OIKONOMIA - A special word, a special application

Words are fascinating. Some are interesting because of their origins, or etymology.
The hippopotamus gets its name from Greek words meaning river horse. Other words
have very peculiar meanings, like cleave, which means both to cling together and to
divide. Some terms represent not just a simple thing or action but a complex set of
concepts. For example, the word democracy implies a number of underlying ideas in
association with each other. It suggests a governmental relationship where supreme
power rests with the people and is exercised through a system of free elections. A word
like democracy represents a concept which requires a longer and more descriptive
definition.

The Greek language had big "concept" words, too. One of those was oikonomia
from which we get our word economy. It is important to
determine the usus loquendi of biblical words and phrases. What did they mean to the
original readers? Fortunately, we have an excellent guide to the meaning of oikonomia
in Luke 16 where Christ tells His disciples a parable. In this passage the word
"management" is the English translation of oikonomia and the word 'manager" is the
translation of the related word oikonomos.

Jesus told his disciples: "There was a rich man whose manager was
accused of wasting his possessions. So he called him in and asked him,
'What is this I hear about you? Give an account of your management,
because you cannot be manager any longer.'

"The manager said to himself, “What shall I do now? My master is
taking away my job. I'm not strong enough to dig, and I'm ashamed to beg
- I know what I'll do so that, when I lose my job here, people will welcome
me into their houses"' (Luke 16:1-4).

The parable goes on to tell of the manager's plan to save himself from financial ruin
and the practical lesson to be learned from his behavior. But, because parables were
taken from the situations of everyday life, Christ here gives a clear picture of the usus
loquendi of the word oikonomia.

The first basic feature of an oikonomia is that it includes two individuals or parties, in
this case a rich man and the manager who is called the oikonomos. These two
individuals have a vertical relationship. That is, the rich man holds a position of authority
over the manager or steward of his estate. In our culture we normally think of a
manager as being a superior who has people under him. But in this context the
manager, or oikonomos, is the subordinate who is under the authority of the owner.

Secondly, specific responsibilities are assigned to the manager by the one over him.
In the parable, the manager was to oversee the rich man's possessions. Thirdly, the
manager may be called upon at any time to give an account of his stewardship, to see if
he has fulfilled all his responsibilities. Finally, if the manager has failed in any way, it is
the option of his superior to dismiss him. The superior is not obliged to dismiss the
manager but can if he wants to. In that event, the superior may want to bring in another
manager.

If the manager or oikonomos does not carry out his responsibilities and is therefore
replaced with a new one, Party #1 will have to communicate to this, new manager his
specific responsibilities. This may involve three possibilities. First, some of the duties of
the previous manager may be carried over into this new relationship. Secondly, some of
the previous obligations may be discontinued, so that the new oikonomos is no longer
responsible for them. Thirdly, new duties may be added. But whatever the combination
of responsibilities given to the new manager, he too will be held accountable for his
performance and liable to replacement should he prove unfaithful in the performance of
his duties.

This economic system of rich men and managers was a very normal part of culture
during New Testament times and was as familiar to them as the free enterprise system is to us.
Perhaps the closest thing to an oikonomos in our day is the ranch foreman who
has management over the cattle ranch owned by his wealthy boss. The boss may have
assigned him responsibility for all aspects of the cattle business from feeding to
marketing. However, if the boss calls the foreman into his office and learns the
operation has been poorly managed, he may either graciously give the foreman another
chance or fire him and hire another foreman. With the hiring of a new foreman the
responsibilities may be changed. This new man may continue to be in charge of raising
the cattle but no longer be responsible for marketing them. In addition, he may be given
responsibility for managing a new herd of horses the rancher wants to buy. In other
words, there will be some combination of continued, discontinued, and new
responsibilities. Of course, the rancher will have to call the new foreman into the office
to communicate to him the specifics of his stewardship. Without such a discussion the
new foreman would have no idea what his specific responsibilities were. This scenario
is probably closer to the television image of a wealthy rancher than it is to real life, but is
serves to illustrate the basic features of an oikonomia.

What makes the concept of an oikonomia so significant is that the Bible uses the term
to describe how God has been dealing with humankind throughout the course of human
history. In Ephesians 1:10, the New American Standard Version translated oikonomia
with the word "administration": " ... with a view to an administration suitable to the
fullness of the times, that is, the summing up of all things in Christ, things in the heavens
and things upon the earth." The lung James Version translates oikonomia in this verse
with the word "dispensation," from the Latin word for dispense. But more important than
the English word used is a proper understanding of the original meaning. Here Paul
uses the concept of an oikonomia to characterize God's relationship with humankind at a
time still in the future.

In Ephesians 3, Paul again uses oikonomia, this time to describe the present
situation. In verse 2 he writes, "Surely you have heard about the administration
[oikonomia] of God's grace that was given to me for you." In verse 9, we read of the
ministry God gave Paul when he says, " ... and to make plain to everyone the
administration [oikonomia] of this mystery, which for ages past was kept hidden in God,
who created all things." When the Christians in the Ephesian church read those words
they readily brought to mind all the basic features of an oikonomia outlined above. They
understood Paul to be saying God is dealing with humankind in the same way and with
the same dynamics which characterize an oikonomia. God as Party #1 has given
humankind specific responsibilities, held humankind accountable, and when it was
appropriate, made changes in the oikonomos.

It is important to note that Paul uses the term oikonomia in its everyday sense. He
also indicates God has had at least three separate administrations or dispensations: the
one which preceded the oikonomia revealed to Paul, the present one, and the
administration which is yet future. As we shall see, a careful study of the Bible indicates
there have been more than three, but each one will have the four aspects of a normal
oikonomia discussed above. God will be Party #1 in each, and humankind or a portion
of humankind will be Party #2. One or more specific responsibilities will be given and,
sadly, Party #2 will consistently fail to measure up. Most of the time God in His grace
does not exercise His option to end the oikonomia. However, in each one there comes
a time when God calls Party #2 to account, and changes in the oikonomos are made.

When a change is made, the expected pattern is followed. God exercises His
sovereign will in selecting a new manager, or Party #2, and the combination of
continuing, deleted, and new responsibilities are laid out. This requires that the new
steward (or a representative if the stewardship is being given to a group) be "called into
the office" and told the terms of the new oikonomia. Because we are now dealing with a
relationship between God and man, this communication takes the form of divine
revelation. That is, God supernaturally communicates His will with regard to the new
management or dispensation through direct communication.

Notice that in Ephesians 3:2 Paul said, "The administration [oikonomia] of God's
grace that was given to me for you." Paul understood himself to be the receiver of the
revelation of the new terms and conditions for this dispensation.

At this point we can take what we have learned and get a picture of what the Bible
says about God's dealings with humankind over the course of history. God has
administered a series of oikonomias, each with different stewards (Party #2), and with
varying responsibilities. The fact that there have been several oikonomias is due to
humankind's failure to fulfill the responsibilities assigned him in each of them.

Because the King James Version generally translated oikonomia with the word
"dispensation," this became the most common designation for these relationships.
Whether we use the word dispensation or management or stewardship is not as important
as understanding the concepts involved. However, because dispensation has
become the standard term in the literature on the subject, it is the one we will use for our
discussion. Dispensationalism, then, refers to the form of theology which recognizes
several separate oikonomias in Scripture, and a dispensationalist is one who holds to
that theology.