Law

Via Emmaus on the Road: Romans 7

/ davidsschrock

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Romans 7 (ESV)

Released from the Law

7 Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding on a person only as long as he lives? 2 For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. 3 Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.

4 Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. 5 For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. 6 But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.

The Law and Sin

7 What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” 8 But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. 9 I was once alive apart from the law, but when the commandment came, sin came alive and I died. 10 The very commandment that promised life proved to be death to me. 11 For sin, seizing an opportunity through the commandment, deceived me and through it killed me. 12 So the law is holy, and the commandment is holy and righteous and good.

13 Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. 14 For we know that the law is spiritual, but I am of the flesh, sold under sin. 15 For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 16 Now if I do what I do not want, I agree with the law, that it is good. 17 So now it is no longer I who do it, but sin that dwells within me. 18 For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. 19 For I do not do the good I want, but the evil I do not want is what I keep on doing. 20 Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.

21 So I find it to be a law that when I want to do right, evil lies close at hand. 22 For I delight in the law of God, in my inner being, 23 but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will deliver me from this body of death? 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Soli Deo Gloria!

Via Emmaus on the Road: Romans 2

/ davidsschrock

Further Resources

 

Romans 2 (ESV)

God’s Righteous Judgment

2 Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. 2 We know that the judgment of God rightly falls on those who practice such things. 3 Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? 4 Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? 5 But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.

6 He will render to each one according to his works: 7 to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; 8 but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. 9 There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, 10 but glory and honor and peace for everyone who does good, the Jew first and also the Greek. 11 For God shows no partiality.

God’s Judgment and the Law

12 For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. 13 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. 14 For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. 15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them 16 on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

17 But if you call yourself a Jew and rely on the law and boast in God 18 and know his will and approve what is excellent, because you are instructed from the law; 19 and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, 20 an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth— 21 you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? 22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law dishonor God by breaking the law. 24 For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”

25 For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27 Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

Soli Deo Gloria!

The Coming of Christ is the Fulfillment of the Pentateuch: A Christmas Meditation on Matthew 1–7

/ davidsschrock / 1 Comment

gareth-harper-dABKxsPTAEk-unsplashDo not think that I have come to abolish the Law or the Prophets;
I have not come to abolish them but to fulfill them.
— Matthew 5:17 —

When we say that Jesus fulfilled the law, we often abstract what the law means. That is, instead of letting “the Law” be the five books of Moses (Genesis–Deuteronomy), we often put the law into the paradigm of the law and the gospel, or some other theological construct. Such formulations are good, but they are also one step removed from the biblical text.

In Matthew 5:17, the place where Jesus says that he has fulfilled the law, he actually identifies “the Law” and “the Prophets,” which tells us he has the five books of Moses in mind when he says “law.” Jesus does the same in Matthew 7:12. And throughout Matthew’s Gospel, when Jesus speaks about the Law (see 11:13; 22:40; cp. 5:18; 12:5; 22:36; 23:23), we find an ongoing focus on Moses’s five books. In fact, this focus on the five books of Moses, what we call the Pentateuch, is seen not just in the way Jesus uses the word nomos (Law) in Matthew, but in the way Matthew himself introduces Jesus.

Here’s my thesis: In the first seven chapters of Matthew, the tax collector-turned-apostle presents Jesus as the fulfillment of the Pentateuch. In canonical order, Jesus fulfills each book of the Law in each of the opening chapters of Matthew. Here’s my argument at a glance.

Matthew 1 Genesis Jesus is the New Adam
Matthew 2 Exodus Jesus is the New Moses
Matthew 3 Leviticus Jesus is the New Priest
Matthew 4 Numbers Jesus is the New Israel
Matthew 5–7 Deuteronomy Jesus is the New Covenant

Such a comparison between Matthew and Moses requires a thorough acquaintance with the Law, but for those familiar with Matthew, we know he has an intimate knowledge of the Law and employs it to structure his book and to tell the story of Jesus. And here, as we meditate of the birth of Christ, I want to sketch in brief how the coming of Christ fulfills each book of the Pentateuch. Continue reading →

The Day of Atonement: How Can a Sinner Approach the Holiness of God and Not Die? (Leviticus 16)

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1920x1080-it-is-finishedAt the center . . . of the center . . . of the center . . . of the law of Moses, we do not find law but gospel. And what is the good news in the middle of the law of Moses? It is the promise in Leviticus 16:20–22 that your sins will be taken away, never to return.

Thus, the Day of Atonement offers the promise of a priest who can purify God’s house and remove all sin. Such a one-man job made it possible for God to dwell with Israel and Israel with God. And so instead of a bunch of rules for you to keep, Leviticus 16 offers the high point of Israel’s calendar (the Day of Atonement), as an annual day of atonement which would ultimately be fulfilled by Christ (see Hebrews 9).

If you want see this gospel message taken from the center of Leviticus, you can listen to this week’s sermon here. You can also listen to a chapter-by-chapter exposition of Leviticus here. We are currently looking at chapter 20. And finally, for those who can’t get enough of Leviticus, you can listen to the Bible Talk podcast where Jim Hamilton and Sam Emadi are currently talking through the whole book of Leviticus. 

Truly, when read with an eye toward Christ, Leviticus is a book filled with good news. And in this sermon and these other resources, you can begin to see how this book preaches the gospel to sinners in need of Christ’s atoning sacrifice.

Soli Deo Gloria, ds

The Good News of the Law: A Meditation on 1 Timothy 1:8–11

/ davidsschrock / 1 Comment

carolyn-v-bb8WmgqWfeg-unsplashNow we know that the law is good, if one uses it lawfully, 9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, 11 in accordance with the gospel of the glory of the blessed God with which I have been entrusted.
— 1 Timothy 1:8–11 —

In a world where the laws continue to be questioned and rewritten, one thing remains: We are a people inextricably committed to rules, laws, and legislation.

There are rule books for leadership, rulebooks for diets, rulebooks for childrearing, and rulebooks for just about anything else you might want to tackle. The trouble is that the “21 Irrefutable Laws of Leader” and the 600+ laws of the Pentateuch aim at different things. The former address the physical man and his ability to learn, grow, and improve as a (fallen) leader. The latter, God’s law, addresses the moral man and his inability to be holy and righteous before God.

This difference is too often missed. And it is often missed by Bible-believing, gospel-believing preachers. Those who “ought to know better” are the ones who preach a message of “ruled living” for 45 minutes (or less) and then tack on a gospel invitation at the end. This confuses the whole matter, even as it explains why the church is so devoid of gospel power.

Conversely, there are other “gospel-centered” preachers so committed to grace (as pardon) that they miss the place of the law in the life of Christian. Such antinomianism (lawlessness) does not rightly understand grace nor express the fruit of the gospel. Rather, it presents a half-truth (God justifies the ungodly) as the whole truth, without understanding how the law and gospel relate.

In the fulness of truth, the gospel is not opposed to the law. The good news of Christ is rooted in the way Christ fulfilled the law on our behalf, died under the law, and now writes the law on our hearts. Thus, if we are going to understanding the gospel, we must see how it relates to the law. And that’s what I want to consider here. Continue reading →

Ten Things About Deuteronomy 4:1–14

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10 thingsIn preparation for Sunday’s sermon on worship, here are ten observations from Deuteronomy 4:1–14.

1. Deuteronomy 4 is the last chapter of Deuteronomy’s covenantal introduction.

In Deuteronomy Moses follows (and reformulates) a covenant structure identifiable by anyone living in the ancient Near East. Just as covenants made between kings and their servants (i.e., Suzerains and their vassals) followed a standardized pattern, so does the book of Moses.

Ancient Near Eastern Suzerainty Treaty[1] Deuteronomy as a Covenant Document
Preamble (“These are the words . . .”) Preamble (1:1–5): “These are the words of Moses addressed to all Israel . . .”
Historical Prologue: a survey of the relational history between covenant partners Historical Prologue (1:6–4:49)
General Stipulations General Stipulations (ch. 5–11): general commands to love, serve, fear Yahweh
Specific Stipulations Specific Stipulations (ch. 12–26): an exposition of the Ten Words
Divine Witnesses: various deities called to witness the treaty Blessings and Curses (ch. 27–28)
Blessings and Curses: relating respectively to the maintenance of breach of the covenant Divine Witnesses (see 30:19; 31:19; 32:1–43)

From this outline, we see where Deuteronomy 4 is situated. It is the final word of the covenantal introduction (i.e., the historical prologue). Moreover, in a way that deviates from the classical ANE treaty formula, it adds covenantal instructions that anticipate the next sections—namely, the general and special stipulations given in chapters 5–26. Continue reading →

The Good News of the Law (1 Timothy 1:8–11)

/ davidsschrock

livingchurch

Reading the Law Lawfully (1 Timothy 1:8–11)
(Sermon Audio)

This Sunday we considered 1 Timothy 1:8–11 and the good news of God’s law. If there is anything in church history that has puzzled and divided Christians it is the relationship between the law and the gospel. Yet, in this passage we are given a clear understanding of how Paul read the Law of Moses.

With application for today, Sunday’s sermon sought to show how Paul read the Law lawfully and how we should do the same. You can listen to the sermon here. Additional resources can be found below.

Soli Deo Gloria,
Pastor David Continue reading →

Reading the Law Lawfully: A Primer on the Three Uses of the Law

/ davidsschrock / 1 Comment

law.jpegNow we know that the law is good, if one uses it lawfully
— 1 Timothy 1:8 —

In his classic Systematic Theology, Louis Berkhof outlines three uses of the law,[1]

[The Civil Use of the Law]
The law serves the purpose of restraining sin and promoting righteousness. Considered from this point of view, the law presupposes sin and is necessary on account of sin. It serves the purpose of God’s common grace in the world at large. This means that from this point of view it cannot be regarded a means of grace in the technical sense of the word.

[The Pedagogical Use of the Law]
In this capacity the law serves the purpose of bringing man under conviction of sin, and of making him conscious of his inability to meet the demands of the law. In that way the law becomes his tutor to lead him unto Christ, and thus becomes subservient to God’s gracious purpose of redemption.

[The Normative or Christian Use of the Law]
This is the so-called . . . the third use of the law. The law is a rule of life for believers, reminding them of their duties and leading them in the way of life and salvation. This third use of the law is denied by the Antinomians. (Berkhof, Systematic Theology, 614–615)

Not to be confused with the tripartite division of the Law (i.e., the Moral, Civil, Ceremonial), the three uses of the law are a traditional way Reformed (and other) theologians have explained law and its various uses in God’s plan of salvation.

Observing the way the New Testament, but especially Paul, spoke of the Law positively (Rom. 7:12; 1 Tim. 1:8) and negatively (Rom. 7:5–6; 8:2), this threefold approach shows how God’s law preserved the world from sin (first use), revealed sin and prepared Israel for the gospel (second use), and now continues to purify the Christian by means of Spirit-powered obedience to God’s law (third use). To better understand each aspect of the law, let’s consider each in turn. Continue reading →

How Does Jesus Fulfill the Law? Christ, His Teaching, and the New Covenant

/ davidsschrock / 1 Comment

jon-tyson-195064-unsplashIn Matthew 5:17 Jesus says that he has not come to abolish the Law or the Prophets, but to fulfill them. And as D. A. Carson has observed about these verses, “The theological and canonical ramifications of one’s exegetical conclusions . . . are so numerous that discussion becomes freighted with the intricacies of biblical theology” (“Matthew,” 141).

In other words, it is really easy to import one’s biblical framework into Jesus’s words. For how one understands the law and its use in the New Testament and how the New Testament relates to the Old Testament, will in large measure impact the way one understands Jesus’s words, which in turn reinforces, or reforms, our biblical-theological framework.

Therefore, the question before is, “How do we stay on the line of Scripture when we interpret Matthew 5:17”? By comparison with Matthew 10:34 (“I have not come to bring peace, but a sword”) and Matthew 5:9 (“Blessed are the peacemakers, for they shall be called sons of God”), we learn that Jesus “non-abolishment clause” in Matthew 5:17 may not be absolute. Sharing the same structure as Matthew 5:17, Matthew 10:34 does not mean Jesus has forsaken his peace-making ways. Rather, his peace-making will include the restructuring (and severing) of family relations in order to make a new family of  peace.

From this analogy, we learn there are some things in the Law that have come to an end—e.g., Hebrews indicates that Christ’s sacrifice ends the old covenant system of animal sacrifice. Therefore, we should go back to Jesus’s words to learn how to apply the Law. And thankfully, because of Matthew’s repeated and technical usage of the word “fulfill”/”fulfillment” (pleroō), we can get a good idea of how to understand the relationship of the Law to Christ and from Christ to us.  Continue reading →

A Filter, A Lens, and A Prism: Three Ways Christ Applies the Law of Moses to New Covenant Disciples

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law

One of the most challenging aspects of reading the Bible is applying the old covenant law to the new covenant follower of Christ. As the book Five Views on Law and Gospel illustrates, there are multiple ways in which Christians have sought to apply the Old Testament and its legal demands to the church today. And one of the most familiar ways is to differentiate three parts of the law.

Typically divided as moral, civil, and ceremonial, the tripartite approach to the Old Testament argues that some laws are eternal and unchanging (the moral); others are related to the theocracy given to  Israel (the civil); still others are related to the system of priests, sacrifices, and the temple (the ceremonial). In Christ, the civil and ceremonial came to their completion, while the moral law continues unabated.

The trouble with this approach is that the Old Testament never specifies the tripartite division and in many places the moral, civil, and ceremonial overlap. Still, we must make some sense of the way parts of the law continue and others do not. And historically, the tripartite division has a long tradition of helping Christians think carefully about the Bible, the Law, and the Gospel. Still, it is not the only way and there may be better approaches.
lunde

Addressing this subject, I have found help in the way Jonathan Lunde uses three images to describe the way in which Christ fulfills the law. In his book Following Jesus, the Servant King, he spends three chapters outlining the way Christ fulfills the law of Moses. Focusing much of his attention on the Sermon on the Mount, he specifies the way Christ functions as filter, lens, and prism. In some ways, Christ brings the laws of Moses to an end (filter); in others, he clarifies what the law already meant (lens); and still in other ways, he heightens the demands of the law (prism).

While these three approaches (filter, lens, prism) are extra-textual and only illustrative, I find them more helpful in getting at what the text says. They make us consider what Jesus does and does not say about the law. And instead of foisting an extra-textual grid on the Bible, like the tripartite division of the law, they make us listen closely to the text itself to see how Jesus mediates between old and new covenants.

Because this approach is explicitly Christ-centered, in a way that the tripartite division of the law is not, I find it to be a surer guide. Likewise, because it does not create a whole system of categorization (which the Bible does not have), it lets the text of Scripture speak. It also permits more freedom to disagree about certain points—as I do below in two ways—and helps us go back to the feet of Jesus to learn how he approaches the old and new covenants. Continue reading →