Law in Biblical History

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Schaff's Bible Dictionary

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What is the Law?
LAW
, THE. This term is applied in the N.T. to the old dispensation, in distinction from the new; the dispensation under the law in distinction from the dispensation under the gospel; the dispensation by Moses in distinction from the dispensation by Christ. John 1:17; Acts 25:8; Heb 10:1-18. But besides this its general sense, which is never entirely lost sight of by the writers of the N.T., the term refers more specially to the Mosaic legislation, including the moral, Matt 5:17, the ceremonial, Eph 2:15, and the political, but more especially the first. Sometimes St. Paul uses the word "law" (without the article) in a wider sense -- of principle, rule of moral conduct -- and speaks of the heathen as having such a law written on their conscience or being a law to themselves. Rom 2:14-15. The moral law of the old dispensation, embodied in the ten commandments (the Decalogue), was promulgated with extraordinary solemnity on Mount Sinai by God himself, under the manifestation of his holy majesty, and recorded by his own finger on two tables of stone. Ex 19. Afterward it was preserved by the Jews in the ark of the covenant, in the holy of holies of the tabernacle and the temple, and, spreading from the Jews among other nations, it forms the indispensable and immovable foundation of all social order and well-being. For, though the Decalogue has the form of a law, it is what its history proves it to be -- something more than mere rules of conduct. It is a revelation of the nature of God: "Ye shall be holy; for I the Lord your God am holy," Lev 19:2; and therefore Christ says, "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil." See Ten Commandments. The ceremonial law, prescribing the forms of Hebrew worship, public and private, the modes and times of sacrifice, fast, purification, prayer, festivals, etc., rested on this moral law and formed a transition to the political or civil law. Many of its ordinances -- for instance, those relating to diet and purification -- had a social, a sanitary purpose besides their religious meaning. By this ceremonial law the Hebrews were formed into a nation distinct from all other nations, and every single feature of the ritual served to remind them that they were the chosen people of God. Though God was certainly the God over all nations, he was by a special covenant the God of Israel. The ceremonial law was to the Jews an awful duty, and at the same time a magnificent promise. Its whole character was typical, prophetical. Its whole bearing pointed toward Christ, and when Christ came it was thereby fulfilled and abolished, for "we are not under the law but under grace." Rom 6:14-15; Acts 7:4, Song 4:6; Gal 3:13, Gal 4:25; 2 Sam 5:18. The political or civil law of the Mosaic constitution, which made the Hebrews a people and founded a state, was, as all political or civil laws must be, simply the expression of a certain stage of historical development, and as such subject to the historical laws of growth, decay, and destruction. But this civil law was in perfect harmony with the moral and ceremonial law, and was formed throughout in accordance with the same principles -- the principles of theocracy. Civil law is confined to certain relations between man and man. Nevertheless, at every point of the political order of the Hebrew state, a direct reference is made to God as the King. The basis of the whole system is the absolute sovereignty of God, and the principle according to which all the details are worked out is, first, the relation between each individual and God, and then the relation between individual and individual. This is evident, for instance, from the ordinances relating to property. In the Roman republic all land was held by the state; in the feudal monarchies of mediaeval Europe all land was held by the king: in the theocracy of the Hebrews all land belonged to Jehovah: "The land is mine, and ye are strangers and sojourners with me." Lev 25:23. Hence the payment of tithes, Lev 27:23-26; the offering of the first-fruits, Deut 26:1-10; the impossibility of alienating landed property, the ground reverting at the jubilee year to its original possessor, etc. But not only the land was the absolute property of Jehovah; also the persons of the Israelites belonged to him. Hence the dedication and ransom of the first-born, Ex 13:2-13; the payment of the half shekel at the numbering of the people" as a ransom for their souls to the Lord," Ex 30:11-16; the very limited power which a master held over Hebrew slaves. Lev 25:39-46. etc. Though the law, in the widest sense of the word, denoting the whole Mosaic constitution, stands before us a wonderful system both with respect to completeness and with respect to consistency, it is nevertheless essential to its full understanding to remember that, just as it came itself to prepare the way for the gospel, it too has had its precursors and had the way prepared for it by the Abrahamic covenant and its promises. That, on the whole, much of the materials of the Mosaic legislation existed before the time of Moses may be inferred from the penalties against murder and adultery. Gen 9:6; Gen 38:24; from the Levirate law, Gen 38:8; from the distinction of clean and unclean animals, Gen 8:20; and from the probable observance of the Sabbath. Ex 16:23, Gen 1:27, 1 Chr 2:29: comp. Gen 2:3.

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Schaff, Philip, Dr. "Biblical Definition for 'law' in Schaffs Bible Dictionary".
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