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Dispensation
Of The
Holy Spirit
The history of God's dealings with man from the creation
of the world to the end of time may be properly divided
into three ages as follows: First, Pre-mosaic age; second,
Mosaic age; third, Gospel age. In each of the two former
ages it may be proper to say that the Spirit of God dealt
with man in a degree, but the gospel age is the special
dispensation of the Holy Spirit.
There seems to have been a distribution of the work of
redemption among the three persons of the Godhead. The
Father reserving to Himself the right of supreme
authority, became the originator of the gospel plan, in
the execution of which the Son and the Holy Spirit had
their part. It was the special work of the Son to be a
visible teacher of God to man. Man having alienated
himself from God and fallen from his holy plane, it was
impossible that the death of the creature could atone for
his great crime and again lift man from his fallen state
in sin to the plane of God's purity; and God being a
Spirit could not die; hence, we see the great wisdom of
God in clothing Himself in mortal flesh in the person of
His Son, and becoming not only a visible teacher of the
principles of redemption, but also a vicarious sacrifice.
To the Holy Spirit is committed the executive work of the
kingdom of God. Thus God the Father originated a scheme,
the great plan to redeem the souls of men. Jesus Christ
the Son came to earth and propagated the doctrines of the
gospel, lived an exemplary life, endured trials and
afflictions, proving it possible for man to live to please
and glorify his Creator. He being, as he was, God manifest
in the flesh, it would be natural for man to suppose that
he by the power and omnipotence of God could succeed
better than man in living a life of purity.
"Wherefore in all things it behooved him to be made
like unto his brethren, that he might be a merciful and
faithful high priest in things pertaining to God, to make
reconciliation for the sins of the people. For in that he
himself hath suffered being tempted, he is able to succor
them that are tempted." Heb. 2:17, 18.
Christ thus condescending to the nature of man, proved it
possible for man to conquer sin, and left every man
without excuse. Exposing Himself as He did to all the woes
and temptations of a natural man. He became indeed an
example, and last of all He gave His own life blood to
seal the plan which He came to reveal. To the Holy Spirit
was assigned the executive power, or the putting in force
of the plan which the Father schemed and the Son revealed
and died to seal. Never in any other age was man so
closely connected with God. In this age is assigned to the
Holy Spirit the work of calling and saving the lost.
When we speak of the premosaic age we refer to the period
of time from creation to Moses; when we speak of the
Mosaic age we refer to the period of time from Moses to
Christ; and when we speak of the gospel age we refer to
the period from Christ to the end of time. When we speak
of the dispensation of the Father we refer to the time
from creation to Christ, including not only the Mosaic
age, but also the premosaic age; when we speak of the
dispensation of the Son we refer to the time from the
beginning of the ministry of Christ to the day of
Pentecost; and when we speak of the dispensation of the
Holy Spirit we have reference to the period of time from
the day of Pentecost to the judgment. The reader will
readily infer from the foregoing that there may be two
different divisions made of the world's history, each
consisting of three periods; the former growing out of the
attitude of God the Father toward men in all ages, and the
latter originating from the special dealings of the
Father, Son, and Holy Ghost with the souls of men at
different periods. We may account for the first division
given thus: First, God dealt directly with man; second, he
dealt with him through Moses, a mediator; third, He deals
with him through the combined mediums of His Word and
Spirit, Jesus Christ being the mediator. We may account
for the second division as follows: First, God dealt
personally with man; second, Christ dealt in person with
man; and, third, the Holy Spirit operates directly upon
the souls of men conjointly with the Word of God or the
gospel, which "is the power of God unto salvation to
every one that believeth." Rom. 1:16.
The dispensation of the Holy Spirit, the most grand and
glorious of all dispensations, in the light of which all
other dispensations fade into dark insignificance, was
inaugurated at the glorious scene of Pentecost, and will
only end when the angel shall stand with one foot upon the
land and the other upon the sea and swear by Him that
liveth forever and ever, that time shall be no more. Then
shall the Son of God step from His mediatorial throne of
mercy, where He now sits and pleads for the souls of lost
humanity, and be seated upon the throne of judgment. Then
shall the Spirit cease His wooings; then shall the
mountains of God's wrath descend in fury on the ungodly
and the pent up fires of eternal justice be poured upon
the wicked; and then shall the righteous see their Lord.
In the beginning God walked and talked with man. After the
departure of man from God's law, this holy communion was
broken, and God only spoke to a few favored souls, who
lived at remote periods of time. In fact, for long years
God spoke only to the prophets. Just prior to the coming
of the Son of man there were over four hundred years in
which there was no voice of God to man. This period is
generally known as the Night of Judaism. For almost four
thousand years God the Father spoke to man Himself through
visions, prodigies, and in divers manners until the time
was fully come when He should speak to us through His Son.
Jesus Christ spent about three years speaking to man in
person, after which He ascended on high and sent the Holy
Spirit to be the representative of God on earth. Man in
the beginning rejected God the Father. The Jews as a
nation, and all of the then known world rejected Jesus
Christ, and all nations today are rejecting and neglecting
the Holy Spirit. True, a few in all ages have accepted;
but compared with the teeming millions of earth, "Few
there be that find it."
"We then as workers together with him, beseech you
also that ye receive not the grace of God in vain. (For he
saith, I have heard thee in a time accepted, and in the
day of salvation have I succored thee: behold, now is the
accepted time; behold, now is the day of salvation.)"
2 Cor. 6:1, 2.
The day referred to in the above text does not refer, as
many suppose, to a day of twenty four hours, but to the
gospel age, the period of time from the rising of the Sun
of righteousness in the Morning of the dispensation of
grace to the time when the illuminator of the gospel day
shall set forever.
A day does not always mean twenty four hours, but is often
used to designate a long period of time. In Num. 14:34 a
day is used to represent a year, and in many places in the
Old Testament the gospel dispensation is referred to as a
day. See Zech. 13:1. In this day the Spirit of God offers
salvation full and free to all, and all who ever find God
must find Him in the gospel dispensation, as there will be
no chance of mercy after the Holy Spirit has ceased to
strive with the souls of men.
We will now turn our attention to a comparison of the Holy
Spirit dispensation with the legal dispensation, or the
law of Moses, which was by far the most prosperous time
from the fall of man till the coming of Christ.
THE MOSIAC AGE COMPARED WITH THE GOSPEL AGE.— 1. The
mediators. "For the law was given by Moses, but grace
and truth came by Jesus Christ." John 1:17. This text
introduces to us the two mediators between man and God:
viz., Moses and Christ.
Moses was only a man, and his law was only a penal code;
while Jesus Christ was both man and God, and His law is
"the law of the Spirit of life." Moses was but a
mortal man, subject to fallibility and human errors, while
Jesus Christ was a "Teacher sent from God."
Moses was indeed a mediator; "But now hath he
(Christ) obtained a more excellent ministry, by how much
also he is the mediator of a better covenant, which was
established upon better promises." Heb. 8:6.
2. Their glory compared. "But if the ministration of
death, written and engraver in stones, was glorious, so
that the children of Israel could not steadfastly behold
the face of Moses for the glory of his countenance; which
glory was to be done away: how shall not the ministration
of the Spirit be rather glorious? For if the ministration
of condemnation be glory, much more cloth the ministration
of righteousness exceed in glory. For even that which was
made glorious had no glory in this respect, by reason of
the glory that excelleth. For if that which is done away
was glorious, much more that which, remaineth is
glorious." 2 Cor. 3:7-11. Notice here the
unmistakable superiority of the Holy Spirit dispensation
in comparison with the dispensation of Moses.
(a) A ministration of death, followed by a ministration of
the Spirit of life.
(b) A ministration written in stone, superseded by a
ministration written "not in tables of stone, but in
the fleshly tables of the heart." 2 Cor. 3:3.
(c) A ministration of temporal glory, which was to be
outshone by an eternal weight of spiritual glory, which is
said to be "rather glorious."
(d) A ministration of condemnation which had a glory; but
which glory pales to utter insignificance in the light of
the ministration of righteousness which exceeds in glory.
3. Their worship compared. "Then verily the first
covenant had also ordinances of divine service, and a
worldly sanctuary." Heb. 9:1. "Which stood only
in meats and drinks, and divers washings, and carnal
ordinances, imposed on them until the time of
reformation." Heb. 9:10. Thank God for the time of
reformation when we are not imposed upon by the
ritualistic services of carnal ordinances, divers
washings, etc. "But the hour cometh, and now is, when
the true worshipers shall worship the Father in spirit and
in truth: for the Father seeketh such to worship him. God
is a Spirit: and they that worship him must worship him in
spirit and in truth." John 4:23, 24. Many, it seems,
have not learned that the day of formal worship is past;
and so they go on worshipping God, as they suppose, in a
formal way, when the only worship God takes notice of is
spiritual worship. The Holy Spirit now signifies that the
way into the holiest of all is now made manifest since the
first tabernacle is no longer standing. Therefore let us
draw nigh unto God with a full assurance of faith and
worship Him in spirit and in truth.
4. Qualities of the two laws compared. (a) The law of
Moses is said to be weak and unprofitable. "For what
the law could not do, in that it was WEAK through the
flesh, God sending his only Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh." Rom.
8:3. "For there is verily a disannulling of the
commandment going before for the WEAKNESS and
UNPROFITABLENESS thereof." Heb. 7:18. (b) The New
Testament is said to be mighty and powerful. "For the
word of God is quick, and POWERFUL." Heb. 4:12.
"For the weapons of our warfare are not carnal, but
MIGHTY through God." 2 Cor. 10.4.
(a) Moses' law was faulty. "For if that first
covenant had been faultless, then should no place have
been sought for the second. For finding fault with them,
he saith, Behold, the days come, saith the Lord, when I
will make a new covenant with the house of Israel and with
the house of Judah." Hebrews 8:7, 8. (b) Christ's law
is perfect. "For the law made nothing perfect, but
the bringing in of a better hope (New Testament)
did." Heb. 7:19. "But whoso looketh into the
PERFECT LAW of liberty." James 1:25.
5. Experiences attainable under the two dispensations
compared. (a) Justification. The justification of the law
was only ceremonial, and could not take away sins.
"For it is not possible that the blood of bulls and
of goats should take away sins." Heb. 10 4. The
justification of the New Testament cleanses from all
unrighteousness (1 John 1:9), gives peace with God (Rom.
5:1), makes us sons of God (1 John 3:1), and enables us to
live a holy life. "Whosoever is born of God cloth not
commit sin." 1 John 3:9. "Whosoever abideth in
him sinneth not." 1 John 3:6.
(b) Santification. The sanctification of the Old Testament
was only an outward act, which men could do for
themselves. "For I am the Lord your God: ye shall
therefore sanctify yourselves, and ye shall be holy."
Lev. 11:44. Men could sanctify each other. "And the
Lord said unto Moses, Go unto the people and sanctify them
today and to morrow, and let them wash their
clothes." Ex. 19:10. It being only an outward form,
houses, fields, and numerous inanimate objects could be
sanctified.
Under the New Testament nothing but the heart of man is
said to be sanctified, and the sanctification of other
objects is unknown. This sanctification is an inwrought
work accomplished by the Holy Spirit (Rom. 15:16) through
the truth (John 17:17), and with the blood of Jesus
Christ. Heb. 13:12.
6. Duration of the two laws compared. (a) The duration of
the legal dispensation. Why was the law given? "It
was added because of transgression, till the seed should
come to whom the promise was made." Gal. 3:19.
"Wherefore the law was our schoolmaster to bring us
unto Christ, that we might be justified by faith. But
after that faith is come, we are no longer under a
schoolmaster." Gal. 3:24, 25. A schoolmaster in
ancient times was a man who led the pupils to the teacher,
and after he had led the pupils to the teacher his task
was done: so when the law had led the world up to the
Great Teacher whom all its types pointed to, its task was
done, it had an end.
It is obvious to all from the above texts that the law of
Moses was never intended to continue, only till the
promised seed should come. So if we can ascertain who the
seed is, and when he came, we can readily determine when
the law had an end. "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."
Gal. 3:16. All who believe on Christ to the salvation of
their souls are also included in the seed. "And if ye
be Christ's, then are ye Abraham's seed, and heirs
according to the promise." Gal. 3:29.
Paul draws the final conclusion and tells us in plain
words where the law ended. "For CHRIST is the end of
the law for righteousness to every one that
believeth." Rom. 10:4. Then the law of Moses was only
temporary and reached from Sinai to Christ. The only
Biblical position, then, is, that God intended the law of
Moses to continue only till Christ should come and then
establish a better one. "The law and the prophets
were until John: since that time the kingdom of God is
preached." Luke 16:16. By this text we learn that the
work which was carried out and completed by Christ was
commenced by John the Baptist. The preaching of John was
the twilight of the gospel day, and even in the first
dawning of the Holy Spirit dispensation the Mosaic economy
faded to deathly palor. "Now that which decayeth and
waxeth old is ready to vanish away." Heb. 8:13.
"But," says an objector, "was not the law
of Moses to last forever?" It is true that the
Passover was to be observed as an ordinance forever (Ex.
12:14-17), and yet Paul says that all the ordinances of
the law were nailed to the cross. Col. 2:14-16; Eph. 2:15.
This does not seem strange when we understand that FOREVER
as used in the Old Testament did not always mean eternally
or throughout endless ages. Many things were said to last
forever which have a very short duration, of which we will
mention a few for example. The slave under certain
circumstances was to serve his master forever. See Ex.
21:6. In this case forever was only a life-time. Jonah
said, "The earth with her bars was about me
forever." Jonah 2:6. "Jonah was in the belly of
the fish three days and three nights." Jonah 1:17. So
in this case forever was only three days and three nights.
From this we can easily see how the ordinances of the law
were to last forever and yet have an end when Christ came.
They all had their end in the cross together with the
whole Mosaic economy.
(b) The duration of the gospel dispensation. The end of
the gospel dispensation knoweth no man, no, not even the
angels of heaven, nor yet the Son of God: but the Father
only. Mark 13:32. The new covenant is called the
everlasting covenant. The gospel is called the everlasting
gospel. Rev. 14:6. EVERLASTING, unlike FOREVER in the Old
Testament, means "eternal duration." As long as
God's mercy is extended to man, as long as the sun shines
or the moon gives her light; so long will the new covenant
endure. Yea, it is more durable than these, for it is
firmer than the fixed stars, and will outshine the sun;
and when the earth and all things therein are consumed the
covenant of Christ shall still prove true throughout
endless ages world without end. Though the dispensation of
grace will have an end and the Holy Spirit will cease the
redemption work, yet the new covenant will endure.
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