Dispensations
1 Timothy 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
Rightly Dividing
Orthotomeo = correctly cutting or dividing appropriately. New versions inevitably translate this word “handling” rather than cutting or dividing, not because of some inaccuracy in the old Bible, but to eliminate this cardinal reference used to teach “dispensationalism.” Many Christian teachers oppose dispensationalism because it is the scriptural platform underlying, confirming and explaining pre-millennialism, and because the effect of the doctrine has been to re-establish the importance of Israel. The majority of main-stream Christian denominations reject pre-millennialism believing Israel’s preeminence has been superseded by the Church. All the promises of the Bible, even in the OT prophecies, originally given to the natural people of Israel, are now mostly applied to the Church, and where they do not fit, they are spiritualized. Dispensationalism is an arrangement of scripture that helps Bible-believers apply all the prophesies literally.
Dispensations
The word “dispensation” in English means a dispensing of goods. Opponents object that we take it to mean a “period of time,” and sometimes it seems we do, but the scriptures also connect time to dispensations (Eph. 1:10). It should be pointed out that God’s meaning is often imperfectly understood by human language, so we must consider all the passages, and all the different contexts and synonyms in order to comprehend what God considers a dispensation to be. After considering several passages we see that a dispensation is an administration or a stewardship.
Eph. 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
Eph. 3:2 If ye have heard of the dispensation of the grace of God which is given me to you-ward:
Col. 1:25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
1 Cor. 9:17 For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.
Luke 16:2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.
Notice that stewardship changes. Jesus points out the imminent change in stewardship in Luke 16. For Bible literalists, this is a change in dispensation declared by Jesus directly. See also:
Luke 12:42 Wise steward – ruler
Rom. 16.23 Chamberlain of city
1 Cor. 4:1,2 Stewards of mysteries
Gal. 4:2 Governors
Titus 1:7 Bishop is a steward of God
1 Pet. 4:10 Minister – good stewards
Corollary Doctrines
Progressive Revelation
Eph. 3:3-5 Revelation in other ages not made known
Rom. 16:25 revelation of the mystery kept secret since the world began
Col. 1:26 mystery hid from generations now made manifest
Titus 1:3 in due times manifested his word
Heb. 1:1,2 God at sundry times spake in time past, in last days spoken unto us by his Son
Dispensationalism is an outworking of the doctrine of progressive revelation, that Noah did not know what Abraham knew later, who also did not know what Moses knew, nor did Moses know what David knew, and none of these knew what Christ revealed, and then Paul and John and Peter, etc. This doctrine indicates that the rules change according to the knowledge given in any certain age.
Distinct Covenants
Heb. 8:8,9 I will make a new covenant with the house of Israel
Mat. 11:13 For all the prophets and the law prophesied until John
Luke 16:16 The law and the prophets were until John
John 1:17 For the law was given by Moses, but grace and truth came by Jesus Christ.
John 7:19 Did not Moses give you the law?
John 8:17 It is also written in your law
John 10:34 Is it not written in your law
John 15:25 fulfilled that is written in their law
Acts 22:3 the perfect manner of the law of the fathers
Acts 25:8 Neither against the law of the Jews
Notice that covenants change, and expectations and demands change with the covenants. Not only do covenants change with time, covenants belong to certain people.
Literal Fulfilment of Prophecies
Acts 1:6,7 …at this time restore again the kingdom? Not for you to know the times…
Mat. 17:11,12 Elias truly shall first come, and restore all things
Mat 24:15 When ye therefore shall see the abomination of desolation
Rom. 11:26 all Israel shall be saved
The OT prophecies were taken literally by NT teachers. Whenever there was confusion about the fulfillment, of an apparent difficulty leading the hearers to wonder how they would be fulfilled literally, the answer given always is a clarification of the times or focus, never a spiritualization of the promises.
Distinction between Israel and the Church
1 Cor. 10:32 …none offence, neither to the Jews, nor to the Gentiles, nor to the church
Rom. 11:1-32 Hath God cast away his people? God forbid.
It should be pointed out that in Paul’s opinion unsaved Jews were distinct in God’s dealing from unsaved Gentiles, and these both distinct from believers in the church.
Testaments
2 Cor. 3:6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
8 How shall not the ministration of the spirit be rather glorious?
9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is glorious.
12 Seeing then that we have such hope, we use great plainness of speech:
13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
This passage is the reason the principal divisions in our Bibles are called Old and New Testaments. We should realize that the testaments mentioned here does not refer to our “books” or our principal divisions of the Bible. They are referring to the distinct “covenants” brought through Moses and Christ (John 1:17).The word used for “testament” is “diatheke” which means testament, as in “last will and testament.” This word is the usual translation of the Hebrew word “berith”, which means primarily “covenant.” Modern translations prefer the word “covenant” even though that is only a secondary meaning of the word “diatheke.” The reason the old Bibles use testament here is because it is defined in Hebrews, as will be explained later.
In this passage we notice the recurring declaration that the old testament has been done away, is abolished, is no longer applicable (v. 11, 13). Few Christians take this literally, assuming the law is still valid, at least part of the law, or the ten commandments. But clearly here the ten commandments are mentioned (engraven in stones, v. 7), and even the whole administration of the law of Moses is mentioned, as being done away. The idea that only the “ceremonial” or “civil” laws were done away, and that the “moral” law (or the ten commandments at least) is still in effect, is exactly what this passage does not say. The old testament as a whole, as an administration (or a dispensation), is over, according to this passage, and many other passages agree:
Eph. 2:15 abolished
Col. 2:14 blotted out
Heb. 7:17,18 verily a disannulling
Heb. 8:8,9 not according to the first covenant
Heb. 8:13 made the first old, decayeth, vanisheth away
Heb. 10:9 he taketh away
Just like the concept of “dispensation” has a certain meaning to God, which we endeavor to understand by multiple contexts, the idea of a “covenant” also has a certain meaning to God which we may not be able to fully comprehend by our usual usage of the word covenant. That is why in the Bible it is also translated “’testament.” This isn’t an innovation dreamed up by imaginative translators. The context of the passages dealing with the same thing force our understanding of the covenant as also a testament. Notice when Paul quotes an old testament verse he interchanges the concepts of covenant and testament.
Exodus 24:8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.
Heb. 9:19,20 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, Saying, This is the blood of the testament which God hath enjoined unto you.
This is not an accident. What God considers his “covenant” is more than what we consider an agreement between parties. God understands the concept more fully, and we are trying to catch up and match up.
Heb. 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
16 For where a testament is, there must also of necessity be the death of the testator.
17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
18 Whereupon neither the first testament was dedicated without blood.
What was universally called a “covenant” in the Old Testament Paul here called a “testament.” (This is apparent in both English and Greek). To us a covenant is one thing and a testament another, but God considers his administration toward us to have elements of both. So we piece them together to get a fuller understanding of what this covenant/testament is.
Requirements of a Testament
Jamiessen, Faucet and Brown commentary lists 7 requirements for a testament, many of which a covenant doesn’t match.
1. Testator (the primary architect of the document)
2. Heirs (the beneficiaries of the document)
3. Estate (the benefit, or the inheritance)
4. Death (the principle event)
5. Seal (legal proof of death – the blood, and identification of heirs – the Spirit)
6.Witnesses (confirmation of third parties)
7. Executor (the legal enforcement)
Significant differences between a covenant and a testament:
1. Parties – Covenant has multiple signatories (unlimited number), while a testament has only one testator
2. Obligations – A covenant has reciprocal duties, while a testament is one way only, promises or gifts
3. Footing – A covenant places all parties on equal footing, while a testament has benefactor and heirs
4. Origination – A covenant requires oaths or signatures to inaugurate, a testament requires death
5. Period – A covenant concerns the future, while a testament concerns a singular present event
6. Number – Many covenants can be in force simultaneously, but only one testament can be valid
7. Duration – A covenant can be broken, a testament once in force is irrevocable
The old covenant is called the “first testament” (Heb. 9:15), and many descriptions of the covenants, even in the Old Testament indicate the testamentary aspect of the covenants.
Isa. 61:8 I will make an everlasting covenant with them.
Jer. 32:40 I will make an everlasting covenant with them,
Jer. 50:4,5 a perpetual covenant that shall not be forgotten.
Eze. 16:60 I will establish unto thee an everlasting covenant.
Eze. 37:26 it shall be an everlasting covenant with them
Heb. 13:20 through the blood of the everlasting covenant,
The very nature of a normal covenant rejects the concept of everlasting, because it depends upon fulfillment of obligations. By its very nature it is only good “until” it is broken. When God spoke of an everlasting covenant that did not depend upon fulfillment, he was indicating something more than an agreement between parties, something explained in the New Testament as including the concept of a testament.
Mat. 26:28 For this is my blood of the new testament, which is shed for many for the remission of sins.
It is important to note that the night just before Jesus died he made a new testament. He then died under it (even before it was explained by Paul). Jehovah never died under the first testament, therefore as a testament it was never “in force.” Jesus did die under the New Testament, and therefore it is now in force, and is irrevocable, and unchangeable. The book of Mormon claims to be “another testament” of Jesus Christ, but once understood according to scripture, it cannot be another, because there can only be one.
Other Covenants and Promises
Gal. 3:15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
20 Now a mediator is not a mediator of one, but God is one.
Abraham’s Covenant
One of Paul’s recurring arguments for the doing away of the law of Moses is the fact that there was a covenant of promise before the law of Moses. Here the argument goes that a human contract once confirmed cannot be changed, neither voided nor added to. God made a covenant with Abraham and Christ (Abraham’s seed) in Abraham’s day that, according to the argument, could not have been superseded nor voided by the covenant of the Law of Moses, 430 years later. The concept of “inheritance” (appropriate to a testament) found in the covenant with Abraham, was a “promise,” not a mutual contract, therefore no inheritance is granted by the law. The law was only an added covenant/testament inaugurated to preserve and prepare the people for the coming of the Christ. The covenant given to Abraham was not superseded by the covenant given to Moses. They governed different things, Abraham’s concerned the inheritance (land), while Moses’ concerned daily life (Lev. 18:5). The point is that there was a dispensation (an administration by God) before the dispensation of the Law, and there is another dispensation after it. Other passages make the point of the earlier dispensations:
Earlier Dispensations
Rom. 5:13 (For until the law sin was in the world: but sin is not imputed when there is no law.
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
The administration of the law began the imputation of sin as a legal precept, which is somewhat distinct from sin as a moral failing or corruption. In the dispensation before the law people died, but they died because of Adam’s sin imputed to them, not their own sin imputed. The transition from Abraham’s to Moses’ is mentioned elsewhere:
Lev. 26:44-45 I will for their sakes remember the covenant of their ancestors,
1 Chron. 16:15-18 Covenant with Abraham confirmed to Jacob for a law, for an everlasting covenant
Noah’s Covenant
It is also clear there was a dispensation (administration by God) before Abraham’s, which also included a covenant with all people:
Gen. 9:9 And I, behold, I establish my covenant with you, and with your seed after you;
This covenant was also spoken of as “everlasting” meaning it was not conditional:
Gen. 9:16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.
Adam’s Dispensation
Genesis 3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
This was a dispensation before Noah’s, which is not called a covenant, and apparently includes no promises.
2 Peter 2:5 God spared not the old world
2 Peter 3:6 Whereby the world that then was perished
2 Peter 3:7 The heavens and earth, which are now
Dispensation of Innocence
Gen. 1:28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
This was clearly a different dispensation (administration of God), before sin, granting dominion to man. Also not called a covenant, and apparently including no promises.
Future Dispensations
2 Thes. 2:7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.
Mat. 24:3 the end of the world.
John 14:1-3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
John 14:18 I will not leave you comfortless: I will come to you.
John 14:28 I said unto you, I go away, and come again unto you.
Acts 1:11 …this same Jesus, which is taken up from you into heaven, shall so come in like manner
Heb. 8:8 I will make a new covenant with the house of Israel
Heb. 10:16 This is the covenant that I will make with them after those days,
Heb. 4:9 There remaineth therefore a rest to the people of God.
Rom. 11:11-27 so all Israel shall be saved… For this is my covenant unto them, when I shall take away their sins.
Isa. 66:22,23 Sabbaths in the future
Rom. 14:5,6 he that regardeth not the day, to the Lord he doth not regard it
Gal. 4:10,11 Ye observe days, and months, and times, and years. I am afraid of you…
Col. 2:16,17 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days, which are a shadow of things to come…
Eze. 40-48 New temple, new ritual
Eze. 46:13 Thou shalt daily prepare a burnt offering unto the LORD of a lamb of the first year without blemish: thou shalt prepare it every morning.
Exo. 29:38,39 Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:
Jer. 3:16 …they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.
Rev. 11:19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament:
The Wise Masterbuilder
1 Cor. 3:10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.
Paul is called the “wise masterbuilder” of the church. This indicates a unique position. Often Paul indicates he is unique.
1 Tim. 1:16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
Paul is called the first of others, and a “pattern” to them who “hereafter believe.” This may mean nothing more than that God made a special example out of him to help later believers, but it also may mean that his conversion was designed to indicate a change in the way God would administer the Gospel. There are other passages indicating that something changed with Paul’s conversion.
Acts 9:15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
Acts 22:21 And he said unto me, Depart: for I will send thee far hence unto the Gentiles.
Rom. 11:13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
Rom. 15:16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
Gal. 2:7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
Paul indicates he was chosen specifically to administer the gospel to the Gentiles in a special way. This administration of the Gospel Paul calls a special “dispensation.”
Eph. 3:2 If ye have heard of the dispensation of the grace of God which is given me to you-ward:
Col. 1:25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
Apparently the Gospel was administered somewhat differently before Paul, so much so that he calls this dispensation of his the gospel of the uncircumcision committed to him. And he calls what he preached “my gospel.”
Rom. 16:25,26 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest,
Rom. 2:16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
2 Tim. 2:8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:
He calls it his gospel, not because it is a different gospel message, but it is a different administration of the gospel to different peoples. So much of the gospel was hidden to the eyes of the prophets, and even the other apostles that Paul claims that before him nobody knew what was revealed directly to him. This alone makes it appear that he had a different dispensation given to him.
Eph. 3:3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
Col. 1:25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
Gal. 1:11 But I certify you, brethren, that the gospel which was preached of me is not after man.
12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.
2 Cor. 12:1-7 I will come to visions and revelations of the Lord. I knew a man …How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. ... And lest I should be exalted above measure through the abundance of the revelations…
Paul was the wise masterbuilder of the worldwide Gentile church, and his epistles form the foundation we build the church on. Dispensationalism warns us to base our church practice and doctrine on texts that apply to our dispensation, rather than to scattered texts which may not apply to us.
Two Generations
John the Baptist
There is an indication of some minor changes in dispensations between the Old Testament and John the Baptist, treating the generation that would receive the Christ as a distinct group under a distinct administration.
Mat. 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
Luke 16:16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.
While Christ was ministering on earth he claimed that John had ushered in what amounts to a new administration having to do with offering “repentance unto Israel.”
Mat. 3:11 I indeed baptize you with water unto repentance:
Mark 1:4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
Luke 1:76-77 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins,
Luke 3:2,3 … the word of God came unto John the son of Zacharias in the wilderness. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
Acts 13:24 When John had first preached before his coming the baptism of repentance to all the people of Israel.
Acts 19:3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
This ministry was to Israel as a nation, and was also the emphasis in the beginning of Acts after the resurrection.
Acts 2:38 Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins,
Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
Acts 3:26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
Acts 5:31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
Gospel to all Nations
This dispensation given originally to John the Baptist apparently was an offer to the nation of Israel for the coming of the Christ to establish his kingdom on earth with Israel exalted above the nations. Such were the promises in the prophets that the apostles were offering. However, another dispensation of the Gospel had begun, almost secretly, certainly not understood by the apostles well, which began ministering the gospel to the Gentiles. Jesus had a number of contacts with Gentiles and Samaritans in his ministry (e.g.John 4), but his ministry was primarily to the circumcision (Rom. 9:5). But he began to explain the gospel that was to be preached later in all nations. This focus was somewhat different than that of John the Baptist.
Acts 10:37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
Acts 19:4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
5 When they heard this, they were baptized in the name of the Lord Jesus.
Heb. 1:1,2 God, hath in these last days spoken unto us by his Son,
Heb. 2:3 which at the first began to be spoken by the Lord,
After Paul’s conversion Peter himself is directed to focus on Gentiles:
Acts 10:28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
Acts 11:12 And the Spirit bade me go with them, nothing doubting.
The believing Jews were not quick to accept the change in focus, but they eventually realized it was of God:
Acts 11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
Acts 14:27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
Paul declared the principle they worked under many times, the Jew first, and then the Gentiles.
Acts 13:46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
Acts 28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
Israel Restored to Faith
This change in focus or dispensation from Israel as a national entity to individuals of all nations was prophesied to continue indefinitely, but not perpetually, only until God is prepared to deal with Israel as a nation again.
Rom. 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
27 For this is my covenant unto them, when I shall take away their sins.
28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
29 For the gifts and calling of God are without repentance.
Here God speaks of a future moment when he will restore Israel nationally to faith in him. This indicates that the dispensation that John the Baptist began, and the apostles carried forward into the book of Acts will in the future be restarted. There are a number of indications that God considers the dispensation begun by John the Baptist to be identical to the dispensation coming. That is, two generations separated by thousands of years, are continuous in God’s sight.
Mat. 10:5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:
6 But go rather to the lost sheep of the house of Israel.
7 And as ye go, preach, saying, The kingdom of heaven is at hand.
Mat. 10:17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.
Mat. 10:23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.
Mat. 24:32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
Mat. 22:7-8 … burned up their city. … Then saith he to his servants, The wedding is ready,
Rev. 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.
6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.
Several parables dealing with two sons (Mat. 21:28, Luke 15:11) and several histories of brothers in the Old Testament (Ishmael and Isaac, Esau and Jacob, Judah’s two sons, etc.) give allegory to the division of Israel in Jesus’s day, and perhaps insight into the division of the two generations.
The book of Hebrews speaks of the promises made to Israel of the rest, that is the exaltation of Israel in the millennial reign, but warns of the division, and the consequences of division meaning a delay of the rest. Hebrews is written to warn Hebrews of the coming devastation due to their division (Heb. 4-6), and to remind them of the eventual fulfillment of the promises. A rest is still promised to the people of God but will have to wait until another day (Heb. 4.8,9).
Dispensationalism allows all of these prophecies and promises to be taken literally. Without any division of dispensations the prophecies and promises must be spiritualized (disbelieved). Dispensations can be simplified into as few as two, or divided neatly into consecutive ones, but Biblically it is more complicated.