LIBERTY UNIVERSITY

GENESIS:

THE EDENIC/ADAMIC COVENANT

A RESEARCH PAPER SUBMITTED TO DR. DAVID M. MAAS

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

THE COURSE OBST 605

LIBERTY BAPTIST THEOLOGICAL SEMINARY

BY

JOSEPH L. WELLS JR.

LYNCHBURG, VIRGINIA

AUGUST 13, 2013

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TABLE OF CONTENTS

INTRODUCTION 3

THEOLOGY DEFINITIONS 5

THE EDENIC/ADAMIC COVENANT 6

WHAT IS COVENANT THEOLOGY 8

COVENANTS: CONDITIONAL AND UNCONDITIONAL 9

THE EDENIC COVENANT (Genesis 1:28-30; 2:15-17) 10

THE ADAMIC COVENANT (Genesis 3:14-19) 13

WHAT IS DISPENSATIONAL THEOLOGY 15

THE DISPENSATION OF INNOCENCE (Genesis 1:28-3:8) 18

THE DISPENSATION OF CONSCIENCE (Genesis 3:9 - 8:14) 20

CONCLUSION 21

BIBLIOGRAPHY 22

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INTRODUCTION

There are a number of ways one could start this paper and according to the many

opinions that are out there concerning this topic, it seems best to just point out the most basic and

accepted ones. For years C. I. Scofield has been one of the most well known and trusted

authoritative sources. According to Scofield he documents eight covenants throughout the Old

and New Testament Scriptures; they are as follows: Adamic Covenant (Gen. 3:14), Noahic

Covenant(Gen. 9:1), Abrahamic Covenant (Gen. 15:18), Mosaic Covenant (Exo. 19:25),

Palestinian Covenant (Deu. 30:3), Davidic Covenant (2sa. 7:16), And New Covenant (Heb.

8:8).”1 Scofield goes on and gives some details describing these covenants but these details will

be dealt with later.

One cannot conduct a serious study of the covenants without mentioning the fact that

they are each found in one of the dispensations of the Bible. Scofield wastes no time doing just

that. Scofield mentions seven dispensations that encompass the eight covenants which are:

Dispensation of Innocence (before the Fall, Gen. 1:28), Dispensation of Conscience (from the

Fall to Noah, Gen. 3:23), Dispensation of Human Government (from Noah to Abraham, Gen.

8:21), Dispensation of Promise (from Abraham to Moses, Gen. 12:1), Dispensation of Law (from

Moses to Christ, Exo. 19:8), Dispensation of Grace (the Church Age, Joh. 1:17), and

Dispensation of the Kingdom (the Millennium, Eph. 1:10).”2 Scofield wrote, “The dispensations

are distinguished, exhibiting the majestic, progressive order of the divine dealings of God with

humanity, “the increasing purpose” which runs through and links together the ages, from the

beginning of life of man to the end in eternity. Augustine said: “Distinguish the ages, and the

Scriptures harmonize.”3

1 C. I. Scofield, The Holy Bible: The Scofield Study Bible, (New York, NY: Oxford University Press, 1909), 6.2 C. I. Scofield, The Holy Bible: The Scofield Study Bible, (New York, NY: Oxford University Press, 1909), 5.3 C. I. Scofield, The Holy Bible: The Scofield Study Bible, (New York, NY: Oxford University Press, 1909), iii.

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Matthew Stamper points out that there are those that do not hold to this view; he writes,

“Often these two hermeneutical schools (covenant theology and dispensationalism) are

considered to be mutually exclusive. They are deemed incompatible with one another and

therefore a theologian must be to some degree one or the other. Any attempt to harmonize the

two is seen as fruitless.”4 This is only because most of them that believe that way are bound to

some other theology such as Calvinism, Reformed Theology or the likes and they will not break

from these molds even when Scripture is in clear view leading and directing elsewhere. Simply

stated, the Bible is not their final authority and herein lays the problem every time. Stamper goes

on to say, “Because of this, most theologians find themselves choosing between the two, and this

in turn leads to the respective adherents of each system spending a lot of time and energy

refuting the opposition instead of learning from each system those things that endear the system

to biblical truth.”5 However, it is held by many conservative scholars that it is impossible to

teach the covenants without seeing them in their proper dispensational relationship. Stamper

writes, “An overview of the covenants that are in Scripture will be helpful to the harmonized

understanding of covenants as they relate to Dispensationalism.”6

This paper will only focus on two covenants; The Edenic Covenant and The Adamic

Covenant. “Since much of God's relationship to man is based upon covenantal relationships, a

study of the eight covenants is a very important aspect of correctly understanding Scripture. The

most common way to divide the Bible is by Dispensations. The dispensations, however, are

based upon specific covenants, and knowledge of these covenants will help Bible readers to

4 Matthew Stamper, Covenantal Dispensationalism: An Examination of the Similarities and Differences Between Covenant Theology and Dispensationalism, (Bloomington, IN: WestBow Press, 2010), 7.5 Matthew Stamper, Covenantal Dispensationalism: An Examination of the Similarities and Differences Between Covenant Theology and Dispensationalism, (Bloomington, IN: WestBow Press, 2010), 7.6 Matthew Stamper, Covenantal Dispensationalism: An Examination of the Similarities and Differences Between Covenant Theology and Dispensationalism, (Bloomington, IN: WestBow Press, 2010), 44.

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“rightly divide the word of truth” (II Tim. 2:15). That said, one should note that although certain

“dispensations may come to an end, the covenants themselves often continue.”7

THEOLOGY DEFINITIONS

A careful understanding of some of the theological terminology will be of great

usefulness at this time. The definitions below are taken from: “The Moody handbook of

Theology.”

1. Church: means “a called-out group.” The term may refer to a local church (e.g., I Thess. 1:1)

or the universal church, all who have believed from Pentecost until the rapture. The universal

church is also called Christ’s body (Eph. 1:22-23).”8

2. Covenant: A covenant is an agreement between two parties. A bilateral (conditional)

covenant is an agreement that is binding on both parties for its fulfillment (e.g., Mosaic). A

unilateral (unconditional) covenant, although an agreement between two parties, is binding only

on the party making the covenant (e.g., Abrahamic, Palestinian, Davidic, new).”9

3. Covenant Theology: A system of theology teaching that God entered into a covenant of

works with Adam, who failed, whereupon God entered into a covenant of Grace, promising

eternal life to those who believe. Covenant theology affirms there are one people of God called

true Israel, the church (in contrast to dispensationalism, which teaches there are two people of

God, called Israel and the church).”10

4. Dispensationalism (Dispensation/s): A system of theology recognizing different stewardships

of man under God. Dispensationalism was popularized by C. I. Scofield, with later refinements.

Dispensationalism is distinguished by: (1) consistent literal interpretation; (2) clear distinction

7 Arnold G. Fruchtenbaum, The Eight Covenants Of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm (accessed August 9, 2013), 4.8 Paul Enns, The Moody handbook of Theology revised and Expanded, (Chicago, IL: Moody Publishers, 1989), 707.9 Paul Enns, The Moody handbook of Theology revised and Expanded, (Chicago, IL: Moody Publishers, 1989), 707.10 Paul Enns, The Moody handbook of Theology revised and Expanded, (Chicago, IL: Moody Publishers, 1989), 707.

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between Israel and the church; (3) the glory of God as God’s ultimate purpose in the world.”11

“Those who interpret Bible prophecy literally and see Israel’s kingdom as something yet future

are dispensationalists, though among these there are many differences pertaining to how many

dispensations there are, how they are to be divided, the timing of future events, etc.”12

THE EDENIC/ADAMIC COVENANT

As noted above, this paper will focus on the first two covenants that are found in the book

of Genesis; the Edenic Covenant and the Adamic covenant. Because of the dispensational

context that encompass these two covenants; some time will need to be spent dealing with the

dispensations to ensure proper enlightenment. Many lay persons are confused when it comes to

Covenant theology and Dispensationalism and several causes could be stated at this time

exposing the how and the who of the confusion but some of this will be accomplished throughout

this paper. “The problem that some fail to see is that these two theologies are not the same; they

both have their rightful place when they are seen in their right textual sitting. A covenant is not a

dispensation nor is a dispensation a covenant. Covenants stand on their own because they are

irrevocable from the parties who made them according to the original bases of their creation, a

testament or a will from the one who made them to the recipient. A dispensation is the carrying

out of the events surrounding the covenants in a particular administration, (dispensation). A

dispensation carries out the laws or rules given for the application of the covenant at that

particular time in the history of man’s existence. Both dispensations and covenants work

together, working ‘hand in hand’ but they are not the same or given for the same reason. A

covenant does not change because of a dispensation and a dispensation does not change because

of a covenant but failure to fulfill a covenants obligation can be an element in the changing of a

11 Paul Enns, The Moody handbook of Theology revised and Expanded, (Chicago, IL: Moody Publishers, 1989), 709.12 David W. Cloud, Way of Life Encyclopedia of the Bible & Christianity, (Port Huron, MI: Way Of Life Literature, 1993), 367.

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dispensation but the covenant still remains.”13 Theodore Pestor says, “Covenants are found

interwoven throughout dispensations but not the reverse. Dispensations as they are being

fulfilled, give the governing rules to how the covenant is to be carried out, but does not change

the covenant, (Best example: is the redemptive covenant, where all dispensations are effected

and where some of the dispensations' governing rules were specifically established to carry out

the covenant historically.”14

In the remainder of this paper a number of issues will be dealt with in hopes to bring a

proper understanding to the topic of this paper. These will include: What Is Covenant Theology,

Two Types of Covenants: Conditional and Unconditional, The Edenic Covenant, The Adamic

Covenant, What Is Dispensational Theology, The Dispensation of Innocence, and The

Dispensation of Conscience.

WHAT IS COVENANT THEOLOGY

Thomas Ice really makes a big point here and one cannot express just how important his

statement is; Ice writes, “Covenant theology is not a system of theology developed directly from

the biblical covenants, as one might first suspect. Instead it is a system of theology based upon

speculation about abstract covenants in an attempt to organize Scripture into a system of

theology.”15 Ice goes on to say, “The subject of covenants in the Bible is well established, but

not the system we know as covenant theology.”16 The reason that this is so is a simple one. The

Bible does indeed mention the word “covenant” (biblical covenants) but this is different than

13 Theodore D Pestor, The Symmetry of God's Working from a Dispensational View of Scriptures, http://www.pestor.com/Bible/Dispensational/DisBook/Book%20Table%20of%20Contents.htm (accessed August 10, 2013), 1614 Theodore D Pestor, The Symmetry of God's Working from a Dispensational View of Scriptures, http://www.pestor.com/Bible/Dispensational/DisBook/Book%20Table%20of%20Contents.htm (accessed August 10, 2013), 1615 Thomas D. Ice, Covenants and Dispensations: Part I. http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013), 2.16 Thomas D. Ice, Covenants and Dispensations: Part I. http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013), 3.

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talking about Covenant theology (theological covenants). Covenant theology can be described

but is not so easy to define. Charles Ryrie says, “Formal definitions of covenant theology are not

easy to find even in the writings of covenant theologians. Most of the statements that pass for

definitions are in fact descriptions or characterizations of the system.”17 Ryrie goes on to say,

“The idea that Covenant Theology is a legitimate and appropriate school of interpretation has

been shown to be weak at best. Within Covenant Theology a lot of valid, biblical truths are

present, but as a system of interpreting the Bible, the speculation and conjecture required and

hermeneutical gymnastics are not profitable for a student of the Bible.”18 This being the case,

how does one supposed to understand the difference. Derrick Mccarson writes, “A covenant is

simply an agreement that involves responsibilities and benefits for the parties involved.”19

Simply putting it, Ice says, “Covenants usually involve intent, promises, and sanctions.”20

Another way of coming to a correct understanding is to examine all the covenants in their

prospective contexts. There are eight covenants in the Bible as follows:

• The Edenic Covenant (Genesis 1:28-30; 2:15-17)

• The Adamic Covenant (Genesis 3:14-19)

• The Noahic Covenant (Genesis 8:20—9:17)

• The Abrahamic Covenant (Genesis 12:1-3, etc.)

• The Mosaic Covenant (Exodus 20—23; Deuteronomy)

• The Davidic Covenant (2 Samuel 7:4-17)

• The Land Of Israel Covenant (Deuteronomy 30:1-10)

• The New Covenant (Jeremiah 31:31-37, etc.).”21

17 Charles C. Ryrie, Dispensationalism: Revised and Expanded, (Chicago, IL: Moody Publishers, 1966), 183.18 Charles C. Ryrie, Dispensationalism: Revised and Expanded, (Chicago, IL: Moody Publishers, 1966), 77.19 Derrick Mccarson, Origins: An In-Depth Study of Genesis 1-11, (Bloomington, IN: CrossBooks, 2012), 195.20 Thomas D. Ice, Covenants and Dispensations: Part I. http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013), 3.

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COVENANTS: CONDITIONAL AND UNCONDITIONAL

Fruchtenbaum demonstrates the differences in the types of covenants; he writes, “There

are two types of covenants in the Bible: conditional and unconditional. It is important to

distinguish between these two types of covenants in order to have a clear picture of what the

Bible teaches.”22 Fruchtenbaum goes on to say, “A conditional covenant is a bilateral covenant

in which a proposal of God to man is characterized by the formula: if you will, then I will,

whereby God promises to grant special blessings to man providing man fulfills certain conditions

contained in the covenant. Man's failure to do so often results in punishment. Thus one's

response to the covenant agreement brings either blessings or cursing. The blessings are secured

by obedience and man must meet his conditions before God will meet His.”23 Ice says,

“Conditional covenants are agreements between at least two entities in which there are

stipulations that must be kept by both parties. Failure to keep conditions of the covenant leads to

the implementation of stated sanctions or nullification of the agreement.”24 Concerning the

unconditional covenant Fruchtenbaum writes, “An unconditional covenant is a unilateral

covenant and is a sovereign act of God whereby He unconditionally obligates Himself to bring to

pass definite blessings and conditions for the covenanted people. This covenant is characterized

by the formula: I will, which declares God's determination to do as He promises. Blessings are

secured by the grace of God. There may be conditions in the covenant by which God requests the

covenanted one to fulfill out of gratitude, but they are not themselves the basis of God's fulfilling

21 Thomas D. Ice, Covenants and Dispensations: Part I, http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013), 4.22 Arnold G. Fruchtenbaum, The Eight Covenants of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm (accessed August 9, 2013), 4.23 Arnold G. Fruchtenbaum, The Eight Covenants of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm (accessed August 9, 2013), 4.24 Thomas D. Ice, Covenants and Dispensations: Part I. http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013), 6.

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His promises.”25 It seems that the majority of Bible scholars side with Fruchtenbaum; “Two of the

eight covenants of the Bible are conditional: The Edenic Covenant and The Mosaic Covenant.

Six of the eight covenants are unconditional: The Adamic Covenant, The Noahic Covenant, The

Abrahamic Covenant, The Palestinian or Land Covenant, The Davidic Covenant, and The New

Covenant.”26

THE EDENIC COVENANT (Genesis 1:28-30; 2:15-17)

Elmer Towns, referring to the man Adam and the Edenic covenant wrote, “The first

major covenant which God made with man was made with Adam in the Garden (Gen. 1:28-30;

2:15-17).”27

“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.

And God said, Behold, I have given you every herb bearing seed, which is upon

the face of all the earth, and every tree, in the which is the fruit of a tree yielding

seed; to you it shall be for meat. And the LORD God took the man, and put him

into the garden of Eden to dress it and to keep it. And the LORD God

commanded the man, saying, Of 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 (Gen. 1:28-29; 2:15-17).”

As noted in the above Scriptures, the “Edenic Covenant required five things from Adam.

The first was the responsibility to reproduce, to “be fruitful and multiply” (1:28). This was

25 Arnold G. Fruchtenbaum, The Eight Covenants Of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm (accessed August 9, 2013), 4-526 Arnold G. Fruchtenbaum, The Eight Covenants Of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm (accessed August 9, 2013), 4-527 Elmer L. Towns, A Journey Through the Old Testament, http://digitalcommons.liberty.edu/towns_books/8 (accessed August 10, 2013), 12.

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followed by the command to “subdue” the earth. A third responsibility for Adam was to

maintain dominion or sovereignty over the animal kingdom (v. 8). He was also to care for the

Garden and to eat of its vegetation; i.e., herbs, fruits, vegetables (v. 30; 2:16). Finally, this

covenant prohibited Adam from eating the fruit of a particular tree identified as the tree of

knowledge of good and evil (v. 17). Adam was warned that eating of that tree could only result

in death.”28 When Towns says that God made a covenant with man, he was saying that it was

with mankind through and by Adam for Adam at that time did represent every person that would

ever come into the world. “The Edenic Covenant was made between God and Adam in whom

Adam stood as the representative head of the human race. Thus the actions of Adam are

attributed to the whole of humanity.”29 Author Pink wrote, “Adam was not only the common

parent of mankind, but he was also their federal head and representative. The whole human race

was placed on probation or trial in Eden. Adam acted not for himself alone, but he transacted for

all who were to spring from him. Unless this basic fact is definitely apprehended, much that

ought to be relatively clear to us will be shrouded in impenetrable mystery.”30 Pink goes on to

note, “When Adam stood in Eden as a responsible being before God, he stood there as a federal

head, as the legal representative of all his posterity. Hence, when Adam sinned, all for whom he

was standing, are accounted as having sinned; when he fell, all whom he represented fell; when

he died, they died.”31 Ice agrees with this biblical truth and says, “The Edenic Covenant (Gen.

1:28-30; 2:15-17) provides the pre-Fall basis that God employs to establish His rule and

relationship to mankind in this conditional covenant. The prohibition against eating the

forbidden fruit was a one-time test given only to Adam (Gen. 2:15-17) and thus is not a ban that

28 Elmer L. Towns, A Journey Through the Old Testament, http://digitalcommons.liberty.edu/towns_books/8 (accessed August 10, 2013), 12.29 Arnold G. Fruchtenbaum, The Eight Covenants of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm. (accessed August 9, 2013), 6.30 Author W. Pink, The Divine Covenants, (Grand Rapids, MI: Baker Book House, 1973), 29.31 Author W. Pink, The Divine Covenants, (Grand Rapids, MI: Baker Book House, 1973), 29-30.

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we can transgress today (see also Rom. 5:13–14). However, the Cultural Mandate (Gen. 1:26-28)

was not just for Adam. It provides the basis for areas of individual human responsibility, social,

political and economic duties, as well as accountability before God for all humanity down

through subsequent history. It is through this covenant that God defines man’s role for cultural

activity in history. It is mankind’s job description in shorthand.”32

The Edenic Covenant was conditional.”33 Adam was forbidden to eat of the tree of the

knowledge of good and evil. This was the only negative commandment in the entire Edenic

Covenant and was the one point that would test man's obedience. He was free to eat of all the

other trees of the garden but was to refrain from eating of that one. This was the one test to see

how man would respond to the will of God; it was a test of the recognition of and the submission

to the will of God. The Edenic Covenant was the basis for the Dispensation of Innocence. The

record of the Edenic covenant's being broken is found in Genesis 3:1-8.”34 Hosea 6:7 says, “But

they like Adam have transgressed the covenant: there have they dealt treacherously against me

(ASV).”

THE ADAMIC COVENANT (Genesis 3:14-19)

The Adamic Covenant, which is deduced from Genesis 3:14–19 was an “unconditional”

covenant between Adam (the federal head) and God. The Scriptures say:

“And the LORD God said unto the serpent, Because thou hast done this, thou art

cursed above all cattle, and above every beast of the field; upon thy belly shalt

thou go, and dust shalt thou eat all the days of thy life: And I will put enmity

between thee and the woman, and between thy seed and her seed; it shall bruise

32 Thomas D. Ice, Covenants and Dispensations: Part I, http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013), 17.33 Arnold G. Fruchtenbaum, The Eight Covenants of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm. (accessed August 9, 2013), 4.34 Arnold G. Fruchtenbaum, The Eight Covenants of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm. (accessed August 9, 2013), 7.

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thy head, and thou shalt bruise his heel. Unto the woman he said, I will greatly

multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children;

and thy desire shall be to thy husband, and he shall rule over thee. And unto

Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast

eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it:

cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy

life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb

of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the

ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou

return (Genesis 3:14-19).”

Scofield outlines the Adamic covenant as follows: “(1) The serpent, Satan's tool, is

cursed (Gen 3:14), and becomes God's illustration in nature of the effects of sin -- from the most

beautiful and subtle of creatures to a loathsome reptile! The deepest mystery of the atonement is

intimated here. Christ, "made sin for us," in bearing our judgment, is typified by the brazen

serpent; (Num 21:5-9); (Joh 3:14); (2Co 5:21). Brass speaks of judgment -- in the brazen altar, of

God's judgment, and in the laver, of self-judgment. (2) The first promise of a Redeemer (Gen

3:15). Here begins the "Highway of the Seed," Abel, Seth, Noah (Gen 6:8-10); Shem (Gen 9:26);

(Gen 9:27); Abraham (Gen 12:1-4); Isaac (Gen 17:19-21) Jacob (Gen 28:10-14); Judah (Gen

49:10); David (2Sa 7:5-17) Immanuel-Christ; (Isa 7:9-14); (Mat 1:1); (Mat 1:20-23); (1Jo 3:8);

(Joh 12:31). (3) The changed state of the woman (Gen 3:16). In three particulars: (a) Multiplied

conception; (b) motherhood linked with sorrow; (c) the headship of the man (cf) (Gen 1:26);

(Gen 1:27) The entrance of sin, which is disorder, makes necessary a headship, and it is vested in

man; (1Ti 2:11-14); (Eph 5:22-25); (1Co 11:7-9). (4) The earth cursed (Gen 3:17) for man's sake.

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It is better for fallen man to battle with a reluctant earth than to live without toil. (5) The

inevitable sorrow of life (Gen 3:17). (6) The light occupation of Eden (Gen 2:15) changed to

burdensome labour (Gen 3:18); (Gen 3:19). (7) Physical death (Gen 3:19); (Rom 5:12-21).”35

Towns’ points out that after the Fall, “Everything was different for Adam; his innocence

was replaced with a conscience. His paradise became a burden. A distance came between him

and God that had not formerly existed. No longer could he live under the ideal conditions of the

Edenic Covenant. God made a new covenant with Adam known as the Adamic Covenant (Gen.

3:14-19). Though much of this covenant was negative, for Adam it offered hope and became the

content of his faith in God.”36 Fruchtenbaum concludes, “The Adamic Covenant became the

basis for the Dispensation of Conscience. As an unconditional covenant, it is very much in effect

today.”37

WHAT IS DISPENSATIONAL THEOLOGY

O. Robertson writes, “A dispensation is a distinguishable economy in the outworking of

God’s purpose."38 “Dispensations are separate periods of time in which God dispenses His will in

a specific and unique way, based on a covenant upon which a particular dispensation is

founded.”39 Concerning dispensationalism Ryrie says, “various forms of the word dispensation

appear in the New Testament twenty times. The verb oikonomeo is used once in Luke 16:2

where it is translated ‘to be a steward.’ The noun oikonomos appears ten times (Luke 12:42;

16:1, 3, 8; Romans 16:23; 1 Corinthians 4:1, 2; Galatians 4:2; Titus 1:7; 1 Peter 4:10) and is

35 C. I. Scofield, The Holy Bible: The Scofield Study Bible, (New York, NY: Oxford University Press, 1909), 9.36 Elmer L. Towns, A Journey Through the Old Testament, http://digitalcommons.liberty.edu/towns_books/8 (accessed August 10, 2013), 14.37 Arnold G. Fruchtenbaum, The Eight Covenants of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm. (accessed August 9, 2013), 11.38 O. Palmer Robertson, Which Structures Scripture: Covenants or Dispensations? http:// 004db15.netsolhost.com/SundaySchool/CovenantTheology/CovTheo09.pdf . (accessed August 11, 2013), 1.39 Arnold G. Fruchtenbaum, The Eight Covenants of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm. (accessed August 9, 2013), 21.

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usually translated ‘steward’ or ‘manager’ (but ‘treasure’ in Romans 16:23). The noun oikonomia

is used nine times (Luke 16:2, 3, 4; 1 Corinthians 9:17; Ephesians 1:10; 3:2, 9; Colossians 1:25;

1 Timothy 1:4). In these instances it is translated ‘stewardship,’ ‘dispensation,’ ‘administration,’

‘job,’ ‘commission.”40 Fruchtenbaum says, “There are two major words in the Greek language

from which the concept of dispensations comes. The first Greek word is oikonomia, from which

our English word “ecumenical” is derived, means, “to manage,” “to regulate,” “to administer,”

“to plan.” The second Greek word, aion, means “age,” and emphasizes the dispensation in its

element of time. So, on the one hand, the term dispensation refers to a specific way by which

God administers His program and His will in the world, and on the other hand, it covers a period

of time.”41 “Dispensationalists see seven dispensations clearly marked out in Scripture.”42 Ryrie

says, “A dispensation is a period of time during which man is tested in respect of obedience to

some specific revelation of the will of God. Seven such dispensations are distinguished in

Scripture.”43 Scofield taught, “A dispensation is a period of time during which man is tested in

respect of obedience to some specific revelation of the will of God. Seven such dispensations are

distinguished in Scripture.”44 Mal Couch writes, “How Many Dispensations Are There? Most

dispensationalists hold to seven. I recall while studying under Ryrie at Dallas Seminary that he

would say: “If you can see the difference between the dispensations of Law and the Church Age,

you are a dispensationalist!”45 Fruchtenbaum agrees with most Bible scholars and he says,

“There are seven specific elements or facets involved in each dispensation. First, each

40 John F. Walvoord, “Reflections on Dispensationalism,” Bibliotheca Sacra BSAC 158:630, (Apr 2001), 135.41 Arnold G. Fruchtenbaum, The Eight Covenants of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm. (accessed August 9, 2013), 20.42 Mal Couch, “The Relationship Between the Dispensations and Covenants,” Conservative Theological Journal CTJ 02:7, (Dec 1998), 407.43 Charles C. Ryrie, Dispensationalism: Revised And Expanded, (Chicago, IL: Moody Publishers, 1966), 1.44 C. I. Scofield, The Holy Bible: The Scofield Study Bible, (New York, NY: Oxford University Press, 1909), 5.45 Mal Couch. Conservative Theological Journal: The Relationship Between the Dispensations and Covenants, (CTJ 02:7, Dec 1998), 411

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dispensation has one or more names, which somehow show what the basic rule of life was for

that particular dispensation. Secondly, each dispensation has a chief person to whom special

revelation is given. Thirdly, each dispensation provides a responsibility to man because each

dispensation begins with new revelation which requires a human response. Fourthly, there is a

specific test. Fifth, following the test comes a specific failure. Sixth, there is a judgment that

brings the dispensation to an end. And seventh, each dispensation has something that

characterizes divine grace.”46

Understanding dispensationalism is actually one of the best and easiest ways to

understanding the Bible. Stamper says, “Dispensationalism is a closer representation of the

Bible’s teaching.”47 Augustine said: “Distinguish the ages (dispensations) and the Scriptures

harmonize.”48 John Walvoord writes, “It is most unfortunate that many people misunderstand

dispensationalism. Even many of those who are dispensationalists tend to avoid using the term

“dispensationalism” because it is often misunderstood. Those who claim that they are not

dispensationalists are actually rejecting the wrong view of dispensationalism. For everyone is a

dispensationalist to some degree; whether, he or she recognizes it or not.”49 Ice takes a really big

stand for dispensationalism and says, “I believe that dispensationalism is a system of theology

that has been properly developed from the Bible itself. (As one can see from all these scholars),

Dispensationalism is essential to correctly understanding the Bible. No one will be able to rightly

divide or handle accurately God’s Word (2 Tim. 2:15) without understanding these great truths.

Instead of being a hindrance to correct understanding of God’s Word, as is regularly claimed by

46 Arnold G. Fruchtenbaum, The Eight Covenants of The Bible Part 1, http://www.messianicassociation.org/ezine17-af.covenants.htm. (accessed August 9, 2013), 21.47 Matthew Stamper, Covenantal Dispensationalism: An Examination of the Similarities and Differences Between Covenant Theology and Dispensationalism, (Bloomington, IN: WestBow Press, 2010), 122.48 C. I. Scofield, The Holy Bible: The Scofield Study Bible, (New York, NY: Oxford University Press, 1909), iii.49 Walvoord, John F. “Reflections on Dispensationalism.” Bibliotheca Sacra BSAC 158:630, (Apr 2001).137

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the opponents of dispensationalism, it is a human label for the correct approach and

understanding of Scripture.”50

Dispensationalism brings to the table the most precise and correct way of teaching the

Bible; whereas Covenant theology although there is some good, is plagued with false teachings.

Only when one allows the teachings of dispensationalism to come along side of Covenant

theology does it become correct in its interpretation of the Scriptures. Robertson says, “What is

the sine qua non of dispensationalism? The answer is threefold. 1) A dispensationalist keeps

Israel and the Church distinct…. 2) This distinction between Israel and the Church is born out of

a system of hermeneutics which is usually called literal interpretation…. It is interpretation that

does not spiritualize p. 3 or allegorize as non-dispensational interpretation does…. 3) The third

aspect … concerns the underlying purpose of God in the world. The covenant theologian in

practice makes this purpose salvation, and the dispensationalist says the purpose is broader than

that, namely, the glory of God…. Scripture is not man-centered as though salvation was the main

theme, but it is God-centered because His glory is the center.”51 “Dispensationalists claim that

their principle of hermeneutics is that of literal interpretation. This means interpretation that

gives to every word the same meaning it would have in normal usage, whether employed in

writing, speaking, or thinking.”52 Dispensationalism is distinguished by: (1) consistent literal

interpretation; (2) clear distinction between Israel and the church; (3) the glory of God as God’s

ultimate purpose in the world.”53 Those who interpret Bible prophecy literally and see Israel’s

kingdom as something yet future are dispensationalists,”54

50 Thomas D. Ice, Covenants and Dispensations: Part I. http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013), 35.51 O. Palmer Robertson. Which Structures Scripture—Covenants or Dispensations? http://004db15. netsolhost.com/Sunday School/Covenant Theology/CovTheo09.pdf (accessed August 11, 2013), 2.52 Charles C. Ryrie, Dispensationalism: Revised and Expanded, (Chicago, IL: Moody Publishers, 1966), 77.53 Paul Enns, The Moody handbook of Theology revised and Expanded, (Chicago, IL:Moody Publishers, 1989), 709.54 David W. Cloud, Way of Life Encyclopedia of the Bible & Christianity, (Port Huron, MI: Way Of Life Literature, 1993), 367.

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THE DISPENSATION OF INNOCENCE (Genesis 1:28-3:8)

Scofield wrote, “Man was created in innocence, placed in a perfect environment,

subjected to an absolutely simple test, and warned of the consequence of disobedience. The

woman fell through pride; the man deliberately. (1Ti_2:14) God restored His sinning creatures,

but the dispensation of innocence ended in the judgment of the Expulsion.”55 The Edenic

Covenant was the basis for the Dispensation of Innocence. “This dispensation extends from the

creation of Adam to the expulsion from Eden. Adam created innocent and ignorant of good and

evil, was placed in the Garden of Eden with his wife, Eve, and put under responsibility to abstain

from the fruit of the tree of the knowledge of good and evil. The dispensation of innocence

resulted in the first failure of man, and in its far-reaching effects, the most disastrous. It closed in

judgment: "So he drove out the man.”56 Ice writes, “The dispensation of Innocence was a time

when mankind, through Adam (Rom. 5:12-21; 1 Cor. 15:21, 22), was created morally good but

able to fall into sin. This apparently short-lived age ceased at the Fall into sin as recorded in

Genesis 3. God’s revelation of His will was “from the tree of the knowledge of good and evil

you shall not eat” (Gen. 2:17). Man’s responsibility was to obey God and not partake. The

consequences were: “for in the day that you eat from it you shall surely die” (Gen. 2:17).”57

“The specific test of the Dispensation of Innocence was the test concerning the tree of the

knowledge of good and evil. This was a test to see if Adam and Eve would obey the most

minimal demand of the divine will. They had absolute authority over the entire planet. If Adam

and Eve had passed the test, their state would have changed from unconfirmed creaturely

holiness to confirmed creaturely holiness. This means that they would have passed from the

55 C. I. Scofield, The Holy Bible: The Scofield Study Bible, (New York, NY: Oxford University Press, 1909), 5.56 C. I. Scofield, Rightly Dividing the Word of Truth, (Chicago, IL: Moody Press, 1896), Kindle Edition, Location 13657 Thomas D. Ice, Covenants And Dispensations: Part I, http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013), 35.

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ability to sin to the ability not to sin, or better, they would no longer have the ability to sin after

their holiness was confirmed.”58

As one can see when studying the Edenic and Adamic covenant along side of the

dispensation of Innocence and Conscience there is overlapping of the two theologies. This is

why it is important to understand the two and to be able to “rightly divide” the Scriptures.

Everything that was stated above in the Edenic covenant applies here in the dispensation of

Innocence.

THE DISPENSATION OF CONSCIENCE (Genesis 3:9 - 8:14)

The Adamic Covenant (an unconditional covenant) became the basis for the Dispensation

of Conscience.”59 Scofield wrote, “By the fall, Adam and Eve acquired and transmitted to the

race the knowledge of good and evil. This gave conscience a basis for right moral judgment, and

hence the race came under this measure of responsibility-to do good and eschew evil. The result

of the dispensation of conscience, from Eden to the flood (while there was no institution of

government and of law), was that "all flesh had corrupted his way on the earth," that "the

wickedness of man was great in the earth, and that every imagination of the thoughts of his heart

was only evil continually," and God closed the second testing of the natural man with judgment:

the flood.”60 Ice says, “This dispensation demonstrates that man needs more than his conscience

to walk upright before God. During this dispensation God revealed His will through the curse

(Gen. 3:14-24). Man’s responsibility was to master sin that desired to rule over him (Gen. 4:6-7).

The consequences of neglecting his conscience would be the global flood of Noah (Gen. 6:5-7).

58 Arnold G. Fruchtenbaum, The Eight Covenants Of The Bible Part 1. http://www.messianicassociation.org/ezine17-af.covenants.htm. (accessed August 9, 2013), 22.59 Arnold G. Fruchtenbaum, The Eight Covenants Of The Bible Part 1. http://www.messianicassociation.org/ezine17-af.covenants.htm. (accessed August 9, 2013), 11.60 C. I. Scofield, Rightly Dividing the Word of Truth, (Chicago, IL: Moody Press, 1896), Kindle Edition, Location 136

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The title conscience comes from Romans 2:15 and aptly designates the period between the Fall

and the Flood.”61

Scofield ends this dispensation with the same sad outcome; man fails again. He wrote,

“Under Conscience, as in Innocence, man utterly failed, and the judgment of the Flood marks the

end of the second dispensation and the beginning of the third; Human Government.”62

CONCLUSION

The Bible is a most wonderful gift from God Almighty. Although there are many stories

that have been recorded and preserved in their various dispensations that quite frankly we do not

like to be reminded of; stories of man’s continual falling and short comings. The good news is

that we also have the recorded covenants that shows that Almighty God has graciously been so

loving and forgiving to us ward that he promised his Son to come and give as many as will

receive Him eternal life. As one progressively moves along in the Word of God each

dispensation and each covenant yields more of this central fact; that God loves you and has

provided a way to escape the eternal damnation to come. There is much more to learn and to

discover from the Edenic and Adamic covenants and it is this writers hope that this will be just

enough to cause you to look into these most important truths and help you to get started in the

right direction and to be aware of some of the pitfalls that surround this grand topic from God’s

holy, infallible, the inerrant word, the Bible.

61 Thomas D. Ice, Covenants And Dispensations: Part I, http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013), 36.62 C. I. Scofield, The Holy Bible: The Scofield Study Bible, (New York, NY: Oxford University Press, 1909), 16.

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BIBLIOGRAPHY

Cloud, David W. Way of Life Encyclopedia of the Bible & Christianity. Port Huron, Way Of Life Literature, 1993.

Couch, Mal. “The Relationship Between the Dispensations and Covenants.” Conservative Theological Journal CTJ 02:7, (Dec 1998).

Enns, Paul. The Moody handbook of Theology: revised and expanded. Chicago, Moody Publishers, 1989.

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Fruchtenbaum, Arnold G. “The Eight Covenants Of The Bible Part 1” http://www.messianicassociation.org/ezine17-af.covenants.htm (accessed August 9, 2013).

Harless, Hal. How Firm a Foundation: The Dispensations in the Light of the Divine Covenants. New York, Peter Lang Publishing, 2004.

Hindson, Edward E. and Kroll, Woodrow Michael. The KJV Parallel Bible Commentary. Nashville, Thomas Nelson Publishers, 1994.

Ice, Thomas D. “Covenants And Dispensations: Part I.” http://digitalcommons.liberty.edu/pretrib_arch/3 (accessed August 10, 2013).

Johnson, Ronald M. “Covenant Hermeneutics.” Conservative Theological Journal CTJ 03:10, (Dec 1999).

Mccarson, Derrick. Origins: An In-Depth Study of Genesis 1-11. Bloomington, CrossBooks, 2012.

Morris, Henry M. The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings. Grand Rapids, Baker Books, 1976.

Pestor, Theodore D. “The Symmetry of God's Working from a Dispensational View of Scriptures,” http://www.pestor.com/Bible/Dispensational/DisBook/Book%20Table

%20of%20Content s.htm (accessed August 10, 2013).

Pink, Author W. The Divine Covenants. Grand Rapids, Baker Book House, 1973.

Robertson, O. Palmer. “Which Structures Scripture—Covenants or Dispensations?” http://004db15.netsolhost.com/SundaySchool/CovenantTheology/CovTheo09.pdf (accessed August 11, 2013).

Ryrie, Charles C. Dispensationalism: Revised And Expanded. Chicago, Moody Publishers, 1966.

Schaeffer, Francis A. Genesis In Space And Time. Illinois, Inter Varsity Press, 1972.

Scofield, C. I. Rightly Dividing the Word of Truth. Chicago, Moody Press, 1896), Kindle Edition.

Scofield, C. I. The Holy Bible: The Scofield Study Bible. New York, Oxford University Press, 1909.

Stamper, Matthew. Covenantal Dispensationalism. Bloomington, WestBow Press, 2010.

Towns, Elmer L. “A Journey Through the Old Testament.” http://digitalcommons.liberty.edu/towns_books/8 (accessed August 10, 2013).

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Walvoord, John F. “Reflections on Dispensationalism.” Bibliotheca Sacra BSAC 158:630, (Apr 2001).

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