New Testament Conception of Law : Contemporary problems and ancient solutions, Part I

The underlying problem in American culture is the law. The underlying issue of the cultural war is not liberal party politics versus conservative party politics; the most fundamental issue is the rule of law. The legal and cultural battles concerning separation of church and state, abortion, and gay rights are battles over the rule of law. Liberals violate Constitutional law while conservatives defend it. At least that is what recent legal scholarship demonstrates.¹

Just as the rule of law established though constitutions protects American social and political rights, the rule of law and Constitutional law is rooted in biblical conception of law. During the colonial era, some Christians, however, held a belief called antinomianism. It is “the belief that Christians are not bound by established moral laws, but should rely on faith and divine grace for salvation.”² Antinomianism was rooted in a peculiar interpretation of the gospels and especially the letters of Paul. The ramifications of such a doctrine lend itself to social and political anarchy, or its modern conceptualization by the “hippie” generation as doing your own thing. In academic circles, it is called post-modernism, which is actually difficult to define simply. Concerning morality, post-modernism rejects Western moral tradition. It was replaced by moral relativism—no moral absolutes, only what is right to each person or collective.³ The post-modern conception of morality is a return to antinomianism, except its version encompasses current politics, the ideal of the rule of law by written constitutions, and more importantly the Christian view of law.

The rebirth of the post-modern form of antinomianism is evidenced by statements of contemporary religious and political leaders who use the New Testament as justification for social policy and law. The often-heard message of social justice based on a theology of love is usually synonymous with the liberal view of tolerance. A morally tolerant law of love replaces all other conceptions of law upheld by both Jesus and the apostles.

It is readily admitted that the law of love is central to the teachings of Jesus and his apostles. Jesus claimed the greatest commandment of God was to love God with all your heart, mind, soul, and strength as well as to love your neighbor as your self.⁴ Notice that Jesus upholds the revealed law of God. Jesus also commanded his followers to love each other as He had loved them.⁵ As the author of the first letter of John writes, this new commandment is actually the old law applied.⁶ The law referred to is found in both Deuteronomy chapter 6 and the 19th chapter of Leviticus.⁷ The apostle Paul takes the law of love further in many of his letters. For Paul, love is the summation of all of the law of God.⁸ He elaborates on the law of love in 1 Corinthians 13, in which he writes,

“Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; love bears all things, believes all things, hopes all things. Love never fails….”⁹

Did Paul expect social laws, which are supposed to protect individuals from murderers, rapists, thieves, and the like, would conform to his definition of love? To make such a claim is more than incredible; it makes very bad exegesis and theology subservient to crime. Paul is not dictating legal codes for society, but a definition of brotherly love for followers of Jesus. His definition may be an extended application God’s agape love, but it in no way contradicts God judgment of sinners who reject His love through Jesus. More succinctly, God will offer no tolerance, grace, love, or mercy to those who live in rebellion to his moral laws. In the final analysis, the message of the last book of the New Testament, Revelation, is a restatement of the same old message of God. God will serve up capital punishment forever to those who live against His moral law.¹⁰ God does not tolerate moral crimes. Jesus had to suffer and die in order for God’s justice to be satisfied. God’s tolerance only exists towards moral criminals to the extent of atoning Jesus death, individual acceptance of the terms of forgiveness, and subsequent loyalty to Jesus, God, and the moral law. That is why Paul wrote,

“If you confess with your mouth Jesus as Lord, and believe with your heart that God raised him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.”¹¹

If your life ends without Jesus being the ruling Lord of your life, you will have no acceptance by God, no place in the kingdom of His son, no salvation from God’s eternal judgment, and no escape of the torments of hell’s justice.

It is true that the law of love is the central tenet of the kingdom of God, but not as defined according post-modern or liberal ideologies.

So then, what is the biblical conception of law according to the gospels and the writings of Paul? This will be answered in next week’s posting.

Notes:

1. Philip Hamburger, The Separation of Church and State(Cambridge: Harvard University Press, 2002).
2. Encarta Dictionary.
3. http://www.angelfire.com/indie/mayasuraya/writing/postmodernism.htm.
4. Mark 12:28-34.
5. John 13:34-35.
6. 1 John 2:7-11.
7. Deuteronomy 6:5; Leviticus 19:18.
8. Romans 13:8-10.
9. vv. 4-8.
10. Revelation 1:1-3; 9:20-21; 11:17-18; 16:1-12; 19:20-21; 20:12-15; 21:5-8, 14-15.
11. Romans 10:9-10.