Law In The New Testament – Law In The New Testament

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Law In The New Testament

The Term "Law"

Austin's Definition of Law

I. LAW IN THE GOSPELS

1. The Law in the Teaching of Christ

(1) Authority of the Law Upheld in the Sermon on the Mount

(a) Christ and Tradition

(b) Sin of Murder

(d) Oaths

(e) Retaliation

(f) Love to Neighbors--Love of Enemies

(2) Other References to the Law in the Teaching of Christ

(a) Traditions of the Elders and the 5th Commandment

(b) Christ's Answer to the Young Ruler

(d) References in the Fourth Gospel

2. The Law in Relation to the Life of Christ

(1) In His Infancy

(2) In His Ministry

3. The Law in Relation to the Death of Christ

(1) Christ Charged with Blasphemy under the Jewish Law

(2) Christ Charged with Treason under the Roman Law

4. How Christ Fulfilled the Law in All Its Parts

II. LAW IN THE ACTS OF THE APOSTLES

1. Stephen's Witness

2. Practice of Peter and Paul

3. Allusions to the Roman Law

III. LAW IN THE EPISTLES

1. In Romans

2. In Galatians

3. In the Other Pauline Epistles

4. In the Epistle to the Hebrews

5. In the Epistle of James

6. In the Epistles of Peter and John

LITERATURE

The Term "Law":

The Greek word for "law" is nomos, derived from nemo, "to divide," "distribute," "apportion," and generally meant anything established, anything received by usage, a custom, usage, law; in the New Testament a command, law.

Austin's Definition of Law:

It may not be amiss to note the definition of law given by a celebrated authority in jurisprudence, the late Mr. John Austin: "A law, in the most general and comprehensive acceptation in which the term, in its literal meaning, is employed, may be said to be a rule laid down for the guidance of an intelligent being, by an intelligent being having power over him." Under this comprehensive statement, he classifies "laws set by God to His human creatures, and laws set by men to men." After analyzing the three ideas, command as the expression of a particular desire; duty or obligation, signifying that one is bound or obliged by the command to pursue a certain course of conduct, and sanction, indicating the evil likely to be incurred by disobedience, he thus summarizes: "The ideas or notions comprehended by the term command are the following:

(1) a wish or desire conceived by a rational being that another rational being shall do or forbear;

(2) an evil to proceed from the former and to be incurred by the latter in case the latter comply not with the wish;

(3) an expression or intimation of the wish by words or other signs."

This definition makes it clear that the term "laws of nature" can be used only in a metaphorical sense, the metaphorical application being suggested as Austin shows by the fact that uniformity or stability of conduct is one of the ordinary consequences of a law proper, consequently, "Wherever we observe a uniform order of events, or a uniform order of coexisting phenomena, we are prone to impute that order to a law set by its author, though the case presents us with nothing that can be likened to a sanction or a duty." As used in the New Testament it will be found generally that the term "law" bears the sense indicated by Austin, and includes "command," "duty" and "sanction."

I. Law in the Gospels.

Naturally we first turn to the Gospels, where the word "law" always refers to the Mosaic law, although it has different applications. That law was really threefold: the Moral Law, as summed up in the Decalogue, the Ceremonial Law, prescribing the ritual and all the typical enactments, and what might be called the Civil or Political Law, that relating to the people in their national, political life. The distinction is not closely observed, though sometimes the reference emphasizes one aspect, sometimes another, but generally the whole Law without any discrimination is contemplated. Sometimes the Law means the whole Old Testament Scriptures, as in ; ; . At other times the Law means the Pentateuch, as in .

1. The Law in the Teaching of Christ:

The Law frequently appears in the teaching of Christ. In the Sermon on the Mount He refers most specifically and fully to it. It is frequently asserted that He there exposes the imperfection of the Law and sets His own authority against its authority. But this seems to be a superficial and an untenable view. Christ indeed affirms very definitely the authority of the Law: "Think not that I came to destroy the law or the prophets" (). Here the term would seem to mean the whole of the Pentateuch "I came not to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished" (,). A similar utterance is recorded in : "It is easier for heaven and earth to pass away, than for one tittle of the law to fall."

(1) Authority of the Law Upheld in the Sermon on the Mount.

The perfection and permanence of the Law as well as its authority are thus indicated, and the following verse in Mt still further emphasizes the authority, while showing that now the Lord is speaking specifically of the moral law of the Decalogue: "Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven" (5:19). These impressive sentences should be borne in mind in considering, the utterances that follow, in which there seems a contrast between the Law and His own teaching, and from which has been drawn the inference that He condemns and practically abrogates the Law. What Jesus really does is to bring out the fullness of meaning that is in the Law, and to show its spirituality and the wideness of its reach. He declares that the righteousness of His disciples must exceed the righteousness of the scribes and Pharisees (). Their righteousness consisted largely in a punctilious observance of the external requirements of the Law; the disciples must yield heart obedience to the inner spirit of the Law, its external and internal requirements.

(a) Christ and Tradition:

Jesus then proceeds to point out the contrast, not so much between His own teaching and that of the Law, as between His interpretation of the Law and the interpretation of other teachers: "Ye have heard that it was said by them of old time" (the King James Version), "to them of old time" the Revised Version (British and American) (). Either rendering is grammatically allowable, but in either case it is evidently not the original utterance of Moses, but the traditional interpretation, which He had in view "Ye have heard that it was said"; Christ's usual way of quoting the Old Testament is, "It is written" or some other formula pointing to the written Word; and as He has just referred to the written Law as a whole, it would be strange if He should now use the formula "It was said" in reference to the particular precepts. Evidently He means what was said by the Jewish teachers.

(b) Sin of Murder:

This is further confirmed by the citations: "Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment." The second clause is not found in the Pentateuch as a distinct statement, but it is clearly the generalization of the teachers. Christ does not set Himself in opposition to Moses; rather does He enjoin obedience to the precepts of the scribes when, sitting in Moses' seat, they truly expound the Law (). But these teachers had so expounded the command as if it only referred to the act of murder; so Christ shows the full and true spiritual meaning of it: "But I say unto you, that every one who is angry with his brother shall be in danger of the judgment" ().

See MURDER.

Again, "Ye have heard that it was said, Thou shalt not commit adultery" (). The traditional teaching confined this mainly to the outward act, `But I say unto you,' says Christ, `that adultery pertains even to the lustful thought' (). In dealing with this matter He passes to the law of divorce which was one of the civil enactments, and did not stand on the same level with the moral precept against committing adultery, nay, the very carrying out of the civil provision might lead to a real breach of the moral precept, and in the interests of the precept itself, in the very desire to uphold the authority of the moral law, Christ pronounces against divorce on any ground, save that of fornication. Later on, as recorded in , He was questioned about this same law of divorce, and again He condemns the light way in which divorce was treated by the Jews, and affirms strongly the sanctity of the marriage institution, showing that it was antecedent to the Mosaic code--was from the beginning, and derived its binding force from the Divine pronouncement in , rounded upon the nature of things; while as to the Mosaic law of divorce, lie declares that it was permitted on account of the hardness of their hearts, but that no other cause than fornication was sufficient to dissolve the marriage tie. This civil enactment, justified originally on account of the inability of the people to rise to the true moral ideal of the Decalogue, Christ claims authority to transcend, but in doing so He vindicates and upholds the law which said, "Thou shalt not commit adultery."

See DIVORCE.

(d) Oaths:

The next precept Jesus cites is one partly civil and partly ritual, concerning the taking of oaths. The words are not found in the Pentateuch as a definite enactment; they are rather a gathering up of several utterances (; ; ), and again the form of the citation suggests that it is the rabbinical interpretation that is in question. But the kind of swearing allowed by the law was the very opposite of ordinary profane swearing. It was intended, indeed, to guard the 3rd commandment against taking the name of Yahweh in vain. Christ in condemning the flippant oaths allowed by the rabbis was really asserting the authority of that 3rd command; lie was enforcing its spirituality and claiming the reverence due to the Divine name. Into the question how far the words of Christ bear upon oath-taking in a court of law we need not enter. His own response to the adjuration of the high priest when practically put upon His oath (,) and other instances (; ; ; ; ; ,; ,) would tend to show that such solemn appeals to God are not embraced in Christ's prohibition: "Swear not at all"; but undoubtedly the ideal speech is that of the simple asseveration, the "Yes" or "No" of the man, who, conscious that he speaks in the presence of God, reckons his word inviolable, needing no strengthening epithet, though as between man and man an oath may be necessary for confirmation and an end of strife.

See OATH.

(e) Retaliation:

He next touches upon the "law of retaliation": "an eye for an eye" (), and consistently with our understanding of the other sayings, we think that here Christ is dealing with the traditional interpretation which admitted of personal revenge, of men taking the law into their own hands and revenging themselves. Such a practice Christ utterly condemns, and inculcates instead gentleness and forbearance, the outcome of love even toward enemies. This law, indeed, finds place among the Mosaic provisions, but it appears there, not as allowing personal spite to gratify itself in its own way, but as a political enactment to be carried out by the magistrates and so to discountenance private revenge. Christ shows that the spirit of His gospel received by His people would supersede the necessity for these. requirements of the civil code; although His words are not to be interpreted quite literally, for He himself when smitten on the one cheek did not turn the other to the smiter (,), and the principle of the law of retaliation still holds good in the legislative procedure of all civilized nations, and according to the New Testament teaching, will find place even in the Divine procedure in the day of judgment.

See also FORGIVENESS; WRATH.

The last reference in the Sermon on the Mount to the Law fully bears out the idea that Christ really upheld the authority while elucidating the spirituality of the Law, for He declares that the principle embodied in the "Golden Rule" is a deduction from, is, indeed, the essence of, "the law and the prophets" ().

(2) Other References to the Law in the Teaching of Christ.

We can only glance at the other references to the Law in the teaching of Christ. In , "For all the prophets and the law prophesied until John," the Law in its teaching capacity is in view, and perhaps the whole of the Pentateuch is meant. In , in rebutting the charge brought against His disciples of breaking the Sabbath, He cites the case of David and his men eating the showbread, which it was not lawful for any but the priests to partake of; and of the priests doing work on the Sabbath day which in other men would be a breach of the Law; from which He deduces the conclusion that the ritual laws may be set aside under stress of necessity and for a higher good. In that same chapter (12:10-13) He indicates the lawfulness of healing--doing good--on the Sabbath day.

(a) Traditions of the Elders and the 5th Commandment:

In we have the account of the Pharisees complaining that the disciples transgressed the traditions of the elders by eating with unwashed hands. Jesus retorts upon them with the question: "Why do ye also transgress the commandment of God because of your tradition?" citing the specific case of the 5th commandment which was evaded and virtually broken by their ingenious distinction of qorban. This is a very instructive incident in its bearing upon the point which we have sought to enforce--that it was the traditional interpretation and not the Law itself which Jesus condemned or corrected.

(b) Christ's Answer to the Young Ruler:

To the young ruler () He presents the commandments as the rule of life, obedience to which is the door to eternal life, especially emphasizing the manward aspect of the Law's claims. The young man, professing to have kept them all, shows that he has not grasped the spirituality of their requirements, and it is further to test him that Christ calls upon him to make the "great renunciation" which, after all, is not in itself an additional command so much as the unfolding of the spiritual and far-reaching character of the command, "Love thy neighbor as thyself."

To the lawyer who asks Him which is the great commandment in the Law, He answers by giving him the sum of the whole moral law. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And a second like unto it is this, Thou shalt love thy neighbor as thyself" (). In Mark's report (), He adds, "There is none other commandment greater than these," and in that of Matthew He says, "On these two commandments the whole law hangeth, and the prophets" (); both utterances showing the high estimation in which He held the Law.

(d) References in the Fourth Gospel:

In His discussion with the Jews, recorded in , He charges them with failure to keep the Law: "Did not Moses give you the law, and yet none of you doeth the law?" (7:19). And referring to the healing of the impotent man on the Sabbath day, a deed which had roused their ire, He shows how one law may conflict with another. Moses had enjoined circumcision, and sometimes the time for circumcising would fall on the Sabbath day. Yet with all their reverence for the Sabbath day, they would, in order to keep the law of circumcision, perform the rite on the Sabbath day, and so, He argues, it is unreasonable to complain of Him because on the Sabbath day He had fulfilled the higher law of doing good, healing a poor sufferer. In none of all Christ's utterances is there any slight thrown upon the Law itself; it is always held up as the standard of right and its authority vindicated.

2. The Law in Relation to the Life of Christ:

The passages we have considered show the place of the Law in the teaching of Christ, but we also find that He had to sustain a practical relation to that Law. Born under the Law, becoming part of a nation which honored and venerated the Law, every part of whose life was externally regulated by it, the life of Jesus Christ could not fail to be affected by that Law. We note its operation:

(1) In His Infancy.

On the eighth day He was circumcised (), thus being recognized as a member of the covenant nation, partaking of its privileges, assuming its responsibilities. Then, according to the ritual law of purification, He is presented in the temple to the Lord (), while His mother offers the sacrifice enjoined in the "law of the Lord," the sacrifice she brings pathetically witnessing to her poverty, "a pair of turtle doves, or two young pigeons" being the alternative allowed to those who were not able to provide a lamb (). The Divine approval is set upon this consecrating act, for it is while it is being done concerning Him after "the custom of the law" (Le 12:27), that the Spirit of God comes upon Simeon and prompts the great prophecy which links all the Messianic hopes with the Baby of Bethlehem.

Again, according to the Law His parents go up to the Passover feast when the wondrous child has reached His 12th year, the age when a youthful Jew assumed legal responsibility, becoming "a son of the Law," and so Jesus participates in the festal observances, and His deep interest in all that concerns the temple-worship and the teaching of the Law is shown by His absorption in the conversation of the doctors, whose questions He answers so intelligently, while questioning them in turn, and filling them with astonishment at His understanding ().

(2) In His Ministry.

In His ministry He ever honors the Law. He reads it in the synagogue. He heals the leper by His sovereign touch and word, but He bids him go and show himself to the priest and offer the gift that Moses commanded (). And again, when the lepers appeal to Him, His response which implies the healing is, "Go and show yourselves unto the priests" (). He drives out of the temple those that defile it (,; ), because of His zeal for the honor of His Father's house, and so, while showing His authority, emphasizes the sanctity of the temple and its services. So, while claiming to be the Son in the Father's house, and therefore above the injunctions laid upon the servants and strangers, He nevertheless pays the temple-tax exacted from every son of Israel (). He attends the various feasts during His ministry, and when the shadows of death are gathering round Him, He takes special pains to observe the Passover with His disciples. Thus to the ceremonial law He renders continuous obedience, the motto of His life practically being His great utterance to the Baptist: "Suffer it now: for thus it becometh us to fulfill all righteousness" (). If He obeyed the ceremonial law, unquestionably He obeyed the moral law. His keenest-eyed enemies could find no fault in Him in regard to His moral conduct. His absolute sinlesshess attests the translation of the moral law into actual life.

3. The Law in Relation to the Death of Christ:

We enter not upon theological question as to the relation of the death of Christ to the penal inflictions of the Law Divinely enforced on behalf of sinners--that touches the doctrine of the Atonement--we only note the fact that His death was brought about in professed accordance with the Law. The chief priests, in hatred, sent officers to take Him, but overawed by His matchless eloquence, these officers returned empty-handed. In their chagrin, the chief priests can only say that the people who follow Him now not the Law and are cursed (). Nicodemus, on this occasion, ventures to remonstrate: "Doth our law judge a man, except it first hear from himself?" (). This sound legal principle these men are bent on disregarding; their one desire is to put an end to the life of this man, who has aroused their jealousy and hatred, and at last when they get Him into their hands, they strain the forms of the Law to accomplish their purpose. There is no real charge that can be brought against Him. They dare not bring up the plea that He broke the Sabbath, for again and again He has answered their cavils on that score. He has broken no law; all they can do is to bribe false witnesses to testify something to His discredit. The trumpery charge, founded upon a distorted reminiscence of His utterance about destroying the temple, threatens to break down.

(1) Christ Charged with Blasphemy under the Jewish Law.

Then the high priest adjures Him to say upon oath whether or not He claims to be the Christ, the Son of the Living God. Such a claim would assuredly, if unfounded, be blasphemy, and according to the Law, be punishable by death. On a previous occasion the Jews threatened to stone Him for this--to them--blasphemous claim. Now when Jesus calmly avows that He is the Son of God, the high priest, rending his clothes, declares that no further proof is needed. He has confessed to the blasphemy, and unanimously the council votes Him worthy of death (; ; ). If Jesus Christ were not what He claimed to be, then the priests were right in holding Him guilty of blasphemy; it never occurred to them to consider whether the claim after all might not be true.

(2) Christ Charged with Treason under the Roman Law.

Not only is the Jewish law invoked to accomplish His death, but also the Roman law. On one other occasion Christ had come into touch with the law of Rome, namely, when asked the ensnaring question by the Herodians as to the lawfulness of giving tribute to Caesar (; ; ). Now the Jews need the Roman governor's authorization for the death penalty, and Jesus must be tried before him. The charge cannot now be blasphemy--the Roman law will have nothing to say to that--and so they trump up a charge of treason against Caesar.

In preferring it, they practically renounce their Messianic hopes. The charge, however, breaks down before the Roman tribunal, and only by playing on the weakness of Pilate do they gain their end, and the Roman law decrees His death, while leaving the Jews to see to the carrying out of the sentence. In this the evangelist sees the fulfillment of Christ's words concerning the manner of His death, for stoning would have been the Jewish form of the death penalty, not crucifixion.

See JESUS CHRIST, III, E), ii, 3, 4.

4. How Christ Fulfilled the Law in All Its Parts:

Looking at the whole testimony of the Gospels, we can see how it was that Christ fulfilled the Law. He fulfilled the moral law by obeying, by bringing out its fullness of meaning, by showing its intense spirituality, and He established it on a surer basis than ever as the eternal law of righteousness. He fulfilled the ceremonial and typical law, not only by conforming to its requirements, but by realizing its spiritual significance. He filled up the shadowy outlines of the types, and, thus fulfilled, they pass away, and it is no longer necessary for us to observe the Passover or slay the daily lamb: we have the substance in Christ. He also cleared the Law from the traditional excrescences which had gathered round it under the hands of the rabbis. He showed that the ceremonial distinction between meats clean and unclean was no longer necessary, but showed the importance of true spiritual purity (; ). He taught His disciples those great principles when, after His resurrection, "beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself" (). And as He opened their mind that they might understand the Scriptures, He declared, "These are my words which I spake unto you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me" (). John sums this up in his pregnant phrase, "The law was given through Moses; grace and truth came through Jesus Christ" (). The grace was in contrast to the condemnation of the moral law, the truth was the antithesis to the shadowy outline of the types and ceremonies.

II. Law in the Ac of the Apostles.

Without considering questions of authenticity and historicity in relation to this book which professes to be the earliest church history, we briefly note the place of the Law therein indicated. In the book we have an account of the transition from Judaism to fully developed Christianity, and the Law comes into view in various ways. The disciples, like other Jews, observe the feast of Pentecost, and even after the descent of the Spirit, they frequent the temple and observe the hours of prayer.

1. Stephen's Witness:

The full-orbed gospel proclaimed by Stephen arouses the suspicion and enmity of the stricter sects of the Jews, who accuse him before the council of speaking blasphemous words against the holy place and the Law. But this was the testimony of suborned witnesses, having doubtless its foundation in the fact that Stephen's teaching emphasized the grace of the gospel. Stephen's own defense honors the Law as given by Moses, "who received living oracles" (), shows how disloyal the people had been, and closes by charging them not only with rejecting and slaying the Righteous One, but of failing to keep the Law "as it was ordained by angels" ().

2. Practice of Peter and Paul:

Peter's strict observance of the ceremonial law is shown in connection with his vision which teaches him that the grace of God may pass beyond the Jewish pale (). Paul's preaching emphasizes the fulfilling the Scriptures, Law and Prophecy, by Jesus Christ. The gist of his message, as given in his first reported sermon, is, "By him everyone that believeth is justified from all things, from which ye could not be justified by the law of Moses" ( f). The conversion of the Gentiles brings up the question of their relation to the ceremonial law, specifically to circumcision. The decision of the council at Jerusalem treats circumcision as unnecessary for the Gentiles, and only enjoins, in relation to the Mosaic ritual, abstinence from things strangled and from blood (). The after-course of events would show that this provision was for the time of transition. Paul, though strongly opposed to the idea of imposing circumcision on the Gentiles, nevertheless without inconsistency and as a concession to Jewish feeling, circumcises Timothy (), and himself fulfills the ceremonial enactments in connection with the taking of a vow (). He also, following the advice of James, who wished him to conciliate the myriads of believing Jews who were zealous for the Law, and to show them the falseness of the charge that he taught the Jews among the Gentiles "to forsake Moses" (apostasy from Moses), took upon him the ceremonial duty of purifying the "four men that have a vow on them" (). This involved the offering of sacrifices, and the fact that Paul could do so shows that for the Jews the sacrificial system still remained in force. The sequel to the transaction might raise the question whether, after all, the procedure was a wise one; it certainly did not fulfill the expectations of James. Later on, in his defense before Felix, Paul claims to be loyal to the Jewish faith, worshipping in the temple, and "believing all things which are according to the law, and which are written in the prophets" (); and in his address to the Jewish leaders in Rome, he declares that he has "done nothing against the people, or the customs of our fathers" (), and he seeks to persuade them concerning Jesus, "both from the law of Moses and from the prophets" ().

3. Allusions to the Roman Law:

In the Ac we find several allusions to law other than Jewish. In Paul comes into collision with the Roman law. Beaten and imprisoned by the magistrates of Philippi, he is afterward offered the opportunity of quietly slipping away, but standing on his dignity as a Roman citizen, he demands that the magistrates themselves, who had violated the law by publicly beating uncondemned Romans, should come and set them free. This same right as a Roman citizen Paul again asserts when about to be scourged by the command of the centurion (), and his protest is successful in averting the indignity. His trial before Felix and Festus well illustrates the procedure under the Roman law, and his appeal, as a Roman citizen, to Caesar had important results in his life.

III. Law in the Epistles.

The word is used both with and without the article, but though in some cases the substantive without the article refers to law in general, yet in many other places it undoubtedly refers to the Law of Moses. Perhaps, as has been suggested, it is that, where it does refer to the Mosaic Law, the word without the article points to that law, not so much as Mosaic, but in its quality as law. But speaking generally, the word with and without the article is used in reference to the Law of Moses.

1. In Romans:

(1) Law as a Standard.

In Romans Paul has much to say about law, and in the main it is the moral law that he has in view. In this great epistle, written to people at the center of the famous legal system of Rome, many of them Jews versed in the law of Moses and others Gentiles familiar with the idea of law, its nature, its scope and its sway, he first speaks of the Law as a standard, want of conformity to which brings condemnation. He shows that the Gentiles who had not the standard of the revealed Law nevertheless had a law, the law of Nature, a law written upon their heart and conscience. Roman jurisprudence was familiar with the conception of a law of Nature, which became a law of nations (jus gentium), so that certain principles could be assumed as obtaining among those who had not the knowledge of the Roman code; and in accordance with these principles, the dealings between Romans and barbarians could be regulated. Paul's conception is somewhat similar, but is applied to the spiritual relations of man and God.

(2) Gentiles Condemned by the Law of Nature.

But the Gentiles, not having lived up to the light of that law, are condemned. They have violated the dictates of their own conscience. And the Jews, with the fuller light of their revealed law, have equally failed. In this connection Paul incidentally lays down the great principle that "Not the hearers of the law are just before God, but the doers of the law shall be justified" (). His great aim, in the epistle, is to show that justification is by faith, but he here asserts that if anyone would have justification through law, then he must keep that law in all its details. The Law will pronounce the doer of it justified, but the mere hearing of the Law without doing it will only increase the condemnation. "As many as have sinned without the law shall also perish without the law: and as many as have sinned under the law shall be judged by the law" (). Paul does not pronounce upon the question whether a Gentile may be saved by following the light of Nature; he rather emphasizes the negative side that those who have failed shall perish; they have light enough to condemn, is his point.

(3) All Men under Condemnation.

Having proved that both Jews and Gentiles are under sin, he closes his great indictment with the statement: "Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God" (). Thus the Law shuts up into condemnation. It is impossible for any sinner to be justified "by the works of the law"; the Law not only condemns but "through the law cometh the knowledge of sin" (). It shows how far short men have come of God's requirements. It is a mirror in which the sinner sees his defilement, but the mirror cannot cleanse, though it shows the need of cleansing.

(4) The Redeeming Work of Christ Providing Righteousness Apart from the Law.

Then setting forth the great redemption of Jesus Christ, the apostle shows that it provides what the Law had failed to provide, a righteousness which can satisfy the requirements of the Law; a righteousness that is indeed "apart from the law," apart from all men's attempts to keep the Law, but is nevertheless in deepest harmony with the principles of the Law, and has been witnessed "by the law and the prophets" (). (In this passage the "law" seems to mean the Pentateuch, and in , in view of the preceding citations from the Psalms, it appears to mean the whole Old Testament Scriptures.) Since the righteousness secured by Christ comes upon the sinner through faith, manifestly the works of the Law can have nothing to do with our obtaining of it. But so far is faith-righteousness from undermining the Law, that Paul claims that through faith the Law is established ().

(5) Abraham's Blessings Came Not through the Law.

Proceeding to show that his idea of justification by faith was no new thing, that the Old Testament saint had enjoyed it, he particularly shows that Abraham, even in his uncircumcised state, received the blessing through faith; and the great promise to him and his seed did not come through the Law, but on the principle of faith.

(6) Law Worketh Wrath and Intensifieth the Evil of Sin.

Indeed, so far from blessing coming to sinners by way of the Law, the "law worketh wrath" (); not wrath in men against the Law's restrictions as some have argued, but the holy wrath of God so frequently mentioned by the apostle in this epistle. The Law worketh wrath, inasmuch as when disobeyed it brings on the sinner the Divine disapproval, condemnation; it enhances the guilt of sin, and so intensifies the Divine wrath against it; and it, in a sense, provokes to sin: the sinful nature rebels against the restrictions imposed by the Law, and the very fact of a thing being forbidden arouses the desire for it. This seems what he means in a subsequent passage (), "And the law came in besides, that the trespass might abound"; as if the very multiplying of restrictions intensified the tendency to sin, brought out the evil in human nature, showed the utter vileness of the sinful heart and the terrible nature of sin, and thus made the need for salvation appear the greater, the very desperateness of the disease showing the need for the remedy and creating the desire for it; the abounding of sin preparing the way for the super-abounding of grace. That the presence of Law enhances the evil of sin is further shown by the statement, "But where there is no law, neither is there transgression" (); transgression--parabasis--the crossing of the boundary, is, in the strict sense, only possible under law. But there may be sin apart from a revealed law, as he has already proved in the 2nd chapter.

(7) Law in the Light of the Parallel between Adam and Christ.

In Romans 5, dealing with the parallel between Adam and Christ he says: "For until the law sin was in the world; but sin is not imputed when there is no law" (5:13). He cannot mean that men were not held responsible for their sin, or that sin was not in any sense reckoned to their account, for he has in that 2nd chapter proved the opposite; but sin was not so imputed to them as to bring upon them the punishment of death, which they nevertheless did suffer, and that is traced by him to the sin of Adam. These, he says, had not sinned after the likeness of Adam's transgression (5:14); they had not transgressed a positive command as he did, although they had undoubtedly violated the law of conscience, and knew that they were sinners. In drawing out the parallel between Adam and Christ, he plainly indicates that as Adam's transgression of law brought condemnation on the race, so Christ's obedience to the Law brings justification.

(8) Law and Righteousness.

So far he may be said to have spoken of the Law in regard to the sinner; and it is mainly the Law in its judicial aspect, the Law in relation to righteousness. The Law reveals righteousness, the Law demands righteousness, the Law condemns for unrighteousness. Redemption is a working out of righteousness. The Law witnesses to the perfect righteousness of Christ. The righteousness secured by Christ meets all the requirements of the Law, while gloriously transcending it. The righteous penalty of the Law has been borne by Christ; the righteous requirements of the Law have been fulfilled by Christ. That perfect righteousness secured apart from the Law, but satisfying to the Law, comes to men not through their relation to the Law, but through faith. Now he proceeds to consider the Law in relation to the saint.

(9) The Saint and the Law.

The believer justified through Christ has died with Christ. The "old man"--the sinful nature--has been crucified with Christ; the condemning power of the Law has terminated in the death of Christ, and through the death of the believer with Christ he has freedom from the condemnation of the Law. "He that hath died is justified from sin" (). But though in one aspect the believer is dead, in another he is alive. He dies with Christ, but he rises spiritually with Him, and thus spiritually alive he is "to yield," "to present" his "members as instruments of righteousness unto God" (), and for his comfort he is assured that in this new sphere of life sin shall not have power to bring him under the condemnation of the Law--"Sin shall not have dominion over you: for ye are not under law, but under grace" (). His relationship to the Law has been altered through his union with Christ, and this fact the apostle proceeds to illustrate. He enounces the principle that "the law hath dominion over a man for so long a time as he liveth" (). Death dissolves all legal objections. The believer, spiritually dead, is not under the dominion of the Law.

(10) Illustrated by the Law of the Husband.

The International Standard Bible Encyclopedia, ed. James Orr (1915). Public domain. Text from the CrossWire Bible Society.