LAW VS GRACE (DISPENSATION)

INTRODUCTION
And first, as regards the meaning of the word itself, it is easily to be seen, that the Biblical meaning thereof is radically different from that assigned to it by the "Scofield Bible," where it is stated that: -- "A dispensation is a period of time during which man is tested in respect to some specific revelation of the Will of God" (note to Gen. 1:28).
Again in Ephesians 3:2 Paul speaks of "the dispensation of the grace of God which is given me to you-ward"; the meaning being that the ministry given him was to dispense the grace of God to the Gentiles. And lastly, in Colossians 1:25 he refers to "the dispensation of God," that had been given him, "to fulfill the word of God"; the reference being to that which God had made him responsible to administer or dispense, in fulfillment of the word of God concerning His previously concealed purpose as to the salvation of the Gentiles. These are all the occurrences of the word.
In the English Version of the Bible, therefore, the word "dispensation" means always administration or stewardship. Our English word "economy", comes directly from the Greek word rendered, "dispensation" in the four passages above referred to. It is to be deplored that a biblical word of definite signification should have been chosen for the purpose of this new system of doctrine, and a radically different meaning assigned to it.
Then further we are told, in the words of a prominent dispensationalist, that each of these seven distinct periods of time has "a character exclusively its own," being "wholly complete and sufficient in itself," that it "is in no wise exchangeable for the others, and cannot be commingled." That is to say, each "dispensation" has its own peculiar and distinguishing characteristics, insomuch that, when one succeeds another, there is a complete and radical change in the character and principles of God's dealings with the world. So say the dispensationalists; but I find in the Scriptures no evidence to support the statement. On the contrary, I find that, in every age and era, God has accepted those who believed Him and refused those who disbelieved Him. Salvation has always been "by grace, through faith," and upon the ground of the sacrifice of Christ, the Lamb slain from the foundation of the world. Adam and Eve and Abel and Enoch and Noah and Abraham and David were one and all saved precisely as we are.
LAW, THE FIFTH DISPENSATION
This is said to be the dispensation of "Law," and it is put in the strongest possible contrast to 'the next succeeding "dispensation," that of "Grace." And further we are told that "This dispensation [of Law] extends from Sinai to Calvary; from the Exodus to the Cross; from Ex. 19:8, to Matt. 27:35" (S. B. notes).
Here is where some of the most serious evils of dispensationalism come clearly into view; for the aspersions which the teachers of that system cast upon the holy law of God constitute in their totality a complete and grievous misrepresentation thereof; and in certain extreme instances they assume the character of slanderous vilification. But before glancing at some of these, let it be noted that the much maligned "dispensation of law" is said to have embraced the entire lifetime of our Lord--"from Ex. 19:8 to Matt. 27:35"; for it is one of the points upon which the dispensationalists mainly insist, that the Gospels belong to the era of law, and not to that of grace; which I am bold to say is palpable and pernicious error. For as regards the termination of the era of the law, we have the word of our Lord that "The Law and the prophets were"--not until Calvary, but--"until John; since that time the kingdom of God is preached" (Lu. 16:16). And in agreement with this it is written: "For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17).
These Scriptures declare in the plainest terms that the life and words and works of our Lord "in the days of His flesh," including the "Sermon on the Mount" (concerning which we have something special to say) belong, not in the twilight era of the law of Moses, but in the full daylight era of "grace and truth." They also make it plain that the era of "the Kingdom of God" followed immediately upon that of "the law and the prophets"; and further that the era of "the Kingdom of God," and that of "grace and truth" are one and the same. And this a matter of special importance because, as I expect to point out in some detail later on, the humanly concocted scheme of the "seven dispensations," which we are now considering, has had the effect of blotting out, for those who accept it, the illuminating truth which the Scriptures reveal concerning the Two Covenants, "the old covenant," whereof Moses was the mediator, and "the new covenant" whereof Jesus Christ is the Mediator. Therefore, one object I have in view, in exposing the unfounded character of dispensationalism, is to clear the ground for the presentation of the truth concerning "THE TWO COVENANTS" (Gal. 4:24).
But apart from the palpable error of placing our Lord's life and ministry in the era of law as distinguished from that of grace, the strongest exception is to be taken to the teaching that grace was entirely absent from the era of law, even as law is said to be absent from the era of grace; this being a two-fold error. And in this connection I would particularly like to ask those who hold that view, and who place the ministry of Christ in the dispensation of law, was not His ministry a ministry of grace? and were not His words "words of grace"? I wonder that this grievous teaching does not evoke bursts of indignation from those who love the Lord and who are accustomed to go for their comforts to the Gospels.
This brings us to what the "Scofield Bible" teaches concerning the holy law which God gave at Mount Sinai to the people He had delivered out of the "iron furnace" of Egypt. And first I call attention to these extraordinary statements: "It is exceedingly important to observe . . . that the Law was not imposed until it had been proposed and voluntarily accepted" (Note on Ex. 19:3). "At Sinai they (Israel) exchanged Grace for Law. They rashly accepted the Law" (Note on Gen. 12:7). Here we have in brief the teaching (which is amplified in the writings of this new school of theology) that Israel was given an opportunity to choose between Law and Grace, that they were put under the law of God by their own choice; and further that they chose "rashly," and hence made, -- not a bad choice merely, but-- one that was fatal, if so be that the differences between Law and Grace are what the dispensationalists aver.
GRACE, THE SIXTH DISPENSATION:
And well may we rejoice that "the grace of God that bringeth salvation hath appeared" (Tit 2:11). But it is quite another thing to say that God's Grace characterizes this era exclusively; that Law and Grace cannot be commingled; and that "They are as far asunder as Mount Sinai and the place called Calvary, and can no more mingle than the iron and clay of Nebuchadnezzar's dream-statue."
The truth in this regard is that there was grace during the era of the Law, and that there is law during this era of the Gospel; that the New Covenant is the completion of the Old; and that the Gospel of God finishes the work that was begun by the Law of God. It would seem from the language our Lord used in Matthew 5:17 that He had this very error in view; for His words were "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill." And likewise Paul, in the question he asks and answers concerning the Gospel: "Do we then make void the law through faith? God forbid: yea, we establish the law."
LAW VS GRACE
Law vs. grace is one of the most important contrasts a Christian must grasp. The Bible lays a tremendous emphasis upon it. For example, the gospels are full of the conflict between the Pharisees and our Lord -- showing the conflict between the law and God's grace. Paul devotes at least three of his epistles to the subject alone: Romans, Galatians, and Colossians. Plus we find it cropping up in one form or another in every other book of the New Testament. Make no question; this is a topic I can ill afford to neglect. To do so is to neglect the foundation of Christianity: The grace of God in Jesus Christ.
To get to the Truth of law vs. grace, we must ask two important questions. First: Are we "under law" or "under grace?" Actually, the answer to that question is easy: We are "under grace." Romans 6:14, quoted above, say so. But the second question, well, that's not so easy: What do the terms, "under law," and "under grace," really mean? It is confusion as to what these terms really mean which has caused much bondage and deception among God's people.
Let's begin by examining how the Bible uses the term "under the law.”Now we know that whatever the law says, it says it to those who are under the law, that every mouth may be stopped, and the whole world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in His sight. For by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets, even the righteousness of God which is by the faith of Jesus Christ unto all and upon all them that believe, for there is no difference. (Romans 3:19-22)
Let's stop right here for a moment and glean some important facts from this passage in Romans. Note especially the first sentence. It reads, "Whatever the law says, it is saying it to -- WHO?” To those who are UNDER THE LAW." Note that: Whatever the law is saying -- it is saying it to those "under the law." This tells us what the term "under the law" means: If I am "under the law," the law is speaking to ME. Or to put it in reverse: If the law is speaking to me, I am "under the law." I am listening to it and allowing it to govern my living. Ok. But what is the law saying to those who are "under the law?" It is defining good and evil. It is commanding that we DO the good and refuse the evil. Then it is judging our works to see whether we have perfectly obeyed it. If we haven't -- and we can't -- the law tells us we are condemned to death.
That is what the law says to those who are "under the law." It also sounds quite a lot like the life of many Christians. Many Christians look to the law to tell them what to do and not do. They believe that if they do not obey the law they will be judged -- even condemned. For some, the law is the only voice they hear. What is wrong with that? Isn't the law holy, just, and good? Sure it is. But that is precisely why if you live under the law it will condemn you. There is no escape from the holy judgment of God's law! But God has something better for us. He has put us under His grace He has put us where the condemning voice of the law cannot speak: In Christ.
Notice how clear this Truth becomes once we put our two scriptures together: Paul said: "Whatever the law says, it says it to those under the law." He also said: "But you are not under law, but under grace," If the law is speaking to those "under the law," and God tells us we are NOT "under the law" -- but "under grace" -- then the law cannot be speaking to US. There is simply no other conclusion possible. This is further verified if we read on in our passage from Romans 3. Paul says, "Therefore we conclude that a man is justified by faith without the deeds of the law." (Rom. 3:28) Now ask: If those "under grace" are justified WITHOUT the deeds of the law, then how can the law be speaking to them? It can't be speaking to them.
CONCLUSION
The law has absolutely nothing to do with their justification. It is not judging their deeds or passing sentence upon them. They are justified solely by grace through faith in Jesus Christ. Now we can better see what the terms "under the law and "under grace" really mean. Being "under the law" means that my works -- as directed and judged by the law -- determine my justification and standing before God. Being "under grace," however, means that I am justified before God completely apart from my works. In effect, to be "under the law" means that my works determine everything. But to be "under grace" means that my works determine nothing. By faith I stand "under" the finished work of my Saviour. "Now wait a minute. If the law doesn't speak to those under grace, then they can sin all they want. There will be no restraint; no holy standards to follow." Once we grasp the Truth of God's grace, we will know that it does not do away with obedience to God. Indeed, rather than do away with obedience, the grace of God is the only real means of obedience there is. Why? Because through God's grace I don't merely do righteous deeds, I become a righteous person -- through the Living Christ in me. In Christ, obedience to God becomes natural and voluntary -- simply because I love Him.