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LAW, Biblical Concept of
God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.
Preview
• Israelite Law and the Ancient Near East
Historical Context
When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.
Jump to OET GEN 1:27–30 section.
Jump to OET GEN 2:17 section.
Jump to OET GEN 9:18–26 section.
Jump to OET GEN 11:1–9 section.
Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.
Jump to OET GEN 12:2–3 section.
Jump to OET GEN 17:4–7 section.
Jump to OET GEN 15:6 section.
Jump to OET GEN 17:10 section.
Jump to OET GEN 21:4 section.
Jump to OET GEN 17:1 section.
Jump to OET GEN 18:19 section.
The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, niv). His faith resulted in the fruits of righteousness (Jas 2:21-24).
Jump to OET GEN 26:5 section.
Jump to OET JAM 2:21–24 section.
However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5 OET EXO 33:3 · OET EXO 33:5; 34:9; Dt 9:6, 13 OET DEU 9:6 · OET DEU 9:13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.
Jump to OET EXO 32:9 section.
Jump to OET EXO 33:3 section. · OET EXO 33:5 section.
Jump to OET EXO 34:9 section.
Jump to OET DEU 9:6 section. · OET DEU 9:13 section.
Jump to OET EXO 19:5–6 section.
Jump to OET DEU 26:18–19 section.
Jump to OET EXO 32:15–16 section.
Jump to OET EXO 34:28 section.
Jump to OET EXO 34:6–7 section.
Law in the Old Testament
The OT has many words for God’s law. The most general word is Torah, which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).
Jump to OET EXO 20:19 section.
Jump to OET DEU 5:23–27 section.
Jump to OET JHN 1:17 section.
Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14 OET NUM 9:12 · OET NUM 9:14; Dt 6:2), command(ment) (cf. Dt 6:1, 25 OET DEU 6:1 · OET DEU 6:25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173 OET PSA 119:4 · OET PSA 119:15 · OET PSA 119:27 · OET PSA 119:40 · OET PSA 119:45 · OET PSA 119:56 · OET PSA 119:63 · OET PSA 119:69 · OET PSA 119:78 · OET PSA 119:87 · OET PSA 119:93–94 · OET PSA 119:100 · OET PSA 119:104 · OET PSA 119:110 · OET PSA 119:128 · OET PSA 119:134 · OET PSA 119:141 · OET PSA 119:159 · OET PSA 119:168 · OET PSA 119:173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).
Jump to OET EXO 24:3 section.
Jump to OET EXO 34:27 section.
Jump to OET NUM 30:16 section.
Jump to OET DEU 4:1 section.
Jump to OET NUM 9:12 section. · OET NUM 9:14 section.
Jump to OET DEU 6:2 section.
Jump to OET DEU 6:1 section. · OET DEU 6:25 section.
Jump to OET LEV 3:17 section.
Jump to OET LEV 10:11 section.
Jump to OET DEU 4:45 section.
Jump to OET DEU 6:20 section.
Jump to OET KI1 2:3 section.
Jump to OET PSA 119:15 section.
Jump to OET PSA 18:21 section.
Jump to OET PSA 25:9 section.
Jump to OET PSA 37:34 section.
These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9 OET EXO 21:1–36 · OET EXO 22:1–31 · OET EXO 23:1–9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5 OET DEU 4:1 · OET DEU 4:5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, niv).
Jump to OET EXO 20:1 section.
Jump to OET DEU 4:1 section. · OET DEU 4:5 section.
Jump to OET DEU 5:1 section.
Jump to OET DEU 6:1 section.
The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, rsv). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the Lord, who makes you holy” (Lv 22:32b, niv). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30 OET LEV 18:6 · OET LEV 18:21 · OET LEV 18:30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37 OET LEV 19:10 · OET LEV 19:14 · OET LEV 19:16 · OET LEV 19:18 · OET LEV 19:28 · OET LEV 19:30–31 · OET LEV 19:34 · OET LEV 19:36–37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).
Jump to OET EXO 20:2 section.
Jump to OET EXO 19:6 section.
Jump to OET EXO 31:13 section.
Jump to OET LEV 20:8 section.
Jump to OET LEV 22:32 section.
Jump to OET ROM 9:4 section.
Jump to OET LEV 18:6 section. · OET LEV 18:21 section. · OET LEV 18:30 section.
Jump to OET LEV 19:10 section. · OET LEV 19:14 section. · OET LEV 19:16 section. · OET LEV 19:18 section. · OET LEV 19:28 section. · OET LEV 19:30–31 section. · OET LEV 19:34 section. · OET LEV 19:36–37 section.
Jump to OET LEV 11:44–45 section.
Jump to OET LEV 19:2 section.
Jump to OET EXO 25:8 section.
Jump to OET EXO 29:45 section.
Jump to OET NUM 5:3 section.
Jump to OET NUM 35:34 section.
How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.
Jump to OET DEU 5:29 section.
Israelite Law and the Ancient Near East
Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.
Jump to OET DEU 4:5–8 section.
Old Testament Laws
The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24 OET EXO 20:1–26 · OET EXO 21:1–36 · OET EXO 22:1–31 · OET EXO 23:1–33 · OET EXO 24:1–18; 25–31 OET EXO 25:1–40 · OET EXO 26:1–37 · OET EXO 27:1–21 · OET EXO 28:1–43 · OET EXO 29:1–46 · OET EXO 30:1–38 · OET EXO 31:1–18), Leviticus, Numbers (chs 3–6 OET NUM 3:1–51 · OET NUM 4:1–49 · OET NUM 5:1–31 · OET NUM 6:1–27; 8–10 OET NUM 8:1–26 · OET NUM 9:1–23 · OET NUM 10:1–36; 15; 18; 19; 28–30 OET NUM 28:1–31 · OET NUM 29:1–40 · OET NUM 30:1–16), and Deuteronomy (chs 5–26 OET DEU 5:1–33 · OET DEU 6:1–25 · OET DEU 7:1–26 · OET DEU 8:1–20 · OET DEU 9:1–29 · OET DEU 10:1–22 · OET DEU 11:1–32 · OET DEU 12:1–32 · OET DEU 13:1–18 · OET DEU 14:1–29 · OET DEU 15:1–23 · OET DEU 16:1–22 · OET DEU 17:1–20 · OET DEU 18:1–22 · OET DEU 19:1–21 · OET DEU 20:1–20 · OET DEU 21:1–23 · OET DEU 22:1–30 · OET DEU 23:1–25 · OET DEU 24:1–22 · OET DEU 25:1–19 · OET DEU 26:1–19).
The Ten Commandments
The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21 OET EXO 34:14 · OET EXO 34:17 · OET EXO 34:21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13 OET ROM 12:1–21 · OET ROM 13:1–14 · OET ROM 14:1–23 · OET ROM 15:1–13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1 OET CO1 10:23–33 · OET CO1 11:1; Gal 5:13–6:10 OET GAL 5:13–26 · OET GAL 6:1–10; Eph 4:17–6:9 OET EPH 4:17–32 · OET EPH 5:1–33 · OET EPH 6:1–9; Phil 2:1-18; Col 3:1–4:6 OET COL 3:1–25 · OET COL 4:1–6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).
Jump to OET EXO 34:14 section. · OET EXO 34:17 section. · OET EXO 34:21 section.
Jump to OET LEV 19:1–8 section.
Jump to OET DEU 27:15–16 section.
Jump to OET MAT 23:23–24 section.
Jump to OET MAT 22:37–40 section.
Jump to OET MRK 12:28–34 section.
Jump to OET LUK 10:27 section.
Jump to OET ROM 13:8–9 section.
Jump to OET GAL 5:14 section.
Jump to OET MAT 12:8 section.
Jump to OET CO1 2:6–16 section.
Jump to OET CO1 5:1–8 section.
Jump to OET CO1 10:23–33 section. · OET CO1 11:1 section.
Jump to OET TH1 4:1–12 section.
Jump to OET TH2 3:6–15 section.
Jump to OET TI1 6:3–10 section.
Jump to OET TIT 3:1–11 section.
The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).
Jump to OET EXO 40:20 section.
The Book of the Covenant (Ex 20:23–23:19 OET EXO 20:23–26 · OET EXO 21:1–36 · OET EXO 22:1–31 · OET EXO 23:1–19)
The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25 OET EXO 21:15–17 · OET EXO 21:22–25). The penal code attached to the case laws makes clear the value of human life, which is protected by the lex talionis (“law of retaliation”). The lex talionis does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it justly (without discrimination or twisting of rights), lovingly (with a concern for the parties involved), and peaceably.
Jump to OET EXO 22:2–3 section.
Jump to OET EXO 21:15–17 section. · OET EXO 21:22–25 section.
The Priestly Law
God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31 OET EXO 25:1–40 · OET EXO 26:1–37 · OET EXO 27:1–21 · OET EXO 28:1–43 · OET EXO 29:1–46 · OET EXO 30:1–38 · OET EXO 31:1–18; 35–40 OET EXO 35:1–35 · OET EXO 36:1–38 · OET EXO 37:1–29 · OET EXO 38:1–31 · OET EXO 39:1–43 · OET EXO 40:1–38; Lv 1–27 OET LEV 1:1–17 · OET LEV 2:1–16 · OET LEV 3:1–17 · OET LEV 4:1–35 · OET LEV 5:1–19 · OET LEV 6:1–30 · OET LEV 7:1–38 · OET LEV 8:1–36 · OET LEV 9:1–24 · OET LEV 10:1–20 · OET LEV 11:1–47 · OET LEV 12:1–8 · OET LEV 13:1–59 · OET LEV 14:1–57 · OET LEV 15:1–33 · OET LEV 16:1–34 · OET LEV 17:1–16 · OET LEV 18:1–30 · OET LEV 19:1–37 · OET LEV 20:1–27 · OET LEV 21:1–24 · OET LEV 22:1–33 · OET LEV 23:1–44 · OET LEV 24:1–23 · OET LEV 25:1–55 · OET LEV 26:1–46 · OET LEV 27:1–34; Nm 4–10 OET NUM 4:1–49 · OET NUM 5:1–31 · OET NUM 6:1–27 · OET NUM 7:1–89 · OET NUM 8:1–26 · OET NUM 9:1–23 · OET NUM 10:1–36). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.
The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).
Jump to OET LEV 13:46 section.
Jump to OET NUM 5:1–3 section.
Jump to OET NUM 15:32–36 section.
Jump to OET LEV 8:17 section.
Jump to OET LEV 9:11 section.
By means of prescribed offerings and sacrifices (Lv 1–7 OET LEV 1:1–17 · OET LEV 2:1–16 · OET LEV 3:1–17 · OET LEV 4:1–35 · OET LEV 5:1–19 · OET LEV 6:1–30 · OET LEV 7:1–38; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.
The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).
Jump to OET DEU 31:9–13 section.
Jump to OET DEU 17:8–13 section.
The Holiness Code (Lv 17–26 OET LEV 17:1–16 · OET LEV 18:1–30 · OET LEV 19:1–37 · OET LEV 20:1–27 · OET LEV 21:1–24 · OET LEV 22:1–33 · OET LEV 23:1–44 · OET LEV 24:1–23 · OET LEV 25:1–55 · OET LEV 26:1–46)
The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).
Jump to OET LEV 17:2 section.
Jump to OET LEV 18:2 section.
Jump to OET LEV 20:2 section.
Jump to OET LEV 21:24 section.
Jump to OET LEV 23:2 section.
Jump to OET LEV 24:2 section.
Jump to OET LEV 25:2 section.
Jump to OET LEV 26:46 section.
Jump to OET LEV 27:2 section.
The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 OET LEV 21:1–24 · OET LEV 22:1–33 · OET LEV 23:1–44 · OET LEV 24:1–23 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).
The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).
Jump to OET LEV 19:18 section.
Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).
Jump to OET LEV 26:44–45 section.
Laws of Deuteronomy
The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18 OET DEU 12:5 · OET DEU 12:11–18; 14:23; 15:20; 16:5-7, 16, 21 OET DEU 16:5–7 · OET DEU 16:16 · OET DEU 16:21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.
Jump to OET DEU 1:5 section.
Jump to OET DEU 12:5 section. · OET DEU 12:11–18 section.
Jump to OET DEU 14:23 section.
Jump to OET DEU 15:20 section.
Jump to OET DEU 16:5–7 section. · OET DEU 16:16 section. · OET DEU 16:21 section.
Jump to OET DEU 17:8 section.
Jump to OET DEU 18:6 section.
Jump to OET DEU 26:2 section.
Jump to OET DEU 31:11 section.
Jump to OET DEU 17:14–20 section.
Purposes of the Law
The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).
Jump to OET ROM 5:20 section.
Jump to OET ROM 7:7–8 section.
Jump to OET GAL 3:24 section.
Jump to OET MAT 6:33 section.
The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20 OET EPH 4:17–32 · OET EPH 5:1–20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24 OET GAL 5:18 · OET GAL 5:22–24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7 OET MAT 5:1–48 · OET MAT 6:1–34 · OET MAT 7:1–29).
Jump to OET LUK 11:42–44 section.
Jump to OET MAT 5:13 section.
Jump to OET MAT 5:14–16 section.
Jump to OET ROM 8:29 section.
Jump to OET CO2 3:18 section.
Jump to OET COL 3:10 section.
Jump to OET EPH 5:1–2 section.
The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6 OET PSA 101:2 · OET PSA 101:6; 119:80; Prv 11:5).
Jump to OET GEN 5:22–24 section.
Jump to OET GEN 6:9 section.
Jump to OET DEU 18:13 section.
Jump to OET PSA 15:1–2 section.
Jump to OET PSA 18:26 section.
Jump to OET PSA 101:2 section. · OET PSA 101:6 section.
Jump to OET PSA 119:80 section.
Jump to OET PRO 11:5 section.
Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, niv), but the means to accomplish this and the status of the child of God is so much better since Pentecost.
Jump to OET PSA 1:2 section.
Jump to OET PSA 112:1 section.
Jump to OET JER 31:33 section.
Jump to OET GAL 5:22–24 section.
Jump to OET ACT 2:39 section.
Jump to OET CO1 12:13 section.
Jump to OET TI2 3:17 section.
See also Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.