What principle was effective for personal salvation under the Law of Moses? Justification by faith in God’s grace provides such a basis under His covenant with Abraham and under the new covenant in Christ. Was there ever any other basis? If you have concluded that “justification by faith” was not operative under the Mosaic covenant, consider:
- That the phrase “the righteous (the just) shall live by his faith” originates with a prophet living under the law (Hab. 2:4 RSV as all quotes).
- That Jesus identifies justice, mercy and faith as weightier matters of the law (Matt. 23:23).
- That in a discourse on this topic, Paul refers to Abraham and David, the latter living under the law (Rom. 4:1-8).
- That Moses’ own summary of the law sounds much like the summaries of divine principles given by Christ and the apostles.
Moses presents the alternatives
Deut. 1:5 reads, “…Moses undertook to explain this law, saying…” The explanation extends to the end of Deut. 30. In so doing, he repeatedly highlights the basic principles of the law. Clearly identified are two alternative responses to “the kindness and severity of God” (Rom. 11:22). One is faithful love and obedience leading to life; the other is stubborn rebellion ending in death.
Moses recalls that their father’s generation “rebelled…murmured… and did not believe the LORD [consequently]…the entire generation… perished” (Deut. 1:26,27,32; 2:14). Their children are urged to “give heed to the statutes and the ordinances…and do them; that you may live.”
Reminded of God’s nearness to them when they call upon Him, they should “…take heed, and keep your soul diligently, lest you forget the things which your eyes have seen and lest they depart from your heart” (4:7-9).
Many would choose the wrong way. If, however, in subsequent generations, “you search after him with all your heart and with all your soul…[they would learn again tnat] the LORD your God is a merciful God…” (4:27-31).
God prefers to be merciful
He had always been a merciful God. They are reminded of this in the preamble to the ten commandments: “l am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage” (5:6). He had not redeemed them from slavery with the intent to oppress them beneath a burdensome legal load. Rather, He reminds them of the dual aspects of His name and His character as reflected in His law: “…for I the LORD your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments” (5:9,10).
You shall love the LORD
The appeal to love was clear: “You shall love the LORD your God with all your heart, and with all your soul, and with all your might. And these words which I command you this day shall be upon your heart…” (6:5-6). Love for the LORD should be the predominant factor in life. It ensures the continuance of His love toward His servants: “And because you hearken to these ordinances, and keep and do them, the LORD your God will keep with you the covenant and the steadfast love which he sware to your fathers to keep; he will love you…” (7:12,13). For the faithful, mutual love is the essence of the law.
The intent of the heart
For 40 years God had led them “in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not” (8:2). The intent of the heart would be manifest in their conduct. They would either keep His commandments or they would not. They would either be faithful or unfaithful.
This did not involve a relative rate of success at obeying the myriad commandments. There was no threat of failure if they achieved less than perfect obedience. They were not disqualified for a “score” of only 90% or 75% or even 49%. There is no such measure of acceptance or rejection. Love and faithfulness are not rated on such scales. They would either be humbled and learn “that man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the LORD” recognizing His purpose “to do you good in the end” or they would “…forget the LORD your God and go after other gods…” in which case “…you shall surely perish” (8:3,16,19).
What does the LORD require?
What the LORD required of Israel was:
- to fear the LORD your God;
- to walk in all His ways;
- to love Him;
- to serve the LORD your God with all your heart and with all your soul and
- to keep the commandments and statutes of the LORD (Deut. 10:12,13).
These are God’s requirements in every era. For those who love Him, there is blessing; for those who hate Him, a curse.
A blessing and a curse
It is at Mounts Ebal and Gerizim that the alternatives are dramatically reviewed — two mountains, two ways (Deut. 27,28).
Mount Ebal portrays the works of sin, depravity from below, the exaltation of the creature, the glorification of human activity and, inevitably, the divine curse upon the proud and arrogant who love and worship self and hate God.
We all start at Ebal. The Word convicts us all as sinners. God invites us to Gerizim. We can be forgiven, released from the curse of sin.
Mount Gerizim speaks of divine mercy, righteousness from above, the exaltation of the Creator, the glorification of God and, graciously, the divine blessing upon the humble and faithful who hate self, and love and worship the LORD.
Jesus’ testimony
Here is the essence of the eternal message of the law of the Lord. When asked, “what shall I do to inherit eternal life?” Jesus answered, “What is written in the law: How do you read?” And the lawyer answered, “You shall 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 your neighbor as yourself.” Jesus responded, “You have answered right; do this, and you will live” (Luke 10:25-28), for “love is the fulfilling of the law” (Rom. 13:10).
(Moses’ teaching of justification by grace, through faith, is developed in the balance of Deut. 30 and is clarified in Rom. 9, 10. To this we will return, God willing, along with a review of the pertinent sections of Galatians.)
The Origin of the Organic World – Part One