The Father and His Children: Introduction and Framework

Introduction

The question I want to consider over the next number of installments deals with the Law of God and its use for the Christian husband and father. Many think that since Christ fulfilled the laws of the Old Testament, they have limited application for the New Testament believer. It is true that the Christian must understand the Law in light of Christ’s fulfillment of it. However, that does not dismiss the Law altogether. To think rightly of the Law, it is necessary to consider both the uses of the Law and which laws are still in effect.

Three-fold Use of the Law

The Law must be used evangelically and not be allowed to return the Christian to slavish fear. How does the Law become “the law of liberty” (Jam. 1:25)? By recognizing it has three uses: first, it convicts man of sin and his need for Christ; second, it restrains sin; third, it is a guide for the thankful Christian life.

1. The Law as a convicting agent

In 2 Kings 22:8ff Josiah, while restoring the temple, finds the Law. After reading it, Josiah recognizes Israel is liable to judgment. The Law helped him see his sin and trouble before God. This series will assume that the Holy Spirit has already applied this use of the Law to the Christian. When it comes to personal and family life, the second and third uses of the Law are more significant.

2. The Law as restraint

Sin damages those touched by it, and the enforcement of the Law protects man from the hardship that comes with sin. God restrains people by His Law, though it cannot move man even one inch closer to salvation. But when sin is restrained, it is good for any people. A marriage where the Law restrains adultery will be spared the pain and grief that sin brings, even if there is no faith behind it.

3. The Law as a guide

Christians should respond to God’s gracious gift of salvation. For example, the first two chapters in Colossians establish Christ as the only one who can reconcile man to God. However, the second half deals with the changes demanded of the reconciled man. The Law shows Christians how they should live and love their Savior. Consider the following example. 

A man asks his friend what he would like for a birthday present. He is told, “A pair of socks, but not pink polka-dotted ones.” If the man buys them anyway, he is expressing love for himself rather than love for his friend. When a man disregards God’s Law, he is treating God the same way since loving God means obeying His commandments (1 John 5:3). Christian obedience flows from love for God. But then the question becomes, which laws of the Bible is the Christian to obey?

Ceremonial, Judicial, and Moral Laws

In the New Testament it is clear the implications for the Law have changed because of Christ and His work. However, the New Testament also talks about abiding by the Law. Jesus teaches that He has come to fulfill the Law, but also that anyone who “relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven" (Matthew 5:19). When the Bible says the Law is fulfilled, it cannot mean it has ceased to be useful in its totality. But do all Old Testament laws continue, or are some abolished? The answer to that question is found in considering the three categories of laws found in the Bible. 

First, consider the ceremonial laws. These governed Israel’s worship and pointed ahead to the work of Christ. For example, at the Passover a lamb is killed and its blood used to purify God’s people. That ritual foreshadows the substitutionary atonement of Christ. He, like the Passover lamb, would be slain in the place of His people (1 Cor. 5:7). Because the one signified has now come, these laws are no longer needed. In Hebrews, there is ample testimony to this effect (see Heb. 9:11-14 for an example). Therefore it is understood that the ceremonial laws are no longer practiced.

Second, there are the judicial, or civil laws. These governed the Jewish nation and included things like restitution and social justice. Since Israel ceased to be a nation, these laws are also no longer mandatory. However, they are not canceled in the same way the ceremonial laws are. There is a “general equity” that continues. The Law may not be applied in exactly the same way today, but the principle behind it is still in effect. For example, love for neighbor should still be shown through restoration of damaged or stolen property (Cf. Exodus 21:33-22:14), even today.

Finally, there is the Moral Law, summarized in the Ten Commandments. These Laws are still binding for all people. The Moral Law is uniquely written by the finger of God: “And he gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God” (Exodus 31:18). Their unique application is seen in their ongoing use in the New Testament.

In Mark 12:28-31, Jesus, after being asked to give the most important commandment, summarizes the Law as follows: “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” (Mark 12:29-31). 

Next, Romans 13:8-10 teaches that love for neighbor is fulfilled in the Law. It lists four of the ten commandments as examples and adds, “any other commandment.” These commandments are summed up with these words: “You shall love your neighbor as yourself” (Romans 13:9b). The Ten Commandments are identified with the summary of the Law Jesus gave. This ongoing use of the Moral Law forms the foundation of any Christian attempt at living the holy life. To acknowledge this truth does not remove all the difficulties though. 

Properly Understanding and Applying the Moral Law

Particularly helpful in thinking about the Moral Law is the Westminster Larger Catechism. In #99, it gives eight rules to help think properly about the Law.

Rule #1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience for ever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin. 

People are obligated to keep all of the Moral Law perfectly. Pharisaical pride says, “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.” But because the standard is not to compare favorably to a neighbor. It is perfection before God.

Rule #2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.

The Law is not about external compliance. The obedience of the Pharisee does not flow from a love for God, but rather from a love for self. It is heart of man that is to be manifested in a man’s actions.

Rule #3. That one and the same thing, in divers respects, is required or forbidden in several commandments.

There is overlap within the commandments. For example, the first commandment states, “You shall have no other God’s before me.” The other commandments either list ways in which sin is made a god or ways in which God is worshiped by submitting and enjoying His stated will.

Rule #4. That as, where a duty is commanded, the contrary is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is excluded.

The commandments should not be read so literally as to observe only that which is written in the letter. When God says man should not do one thing, He is also instructing them to do the opposite. For example, the 7^th commandment forbids adultery, and by implication commands purity toward others.

Rule #5. That what God forbids, is at no time to be done; what He commands, is always our duty; and yet every particular duty is not to be done at all times.

Always do what God says, never do what He forbids. However, there are times where people rightly do not do all that God commands. For example, the eighth commandment requires truth telling, but not all instances require the telling of the truth in that moment. If a person has gained a few pounds and is self-conscious about their weight, there is no obligation to point their recent weight gain out to them. 

Rule #6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.

Just because the commandment says do not murder does not mean nothing else is meant by it. The commandments may say not to steal, but within that commandment is contained things like cheating, fraud, kidnapping, greed and other similar offenses.

Rule #7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavour that it may be avoided or performed by others, according to the duty of their places.

Obedience to God’s Law is not only personal. If his position allows it, a Christian ought to enforce obedience to God’s Law. This rule is particularly pertinent for the parent. Sin is not to be left unaddressed in the Christian home. Parents are responsible before the Lord for how they lead their children. The second use of the Law alone, requires parents insist children walk according to God’s commandments while under their care.

Rule #8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.

The Christian should support others in obeying God’s Law. In that way he encourages others toward love and good works (Heb. 10:24).

Conclusion

God’s Moral Law gives the tremendous blessing of restraint of sin and freedom to love God well. As Christians pursue these aims, the Law also gives them a clear picture of how God would have that done.

Geoff Gleason has served as pastor of Cliffwood Presbyterian Church in Augusta, GA for the past 14 years. He and his wife Lisa have 11 children and 6 grandchildren. Geoff obtained his MDiv at Reformed Theological Seminary in Jackson, MS and his ThM at Puritan Reformed Theological Seminary.