Jesus said that he came not to destroy the law but to fulfill it. He was, of course, speaking of the law of Moses, the ordinances of which pointed forward to his own life and death. He fulfilled that law and “took it out of the way” in favor of a new covenant.
Our Master kept the law perfectly, as it was intended to be kept; he embodied the righteousness of the law. In so doing, he often incurred the wrath of the scribes and Pharisees whose ritualistic adherence to the law missed the point that the law was a tutor to direct us to Christ.
The comparison of the Lord Jesus with his ancestor David is striking. David, who so often expressed his love for the law of God had a sense of its spiritual significance. He recognized its ability to feed the inner man, thus elevating it above mere ritual form.
The law of God
The law to which David so often referred could never be a dead letter. Its essence would be retained in the law of Christ, the new covenant. The disciples of Christ are not bound by the specifics of the Mosaic law. Its outward form with its many rituals, designed to emphasize the sinfulness of mankind, no longer applies to us. But the law of Moses was of God, as the Son is of God, and the principle of righteousness is common to the old law and the law of Christ.
How different from the Pharisaical observance of the law was the mind of David. The law was truly written in his heart. “O how love I thy law! it is my meditation all the day…Great peace have they which love thy law: and nothing shall offend them…I have longed for thy salvation, 0 LORD; and thy law is my delight” (Psa. 119:97, 165, 174).
The law of Moses
Moses had expressed himself in terms similar to those of David with regard to the law of God. To the Israelites he said, “Behold, I have taught you statutes and judgments, even as the LORD my God commanded me…Keep therefore and do them; for this is your wisdom and understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, that hath statutes and judgments so righteous as all this law which I set before you this day?” (Dent. 4:5-8).
“In actual truth the law [of Moses] was ‘ordained by angels in the hand of a mediator,’ that mediator being Moses. While on the latter account his name has come to attach itself to the law, yet what was said of one division of the law could with propriety be said of the whole – ‘these are the commandments which the Lord commanded Moses for the children of Israel.’ When Moses spoke as lawgiver he did so, like all the ‘holy men of God’ who succeeded him in the prophetic office, as he was ‘moved by the Holy Spirit.’ … Thus in reality the term, ‘the law of Moses,’ signifies the sum total of those divine ordinances which he, as mediator between God and Israel, communicated to them for their guidance” (W. F. Barling, Law and Grace, p. 12). In other words, the law of Moses was the Law of God for the nation of Israel.
Unfortunately, as we know, Israel did not generally keep the law in the way intended. David is an example of one who did appreciate and honor the law of the Lord, and God’s law was a motivating principle all of his life.
The law in scripture
To the witness of Moses and David can be added the words of other writers of scripture. “Whoso keepeth the law is a wise son: but…he that turneth away his ear from hearing the law, even his prayer shall be an abomination” (Prov. 28:7,9). “He that keepeth the law, happy is he” (29:18). “As the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel” (Isa. 5:24). “The earth is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant” (24:5).
The need for law
Even in a “free society” such as our own, it is recognized that people must live under some form of law. For many, it seems, laws are made to be broken, and to some extent human laws are constantly changing. Such is the natural instability of the human mind and purpose. Particularly in the area of religion, it is generally felt that men and women may follow whatever laws or commandments they choose, as long as they do not interfere with anyone else.
It is generally held that we are innately good, and that we will please God if we just follow the spiritual impulses of our conscience. Scripture, of course, teaches us otherwise. Jesus said, “…the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63). And the apostle Paul declared: “I know that in me (that is, in my flesh,) dwelleth no good thing” (Rom. 7:18).
There is, for example, a common misunderstanding of the practice of meditation. It is usually assumed that in meditation we are drawing upon our own resources, our own “inner being.” On the contrary, according to the psalmist, “Blessed is the man that walketh not in the counsel of the ungodly…But his delight is in the law of the LORD; and in his law doth he meditate day and night” (Psa. 1:1-2).
If the word of God has not been taken into our minds and hearts, there is nothing worthwhile on which to meditate. The heart of man (our inner self), we are told, is “desperately wicked” (Jer. 17:9).
Law in the Psalms
The usual Hebrew word for law in the Psalms is torah (precept, statute). This word occurs 35 times –25 times in Psalm 119 alone. “I delight to do thy will, 0 my God: yea, thy law is within my heart” … “Give ear, O my people, to my law: incline your ears to the words of my mouth” (Psa. 40:8; 78:1).
The word torah came to apply to the five books of Moses. In David’s day, this was the extent of scripture. We believe David used the word “law” to include all of God’s revelation. The law of God included, but was not confined to, the “law of Moses” itself.
Psalm 19 is a beautiful example of the meaning and purpose of God’s law. It is to operate in our minds and hearts, transforming us into a people having the mind of Christ. “The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether” (vs. 7-9).
The law of God can work its change upon us to make us better men and women, pleasing to our Heavenly Father. Furthermore, it assures us of a future beyond this life. “Moreover by them is thy servant warned: and in keeping of them there is great reward” (v. 11).
Two other Hebrew words are translated “law” in the Psalms, but they have a slightly different meaning. They are mishpat (judgment) and choq (statute, decree). “This was a statute for Israel, and a law (mishpat) of the God of Jacob. This He ordained in Joseph for a testimony” (Psa. 81:4-5). “He hath remembered his covenant for ever, the word which he commanded to a thousand generations. Which covenant he made with Abraham, and his oath unto Isaac; and confirmed the same unto Jacob for a law (choq), and to Israel for an everlasting covenant” (Psa. 105:8-10).
If we take the time to put together all the 25 expressions in Psalm 119 containing the word “law” we will find a beautiful presentation of the subject.
The New Testament
“The distinction which it (the law of Moses) drew between meats clean and unclean has long since been annulled. Not so, however, the demand for holiness on the part of God’s people which it was meant to typify and express in concrete form: that demand abides” I bid, p. 13 (Barling).
The apostle Peter recognized that the law was inadequate compared to salvation in Christ, but he still applied precepts from it as binding upon those in Christ. “As he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy” (I Peter 1:15-16).
Paul also, while declaring that Christians are free from the bondage of the law, appealed to its authority for principles of righteousness. “It is written in the law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn.” These words embodied the principle that “the laborer is worthy of his hire” (1 Cor. 9:3-14). Again, he found in the law the principle that “they which wait at the altar are partakers with the altar,” and he cited this to prove that taking part in a feast in an idol temple was idolatry — fellowship with idols (10:14-22).
The law of Christ
The true beauty of divine law comes into focus in Christ. He has taken away that which was against us, “for Christ is the end of the law for righteousness to every one that believeth” (Rom. 10:4). Instead of imposing burdens too heavy to be borne, his law offers release. “Take my yoke upon you, and learn of me,” Jesus said, “for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matt. 11:28-30).
“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new” (II Cor. 5:17).
The Origin of the Organic World – Part One