This dispensation began with the giving of the law at Sinai and was brought to its close as a time-era in the sacrificial death of Christ, who fulfilled all its provisions and types. In the previous dispensation, Abraham, Isaac, and Jacob, as well as multitudes of other individuals, failed in the tests of faith and obedience which were made man’s responsibility (e.g. Gen. 16:1-4; 26:6-10; 27:1-25). Egypt also failed to heed God’s warning (Gen. 12:3) and was judged. God nevertheless provided a deliverer (Moses), a sacrifice (Passover lamb), and miraculous power to bring the Israelites out of Egypt (judgments in Egypt; Red Sea deliverance).
The Israelites as a result of their transgressions (Gal. 3:19) were now placed under the precise discipline of the law. The law teaches: (1) the awesome holiness of God (Ex. 19:10-25); (2) the exceeding sinfulness of sin (Rom. 7:13; 1Tim. 1:8-10); (3) the necessity of obedience (Jer. 7:23,24): (4) the universality of man’s failure (Rom. 3:19,20); and (5) the marvel of God’s grace in providing a way of approach to Himself through typical blood sacrifice, looking forward to a Savior who would become the Lamb of God to bear away the sin of the world (John 1:29), as “witnessed by the law” (Rom. 3:21).
The law did not change the provisions or abrogate the promise of God as given in the Abrahamic Covenant. It was not given as a way to life (i.e., a means of justification, Acts 15:10-11; Gal. 2:16,21; 3:3-9,14,17, 21,24-25), but as a rule of living for a people already in the covenant of Abraham and covered by blood sacrifice, e.g. Passover lamb, etc. One of its purposes was to make clear the purity and holiness which should characterize the life of a people with whom the law of the nation was at the same time the law of God (Ex. 19:5,6).
Hence, the law’s function in relation to Israel was one of disciplinary restriction and correction, like that exercised over Greek and Roman children by the trusted household slave or tutor (Gal. 3:24, translated “schoolmaster”) to hold Israel in check for their own good (Deut. 6:24): (1) until Christ should come (Christ is actually our Tutor, for the grace which saves us also teaches us, Gal. 3:24; Ti. 2:11-12); and (2) until the Father’s appointed time that the heirs (children of promise) should be removed from a condition of legal minority into the privileges of heirs who have come of age (Gal. 4:1-3). This God did in sending His Son, and believers are now in the position of sons in the Father’s house (Gal. 3:26; 4:4-7).
But Israel misinterpreted the purpose of the law (1Tim. 1:8-10), sought righteousness by good deeds and ceremonial ordinances (Acts 15:1; Rom. 9:31-10:3), and rejected their own Messiah (John 1:10-11). The history of Israel in the wilderness, in the land, and scattered among the nations has been one long record of the violation of the law.
Hence, the law’s function in relation to Israel was one of disciplinary restriction and correction, like that exercised over Greek and Roman children by the trusted household slave or tutor (Gal. 3:24, translated “schoolmaster”) to hold Israel in check for their own good (Deut. 6:24): (1) until Christ should come (Christ is actually our Tutor, for the grace which saves us also teaches us, Gal. 3:24; Ti. 2:11-12); and (2) until the Father’s appointed time that the heirs (children of promise) should be removed from a condition of legal minority into the privileges of heirs who have come of age (Gal. 4:1-3). This God did in sending His Son, and believers are now in the position of sons in the Father’s house (Gal. 3:26; 4:4-7).
But Israel misinterpreted the purpose of the law (1Tim. 1:8-10), sought righteousness by good deeds and ceremonial ordinances (Acts 15:1; Rom. 9:31-10:3), and rejected their own Messiah (John 1:10-11). The history of Israel in the wilderness, in the land, and scattered among the nations has been one long record of the violation of the law.
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