What Does the Word “Law” Mean in Scripture?

by Matthew Barrett

Today I will begin a series of posts where I will be blogging through Thomas Schreiner’s new book, 40 Questions About Christians and Biblical Law (Kregel). In my own experience, Christians are often times confused when it comes to understanding what the Bible teaches about biblical law and how it impacts them today. Moreover, the subject of biblical law is not one without debate. For example, one thinks of the book Five Views on Law and Gospel (Zondervan) where we discover diverse perspectives:

Willem A. Vangemeren-“The Law is the Perfection of Righteousness in Jesus Christ: A Reformed Perspective.”

Greg Bahnsen-“The Theonomic Reformed Approach to Law and Gospel.”

Walter C. Kaiser, Jr.-“The Law as God’s Gracious Guidance for the Promotion of Holiness.”

Wayne G. Strickland-“The Inauguration of the Law of Christ with the Gospel of Christ: A Dispensational View.”

Douglas Moo-“The Law of Christ as the Fulfillment of the Law of Moses: A Modified Lutheran View.”

While Zondervan’s five views volume on the law was published in 1993, the subject continues today. For example, Jason C. Meyer has written a recent volume entitled, The End of the Law: Mosaic Covenant in Pauline Theology. Therefore, coming off the tail of these volumes (and many others not mentioned), Schreiner’s book addresses a topic of upmost importance (for those interested in a more in depth treatment of the topic, see Schreiner’s 1993 volume, The Law and Its Fulfillment: A Pauline Theology of Law).

Schreiner’s book is broken down into five parts: Part 1-The Law in the Old Testament, Part 2-The Law in Paul, Part 3-The Law in the Gospels and Acts, Part 4-The Law in the General Epistles, and Part 5-The Law and Contemporary Issues. We start with Part 1, chapter 1: What Does the Word Law Mean in the Scriptures?

The word for law in the Old Testament is “torah” and in the New Testament “nomos.” Torah “refers to what human beings are commanded to do” (19). These commandments of the law were given to Moses on Mount Sinai, just after God’s people were delivered from the hand of Pharaoh in Egypt. The relationship between Israel and the law was clear from the beginning: God gives commands, regulations, and prescriptions, and they are to be obeyed. Various language in the OT was used to refer to God’s law. Verbs used for obedience to God’s law were “keep,” “walk in,” “do,” “break,” and “obey.” Words for God’s commands include: “commandment(s),” “statute(s),” “rule(s),” and “testimony(ies).” Verbs used for disobedience to the law include: “forget,” “transgress,” “abandon,” “forsake,” “rejects,” and “do violence to.”

One might be inclined to think that the emphasis here is on instruction or teaching. However, Schreiner argues that this is not the case. “When the word torah occurs in the Old Testament, the emphasis is not on instruction in terms of teaching, as if the word rehearses God’s saving work on behalf of his people. It is quite the contrary. The term torah concentrates on what God requires his people to do: his commands, statutes, and laws” (21).

However, it is best if we take a step back and clarify instances of the word law in the OT. Schreiner observes that several different uses of the word can be identified:

1. The word “law” can refer to the OT Scriptures, especially the Pentateuch (“the Law and the Prophets” – Matt 5:17; 7:12; 22:40; Luke 16:16; 24:44; John 1:45; Acts 13:15; 24:14; 28:23; Rom 3:21).
2. The word “law” can refer to the OT in its entirety (Matt 22:36; Luke 10:26; John 7:49; 10:34; 12:34; 15:25; 1 Cor 9:8-9; 14:21, 34; Gal 4:21).
3. Most often the word “law” refers to the Mosaic law (Matt 5:19; 22:36; 23:23; Luke 2:22-39; Acts 23:3; Acts 6:13; 7:53; 13:39; 15:5; 21:24; 22:3, 12; 25:8; John 7:19-51; 8:17; 19:7).

When the apostle Paul speaks of the law, he speaks of what the law commands and requires. Sin, therefore, is when man violates the law, and fails to do what is required. Paul will commonly refer to “works of the law” as well. Schreiner explains, “Most scholars now agree that ‘works of law’ refers to the deeds required by the law (Rom. 3:20, 28; Gal. 2:16; 3:2, 5, 10), as does the phrase ‘the law of commandments’ (Eph. 2:15)” (22). Paul conceives of the law as a “body of commands summarized in the Mosaic covenant.” Does this mean, however, that Paul always uses the word “law” to refer to the Mosaic law? Such a question is hotly debated. Schreiner argues that certain texts do not always refer to the Mosaic law but are metaphorical, referring instead to a principle or rule. Schreiner explains:

Scholars debate intensely whether in some cases Paul uses the word law metaphorically to refer to a “principle” or “rule” (see Rom. 3:27; 7:21, 23, 25; 8:2) or whether in every instance the Mosaic law is in view. . . . it seems preferable to think that Paul uses the term metaphorically in these texts. It is hard to conceive of Paul saying that the law in conjunction with the Spirit frees people from sin (Rom. 8:2), since elsewhere Paul emphasizes that those who are “under law” are under sin. In addition, it is most natural to take the noun “law” as a direct object in Romans 7:21 (“So I find it to be a law that when I want to do right, evil lies close at hand”) instead of an accusative of general reference (“So I find with reference to the law”). And if “law” is the direct object, the term is clearly metaphorical. Finally, it is quite awkward to say that the phrase “another law” (Rom. 7:23) refers to the Mosaic law. It is more natural to conclude that Paul is playing on the term law, using it to refer to another principle or rule in his members. Hence, it is more likely that Paul uses the term law in some texts to refer to a principle or power (22).

This concludes question 1 of 40 Questions About Christians and Biblical Law. Stay with me for a future post on question 2, “Was the Mosaic Covenant Legalistic?”

Matthew Barrett is executive editor of Credo magazine. He also writes at Blogmatics.