universe with the colossal failure of eternal Wisdom and Holiness.
We think differently of a mighty God before Whom hell trembles and Satan cowers in full knowledge of eternal and absolute defeat.
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The Victory of Christ in History Jesus Christ is victor. He is victor already now. He is victor in this world. We do not see this yet. But we believe it is the clear testimony of the Bible. In His crucifixion, resurrection, and ascension, He has become Lord. He sits on at God’s right hand. He wields the power of providence, upholding and governing all things (Eph. 1:19-23; Heb. 1:3; Rev. 5).
Jesus Christ is victor as Mediator of the covenant and Head of the church. By His atoning death and bodily resurrection, He has conquered sin, Satan, death, and the ungodly world and has become the sovereign, almighty, life-giving Lord on behalf of His church. The church of Christ has been victorious in history . . . . Not only is the church victorious, but each member of the church is victorious by the indwelling, empowering Christ. Here and now. Indeed, he is not merely a conqueror. He is more than a conqueror (Rom. 8:37).
From A Defense of (Reformed) Amillennialism Originally appearing in the Standard Bearer as A series of editorials by Prof. David J. Engelsma April 1, 1995 through December 15, 1996 Online at: http://wwwprca.org/articles/amillennialism.html |