Essay 31 (5/22/04)

 

NATURE OF LAW OR WHAT IS LAW?

 

The 119th Psalm has some unique features. With its 176 verses it is the longest chapter in the Bible. It is at the middle of the Bible. It is divided into twenty-two sections of  eight verses each, with each section captioned by one of the twenty-two letters of the Hebrew alphabet. Moreover, the law of God is referred in each of the 176 verses, albeit in at least nine synonyms — law, word, commandments, statutes, ordinances, precepts, the way, testimonies, judgments. Law appears repeatedly — with the synonyms interspersed — allowing for almost no repetition from one verse to the next.

 

  Herein we have the Bible's definition of law — definition by synonym. Law is God's word, his commandments, his ordinances, his precepts, his tesimonies, etc. So, when the psalmist says, "Your word I have hidden in my heart, That I might not sin against you (119:11)," he is talking about the same thing when he says, "Oh, how I love thy law! It is my meditation all the day" (119:97). God's word is God's law, and his law is his word. So it is with 119:172: "My tongue shall speak of Your word, For all Your commandments are righteousness." God's law is his commandments, and his commandments are his law.

 

  There is an interesting omission in the synonyms — teaching —  which is probably the best definition of the Hebrew word for law, torah. When the Septuagint translators — those who translated the Old Testament into Greek — rendered torah as nomos (the Greek word for law)  they may have erred. The Greeks thought of nomos as a legalistic code or a legal corpus — "the gift of the gods for the correction of transgressions" for a given community. The idea of nomos (law) — a legalistic code —passed into New Testament thought, and it has marred our view of the nature of torah in the Old  Testament.

 

  While torah includes code law, its meaning is much broader, as is suggested in the word teaching, which implies personal, endearing communication. It embraces the whole of life — directives bathed in love and grace. It is torah that Ps. 119:97 refers to: "Oh, how I love your law! It is my meditation all the day," and again in 119:174: "Your law is my delight." The law is a heart thing — joyous and gracious. The writer is not talking about code law on animal sacrifices. Nor is the writer necessarily referring to written law only, but to the continual communication and fellowship of God's revelation "at various times and in various ways" through the prophets and other means (Heb. 1:1). We are not to suppose that when the psalmist said, "Thy word is a lamp to my feet and a light to my path"  that he was talking about the Bible, including that very verse! 

 

  The Old Testament writers gave both head and heart to torah. In Ps. 19:7-11 the law is esteemed in like terms to the gospel in the New Testament. It is perfect, converting the soul. It is sure, giving wisdom to the simple. It is right, rejoicing the heart. It is pure, enlightening the eyes. It endures forever. It is true and righteous. It warns. In keeping it there is great reward. The writer even exults: "More to be desired are they than gold, Yea, than much find gold; Sweeter than honey and the honeycomb." He obviously isn't talking about regulations about clean and unclean animals. Ceremonial and ritual rules were but marginal in comparison to the broader view of torah. It is teaching — the way to walk in the light of the Lord — that he exults in.

 

  In Isaiah 66:2 we see the same idea. There God names the person he will "look on" or approve — "the one with a humble and contrite heart, and who reverences My word." Here we have the taproot and basis of all law — a penitent heart, compassion for others, reverence for God. This is the way Jesus summed it up. The whole law hangs on — or is based on — two great commandments (both of which are drawn from the Old Testament!), reverence toward God and respect for humankind (Mt. 22:37-40).

 

  I submit that this is the basis of all law — common law or common sense, moral law, law of the conscience (including the wisdom of the ages), statutory and social law — and yes, even ritual and ceremonial law — such as in Leviticus. It is all based on two laws that are universal in scope, unconditional, and everlasting — love and reverence for God, love and compassion for others. The Levitical laws were for a particular, covenant people, and designed to make them holy before God and generous toward each other.

 

  Observe the high ethics of Leviticus 19:34: "The stranger who dwells among you shall be to you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt; I am the Lord your God." Note the basis of the ethics: I am the Lord your God.  In reverencing God they were to show mercy even to a foreigner. They were strangers themselves at one time — in Egypt — and God showed pity on them — so they are to show pity toward strangers — even account them as members of the family!

 

  This is a good place to ask if we are under that law — there in Leviticus? And this is a good place for me to state a thesis that I believe defines the scope of law — Wherever God reveals light by which I am to walk that is law to me. That includes what "the law within" — my conscience and consciousness tells me. It includes Scripture, all of the Bible. It includes all civil and statutory law. It includes the wisdom of the sages and of the ages, such as the wisdom of Socrates. It includes all truth in whatever form in reaches me. Light! Wherever I find light I find law. Law  means I am obligated to respond in good faith and obedience.

 

  So, yes, of course, when I read such an exalted morality as given in Leviticus  19:34 I am to accept it in reverence and humility. I wasn't with the Hebrews in Egypt, but I have the "Egypt" of my own bondage from which God by his mercy delivered me. He showed mercy to me, so I am to show mercy to others. Because he is Yahweh God!  To honor God and to show generosity toward others — even my enemies — that is the point of all light, all law, irrespective of its source.

 

  Socrates was an unexpected source of light for me, a pagan in the ancient world he might be called. He taught me that I am an ignorant man, however much I might learn. In view of what is to be known, I know nothing. That light has helped to humble me and to unhorse my pride — and to better position me to love God with all my heart and to love others as myself.

 

  Such light comes through the arts, literature, science, nature, and all the works of God. Wherever there is light there is God's directive (law) for the living of these days. I marvel at Shakespeare's insight into human nature, and his call for duty in an evil world, such as: "There is some soul of goodness in things evil / Would that men observingly distill it out." What insight! Ours is not a world of black and white. There is evil in men, in institutions, in politics, in churches, but there is also some good. Let's be busy — not in cursing the evil — but distilling out the good. Light! Again, for God and for others. We are "under law" wherever we find light, for all light comes from God.

 

  The problem with law is that however noble and enlightening it may be it is not and cannot be redemptive. Shakespeare's insights and Socrates' philosophy may quicken our thinking and expose our arrogance, but they cannot save. Law may cause us to see that we need grace, but it cannot provide the grace. Law in fact condemns us, for it sets standards that we cannot live up to. Our conscience often condemns us, reminding us that we have done wrong. But we cannot save ourselves, in spite of the lofty claims of humanism. Law — the whole perspective of law — reveals that the human race is in deep trouble, for we are lawless — rebelling against the two great commandments that make possible a decent and peaceful society — reverence for God, generosity toward others.

 

  Christ makes the difference, not because he gave us a higher law — which, I suppose, we can say he did, if we consider such teaching as the Sermon on the Mount as at least a new interpretation of the law. Paul speaks of "being under law to Christ" (1 Cor. 9:21) and of fulfilling the law of Christ (Gal. 6:2). But even a law given by Christ could not save, for it cannot be lived up to perfectly. Paul would include even law given by Christ in saying, "I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain" (Gal. 3:21). If a better law would do it, Christ would need not die, just give us a super law.

 

  The apostle named it in saying, "I do not set aside the grace of God." "By grace are you saved through faith," he insisted in Eph. 2:8-9, "and that not of yourselves; it is the gift of God, not of works, lest anyone should boast." It is only by "grace through faith" that anyone has ever been redeemed — whether in Old or New Testament times. But in any age when that "faith" is evident — such as faithfully responding to such light as one has (keeping such law as one has, even if imperfectly) — God might well bestow the gift of grace. Christ indicates this in Mt. 25:40: "Inasmuch as you did it to one of these the least of my brethren you did it unto me" — and to these he said, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

 

  Jesus isn't saying that they gained heaven by "Inasmuch as you did it . . ." They were not saved by their works. But their response to the second greatest commandment, which they knew from some source, perhaps their conscience — love and compassion for others — led the God of heaven to bestow grace.

 

  This identifies a relationship between law (light) and grace. Grace by nature and by its presence is unconditional and free for all, but its enjoyment is conditional. Like the rain and sunshine, they are there unconditionally for everyone, a free gift. But to benefit from them, one must make a faithful response with the means provided — such as digging a well and sowing seed. The fall harvest is God's gift, but the farmer has to plow. But even the plowing is by grace. It is all by grace — but it is grace through faith.

 

  This is what Peter said once he saw God's grace given to the Gentiles. It was a conversion for him: "In truth I perceive that God shows no partiality. But in every nation whoever fears him and works righteousness is accepted by Him" (Acts 10:34). What a liberating truth! Who is it that is "accepted" by God — that is, who receives grace? Those who fear God (first great commandment) and work righteousness or do good deeds (second great commandment). It wasn't keeping the commandments — however falteringly — that saved them.

 

  It was because of their faithful response to such light as they had that God extended grace, and it was the grace that saved them — but again, grace through faith. Or as Paul put it in Gal. 5:6 — it was "faith working through love."