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LAW AS DEFINED IN THE BIBLE
In the Bible the word 'law' does not always refer to the Mosaic Law system or to any part of it. Certain facts about law, however, may be observed.
A) The Ten Commandments are God's Law (cf. Luke 10:25-28; Ro 7:7-14) and the first ten provisions of the Mosaic Law.
1) [Lk 10:25-28]:
(v. 25) '''On one occasion an expert in the Law stood up to test Jesus. "Teacher," he asked, "what must I do to inherit eternal life?"
(v. 26) "What is written in the Law?" he replied. "How do you read it?"
(v. 27) He answered: " `Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind' ; and, 'Love your neighbor as yourself.' "
(v. 28) "You have answered correctly," Jesus replied. "Do this and you will live." '''
2) [Ro 7:7-14]:
(v. 7) '''What shall we say, then? Is the law sin? Certainly not! Indeed I would not have known what sin was except through the law. For I would not have known what coveting really was if the law had not said, "Do not covet."
(v. 8) But sin, seizing the opportunity afforded by the commandment, produced in me every kind of covetous desire. For apart from law, sin is dead.
(v. 9) Once I was alive apart from law; but when the commandment came, sin sprang to life and I died.
(v. 10) I found that the very commandment that was intended to bring life actually brought death.
(v. 11) For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death.
(v. 12) So then, the law is holy, and the commandment is holy, righteous and good.
(v. 13) Did that which is good, then, become death to me? By no means! But in order that sin might be recognized as sin, it produced death in me through what was good, so that through the commandment sin might become utterly sinful.
(v. 14) We know that the law is spiritual; but I am unspiritual, sold as a slave to sin." '''
B) The entire governing code for Israel as recorded in Exodus and Leviticus is the Law, the Mosaic Law.
C) The rule of life yet to be applied in the coming messianic kingdom is law but not the Mosaic Law
D) Any rule of conduct prescribed by men may be referred to as law
1) [Gal 3:21]:
"Is the Law, therefore, opposed to the promises of God? Absolutely not! For if a law [= any rule of conduct] had been given that could impart life, then righteousness would certainly have come by law."
2) [Ro 2:12-16]:
(v. 12) "All who sin apart from law will also perish apart from law, and all who sin under law will be judged by law.
(v. 13) For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous.
(v. 14) (Indeed, when Gentiles, who do not have law, do by nature things required by the Law, they are a law for themselves, even though they do not have law,
(v. 15) since they show that the requirements of the Law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.)
(v. 16) This will take place on the day when God will judge men's secrets through Jesus Christ, as my gospel declares."
3) [Lk 20:22]:
"Is it lawful for us to pay taxes to Caesar or not?"
E) Any recognized principle of action is a law and sometimes referred to as equivalent to power:
1) [Ro 7:21-25]:
(v. 21) So I find this law at work: When I want to do good, evil is right there with me.
(v. 22) For in my inner being I delight in God's law;
(v. 23) but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members.
(v. 24) What a wretched man I am! Who will rescue me from this body of death?
(v. 25) Thanks be to God--through Jesus Christ our Lord! So then, I myself in my mind am a slave to God's law, but in the sinful nature a slave to the law of sin."
2) [Ro 8:1-4]:
(v. 1) '''Therefore, there is now no condemnation for those who are in Christ Jesus,
(v. 2) because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death.
(v. 3) For what the Law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man,
(v. 4) in order that the righteous requirements of the Law might be fully met in us, who do not live according to the sinful nature but according to the Spirit."
F) The entire will of God reaching to every detail of an individual believer's life is the law of God but it is distinguished from the Mosaic Law
1) [Ro 7:22-25]:
(v. 22) For in my inner being I delight in God's law;
(v. 23) but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members.
(v. 24) What a wretched man I am! Who will rescue me from this body of death?
(v. 25) Thanks be to God--through Jesus Christ our Lord! So then, I myself in my mind am a slave to God's law, but in the sinful nature a slave to the law of sin.
2) [Ro 8:1-4]:
(v. 1) "Therefore, there is now no condemnation for those who are in Christ Jesus,
(v. 2) because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death.
(v. 3) For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man,
(v. 4) in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit."
G) The will of Christ for the believer in the present age is the 'law of Christ'
1) [John 13:34-35]:
(v. 34) "A new command I give you: Love one another. As I have loved you, so you must love one another.
(v. 35) By this all men will know that you are my disciples, if you love one another."
2) [Jn 15:10]:
"If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love."
3) [1 Cor 9:21-23]:
(v. 21) "To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law.
(v. 22) To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some.
(v. 23) I do all this for the sake of the gospel, that I may share in its blessings."
4) [Gal 6:1-5]:
(v. 1) "Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted.
(v. 2) Carry each other's burdens, and in this way you will fulfill the law of Christ.
(v. 3) If anyone thinks he is something when he is nothing, he deceives himself.
(v. 4) Each one should test his own actions. Then he can take pride in himself, without comparing himself to somebody else,
(v. 5) for each one should carry his own load."
THE LAW IS THE STANDARD OF PERFECT RIGHTEOUSNESS WHICH MAN MUST HAVE IN ORDER TO BE WITH GOD FOREVER. THIS IS IMPOSSIBLE FOR MAN TO ATTAIN. THE GRACE GIFT TO ALL BELIEVERS OF PERFECT RIGHTEOUSNESS THEREFORE COMES THROUGH OUR LORD JESUS CHRIST BY FAITH
The Law is a picture of the absolute righteousness of our Lord Jesus Christ. Only He among all men could and did keep the Law perfectly and in conjunction with His sacrificial death provide the only way for mankind to be reconciled to God. The Law is a picture of what Scripture foretold was the Savior to come - of the standard of absolute perfection which a man must never fail to live by, which our Lord in fact demonstrated in His life. Now that Christ has come, it is His life and death on the cross that has superseded, i.e., has taken the place of the Law. He Himself has fulfilled it on our behalf because no individual except the Lord Jesus Christ could perfectly keep the Law and then take upon Himself the penalty for the world's sins, (I Jn 2:2)
During the period of time in history that God designated as being under the Mosaic Law, the Law also provided for moment to moment temporal blessings and discipline for an individual living under the Law who obeyed or disobeyed particular statutes. So the Law also served as a rule of life to an individual under that Law during that period of time from Moses to Pentecost as well as an absolute mirror which reflects God's perfect righteousness which is required for salvation.
*******************************************************************************************EXCERPTS FROM A STUDY OF ROMANS CHAPTERS 2 & 3:
IX) [Ro 1:2-4, 16-17; 2:6-24; 3:19]:
(1:2-4) [See excerpt below]
(1:16-17, 2:6-24) [See excerpt below]
(v. 3:19) "Now we know that whatever the Law says, it says to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God."
(1:16-17, 2:6-24) [See excerpt below], (v. 3:19) "Now we know that whatever the Law says, it says to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God." =
The phrase "Now we know that" indicates that what follows has already been established as fact. The Law has a message to those under the Law, (Jews), which declares that the whole world is held accountable to God. So the Law is a representation of the righteousness of God to which not only the Jew but the whole world is held accountable. Implied here is the responsibility of Jews to relay information from the Law to the world largely via their obedience to it as an example to the world of their responsibility to live by its standards as well.
B) THE LAW WAS ESTABLISHED PREVIOUSLY IN CHAPTER TWO AS A SUPERIOR INSTRUCTION OF A RULE OF LIFE WITHIN WHICH IS THE EMBODIMENT OF KNOWLEDGE AND TRUTH REPRESENTING GOD'S RIGHTEOUS STANDARD OF BEHAVIOR FOR THE WORLD
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[EXCERPT FROM CHAPTER 2 SUPPORTING THIS POINT]
(v. 1:16) I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.
(v. 1:17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.'
(v. 2:6) God will give to each person according to what he has done.
(v. 2:7) To those who by persistence in doing good seek glory, honor and immortality, He will give eternal life
(v. 2:8) But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger.
(v. 2:9) There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile;
(v. 2:10) but glory, honor and peace for everyone who does good; first for the Jew, then for the Gentile.
(v. 2:11) For God does not show favoritism.
(v. 2:12) All who sin apart from the Law will also perish apart from the Law, and all who sin under the Law will be judged by the Law.
(v. 2:13) For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous.
(v. 2:14) (Indeed, when Gentiles, who do not have the Law, do by nature things required by the Law, they are a Law for themselves, even though they do not have the Law,
(v. 2:15) since they show that the requirements of the Law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.)"
(v. 2:16) This will take place on the day when God will judge man's secrets through Jesus Christ, as my gospel declares.
(v. 2:17) Now you, if you call yourself a Jew; if you rely on the Law and brag about your relationship to God;
(v. 2:18) if you know His will and approve of what is superior because you are instructed by the Law;
(v. 2:19) if you are convinced that you are a guide for the blind, a light for those who are in the dark,
(v. 2:20) an instructor of the foolish, a teacher of infants, because you have in the Law the embodiment of knowledge and truth -
(v. 2:21) you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?
(v. 2:22) You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?
(v. 2:23) You who brag about the Law, do you dishonor God by breaking the Law?
(v. 2:24) As it is written: 'God's name is blasphemed among the Gentiles because of you.' "
(v. 2:13) For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous. (v. 2:14) (Indeed, when Gentiles, who do not have the Law, do by nature things required by the Law, they are a Law for themselves, even though they do not have the Law... (v. 2:17) "Now you, if you call yourself a Jew; if you rely on the Law and brag about your relationship to God; (v. 2:18) if you know His will and approve of what is superior because you are instructed by the Law" =
Notice that the passage now focuses intently on Jews who have the Law and are supposed to be instructed in the Law - a superior instruction (in righteousness) to what is available to Gentiles is implied, (v. 2:14); and they have a unique relationship with God as His chosen people to represent Him and His righteousness to the world through the precepts of the Law as God's standard of conduct. Notice that verse 2:14 states that if Gentiles do by nature things required by the Law, they are declared as a law unto themselves, implying that the Law is the standard of righteousness for all to go by. It is implied the Jews brag about having the Law, (v. 2:17). Evidently the Israelites are a people chosen specially by God to represent Him and His righteousness through obedience to the Law which was uniquely given to them to obey as part of this mission.
(2:17) "Now you, if you call yourself a Jew; if you rely on the Law and brag about your relationship to God; (v. 2:18) if you know His will and approve of what is superior because you are instructed by the Law." (v. 2:19) if you are convinced that you are a guide for the blind, a light for those who are in the dark, (v. 2:20) an instructor of the foolish, a teacher of infants, because you have in the Law the embodiment of knowledge and truth" =
Notice that it is stipulated in v. 2:20, "You have in the Law the embodiment of knowledge and truth!".
[Webster's New Collegiate Dictionary, G & C Merriam Co, Springfield, USA, 1980, p. 368 provides this applicable meaning of 'embody']:
"Embody... 1 b. To make concrete and perceptible"
This is not to say that the Mosaic Law contains all knowledge and truth. The most applicable definition of the word 'embodiment' here is that the Law makes all knowledge and truth concrete and perceptible, implying that it is the source upon which knowledge and truth is built. Since God is righteous and knowledge and truth and the Law comes from God, then the knowledge and truth which the Law embodies is righteous, hence the Law is the embodiment of God's righteousness.
(v. 2:13) "For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous. (v. 2:14) (Indeed, when Gentiles, who do not have the Law, do by nature things required by the Law, they are a Law for themselves, even though they do not have the Law, (v. 2:15) since they show that the requirements of the Law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.) (v. 2:16) This will take place on the day when God will judge man's secrets through Jesus Christ, as my gospel declares. (v. 2:17) Now you, if you call yourself a Jew; if you rely on the Law and brag about your relationship to God; (v. 2:18) if you know His will and approve of what is superior because you are instructed by the Law; (v. 2:19) if you are convinced that you are a guide for the blind, a light for those who are in the dark, (v. 2:20) an instructor of the foolish, a teacher of infants, because you have in the Law the embodiment of knowledge and truth - (v. 2:21) you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? (v. 2:22) You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? (v. 2:23) You who brag about the Law, do you dishonor God by breaking the Law? (v. 2:24) As it is written: 'God's name is blasphemed among the Gentiles because of you.' "
The Law evidently was provided for the Jew to rely on as part of his special relationship with God, (2:17). The Law gave the Jew the knowledge of God's will and what is superior, among other things, relative to a way of life, (2:18). While one obeys the Law it results in being declared righteous, (2:13). The Law evidently provides information which enables a Jew to be a guide for the [spiritually] blind and a light for those who are in the dark, an instructor of the foolish and a teacher of [spiritual] infants, (vv. 2:19-20).
(v. 1:16) I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. (v. 1:17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.'... (v. 2:6) God will give to each person according to what he has done. (v. 2:7) To those who by persistence in doing good seek glory, honor and immortality, He will give eternal life (v. 2:8) But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. (v. 2:9) There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; (v. 2:10) but glory, honor and peace for everyone who does good; first for the Jew, then for the Gentile. (v. 2:11) For God does not show favoritism. (v. 2:12) All who sin apart from the Law will also perish apart from the Law, and all who sin under the Law will be judged by the Law. (v. 2:13) For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous. (v. 2:14) (Indeed, when Gentiles, who do not have the Law, do by nature things required by the Law, they are a Law for themselves, even though they do not have the Law, (v. 2:15) since they show that the requirements of the Law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.) (v. 2:16) This will take place on the day when God will judge man's secrets through Jesus Christ, as my gospel declares. (v. 2:17) Now you, if you call yourself a Jew; if you rely on the Law and brag about your relationship to God; (v. 2:18) if you know His will and approve of what is superior because you are instructed by the Law. (v. 2:19) if you are convinced that you are a guide for the blind, a light for those who are in the dark, (v. 2:20) an instructor of the foolish, a teacher of infants, because you have in the Law the embodiment of knowledge and truth" (v. 2:21) you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? (v. 2:22) You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? (v. 2:23) You who brag about the Law, do you dishonor God by breaking the Law? (v. 2:24) As it is written: 'God's name is blasphemed among the Gentiles because of you.' " (cont.) =
[Webster's New Collegiate Dictionary, G & C Merriam Co, Springfield, USA, 1980, p. 116 provides an applicable definition for blasphemy]:
"blasphemy...1 a the act of insulting or showing contempt or lack of reverence for God."
The Jews were given the Law by God in order to represent Him to the world. They falsely claimed to rely on it and constantly violated it causing God's name to be blasphemed among the Gentiles. So the Jews evidently are to represent God relative to the Law being given to them by God and their obedience to it as God's chosen people. But their bragging about being given the Law by God as His chosen people and their relationship with God, (v. 2:17); knowing God's will and approving of what is superior because of being instructed by the Law, (v. 2:18); and being convinced that they are a guide and instructor of others, (vv. 2:19-20); their violations of the Law, (vv. 2:21-23) in the face of their utter failure to do any of this misrepresents God to the point of blasphemy.
(v. 1:16) I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. (v. 1:17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.'... (v. 2:6) God will give to each person according to what he has done. (v. 2:7) To those who by persistence in doing good seek glory, honor and immortality, He will give eternal life (v. 2:8) But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. (v. 2:9) There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; (v. 2:10) but glory, honor and peace for everyone who does good; first for the Jew, then for the Gentile. (v. 2:11) For God does not show favoritism. (v. 2:12) All who sin apart from the Law will also perish apart from the Law, and all who sin under the Law will be judged by the Law. (v. 2:13) For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous. (v. 2:14) (Indeed, when Gentiles, who do not have the Law, do by nature things required by the Law, they are a Law for themselves, even though they do not have the Law, (v. 2:15) since they show that the requirements of the Law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.) (v. 2:16) This will take place on the day when God will judge man's secrets through Jesus Christ, as my gospel declares. (v. 2:17) Now you, if you call yourself a Jew; if you rely on the Law and brag about your relationship to God; (v. 2:18) if you know His will and approve of what is superior because you are instructed by the Law." (v. 2:19) if you are convinced that you are a guide for the blind, a light for those who are in the dark, (v. 2:20) an instructor of the foolish, a teacher of infants, because you have in the Law the embodiment of knowledge and truth" (v. 2:21) you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? (v. 2:22) You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? (v. 2:23) You who brag about the Law, do you dishonor God by breaking the Law? (v. 2:24) As it is written: 'God's name is blasphemed among the Gentiles because of you.'"=
God's name is blasphemed among the Gentiles because the Jews dishonor God by constantly breaking the Law yet hold themselves up as superior to the Gentiles. They have a unique relationship with God as His chosen people to represent God and His righteousness to the world through obedience to the law, their unique possession. They claim they rely on it faithfully.
Verse 2:17 begins in the negative: "Now you, if you call yourself a Jew" which implies a Jew who may have fallen short of some standard. The next phrase corroborates this: "If you rely on the Law and brag about your relationship to God," which implies a certain self-righteousness and false sense of security with God and a false sense of superiority over non-Jews. Then verses 18-20 provide the possibility ("If..."), of a Jew knowing the will of God and approving of what is superior all of which is attributed to learning from the Law.
Verses 19 & 20 continues the context of: 'If you are convinced because of being instructed by the Law and relying on it' and 'If you are convinced that "you are a guide to the blind, a light for those who are in the dark, an instructor of the foolish, a teacher of infants, because you have in the Law the embodiment of knowledge and truth." ' which suggests that what they are convinced of is not true.
Verses 2:21b-23 then deal the blow of reality: that the Jew by and large has not permitted himself to actually be taught to rely on the Law; he holds a self-righteous opinion which causes him to "brag about his relationship to God" and falsely think he is a "guide to the blind" and "a light for those who are in the dark, an instructor of infants." This corroborates that obeying the Law was not a way for man to achieve eternal life, but to make one conscious of sin because it embodies the perfect righteousness from God which is beyond man's capacity, (v. 2:13). The passage goes further to ask questions that implicate Jews for a number of specific things "do you steal?", "do you commit adultery?", "do you rob temples?", "do you dishonor God by breaking the Law?" which each of these questions are answered in the affirmative by verse 24: "God's name is blasphemed among the Gentiles because of you."
(v. 2:17) Now you, if you call yourself a Jew; if you rely on the Law and brag about your relationship to God; (v. 2:18) if you know His will and approve of what is superior because you are instructed by the Law." (v. 2:19) if you are convinced that you are a guide for the blind, a light for those who are in the dark, (v. 2:20) an instructor of the foolish, a teacher of infants, because you have in the Law the embodiment of knowledge and truth (v. 2:21) you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? (v. 2:22) You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? (v. 2:23) You who brag about the Law, do you dishonor God by breaking the Law? (v. 2:24) As it is written: 'God's name is blasphemed among the Gentiles because of you.'" =
Verses 2:17 through 24 imply that Jews have a special responsibility to represent God and His righteousness to the world, especially through obedience to the Law which was given to them as God's chosen people which they have largely failed to live up to.
[END OF EXCERPT FROM CHAPTER 2]
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X) [Ro 1:16-17; 2:13; 3:19-20]:
(v. 1:16) "I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.
(v. 1:17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.'(v. 2:13) "For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous.
(v. 2:13) For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous.
(v. 3:19) Now we know that whatever the Law says, it says to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God.
(v. 3:20) Therefore no one will be declared righteous in His sight by observing the Law; rather, through the Law we become conscious of sin."
(v. 1:16) I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. (v. 1:17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' (v. 2:13) For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous. (v. 3:19) Now we know that whatever the Law says, it says to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God. (v. 3:20) Therefore no one will be declared righteous in His sight by observing the Law; rather, through the Law we become conscious of sin." =
Since perfect obedience to the requirements of the Law was stipulated as the standard of behavior for all individuals to be declared righteous unto eternal life, (v. 2:13), then the Law's requirements are righteous by definition. In verses 3:19-20, which continues this theme, the Law is portrayed as impossible to keep in order to be declared righteous in God's sight. Rather through the Law, because of our inabililty to live up to its standards of God's righteousness, we become conscious of sin, (vv. 3:20), which is to then lead one to faith in Jesus Christ unto a righteousness from God, (vv. 1:16-17). The phrase "so that every mouth may be silenced and the whole world held accountable to God" implies that any and every man under the Law and outside of the Law will fall short of God's righteousness that God expects all men to live by; so everyone's mouth will be silenced in the realization that his life is held accountable to God and falls short of the righteousness that God demands of him. Note that the Greek text has the word rendered "Law" without the definite article, which emphasizes the quality of the particular kind of law in view in the context, which is the Mosaic Law.
[END OF EXCERPTS FROM ROMANS CHAPTERS 2 & 3]
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[Lewis Sperry Chafer, "Chafer Systematic Theology - Abridged", vol 2, pp. 312-317]:
THE MOSAIC ECONOMY
With the coming of Moses and growth of the nation Israel, the Mosaic Law was given. It included more than 600 detailed laws including rituals which Israel was required as a nation to observe. The purpose of the Law was to reveal sin (Rom. 5:20; 7:7; Gal 3:19) and to demonstrate man's need of Christ (v.24). The Law of Moses included God's instruction for Israel's civil, religious and moral life. Two truths should be emphasized in relation to the Mosaic Law:
(1) it was never addressed to Gentiles except those who became Israelites as proselytes, and (2) it was not a way of salvation.
Salvation is not given in response to obeying commands. It is given to those in every age who place their trust in God for forgiveness of sin. The Mosaic sacrificial system was given as a means of restoring fellowship with God for believers who fell into sin. The sacrifices were to be offered by Israelites who had placed their faith in Yahweh.
[Yahweh = The Lord Jesus Christ - the Messiah]
Apart from this faith, the sacrifices were meaningless rituals. The sacrifices anticipated the future sacrifice of Christ which was not understood by Old Testament saints. A standard for confession and forgiveness, without animal sacrifices, was established for Christians in need of cleansing from daily sin (I John 1:9).
The nation Israel descended physically from Abraham, Isaac, and Jacob. As a nation and race, they received special promises from God both for their present and the future and were given privileges that do not extend to the Gentile world.
Israelites were promised blessing in return for obedience to the Law, and were told that God would discipline them if they failed to keep the Law. This is illustrated in Deuteronomy 28. The first 14 verses promised blessing to those who keep His commandments, and verses 15-68 are a declaration of curses and judgments that would fall on the nation if she disobeyed. Subsequently both the blessings and the cursings were fulfilled.
It is clear in Old Testament predictions that Israel as a nation would depart from God (4:26-28). The spiritual life of Israel was not on an even plane. In one period they were disobedient and God disciplined them, and in another they were generally obedient and enjoyed God's blessings. The Old Testament did not anticipate the present day of grace but did look foward to the future kingdom when Israel would possess her land on earth. Many Scriptures speak of this period (cf. Ezek 20:33-44; Mal 3:1-6; Matt. 24:27-25:30). In the kingdom both reward and judgment will be experienced by Israel (Dan 12:2; Matt 7:13-14; Luke 10:25-28; 18:18-21).
Even the Old Testament made it clear that righteousness could be received only by faith and not by works (Gen 15:6; cf. Hab 2:4).
In the Bible the word "law" does not always refer to the Mosaic system or to any part of it. Certain facts about law, however, may be observed. (1) The Ten Commandments are God's law (cf. Luke 10:25-28; Rom 7:7-14). (2) The entire governing code for Israel as recorded in Exodus and Leviticus is the Law. (3) The rule of life yet to be applied in the coming messianic kingdom is law but not the Mosaic Law. (4) Any rule of conduct prescribed by men may be referred to as law (I Tim 1:8-9; 2 Tim 2:5; cf. Matt. 20:25; Luke 20:22). (5) Any recognized principle of action is a law and sometimes is equivalent to power (Rom 7:21; 8:2). (6) The entire will of God reaching to every detail of an individual believer's life is the law of God but should be distinguished from the Mosaic Law (7:22; 8:4). (7) The will of Christ for the believer in the present age is the "law of Christ" (cf. John 13:34; 15:10; I Cor 9:21; Gal 6:2). In the Mosaic period there was a grace along with law just as in the present dispensation there is law with grace. The dominating factor in the present age is that God is dealing with believers on a gracious basis rather than on a meritorious basis as indicated in the Mosaic period.
In the Mosaic dispensation the will of God for individual Israelites as well as for the nation as a whole consisted of three parts: (1) the Commandments which regulated moral isues (Ex 20), (2) the judgments, which regulated the civic issues (21:1-24:11), and (3) the ordinances, which regulated the religious issues (24:12-31:18).
It is generally agreed that both the judgments and the ordinances of the Mosaic Law ceased with the crucifixion of Christ. Continued misunderstanding, however, exists in relation to the Ten Commandments. Many people teach that these are continued in the present age of grace. The fact is that nine of the Ten Commandments are repeated in the New Testament and with higher standards, but the fourth commandment concerning the Sabbath is not found in the New Testament revelation concerning the age of grace. The moral code for believers in the Church Age includes the nine commandments but it goes far beyond them to include much more.
[Note that the nine commandments are indicated in the New Testament as commands to believers but WITHOUT SPECIFIC PUNITIVE MEASURES TO BE CARRIED OUT if not kept. This was not so during the period under the Mosaic Law. The stipulations of the Law were accompanied with specific penalties if not kept. In the New Testament periods, God has made provision for putting a sinful believer under discipline. Heb 12:5-12]
In attempting to understand the Mosaic system two features of its truth are important: (1) the relation the Mosaic Law sustained to the time of its reign and (2) the application of the Mosaic system.
1. THE MOSAIC LAW WAS TEMPORARY
The Mosaic Law was given as a temporary, not an eternal, rule of life.
Before the Mosaic Law was given those laws did not apply, and after the Mosaic Law was concluded the Law was no longer a basic moral code for Christians in the present age.
In view of the temporal character of the Law of Moses the question is raised as to why this revelation was given. The answer to this question is in Galatians 3:19, 'What then is the purpose of the Law? It was added because of transgressions until the Seed to Whom the promise referred had come.' Any transgressions of the Law of God or anything out of harmony with the holiness of God is sin in any dispensation and requires the grace of God for forgiveness. Even Adam and Eve were told not to disobey. The introduction of the Law did not change the fact of the sin nature and consequent spiritual death (Rom 5:12-14). The Law changed the character of personal wrong doing by making it a violation of the Law.
[before the Mosaic Law period, sin was a violation of God's holiness. During the Mosaic Law period sin was a violation of God's holiness and also a violation of the Law and subject to specific punitive measures as stipulated in the Law.]
It made sin rebellion against specific commands of God with corresponding punishment that comes from a broken law.
The Law was given Israel not to create an obedient people but rather to prove their utter sinfulness and helplessness. This is indicated in Paul's own experience in 7:8, 'But sin, seizing the opportunity afforded by the commandment, produced in me every kind of covetous desire. For apart from the Law, sin is dead.' That the Law was holy and righteous is obvious as stated by Paul in verses 12-13, 'So, then, the Law is holy, and the commandment is holy, righteous and good. Did that which is good, then, become death to me? By no means! But in order that sin might be recognized as sin, it produced death in me through what was good, so that through the commandment sin might be utterly sinful.' Apart from Christ there has been universal failure to keep such laws as God has revealed.
The Law was never given as a means for salvation or justification (3:20; cf. Gal 3:11, 24). The Law therefore became a curse to Israel (v.10) bringing them condemnation (2 Cor 3:9) and death (Rom. 7:10-11). A beneficial effect of the Law was to drive Israel to Christ as the only Saviour and Mediator.
a. THE LAW BEGAN ITS REIGN AT MOUNT SINAI.
Before the Law was given, no one was responsible to keep it. With the introduction of the Law Israel was required to obey it as stated in Deuteronomy 5:1-3, 'Moses summoned all Israel and said: Hear O Israel, the decrees and laws I declare in your hearing today. Learn them and be sure to follow them. The Lord our God made a covenant with us at Horeb. It was not with our fathers that the Lord made this covenant, but with us, with all of us who are alive here today.'
The people voluntarily pledged their obedience to the Law without recognizing their inability to keep it. This is stated in Exodus 19:3-8, '''Then Moses went up to God, and the Lord called to him from the mountain and said, '''This is what you are to say to the house of Jacob and what you are to tell the people of Israel: 'You yourselves have seen what I did to Egypt, and how I carried you on eagles' wings and brought you to Myself. Now if you obey Me fully and keep My covenant, then out of all nations you will be My treasured possession. Although the whole earth is Mine, you will be for Me a kingdom of priests and a holy nation.'
These are the words you are to speak to the Israelites.'''
So Moses went back and summoned the elders of the people and set before them all the words the Lord had commanded him to speak. The people all responded together, '''We will do everything the Lord has said.'''' So Moses brought their answer back to the Lord.""
Once the children of Israel had accepted the Law, it became immediately evident that they were dealing with the unapproachable and holy character of God as stated in verses 18-21, ""Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, the whole mountain trembled violently, and the sound of the trumpet grew louder and louder. Then Moses spoke and the voice of God answered him. The Lord descended to the top of Mount Sinai and called Moses to the top of the mountain. So Moses went up and the Lord said to him, '''Go down and warn the people so that they do not force their way through to see the Lord and many of them perish.''' "" The same thought is expressed in Hebrews 12:18-21.
b. THE REIGN OF THE LAW WAS TERMINATED WITH THE DEATH OF CHRIST.
Previous dispensations..............
[dispensation = periods of a particular type of rule by God]
Previous dispensations to some extent continued after they came to a formal close, but the Law came to an abrupt end at the time of the death of Christ.
The Law was given only until 'the Seed to Whom the promise referred had come' (Gal 3:19). It resulted in those under the Law coming clearly under condemnation with salvation only available to them through faith in Christ.
Paul came to the conclusion, "Before this faith came, we were held prisoners by the Law, locked up until faith should be revealed. So the Law was put in charge to lead us to Christ that we might be justified by faith. Now that faith has come, we are no longer under the supervision of the Law ([Gal 3:] vv. 23-25)."
III) LAW (IN GENERAL) = RULES OF BEHAVIOR
[Phil 3:8-9]:
(v. 8) "What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ
(v. 9) and be found in Him, not having a righteousness of my own that comes from ...[keeping] law, but that which is through faith in Christ - the righteousness that comes from God and is by faith."[NOT BY HUMAN DOING]
["that comes from law" = "ten ek nomou" = "which[is] of law The word law here has no definite article thereby signifying not just the Mosaic Law but any system of rules to live by. "not having a righteousness of my own that comes from law" = not having a righteousness which comes out of human doing like keeping some system of laws. This kind of human good righteousness falls short of the standard required for eternal life which is to be as good as Jesus Christ:
[Compare Gal 2:16]:
"Know that a man is not justified by observing law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing law, because by observing law [Notice: no article again, i.e., by any deeds] no one will be justified."