Although it is quite usual to treat dispensationalism as a single ‘ism’ (I tend to do this myself), there are, in fact, several types that overlap in part, but which have significant differences too.

Here’s an attempt to distinguish between them.

1. Dispensationalism before Darby (??).

Dispensationalism is usually traced back to J.N. Darby (1800-1882).  However, William C. Watson has attempted to make out a case that dispensationalism pre-dates Darby and could be found in the 17th and 18th centuries.

‘In responding to the charge of recency (viz., that dispensationalism was first formulated by John Nelson Darby and the Plymouth Brethren in the nineteenth century), Ryrie traces dispensational concepts to Justin Martyr, Irenaeus, Clement of Alexandria, and even Augustine. French philosopher Pierre Poiret (1646–1719) developed a sevenfold scheme of dispensationalism in a six-volume systematic theology, L’Économie divine. In addition, John Edwards (1637–1716) and Isaac Watts (1674–1748) both developed sophisticated schemes of dispensationalism long before the Plymouth Brethren.’ (Handbook of Evangelical Theologians, art. Charles C. Ryrie)

Briefly, my view is that although certain elements of dispensationalism pre-date Darby (millennialism, restorationism, and so on) these do not add up to the dispensational system formulated by Darby.

2. ‘Classical’ dispensationalism

This certainly can be traced back to Darby.  Its advocates have included C.I. Scofield and L. S. Chafer.

Scofield defined a ‘dispensation’ as:

‘A period of time during which man is tested in respect of obedience to some specific revelation of the will of God.’

Scofield distinguished seven dispensations: Innocence (before the Fall), Conscience (from the Fall to Noah), Human Government (from Noah to Abraham), Promise (from Abraham to Moses), Law (from Moses to Christ), Grace (the Church age), the Kingdom (the Millennium).

3. Ultradispensationalism

Proponents generally hold that the church did not begin at Pentecost, but with Paul (Acts 13 or 28).

Of E. W. Bullinger (1837–1913), Ryrie writes:

‘In his sevenfold dispensational scheme Bullinger had two dispensations between Pentecost and the end of the church age. He placed the Gospels and the book of Acts under the Law and commenced the dispensation of the Church with the ministry of Paul after Acts 28:28. The prison epistles, therefore—Ephesians, Philippians, and Colossians—set forth the fullness of the revelation of the mystery of this church age.’

Although there are differences among ultradispensationalists, there is agreement on a number of points.  According to Ryrie:

1. The great commission of Matthew and Mark is Jewish and not for the church.The ministry of the Twelve was a continuation of Christ’s ministry.
2. The church did not begin at Pentecost.
3. Water baptism is not for this church age.
4. There is a difference between Paul’s early and later ministries.
5. Israel, not the church, is the bride of Christ.

4. Revised dispensationalism

According to Blaising and Bock,

‘Revised dispensationalism designates the views of dispensational theologians writing primarily between the late 1950s and the late 1970s, although it also applies to some publications in the 1990s as well. The designation revised is taken from the revision of the Scofield Bible, completed in 1967 and offering views much more compatible to writers of this second period. Some of the more well-known revised dispensationalists include Alva J. McClain, John Walvoord, Charles Ryrie, J. Dwight Pentecost, and Stanley Toussaint.’

5. Progressive dispensationalism

This dates back to the mid-1980s.  Its leading proponents include Craig Blaising, Darrell Bock and Robert Saucy.

Progressive dispensationalism remains premillennial, but does not recognise a sharp distinction between Israel and the church as two peoples of God.

Ryrie (not a progressive dispensationalist himself) identifies the following characteristics:

1. The kingdom of God is the unifying theme of biblical history.
2. Within biblical history there are four dispensational eras.
3. Christ has already inaugurated the Davidic reign in heaven at the right hand of the Father, which equals the throne of David, though He does not yet reign as Davidic king on earth during the Millennium.
4. Likewise, the new covenant has already been inaugurated, though its blessings are not yet fully realized until the Millennium.
5. The concept of the church as completely distinct from Israel and as a mystery unrevealed in the Old Testament needs revising, making the idea of two purposes and two peoples of God invalid.
6. A complementary hermeneutic must be used alongside a literal hermeneutic. This means that the New Testament makes complementary changes to Old Testament promises without jettisoning those original promises.
7. The one divine plan of holistic redemption encompasses all people and all areas of human life—personal, societal, cultural, and political.

Blaising, C. and Bock, D. (2000) Progressive Dispensationalism.  Baker Academic.

Ryrie, C. (2007) Dispensationalism. 3rd edn. Moody Publishers.