The word is used both with and without the article, but though in some cases the substantive without the article refers to law in general, yet in many other places it undoubtedly refers to the Law of Moses. Perhaps, as has been suggested, it is that, where it does refer to the Mosaic Law, the word without the article points to that law, not so much as Mosaic, but in its quality as law. But speaking generally, the word with and without the article is used in reference to the Law of Moses.
1. In Romans:
(1) Law as a Standard.
In Romans Paul has much to say about law, and in the main it is the moral law that he has in view. In this great epistle, written to people at the center of the famous legal system of Rome, many of them Jews versed in the law of Moses and others Gentiles familiar with the idea of law, its nature, its scope and its sway, he first speaks of the Law as a standard, want of conformity to which brings condemnation. He shows that the Gentiles who had not the standard of the revealed Law nevertheless had a law, the law of Nature, a law written upon their heart and conscience. Roman jurisprudence was familiar with the conception of a law of Nature, which became a law of nations (jus gentium), so that certain principles could be assumed as obtaining among those who had not the knowledge of the Roman code; and in accordance with these principles, the dealings between Romans and barbarians could be regulated. Paul's conception is somewhat similar, but is applied to the spiritual relations of man and God.
(2) Gentiles Condemned by the Law of Nature.
But the Gentiles, not having lived up to the light of that law, are condemned. They have violated the dictates of their own conscience. And the Jews, with the fuller light of their revealed law, have equally failed. In this connection Paul incidentally lays down the great principle that "Not the hearers of the law are just before God, but the doers of the law shall be justified" (Ro 2:13). His great aim, in the epistle, is to show that justification is by faith, but he here asserts that if anyone would have justification through law, then he must keep that law in all its details. The Law will pronounce the doer of it justified, but the mere hearing of the Law without doing it will only increase the condemnation. "As many as have sinned without the law shall also perish without the law: and as many as have sinned under the law shall be judged by the law" (Ro 2:12). Paul does not pronounce upon the question whether a Gentile may be saved by following the light of Nature; he rather emphasizes the negative side that those who have failed shall perish; they have light enough to condemn, is his point.
(3) All Men under Condemnation.
Having proved that both Jews and Gentiles are under sin, he closes his great indictment with the statement: "Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God" (Ro 3:19). Thus the Law shuts up into condemnation. It is impossible for any sinner to be justified "by the works of the law"; the Law not only condemns but "through the law cometh the knowledge of sin" (Ro 3:20). It shows how far short men have come of God's requirements. It is a mirror in which the sinner sees his defilement, but the mirror cannot cleanse, though it shows the need of cleansing.
(4) The Redeeming Work of Christ Providing Righteousness Apart from the Law.
Then setting forth the great redemption of Jesus Christ, the apostle shows that it provides what the Law had failed to provide, a righteousness which can satisfy the requirements of the Law; a righteousness that is indeed "apart from the law," apart from all men's attempts to keep the Law, but is nevertheless in deepest harmony with the principles of the Law, and has been witnessed "by the law and the prophets" (Ro 3:21). (In this passage the "law" seems to mean the Pentateuch, and in Ro 3:19, in view of the preceding citations from the Psalms, it appears to mean the whole Old Testament Scriptures.) Since the righteousness secured by Christ comes upon the sinner through faith, manifestly the works of the Law can have nothing to do with our obtaining of it. But so far is faith-righteousness from undermining the Law, that Paul claims that through faith the Law is established (Ro 3:31).
(5) Abraham's Blessings Came Not through the Law.
Proceeding to show that his idea of justification by faith was no new thing, that the Old Testament saint had enjoyed it, he particularly shows that Abraham, even in his uncircumcised state, received the blessing through faith; and the great promise to him and his seed did not come through the Law, but on the principle of faith.
(6) Law Worketh Wrath and Intensifieth the Evil of Sin.
Indeed, so far from blessing coming to sinners by way of the Law, the "law worketh wrath" (Ro 4:15); not wrath in men against the Law's restrictions as some have argued, but the holy wrath of God so frequently mentioned by the apostle in this epistle. The Law worketh wrath, inasmuch as when disobeyed it brings on the sinner the Divine disapproval, condemnation; it enhances the guilt of sin, and so intensifies the Divine wrath against it; and it, in a sense, provokes to sin: the sinful nature rebels against the restrictions imposed by the Law, and the very fact of a thing being forbidden arouses the desire for it. This seems what he means in a subsequent passage (Ro 5:20), "And the law came in besides, that the trespass might abound"; as if the very multiplying of restrictions intensified the tendency to sin, brought out the evil in human nature, showed the utter vileness of the sinful heart and the terrible nature of sin, and thus made the need for salvation appear the greater, the very desperateness of the disease showing the need for the remedy and creating the desire for it; the abounding of sin preparing the way for the super-abounding of grace. That the presence of Law enhances the evil of sin is further shown by the statement, "But where there is no law, neither is there transgression" (Ro 4:15); transgression--parabasis--the crossing of the boundary, is, in the strict sense, only possible under law. But there may be sin apart from a revealed law, as he has already proved in the 2nd chapter.
(7) Law in the Light of the Parallel between Adam and Christ.
In Ro 5:1-21, dealing with the parallel between Adam and Christ he says: "For until the law sin was in the world; but sin is not imputed when there is no law" (Ro 5:13). He cannot mean that men were not held responsible for their sin, or that sin was not in any sense reckoned to their account, for he has in that 2nd chapter proved the opposite; but sin was not so imputed to them as to bring upon them the punishment of death, which they nevertheless did suffer, and that is traced by him to the sin of Adam. These, he says, had not sinned after the likeness of Adam's transgression (5:14); they had not transgressed a positive command as he did, although they had undoubtedly violated the law of conscience, and knew that they were sinners. In drawing out the parallel between Adam and Christ, he plainly indicates that as Adam's transgression of law brought condemnation on the race, so Christ's obedience to the Law brings justification.
(8) Law and Righteousness.
So far he may be said to have spoken of the Law in regard to the sinner; and it is mainly the Law in its judicial aspect, the Law in relation to righteousness. The Law reveals righteousness, the Law demands righteousness, the Law condemns for unrighteousness. Redemption is a working out of righteousness. The Law witnesses to the perfect righteousness of Christ. The righteousness secured by Christ meets all the requirements of the Law, while gloriously transcending it. The righteous penalty of the Law has been borne by Christ; the righteous requirements of the Law have been fulfilled by Christ. That perfect righteousness secured apart from the Law, but satisfying to the Law, comes to men not through their relation to the Law, but through faith. Now he proceeds to consider the Law in relation to the saint.
(9) The Saint and the Law.
The believer justified through Christ has died with Christ. The "old man"--the sinful nature--has been crucified with Christ; the condemning power of the Law has terminated in the death of Christ, and through the death of the believer with Christ he has freedom from the condemnation of the Law. "He that hath died is justified from sin" (Ro 6:7). But though in one aspect the believer is dead, in another he is alive. He dies with Christ, but he rises spiritually with Him, and thus spiritually alive he is "to yield," "to present" his "members as instruments of righteousness unto God" (Ro 6:13), and for his comfort he is assured that in this new sphere of life sin shall not have power to bring him under the condemnation of the Law--"Sin shall not have dominion over you: for ye are not under law, but under grace" (Ro 6:14). His relationship to the Law has been altered through his union with Christ, and this fact the apostle proceeds to illustrate. He enounces the principle that "the law hath dominion over a man for so long a time as he liveth" (Ro 7:1). Death dissolves all legal objections. The believer, spiritually dead, is not under the dominion of the Law.
(10) Illustrated by the Law of the Husband.
The specific case is then given of a married woman bound by law to her husband, but freed from that law through his death, and in the application, he says, "Wherefore, my brethren, ye also were made dead to the law through the body of Christ" (Ro 7:4). If the Law in this metaphorical description is the husband while the soul is the wife, as has been most generally understood by commentators, then the application is based on the general thought of death dissolving the legal obligation, the death of the husband involves the death of the woman as a wife, and so he can speak of the death of the believer rather than of the death of the Law. Another explanation of the metaphor is that the old sinful state is the husband to which the ego, the personality, was bound by the Law, but that the sinful state being brought to death through Christ, the personality is free to enter into union with Christ. Whatever view is adopted, the leading thought of the apostle is clear, that through the death of Christ the believer is free from the Law: "But now we have been discharged from the law, having died to that wherein we were held" (Ro 7:6).
(11) The Purity and Perfection of the Law in Its Own Sphere.
The question is then raised, "Is the law sin?" (Ro 7:7). The thought is repudiated as unthinkable, but he goes on to show how the law was related to sin, giving from his own experience the exemplification of what he had stated in the 3rd chapter, that by the Law is the knowledge of sin. The Law revealed his sin; the Law aroused the opposition of his nature, and through the working of sin under the prohibition of the Law, he found the tendency to be death. Nevertheless, there is no doubt in his mind that the Law is not responsible for the sin, the Law is not in any manner to be blamed, "The law is holy, and the commandment holy, and righteous, and good" (Ro 7:12). Sin in the light of the holy Law is shown to be exceeding sinful, and the Law itself is known to be spiritual.
We need not deal with the difficult passage that follows concerning the inner conflict. There has always been much discussion as to whether this is a conflict in the soul of the unregenerate man or of the regenerate--we believe it is in the regenerate, setting forth the experience of the believer--but whatever view is taken, it is clear that the law cannot bring deliverance; the higher part of man's nature, or the regenerate nature according to the interpretation one adopts, may "consent unto the law that it is good" (Ro 7:16), may even "delight in the law of God" (Ro 7:22); but there is another law at work, the law of sin in the members, and the working of this law means captivity and wretchedness from which deliverance can only come through Jesus Christ (Ro 7:23-25). The word "law" in these verses is used in the sense of principle, "the law of my mind," "the law of sin," "the law in my members"; but over against all is the law of God.
(12) Freedom from the Penal Claims of the Law.
The description of the Law as holy, righteous and good, as spiritual, as the object of delight to a true heart, is enough to show that the deliverance which the Christian enjoys is freedom from the penal claims and condemning power of the Law. This is borne out by the exulting conclusion: "There is therefore now no condemnation to them that are in Christ Jesus" (Ro 8:1). The Law's claims, satisfied by Christ, no longer press upon those who are in Him. When the apostle adds, "For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death" (Ro 8:2), he is using "law" in the general sense as a principle or power of producing ordered action, and "the law of the Spirit of life" may be taken to mean the method of the Spirit's working, and indeed may well be a way of describing the gospel itself--the new law, through which the Spirit operates. The other phrase, "law of sin and death," is not to be taken as meaning the Law of Moses, but the law, the principle of sin producing death mentioned in the previous chapter, unless we think of it as the holy Law which gives the knowledge of sin and brings the condemnation of death. The failure of the Law to produce a satisfactory result is definitely attributed to the weakness of the flesh, which is in effect reflecting the statement of the previous chapter, but all that the Law could not accomplish is accomplished through the work of Christ. In Christ sin is condemned, and in those who are brought into union with Him the righteousness of the Law is fulfilled.
(13) The Law Remains as a Rule of Life for the Believer.
Thus, the Law is not abrogated. It remains as the standard of righteousness, the "rule of life" for believers. The utmost holiness to which they can attain under the influence of the Holy Spirit, is still the "righteousness" which the Law requires. That the apostle's teaching is far removed from Antinomianism is shown, not only by all that he says in these chapters about the believer's new life of absolute spiritual service, but by the specific statement in Ro 13:8-10, which at once prescribes the commandments as rules of life (in Eph 6:2 he cites and enforces the Eph 5:1-33th commandment) and shows how true obedience is possible. "Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law." Then, after specifying several of the commands, he declares that these and all other commands are "summed up in this word, namely, Thou shalt love thy neighbor as thyself." The man in Christ has found the true principle of obedience. He has entered into the true spirit of the holy law. That is all summed up in love, and he having received the love of Christ, living in His love, sees the Law not as a stern taskmaster condemning, but as a bright vision alluring. He indeed sees the Law embodied in Christ, and the imitation of Christ involves obedience to the Law, but he fulfills the Law not simply as a standard outside, but as a living principle within. Acting according to the dictates of the love begotten at the cross, his life is conformed to the image of Christ, and in so far is conformed to the Law--"Love therefore is the fulfillment of the law." In Ro 13:1-7, though the word "law" does not occur, Paul indicates the relation of the Christian to the Roman law, to the sovereignty of Rome in general, showing that "the powers that be are ordained of God" and that in the ideal they are reflections of Divine authority, and as such are to be obeyed.
2. In Galatians:
In the Epistle to the Galatians, Paul has also a great deal to say about the Law, but as we have dealt so fully with the conception given in Romans, we can only briefly note the teaching of the Galatian Epistle.
(1) Law in Relation to Grace and Spiritual Liberty.
In general, we may say that as the Law in relation to righteousness was the prominent feature in Romans, in Galatians it is the Law in relation to grace and spiritual liberty, and while it was almost exclusively the moral law that Paul had in view in Romans, in Galatians it is rather the Law of Moses in its entirety, with special emphasis upon the ceremonial. He introduces the subject by referring to the episode at Antioch, when he had to rebuke Peter for his "dissimulation" (2:13). He shows the inconsistency of those who knew that they had been "justified by faith in Christ, and not by the works of the law" (2:16), compelling the GentileChristians to live according to the Law, and sums up with the striking statement, "For I through the law died unto the law, that I might live unto God" (2:19). The Law in revealing his sin and pronouncing condemnation, drove him to Christ for justification. Crucified with Christ he has entered into such vital union with Christ that his whole self-life is dominated by the Christ-life: "It is no longer I that live, but Christ liveth in me" (2:20). Here we have the same line of thought as in Romans; then Paul goes on to show that all the blessings of grace which these Christians enjoy have come to them not by way of the Law, but "by the hearing of faith" (3:2-5). Again, citing the case of Abraham as an instance of justification by faith, he shows how utterly opposed the Law is to the grace that brings salvation, "For as many as are of the works of the law are under a curse" (3:10), but in gracious contrast, "Christ redeemed us from the curse of the law" (3:13), having Himself borne the curse, and so the blessing of Abraham can come upon the Gentiles through faith (3:18).
(2) The Function of the Law Not to Give Life, but to Guide Life
As in Romans, he shows that the promise of the inheritance was apart from the Law, was given 430 years before the Law was promulgated, and answers the question as to the purpose of the Law, by saying, "It was added because of transgressions" (Ga 3:19), the thought already noted in Romans. Yet the Law was not in its nature opposed to the promise. If any law could have given life, "could make alive," then so perfect was the Law of Moses that it would have served the purpose; "Verily, righteousness would have been of the law" (Ga 3:21). The Law was never meant to give life to those who had it not. "He that doeth them shall live in them" (Ga 3:12), but the doing implies the possession of life, and the Law only guarantees the continuance of life while it is perfectly obeyed. Law controls life, but cannot confer life. It regulates life, but cannot restore life. It may impel to righteousness, but it cannot impart righteousness.
(3) The Law Our Schoolmaster.
The Law, he shows, was our schoolmaster, our pedagogue, "to bring us unto Christ" (Ga 3:24). The Grecian youth was under the charge of a pedagogue during his minority, one part of the pedagogue's duty being to take the boy, unwilling enough sometimes, to school. In the sense already shown in Romanans, the moral law by showing us our sinfulness leads us to Christ; but here we may take the Law as a whole, including all the ceremonial and typical observances which were designed to lead the people to Christ.
(4) The Bondage of the Law.
But while there was undoubtedly much of privilege for the people under the Mosaic dispensation, there was also something of bondage. And so Paul says, "We were kept in ward under the law" (Ga 3:23), and in the next chapter, he speaks of the child, though heir to a great estate, being "under guardians and stewards until the day appointed of the father" (Ga 4:2), which seems to be the same thought as under the pedagogue, and this he calls a state of "bondage" (Ga 4:3). The Law guarded and tutored and restrained; the great typical observances, though foreshadowing the grace of the gospel, were yet, in their details, irksome and burdensome, and the mass of rules as to every part of the Jew's conduct proved to be, speaking after the present-day manner, a system of red tape. Little was left to the free, spontaneous action of the spirit; the whole course of the Jew from the cradle to the grave was carefully marked out.
(5) Sonship and Its Freedom from the Law's Restrictions.
But in the fullness of time "God sent forth his Son, born of a woman, born under the law, that he might redeem them that were under the law, that we might receive the adoption of sons" (Ga 4:4 f). The gospel of the grace of God embodied in Christ shows its gracious character in that it not only answers the requirements of the moral law and removes its condemnation; fulfills, and by fulfilling abrogates the typical observer of the ceremonial law, but also abolishes all the directions and restrictions given to the Jews as a separate people, and brings its subjects into a condition of liberty where the renewed spirit under the mighty love of Christ can act spontaneously, the great principles of the moral law remaining as its guide, while the minute rules needed for the infancy of the race are no longer appropriate for the "sons of God, through faith, in Christ Jesus" (Ga 3:26). And so Paul warns these Christians against turning back to the "weak and beggarly rudiments" and observing "months, and seasons, and years" (Ga 4:9-10).
3. In the Other Pauline Epistles:
In the remaining Epistles of Paul, little is said of the Law, and we need only indicate the connections in which the word occurs. In 1 Cor 7:39 there is a reference to the wife being "bound by the law as long as her husband liveth" (the King James Version). The word "law," however, is omitted from the critical texts and from the Revised Version (British and American). In the same epistle (1Co 9:8-9; 14:21,34) the word is used of the Pentateuch or the Scriptures as a whole. In 1 Cor 9:20 Paul refers to his practice of seeking to win men to Christ by accommodating himself to their standpoint, "to them that are under the law, as under the law"; and in 15:56 occurs the pregnant statement, an echo of Romans, "The power of sin is the law." In 2 Corinthians the word does not occur, though the legal system is referred to as the ministration of death, in contrast to the gospel ministration of the Spirit (2Co 3:1-18). The word "law" is once used in Eph 2:15, in reference to the work of Christ not only producing harmony between God and man, but between Jew and Gentile: "abolished in his flesh the enmity, even the law of commandments contained in ordinances," also spoken of as "the middle wall of partition," and referring especially to the ceremonial enactments.
In Php 3:5-6,9 we have the fine autobiographical passage wherein we see the self-righteous Pharisee reckoning himself "blameless" in the eye of the Law, until convinced of his sin, and led to find in Christ the righteousness "which is through faith," instead of his own righteousness "which is of the law" (3:9). The word does not occur in Col, but the thought is found of the spiritual circumcision in contrast to the physical, the blotting out through the work of the cross, of the bond written in ordinances and the consequent deliverance of the believer from the bondage of ceremonial observances (2:11-17), those being affirmed to be "a shadow of the things to come," Christ being the glorious substance. In 1 Tim 1:8,9, we have the two pregnant statements that "the law is good, if a man use it lawfully," and that "law is not made for a righteous man, but for the lawless."
4. In the Epistle to the Hebrews:
The word "law" occurs 14 times in this epistle, and a great deal of attention is given to the subject, but it is generally the law in its ceremonial and typical aspect that is in question. It is not necessary to look at the matter in detail, but simply to indicate the line of teaching.
(1) Harmony with the Pauline Teaching.
The ancient doubt as to the authorship of the epistle seems today to have crystallized into certainty, albeit the grounds for a conclusion are no stronger than formerly, but in the desire to prove the non-Pauline authorship, too much emphasis is perhaps laid upon the supposed un-Pauline character of the teaching. There is, after all, profound harmony between the teaching of the Pauline Epistles and the teaching of He, and the harmony applies to this matter of the Law. While Paul, as we have seen, gives prominence in Romans to the moral law, in Galatians and elsewhere he deals with the ceremonial law, in much the same way, though not so fully, as the writer to the Hebrews. Such utterances as, "Our Passover also hath been sacrificed, even Christ" (1Co 5:7); "The rock was Christ"; "Now these things were our examples" (types of us) (1Co 10:4-6); "Which are a shadow of the things to come; but the body is Christ's" (Col 2:17) are exactly in line with the teaching of Hebrews.
(2) The Law Transcended by the Gospel.
The author shows how the Law, which was a word spoken through angels, is transcended by the gospel, which has been spoken by the Lord of the angels, and so demands greater reverence (Heb 2:2-4), and all through the epistle it is the transcendent glory of the gospel dispensation introduced by Christ and ascribed to Him, which is made to shine before us.
(3) Law of Priesthood.
The author deals specifically in Heb 7:1-28 and 8 with the law of priesthood, showing that Christ's Priesthood, "after the order of Melchisedek," surpasses in glory that of the Aaronic priesthood under the law; not only surpasses but supersedes it; the imperfect gives place to the perfect; the shadowy to the real; the earthly to the heavenly; the temporal to the eternal. And as Paul justifies his doctrine of justification apart from the deeds of the Law by reference to the Old Testament teaching, so here the writer finds in the Old Testament prediction of the New Covenant, the basis for all his reasoning, and in his reference to the description of the New Covenant, he is at one with Paul in regard to the moral law, seeing it as now written on the heart, and becoming an internal power, rather than an external precept.
See NEW COVENANT.
(4) The Law of the Sanctuary and the Sacrifices.
He next deals with the law of the sanctuary, and in connection therewith considers the law of the sacrifices (Heb 9:1-28 through Heb 10:1-39), and in the same way shows that Christ makes good all that the tabernacle and its services typified, that His one, all-perfect eternal sacrifice takes the place of the many imperfect temporary sacrifices offered under the Law. At the best the Law had "a shadow of the good things to come" (Heb 10:1). The shadow was useful for the time being, the people were greatly privileged in having it, it directed them to the great Figure who cast the shadow. The whole ceremonial system was really a system of grace at the heart of it; in spite of its external rubrics which might well be abused, it made provision for satisfying for the time the breaches of the law; the sacrifices themselves could not take away sin, but periodical forgiveness was conveyed through them, by virtue of their relation to the Coming One. Now the great sacrifice having been offered, eternal redemption is secured, perfect forgiveness obtained, free access into the heavenly Holy Place assured, and the eternal inheritance provided. The Substance of all the shadows has appeared, the shadows pass away, and the great truth indicated by Christ Himself is now fully made known through His Spirit-taught servants. Christ, who "is the end of the law (the moral law) unto righteousness to every one that believeth" (Ro 10:4), is also the end of the ceremonial law, the full realization of all its types and shadows.
5. In the Epistle of James:
James mentions the "law" 10 times in his epistle, and in each case it is the moral law. The influence of the Sermon on the Mount is seen throughout the epistle, and some distinct echoes of it are heard, as e.g. the injunction, "Swear not (at all)" (5:12). James has nothing but good to say of the Law, and that fact in the light of the influence of the Sermon on the Mount is enough to show that Christ, in that wonderful discourse, did not disparage the Law, far less abrogate it, but rather exalted and reinforced it. James taught by Christ exalts the Law, glorifies it, in fact seems almost to identify it with the gospel, for in Jas 1:1-27, when speaking of the Word and the importance of hearing and doing it, he in the same breath speaks of looking into "the perfect law, the law of liberty" (Jas 1:25). And indeed, it is just possible, as some think, that he means the gospel by the epithet, although it seems better to take it as the Law translated in the gospel, the Law looked at in its spirituality, as the guide of the Christian man who has entered into the spirit of it.
Even in the Old Testament, as Ps 19:1-14 and Ps 119:1-176 specifically show, it was possible for spiritually-minded men to see the beauty of the Law and find delight in its precepts. In Jas 2:8 he speaks of the "royal law," and that here he does mean the Mosaic Law is beyond doubt, since he cites the particular requirement, "Thou shalt love thy neighbor as thyself," in this agreeing with his Master and with Paul, finding in love of neighbor the sum of the Law and its true fulfillment. Respect of persons, he affirms, is a breach of this "royal law," and leads to those indulging in it being "convicted" by the law of transgression (Jas 2:9). He then affirms the solidarity of the Law, so that a breach of it in one particular is a breach of the whole, and makes a man "guilty of all" (Jas 2:10), a far-reaching principle which Paul had also indicated when quoting in Gal the words, "Cursed is every one who continueth not in all things that are written in the book of the law, to do them" (Ga 3:10), and when in Ro 7:1-25 he showed that the conviction that he had broken the Ro 10:1-21th commandment made him realize that he had broken the whole Law. James then exhorts his readers to speak and act as those who are to be judged by "a law of liberty" (Ro 2:12), so that he sets no limit to the range of that law. Finally, in Ro 4:11, he warns them by implication against speaking against the Law or judging the Law, that is, to assume the place of judge instead of "doer of the law." James could not have used such language unless he had a profound conviction of the perfection of the Law. And it is the perfection of the Law as a rule of life for spiritual men redeemed from its condemnation that James considers it, and so we can call it the perfect law, the law of liberty, the Royal Law.
6. In the Epistles of Peter and John:
In the Epistles of Peter and John, the word "law" does not occur, but Peter shows that the holiness of God remains as in the Pentateuch the standard of life, and the example of Christ shows the way (1Pe 2:21), while in the church is found the spiritual realization of the sanctuary, priesthood and sacrifices of the old economy (1Pe 2:5-9). Peter has one reference to the Roman law, enjoining upon his readers obedience to it in the political sphere. John enjoins the keeping of the commandments, these being apparently the commandments of Christ (1Jo 2:3-4; 5:2), and the test of keeping the commandments is love of the brethren, while hatred of a brother is, as in the Sermon on the Mount, murder. All sin is "lawlessness" (1Jo 3:4), and the sum of all law-keeping is love of God and love of the brethren, and so the summary of the old Law is echoed and endorsed.
LITERATURE.
Chiefly the works on New Testament theology (Weiss, Beyschlag, Schmid, etc.), and on Christian ethics (Martensen, Dorner, Harless, etc.), with commentaries on Pauline Epistles (Romans, etc.); Ritschl, Entstehung der altk. Kirche (2nd edition); Zahn, Das Gesetz Gottes nach der Lehre und der Erfahrung des Apostels Paulus; J. Denney, in HDB.
Archibald M'Caig