We have seen two sets of dispensational beliefs separated by about 100 years and by the application of the systematization of a theology (in Walvoord and Pentecost) previously only manifested in its developmental stage (in Darby). The task now is to attempt to homogenize or harmonize these two sets of beliefs in an amalgamation of the dispensational theology of the Holy Spirit in the life of New Testament believers, and to do so in a succinct and clear way that represents the greatest number of people. So, you can see that I have decided to allow popularity of a particular set of beliefs to determine the characterization of the theology—in a loose sense this is the idea of orthodoxy in dispensational terms. But why should we bother to do so? If there are essential and logically irreconcilable differences between the two systems, then why not have the later (the one presently being lauded as the representation of dispensational theology) represent the entire system, since it “is” dispensational theology today? I believe the answer to these questions is found in the historical fact of the variety with which dispensational theology has been expressed in its very recent and short history. To do this, I will use Walvoord’s and Pentecost’s views of the work of the Holy Spirit in the Old Testament and Darby’s views of His jurisdiction in this present age.
The Dispensational Doctrine of the Ministry of the Holy Spirit
· In the Old Testament
o The indwelling of the Spirit is not universal.
o The indwelling of the Spirit is temporary.
o The purpose of much of the indwelling of the Spirit was to empower a person to special service.
· In the New Testament
o All believers are sealed by the indwelling of the Spirit.
o The bodies of believers are considered the temple of the Holy Spirit.
o Righteousness is ministered to believers by the Holy Spirit.
o The indwelling of the Spirit is permanent.
§ Believers are empowered to the use of spiritual gifts by the Spirit.
§ Believers are empowered to suffer with Christ.
Concluding Remarks
In the good representations of dispensational theology grace was just as necessary in the conversion of unbelievers in the Old Testament as in the New, but the Holy Spirit’s role as an agent in that event seems to be debatable. Some theologians in that camp are clear that it is the Holy Spirit birthing persons to new life, but others appear to say that the event was so different from its counterpart in the New Testament that it isn’t right even to describe the event of one’s justification before God as “regeneration”, or a “new birth”. One such writer is Lewis Sperry Chafer, who had this to say, “With respect to regeneration, the Old Testament saints were evidently renewed; but as there is no definite doctrinal teaching relative to the extent character of that renewal, no positive declaration can be made.” Corollary announcements such as this one, which result from some forms of Dispensationalism, are those that have attracted such concern from covenant theologians. From this and other statements like it, we can gather that the full, New Testament revelation of the doctrine of the ministry of the Holy Spirit in creation is not sufficient information for us to use to develop a systematic apprehension of His work in the Old Testament as well—such is, in my opinion, the problem with many of the interpretations consequent from dispensational theology.
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