LIBERTY UNIVERSITY
THE VALUE OF THE LAW IN THE NEW COVENANT
EVALUATING PAUL'S POSITIVE STATEMENTS REGARDING THE LAW
A PAPER SUBMITTED TO DR. WOO
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR
THE COURSE NBST522
LIBERTY THEOLOGICAL SEMINARY
BY
BRAD BROWN
LYNCHBURG, VIRGINIA
SUNDAY, MAY 2, 2010
CONTENTS
INTRODUCTION .......................................................................................................................... 1
BACKGROUND: PAUL'S TEACHING ON THE LAW .............................................................. 1
THE VALUE OF THE MOSAIC LAW IN ROMANS ................................................................. 2
Those Who Obey the Law Will Be Declared Righteous ............................................................ 2
We Uphold the Law .................................................................................................................... 5
The Law is "Holy, Righteous and Good" ................................................................................... 8
A LAW FOR THE NEW COVENANT IN GALATIANS ............................................................ 9
The Law of Love ......................................................................................................................... 9
The Law of Christ ..................................................................................................................... 10
CONCLUSION ............................................................................................................................. 11
BIBLIOGRAPHY ......................................................................................................................... 13
ii
1
INTRODUCTION
Paul made many arguments against the continuing authority of the Mosaic Law under the
New Covenant. Paradoxically, Paul also made statements which, at least on the surface, seem to
support the law or indicate believers are still subject to it. An example is Romans 3:31, which
says, "Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law." Rather
than indicating that believers are still subject to the Mosaic Law, Paul's positive statements about
the law reflect its ability to reveal sin and the ongoing value of the spirit behind the law.
BACKGROUND: PAUL'S TEACHING ON THE LAW
A basic understanding of Paul's perspective of the Mosaic Law is foundational to a
correct understanding of his seemingly paradoxical statements in support of the law. For this
reason, a very brief overview of Paul's teachings on the Mosaic Law will be presented before
addressing these specific passages.
In Paul's view, the Mosaic Law did not exist in order to make people righteous. Quite to
the contrary, human beings are totally incapable of submitting to the demands of the law (e.g.
Romans 3:10-18, 7:7-25, 8:7-8). Instead, Romans 3:20 insists the law exists to make people
aware of sin.1 The law never had the power to make people righteous. In Romans 4, Paul
declares that righteousness has always come as a result of faith, not obedience to the law, even in
the time of Abraham.
Paul compared the Mosaic Law to a pedagogue or tutor in Galatians 4. Like a
pedagogue, the Mosaic Law served as a guardian by protecting Israel from contamination from
1. Stephen Westerholm, “The Righteousness of the Law and the Righteousness of Faith in Romans,”
Interpretation 58, no. 3 (July 2004): 260, ATLA Religion Database with ATLASerials, EBSCOhost (accessed May
6, 2010).
2
the Gentile cultures that surrounded it. Just as a child only needs a tutor for a time, the written
Law also was only needed for a time, until the coming of Christ.2
In Romans 10:4, Paul asserts that "Christ is the end of the law." The word translated
"end" conveys a dual meaning of both goal and termination.3 So, in one sense, Paul was teaching
that the written law was terminated, and no longer held sway over believers in the New
Covenant. In another sense, Christ was the goal or fulfillment of the Law. Christ himself became
the embodiment of God's unwritten law. Both of these connotations indicate that Paul believed
that the letter of the Mosaic Law no longer applies under the New Covenant. This view is
affirmed by Galatians 5:1-4.
THE VALUE OF THE MOSAIC LAW IN ROMANS
In Romans, Paul makes many statements declaring that the Mosaic Law has been
abolished. An example is Romans 2:20, "No one will be declared righteous in his sight by
observing the law". However, there are three specific passages where Paul makes seemingly
contradictory statements affirming the value of the law.
Those Who Obey the Law Will Be Declared Righteous
Romans 2:13 says, "For it is not those who hear the law who are righteous in God's sight,
but it is those who obey the law who will be declared righteous." On its face, this statement
seems a total contradiction of Paul's theology of salvation through faith as opposed to works. In
fact, much of chapter 2 seems so unlike Paul that some scholars have tried to explain it away.
Theories include the idea that this was added later by someone else, it is material Paul borrowed
2. Michael J. Smith, “The Role of the Pedagogue in Galatians,” Bibliotheca sacra 163, no. 1 (April 2006):
213, ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 6, 2010).
3. Ira Jolivet, “Christ the TELOS in Romans 10:4 as Both Fulfillment and Termination of the Law,”
Restoration Quarterly 51, no. 1 (January 2009): 30, ATLA Religion Database with ATLASerials, EBSCOhost
(accessed May 6, 2010).
3
but did not incorporate into his own theology, and that he was assuming his opponent's position
as a rhetorical device.4
However, the concept of "righteousness from the law" is found elsewhere in Paul's
writings. In both Romans 10:5 and Philippians 3:9, he contrasts righteousness that comes from
the law with righteousness from faith.5 There are other passages which support the idea of a
moral standard being in effect for believers as well. In Galatians 5:19-26, for example, Paul
called for believers to live moral lives. Paul also warned of judgment based on works, which
implies the existence some moral standard. An example of this can be found in 1 Corinthians
5:10. Paul seems to be saying that believers both are free from the Mosaic Law, and yet are also
still expected to conform to a standard of morality.
Many have attempted to solve this dilemma by dividing up the Mosaic Law into
ceremonial, civil, and moral components. It is argued that it only the ceremonial and civil
portions of Mosaic Law were terminated under the New Covenant. However, the moral code,
particularly the Decalogue, still has authority and should continue to be obeyed under the New
Covenant.
Even though this idea of differentiating between ceremonial, civil, and moral components
of the law is popular, it does not withstand scrutiny. It is an arbitrary distinction, with no basis in
the Old Testament text.6 The Old Testament does not separate the law by type, and some laws
do not easily fit into one of these three categories.
4. Westerholm, “The righteousness of the law and the righteousness of faith in Romans,” 253.
5. Ibid., 253-54.
6. J Daniel Hays, “Applying the Old Testament Law Today,” Bibliotheca sacra 158, no. 629 (January
2001): 22-23, ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 6, 2010).
4
This approach also overlooks the theological context for the Mosaic Law. The law is part
of the Mosaic Covenant, which, according to Hebrews 8-9 is no longer functional.7 Since the
covenant is not in effect, there is no reason to expect the laws of that covenant to apply.
Finally, this idea also conflicts with Paul's many statements that believers under the New
Covenant are not subject to the law.8 Examples are found in Romans 7:4, Galatians 2:15-16 and
3:25. The separation of moral components from civil and ceremonial laws is an
oversimplification that is not supported by Pauline theology. Paul considered the entire Mosaic
Law fulfilled.
Since Paul did not believe any part of the Mosaic Law applies, what was he saying in
Romans 2:13? Clues to Paul's thoughts can be found in the context of Romans 2. He is
addressing both Jews and Gentiles. In verses 5 through 11, Paul says both will be judged based
on the "good" or "evil" that they do. The law is explicitly introduced in verse 12. The Jews who
possess the law will be judged according to its provisions. The Gentiles without the written law
will still be judged, but without reference to the Mosaic Law. In verses 14 and 15, Paul describes
Gentiles who keep the requirements of the law even though they do not have the written code.
They do what the law requires because it is written on their hearts.9 This may reflect Jeremiah
31:33, which speaks of God's law being written on the heart under the New Covenant.10
This law written on the heart is distinct from the written Mosaic Law. So, the Mosaic
Law is not a unique path to righteousness for the Jews. It merely describes the goodness that is
God's standard for all men. When Paul admonishes his readers to obey the law, he is not
7. Ibid., 28.
8. Ibid.
9. Westerholm, “The righteousness of the law and the righteousness of faith in Romans,” 257-58.
10. Peter W. Gosnell, “Law in Romans: Regulation and Instruction,” Novum testamentum 51, no. 3 (2009):
259, ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 2, 2010).
5
referring to the letter of the Mosaic Law. This certainly raises questions about exactly what this
moral standard is. However, Paul does not provide those answers in this passage. This issue will
be explored further while examining some of Paul's other statements later in this paper.
The relevant point for now is that in Romans 2:13, Paul was not saying that believers are
subject to the Mosaic Law. Instead, he was merely comparing the status of Jews and Gentiles
before God based on the law. The Jews did not have an advantage simply because they have
heard the law. What matters is obedience to the spirit of the law. It is important to note that in the
next chapter, Paul builds on this argument by pointing out that no one actually does keep the law.
As a result, Jews and Gentiles alike stand equally condemned.
So, Romans 2:13 does not teach that believers in the New Covenant are subject to the
Mosaic Law. It is simply part of an argument Paul is making to show that the Jews are not better
off than the Gentiles simply because they know the law. According to Paul, what matters is
fulfilling the spirit of the law, not necessarily keeping the letter of the Mosaic Law.11
We Uphold the Law
Another of Paul's positive statements regarding the law is found in Romans 3:31, which
says, "Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law." Given
Paul's declarations that believers are free from the law, it is difficult to understand how believers
under the New Covenant "uphold" or, in other translations, "establish" the law.
Again, it is essential to understand the context of this verse. In verses 21 through 30, Paul
is explaining that God has revealed his righteousness apart from the Mosaic Law. This
11. Christian Stettler, “Paul, the Law and Judgement by Works,” Evangelical Quarterly 76, no. 3 (July
2004): 203, ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 2, 2010).
6
righteousness is available to both Jew and Gentile through faith.12 It is at this point that Paul asks
and answers his rhetorical question as to whether or not this faith nullifies the law.
The Greek word translated "nullify" means "being inactive" or "idle."13 The word is used
twenty-seven times in the New Testament, twenty-five of those being in Paul's writings.14 It is
used to indicate something has been "made ineffective," "set aside," or "abolished."15 So, Paul is
asking whether the Mosaic Law has become useless now that God reveals his righteousness
outside the Mosaic Law.
Paul answers this question with a resounding "no." Instead, he insists that believers
"uphold" the law. The Greek word used here is the opposite of the one translated "nullify."16 The
word is used about one hundred times in the New Testament, about half of those by Paul.17 It
means to "establish," "uphold," or "make steadfast."18 Paul was affirming the usefulness and
validity of the Mosaic Law.
In the preceding verses in this chapter, Paul has made it clear that the Mosaic Law does
not provide a righteous standing before God. So, in what sense did Paul believe it was still
useful? Paul does not immediately explain. He may be anticipating an idea he will be
developing later in chapter 7, that the Mosaic Law reveals sin, and finds fulfillment in believer's
12. Femi Adeyemi, “Paul's "positive" Statements about the Mosaic Law,” Bibliotheca sacra 164, no. 653
(January 2007): 51, ATLA Religion Database with ATLASerials, EBSCOhost.
13. Ibid., 51.
14. Ibid.
15. Ibid., 51-52.
16. Ibid., 52.
17. Ibid.
18. Ibid., 52.
7
lives through faith.19 This idea is supported by the context of Romans 3. Verse 20 says that it is
"through the law we become conscious of sin."
Paul was not calling for obedience of the Mosaic Law in order to uphold its usefulness.
However, he did believe the law still had a useful purpose. The gospel message presupposes
knowledge of sin. It is the law, either in the form of the Mosaic Law or the law written on the
heart, which produces knowledge of sin.20 In this way, the law prepares the way for the true
righteousness that comes through faith. It is through this righteousness by faith that that the law
finds its true fulfillment. Douglas Moo agrees with this interpretation. He put it this way:
The stress on faith as establishing the law suggests that it is law as fulfilled in and
through our faith in Christ that Paul thinks of here…. Christian faith, far from shunting
aside the demands of law, provides (and for the first time!) the complete fulfillment of
God's demand in his law.21
It should be noted that this interpretation is not universally accepted. Thomas Rhyne, for
instance, argues that Romans 4 clarifies and explains Romans 3:31.22 He argues that the "law of
faith" and the "law of works" both refer to the Mosaic Law.23 There are a few problems with this
interpretation.
First, the Greek grammar does not suggest that Romans 4 is to be understood as
connecting with the previous verse. Instead, the Greek word at the beginning of 4:1 more likely
indicates Paul is resuming after an interruption.24 This would suggest chapter 4 continues Paul's
line of thought from 3:21-30, not his rhetorical question in 3:31. Second, Romans 4:1-8 does not
19. Ibid., 53.
20. E G. Gulin, “Positive Meaning of the Law According to Paul,” Lutheran Quarterly 10, no. 2 (May
1958): 124, ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 2, 2010).
21. Adeyemi, “Paul's "positive" Statements about the Mosaic Law.
22. Ibid., 53-54.
23. Ibid., 55.
24. Ibid., 53-54. .
8
seem to support the idea of the law playing a useful role in Abraham being declared righteous.25
Third, Rhyne's attempt to equate law of faith and law of works conflicts with Paul's statements in
Romans 3 about faith apart from the law.26
So, Paul's affirmation of the usefulness of the law in Romans 3:31 does not indicate the
Mosaic Law still applies to believers under the New Covenant. Instead, he was recognizing the
law's usefulness in God's salvation history, particularly in its function of providing knowledge of
sin.
The Law is "Holy, Righteous and Good"
In Romans 7:12, Paul makes another positive statement about the law. It comes in a
passage where he is addressing a series of rhetorical questions. The first was in 6:1, where Paul
asked whether believers should continue to sin so grace might abound. This led to a second
question in Romans 6:15, which asks whether believers should sin, since they are under grace
instead of law. Paul answers both of these with an unequivocal "no."
Anticipating a possible objection, Paul asks another question in 7:7, "What shall we say,
then? Is the law sin?" Again, he answers with a resounding "no!" It is in the course of answering
this question in verse 12, where he makes the declaration that the Mosaic Law is "holy, righteous
and good."
In dealing with this question, Paul describes how sin uses the law to produce more sin
and ultimately death27. However, this does not indicate that the law itself was sinful. The very
purpose of the law was to reveal sin. So, it is not the commandment itself that is evil. The law is,
25. Ibid., 53.
26. Ibid., 55.
27. Hae-Kyung Chang, “The Christian Life in a Dialectical Tension? Romans 7:7-25 Reconsidered,”
Novum testamentum 49, no. 3 (2007): 270, ATLA Religion Database with ATLASerials, EBSCOhost (accessed
May 8, 2009).
9
as Paul said, "holy, righteous and good," because it makes people aware of their sin. The
problem is not the law, the problem is sin.
Paul's declaration of the goodness of the law does not indicate that the Mosaic Law is still
operative for believers. He has already made it clear in verse 6 that "we have been released from
the law so that we serve in the new way of the Spirit, and not in the old way of the written code."
The law is good because it reveals sin, not because it has salvific value or has any authority over
believers in the New Covenant.
A LAW FOR THE NEW COVENANT IN GALATIANS
As previously discussed, Paul taught that believers under the New Covenant are not
subject to the Mosaic Law, including the moral instruction in the Decalogue. In Galatians, Paul
has many harsh words about the law, such as "All who rely on observing the law are under a
curse" (Galatians 3:10). However, Paul also insists that believers live moral lives. He even refers
to this as fulfilling the "law of Christ." If this is not the Mosaic Law, what standard of morality is
Paul advocating?
The Law of Love
One passage which seems to link believers to the law is Galatians 5:13-14. In these
verses, Paul declares, "Do not use your freedom to indulge the sinful nature; rather, serve one
another in love. The entire law is summed up in a single command: 'Love your neighbor as
yourself.'"
These verses come at a transition point in this passage. The preceding verses present an
impassioned argument for freedom in Christ, especially regarding freedom from the legal
requirement for circumcision. In the following verses, Paul encourages his readers to live by the
Spirit, and contrasts the acts of the sinful nature with the fruit of the Spirit.
10
The word "serve" in verse 13 is actually stronger than this English translation suggests. It
means "to be enslaved."28 Paul seems to be contrasting two types of slavery. Believers can either
be slaves to the law, as Paul discussed in the first part of the chapter, or slaves to each other in
love.
In verse 6 as well as 14, Paul teaches that love fulfills the law. Love is the first fruit of the
Spirit in verse 22. So, those who live by the Spirit will produce the kind of love that fulfils the
law. So, in a sense, the Spirit has replaced the Mosaic Law for believers by accomplishing the
ultimate goal of the law in them.29 Paul explicitly makes this point in verse 18, "But if you are
led by the Spirit, you are not under law." For Paul, freedom from the Mosaic Law does not
produce lawlessness or immorality. Instead, a life controlled by the spirit produces both freedom
and morality.30
So, even though Paul insists on a high moral standard for believers, he is not arguing for
the ongoing authority of the Mosaic Law. Quite the opposite, he insists they are free from the
law. Those who are led by the Spirit use love as a guiding principle to fulfill the spirit of the law,
even though specific regulations such as circumcision are not literally met.
The Law of Christ
Another passage which may link believers to the law is Galatians 6:2, "Carry each other's
burdens, and in this way you will fulfill the law of Christ." This phrase "law of Christ" is unique
to this verse. There is another verse, 1 Corinthians 9:21, which contains a phrase which is also
28. Molly Truman Marshall, “Galatians 5:1,13-14: Free yet Enslaved,” Review & Expositor 91, no. 2
(Spring 1994): 235, ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 8, 2010).
29. Gordon D. Fee, “Freedom and the Life of Obedience (Galatians 5:1-6:18),” Review & Expositor 91, no.
2 (Spring 1994): 206, ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 8, 2009).
30. Frank J. Matera, “The Culmination of Paul's argument to the Galatians: Gal 5:1-6:17.,” Journal for the
Study of the New Testament, no. 32 (February 1988): 85, ATLA Religion Database with ATLASerials, EBSCOhost
(accessed May 2, 2010).
11
sometimes translated "law of Christ." However, it uses a different Greek word for "law," and
most likely is not a parallel to Galatians 6:2.31
There are many theories as to what the phrase "the law of Christ" means. C. H. Dodd
suggested it was the ordinances which were established by Christ.32 R. B. Hayes thought it
represented Christ's example of bearing other's burdens.33 Others have proposed that it refers to
the command to love one's neighbor as oneself.34 Whatever it is, Paul seems to be drawing a
distinction between this law of Christ and the Mosaic Law. They do not both mean the same
thing.
It is also significant that this law is "fulfilled" by bearing others burdens. This is a
contrast to 5:3, which insists that the circumcised Gentiles, who put themselves under the Mosaic
Law, were required to obey the whole law.35 The law of Christ is not a formal legal code which
must be obeyed to the letter.
Whatever this "law of Christ" is, it is clearly not the Mosaic Law. So, again, Paul is not
teaching believers to submit to the Mosaic Law. Rather, it is something believers fulfill by
bearing each other's burdens.
CONCLUSION
In conclusion, Paul's positive statements about the Mosaic Law and insistence on a high
moral standard do not indicate that he believed any part of the Mosaic Law applied under the
New Covenant. Taken in context, these passages indicate the opposite. This does not imply that
31. Michael Winger, “The Law of Christ,” New Testament Studies 46, no. 4 (October 2000): 545, ATLA
Religion Database with ATLASerials, EBSCOhost (accessed May 2, 2010).
32. Ibid., 537.
33. Ibid.
34. Ibid., 537-38.
35. Matera, “The culmination of Paul's argument to the Galatians: Gal 5:1-6:17.,” 86-87.
12
the Mosaic Law is of no value today. A detailed discussion of how the Mosaic Law can still be
used in a way that is consistent with Paul's theology is beyond the scope of this paper. J. Daniel
Hays' article "Applying the Old Testament Law Today" is an excellent starting point for further
study on this topic.
While Paul held the law in high esteem and believed it had value in producing knowledge
of sin, he was convinced believers are free from the law. As he said in Galatians 5:6, "For in
Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is
faith expressing itself through love."
13
BIBLIOGRAPHY
Adeyemi, Femi. “Paul's "positive" Statements about the Mosaic Law.” Bibliotheca sacra 164,
no. 653 (January 2007): 49-58. ATLA Religion Database with ATLASerials, EBSCOhost
(accessed May 2, 2010).
Chang, Hae-Kyung. “The Christian Life in a Dialectical Tension? Romans 7:7-25
Reconsidered.” Novum testamentum 49, no. 3 (2007): 257-80. ATLA Religion Database
with ATLASerials, EBSCOhost (accessed May 8, 2009).
Fee, Gordon D. “Freedom and the Life of Obedience (Galatians 5:1-6:18).” Review & Expositor
91, no. 2 (Spring 1994): 201-17. ATLA Religion Database with ATLASerials,
EBSCOhost (accessed May 8, 2009).
Gosnell, Peter W. “Law in Romans: Regulation and Instruction.” Novum testamentum 51, no. 3
(2009): 252-71. ATLA Religion Database with ATLASerials, EBSCOhost (accessed
May 2, 2010).
Gulin, E G. “Positive Meaning of the Law According to Paul.” Lutheran Quarterly 10, no. 2
(May 1958): 115-28. ATLA Religion Database with ATLASerials, EBSCOhost
(accessed May 2, 2010).
Hays, J Daniel. “Applying the Old Testament Law Today.” Bibliotheca sacra 158, no. 629
(January 2001): 21-35. ATLA Religion Database with ATLASerials, EBSCOhost
(accessed May 6, 2010).
Jolivet, Ira. “Christ the TELOS in Romans 10:4 as Both Fulfillment and Termination of the
Law.” Restoration Quarterly 51, no. 1 (January 2009): 13-30. ATLA Religion Database
with ATLASerials, EBSCOhost (accessed May 6, 2010).
Marshall, Molly Truman. “Galatians 5:1,13-14: Free yet Enslaved.” Review & Expositor 91, no.
2 (Spring 1994): 233-37. ATLA Religion Database with ATLASerials, EBSCOhost
(accessed May 8, 2010).
Matera, Frank J. “The Culmination of Paul's argument to the Galatians: Gal 5:1-6:17.” Journal
for the Study of the New Testament, no. 32 (February 1988): 79-91. ATLA Religion
Database with ATLASerials, EBSCOhost (accessed May 2, 2010).
Smith, Michael J. “The Role of the Pedagogue in Galatians.” Bibliotheca sacra 163, no. 1 (April
2006): 197-214. ATLA Religion Database with ATLASerials, EBSCOhost (accessed
May 6, 2010).
Stettler, Christian. “Paul, the Law and Judgement by Works.” Evangelical Quarterly 76, no. 3
(July 2004): 195-215. ATLA Religion Database with ATLASerials, EBSCOhost
(accessed May 2, 2010).
14
Westerholm, Stephen. “The Righteousness of the Law and the Righteousness of Faith in
Romans.” Interpretation 58, no. 3 (July 2004): 253-64. ATLA Religion Database with
ATLASerials, EBSCOhost (accessed May 6, 2010).
Winger, Michael. “The Law of Christ.” New Testament Studies 46, no. 4 (October 2000): 53746. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 2, 2010).