How are we to understand Paul's teaching on 'the law'? Clifford Denton considers the Torah-based society from which God called the Apostle to the Gentiles.
The series in context
In these studies we are considering the way the Christian Church has become distanced from Israel. The parting of the ways began in the first century, quite soon after the time of the first apostles. The apostles themselves, whilst recognising that the New Covenant distinguished their interpretation of Torah from the existing rabbinical schools, would nevertheless have seen their faith as fulfillment of ancient promises to their people, not in terms of the separation that occurred later in the Christian Church.
Engaging with Paul
The teaching of the Apostle Paul is central to the New Testament – yet his teaching is often interpreted in different ways, depending on the mind-set of the reader. If, in our way of thinking, we do not consider the context of his life and teaching we might read Paul's letters through a wrong filter and draw imbalanced conclusions. We will consider how Paul's approach to Torah is consistent with the view that Christianity has deep Torah roots that are intended to bear good and lasting fruit in our lives. This is consistent with the Sermon on the Mount and all else that is the background to the New Covenant.
As an aside, we will use the Hebrew term Torah in this study, rather than the English word law, which has become less precise in our day when we seek to understand the Scriptures. The root meaning of Torah is teaching and instruction, while nowadays the concept of law is often derived from a Greco-Roman framework. Certainly, Paul would have used the Hebrew word Torah, just as Jesus would have done when he spoke to his disciples in their native tongue. It may take some time, but perhaps words like Torah and halakhah should be as familiar to Christians as other Hebrew words such as Hallelujah and Amen!
If we are to understand Paul's approach to 'the law' in a balanced way, we must consider the context of his life and teaching."
Recap: the series so far
We have already noted the importance of understanding the religious environment of Jesus and the apostles. For many centuries Torah had been the central focus of Jewish life. The oral traditions as applications of God's teaching were considered to be on an equal footing with the written Torah (the first five books of the Bible) and it was the responsibility of every generation to interpret God's teaching into a lifestyle that God could bless. Let us recap a little as we also extend our study.
Elders of the community took counsel together and defined the legal framework of life based on the Bible's teaching. This was known as halakhah, from the verb halakh, to walk. When we read the word law in our New Testament we are looking at a complex term. The biblical meaning is rooted in the intent of Torah- God's teaching to his people.
However, it is not as simple as that, because each person must decide how to apply this teaching to every aspect of his or her own life. Therefore the word law or even the word Torah itself means the relevant application of God's teaching. This depends on current circumstances and is subject to interpretation; Paul the Apostle knew this.
When we read the word 'law' in our New Testament, we are looking at a complex term that refers not only to God's teaching, but also to its interpretation and application."
The Hebraic mindset is one of action rather than philosophy. This is why the Talmud is still so important today in Judaism. The Jewish mindset is to know what to do, practically, in relation to God's teaching, trusting the Rabbis and traditions for the interpretation. The Talmud consists of the Mishnah (Oral Torah) and a commentary on the Mishnah. What became the Mishnah was the background to Paul's own studies as a Jew, along with the Hebrew Scriptures.
The rabbinic responsibility that was familiar to Paul is described in the introduction to Danby's translation of the Mishnah (OUP 1933):
It was the Rabbi's task to bring together the mass of Halakoth, the work of many generations, handed down in the form of miscellaneous collections of oral teachings, stored in many memories, and growing ever more complicated and unwieldy by reason of controversy between rival teachers and contradictory traditions; to reassemble this material and to present it as a single coherent whole, arranging it systematically, abbreviating arguments, summarizing discussions, rejecting what seemed superfluous, sometimes in disputed cases giving his own ruling, or adding arguments if they seemed called for.
The Torah, whether written or orally transmitted, is not static. It was the current accepted interpretation into halakhah that was the law, so to speak, constantly interpreted for new situations. It seemed revolutionary when Jesus said that the entire Torah and the prophets hung on the two principles of loving God and loving one's neighbour, but when that foundation was secure, teaching for all circumstances of life followed. Paul was to bring about a transition from conventional rabbinic Judaism to teaching the walk of God (halakhah) with the Torah written on the heart.
Paul's teaching encouraged a transition from traditional rabbinic Judaism to teaching the walk of God, with the Torah written on the heart."
Striving for perfection
The zeal of the Rabbis, at least in their own eyes, was not so much that they claimed perfect interpretation, but that they saw their mission as striving for that perfection. This fits with the accusation of Jesus that they strained out gnats and swallowed camels (Matt 23:24).
Some from the Jewish world of today also realise a failure to do what God expects, and that this has brought God's judgement upon them. In a recent commentary, Popular Halachah: A Guide to Jewish Living (ed. A. Tomaschoff, 1985), we read in the chapter entitled Serving the Creator:
Because of the sins of our forefathers, we were driven from our land, the land of Israel. Exile, dispersion and suffering caused many of our people to neglect the study of the holy language (Hebrew), to forget the Torah and to assimilate among the gentiles. But God has promised the eternity of the Jewish people: "And yet for all that, though they be in the land of their enemies, will I not cast them away, neither will I abhor them to destroy them utterly, nor will I break my covenant with them; for I am the Lord their God." (Leviticus 26:44)...Go forth and search for the nations of old; where are they today? They have vanished! Not so the people of Israel who live on forever more. What is the secret of their survival? There is but one answer: The Torah! "And you who cleave unto the Lord your God, you are alive, everyone of you, to this day." (Deuteronomy 4:4) Our sages explained it this way: The children of Israel who clung to God, the Source of Life, have come to possess life everlasting.
If Israel would return to God in true repentance, then will He fulfill unto us His promise which He gave us through the prophets, His servants, to gather in the remaining exiles from the four corners of the earth, to restore us to the land of our inheritance, and bring us the Messiah who will rebuild the Temple and restore Divine Worship and the holy mountain, in Jerusalem.
Here we find a contemporary echo that would also have applied in Paul's day. At that time there was a Messianic expectation arising within Israel, having been dominated by Rome for many years. It expresses the heart of the Jewish hope for the future despite all past failures, to cling to God through right interpretation of Torah and remain embedded in the flow of covenant history, preserving traditions and searching out contemporary meaning.
Of course, we discover from the New Testament that even with such zeal there was a striving for self-righteousness that brought some blindness to personal sin even among the Scribes and Teachers of Torah (e.g. Matt 23), and also blindness to the revelation of Jesus as Messiah.
In the midst of zeal for interpreting Torah, there was often a striving for self-righteousness that brought blindness to sin and to the revelation of Jesus as Messiah."
This was the nation, for example, that was so zealous for the Law that they would still seek to put false prophets to death, in accordance with their understanding of Torah (Deut 13:1-5). It was a dangerous nation in which to appear as a teacher or prophet- yet zeal for the interpretation of Torah was unquestionable!
Paul Emerges from this Background
Consider carefully the following statements, which Paul made about himself. The first two are about his background, his misplaced zeal and his conversion (note that it was after he had studied the Bible and the traditions of the Jews under a prominent Rabbi of the day that the Lord chose to use him as an apostle):
I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our fathers' law, and was zealous toward God as you all are today. I persecuted this Way to the death, binding and delivering into prisons both men and women, as also the high priest bears me witness, and all the council of the elders, from whom I also received letters to the brethren, and went to Damascus to bring in chains even those who were there to Jerusalem to be punished. Now it happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me. And I fell to the ground and heard a voice saying to me, 'Saul, Saul, why are you persecuting Me?' So I answered, 'Who are You, Lord?' And He said to me, 'I am Jesus of Nazareth, whom you are persecuting.' (Acts 22:3-8)
So he, trembling and astonished, said, "Lord, what do You want me to do?" Then the Lord said to him, "Arise and go into the city, and you will be told what you must do. (Acts 9:1-6)
Paul, being deeply grounded in the Old Testament Scriptures, could transfer this knowledge to an understanding of New Covenant fulfilment – types and shadows coming into clear focus. Surely, if he was any less grounded he would not have had the same authority to teach what he now understood.
For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. (Phil 3:3-6)
Paul's early upbringing and training made him a prepared vessel for his later ministry as Apostle to the Gentiles. Just as Jesus did not come to change the teaching of God, but to bring perfect understanding to it, so Paul emerged from his background to a fulfilled understanding based on the established Torah foundations of his life – the teaching of God, to be rightly interpreted. He had been prepared by God to bring the New Covenant gospel to the Gentile world.
For Study and Prayer
- Review Paul's letters in the New Testament. Also review the promise of the New Covenant in Jeremiah 31:31-35. Do you think that Paul saw his ministry as the authentic fulfilment of the teaching of the Old Testament or as establishing a completely new religion?
Next time: We will consider further Paul's teaching.
Monica Hill gives an overview of Romans 12 and the 'natural' gifts.
"We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully" (Rom 12:6-8)
The gifts listed in Romans 12 are often regarded as natural abilities that should be obvious in any church or community. As a result, their significance can often be missed – especially if they are not studied in the context of the whole passage.
These natural giftings – serving, teaching, encouraging, etc - can be exercised in many walks of life. Natural talents are obviously gifts which have been given to us by God and we should always give thanks to him for them. But these 'natural gifts' can all too often be exercised without any reference to God – indeed, most of them are also present and valued in the non-Christian world.
This means that they are not always used in ways that benefit the Body of Christ. An obvious example: it could be assumed that a talented, organised Bank Manager would make the best Treasurer of church funds. But his secular banking experience might cause him to oppose faith projects that trust in God to supply the funds, instead requiring all the funds to be in the bank before the project begins (he would also spell 'prophet' differently!).
Natural becoming Spiritual
For Christians, our 'natural' gifts can become 'spiritual' gifts- through the enabling power of God's grace and through our own self-sacrifice. Paul begins the Romans 12 passage by urging believers "in view of God's mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship." Paul expects there to be evidence of self-sacrifice. In the previous chapter, Paul gives teaching on the grace of God needed for Gentile believers in their relationship with Jews and he gives over the remainder of chapter 12 to teaching on the true nature of love.
God gives everyone natural gifts and abilities- but only through the enabling power of his grace can they be transformed into truly 'spiritual' gifts.
Change of Mindset
Strange as it may seem, these gifts in Romans 12 are often the most difficult to convert into spiritual gifts. This conversion requires humility and a change of mindset.
In the same chapter, Paul tells us: "Do not think of yourself more highly than you ought, but rather think of yourselves with sober judgement, in accordance with the measure of faith God has given you" (12:3). He then goes on to show how each believer is a member of the Body of Christ and each of them are necessary. Then come the nine gifts, all with a careful corollary on the way in which they are to be used, starting with "in proportion to faith".
Why should Paul take so much care in outlining the practice of these natural gifts? Unfortunately, too often when we find something easy we can take it for granted and even begin to think that we have achieved it all in our own strength. Young people today are encouraged to blow their own trumpets and boast on their CVs. As we have already noted, those who have no faith also have these gifts - but many times they are exercised for personal gain and not for the enrichment of others - or they can be exercised badly or for the wrong motives.
Using your natural talents for the Kingdom of God requires humility and self-sacrifice- not the pride and boasting encouraged by the world."
End Purpose
The ultimate purpose of God's natural gifts is to bless and build up others, sending a message to the world that God is at work in his people. Verse 2 of the Romans passage warns us "Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind", or as J B Phillips graphically translates this verse "Don't let the world around you squeeze you into its own mould, but let God re-mould your minds from within, so that you may prove in practice that the plan of God for you is good, meets all his demands and moves towards the goal of true maturity".
Too often Christians have allowed themselves to be persuaded to adopt the values of the world and to use these as their yardstick. They should really rather be acting as transforming agents to encourage the world to accept and confirm Biblical values. One God-ordained way to achieve this is to use of his natural giftings in a humble, self-sacrificial, Spirit-filled way that turns worldly priorities on their head.
This is not an easy task, as it is never finished! God has no grandchildren, and each generation of Christians needs to faithfully take up the mantle of encouraging others to embrace the faith, its principles and values. The structures may change and be adapted to have relevance in today's world, but ultimately the ministry is still the same- reconciling man to God.
The ultimate goal is for us to become agents of God's transformation, working with him to win others for Christ."
We live in difficult times – when individualism is running rife – when 'I', 'me-and-my-needs' are the main values in secular society, with community and strangers taking second place. The premise I was brought up on - 'God first, others second, self last' - is out of vogue today and needs to be re-emphasised in the church by the use of these easily recognisable 'natural' gifts. We will look at these in more detail in the next instalment.
Clifford Hill looks at the migrant crisis.
We are witnessing today one of the greatest movements of human population in the history of the world. This is the conclusion of population experts as millions of refugees are on the move throughout the world and many of them are heading for Europe. Amnesty International says "We are witnessing the worst refugee crisis of our era, with millions of women, men and children struggling to survive amidst brutal wars, networks of people-traffickers, and governments who pursue selfish political interests instead of showing basic human compassion".1
More than 100,000 migrants – asylum seekers and economic refugees – have descended upon Europe since the beginning of this year, coming from diverse nations in Africa (e.g. Eritrea, Somalia, Nigeria) and the Middle East (Syria, Afghanistan). This is causing a political crisis among European leaders and a social crisis on the ground.
Experts are concluding that today the world is witnessing one of the greatest movements of human population ever known."
Greece and Italy have borne the greatest burden as boatloads of migrants flow across the seas from Turkey and Libya – a journey fraught with danger as people-traffickers overfill unseaworthy fragile boats and set them adrift in the Mediterranean and the notoriously dangerous waters between Turkey and Greece.
Pressure on ports
Malta, Sicily and the southern ports of Italy are struggling to cope with the human influx. The Italians also are complaining that the rest of Europe is not doing enough to help. They are threatening to block HMS Bulwark from docking in their ports to drop off migrants. But a Downing Street spokesman said "Our ships are there to save lives, not to offer people asylum in the UK".2
Britain is taking the same attitude to the mounting crisis across the Channel in Calais where some 3,000 migrants are desperately attempting to board trucks heading for Channel ferries to Dover. They have already travelled thousands of miles to reach Calais and there is increasing desperation among them. A similar situation is in northern Italy where African migrants are camping out at the French border-crossing near Ventimiglia but are being denied access.
More trouble for Greece
The situation is even worse in Greece where tens of thousands of migrants fleeing the conflict in the Middle East have been landing in the popular island resorts of Kos, Lesbos, Tilos and Symi, adding to the economic woes of Greece, whose government is barely able to feed their own unemployed victims of the banking crisis.
The Greek Interior Minister Tasia Christodoulopoulou, warned "The reception systems there, already understaffed and underfunded, have collapsed. It is no surprise that thousands of destitute migrants are milling around in the streets and squares, searching for food and shelter. We simply don't have the money or resources to provide for all of them. It's tragic, I tell you, tragic! And it's going to get worse, really worse, and Europe isn't batting an eyelid. It's watching this unfold with criminal indifference".3
Colonial past
Why is all this happening today? Could it be that Europe is now reaping the harvest of its past history of oppression? For some 400 years British traders, backed by the Army, carried out a policy of colonisation right across the globe until the British Empire controlled one quarter of the world.
Most of the other European nations did the same, carving up Africa, Asia and the Americas into colonies which provided untold wealth to Europe. In doing so, they ignored tribal territories in creating new nations right across the Middle East and Africa, which today are boiling cauldrons of violence and mass murder from which millions of asylum seekers are fleeing.
Europeans carved up much of the world into colonies and then left them with unstable political systems, crippled economies and huge under-development, from which millions are now fleeing."
Europeans were happy to take the raw materials and cheap labour from their colonies and give them bank loans to enable them to purchase our manufactured goods while withholding technical and industrial patents and failing to help them develop the means of production to compete in global markets.
As a result, in almost all the colonies (except where there was a white majority) we left behind unstable political systems, crippled economies and huge under-development, creating conditions of poverty, unemployment and fragility from which millions are fleeing today.
Scales of justice reversed
The result is a human tidal wave which is now threatening to overwhelm the ageing population of Europe, complicate the continent's fragile economic and political state and irrevocably change its culture. This is not to overemphasise Europe's woes at the expense of the migrants, who are undoubtedly suffering most. It is to draw attention to our largely forgotten colonial history, which may be coming back to haunt us now in ways that will actually transform the fabric of the entire continent.
Could what is happening in Europe be related to what the biblical prophets see as a principle of justice that is built into Creation? The Prophet Jeremiah foresaw judgement falling upon the Babylonian Empire after 70 years and Isaiah said, "The Lord Almighty has a day in store for all the proud and lofty, for all that is exalted and they will be humbled." (Isa 2:12) He went on to declare that when this happens - "The Lord Almighty will be exalted by his justice, and the Holy God will show himself holy by his righteousness." (Isa 5:16)
God's basic principles of justice are built into creation- if we deliberately go against them, there will come a time when the scales are reversed."
The evidence of the Bible shows that God has built into his Act of Creation three basic principles: equality, justice and love. All men and women are created equal in the sight of God and therefore no one has the right to oppress others. Justice and love are part of the revealed nature of God.
When we deliberately go against these basic principles, we actually bring upon ourselves a time when the scales of justice are reversed. When this happens, it is a triumph of the justice of Almighty God, the Creator of the Universe. Could this be what is happening in Europe today? At least in part, is the migration crisis a legacy of colonialism that we ourselves sowed?
References
1 The Times 16.06.15
2 Ibid.
3 The Times 12.06.15
In a response to reader comments on her previous article on spiritual gifts, this week Monica Hill looks at the two 'methods' from 1 Peter, which underpin all the other gifts: speaking and serving.
In this series we will be looking at all the gifts in turn, but we will start with the passage that is often ignored in studies – that is the passage in 1 Peter, which we have described as 'methods' applicable to all the gifts rather than specific gifts.
Serving and speaking
"Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms. If anyone speaks he should do it as one speaking the very words of God. If anyone serves he should do it with the strength God provides so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever. Amen" (1 Peter 4:10-11).
When the above passage in 1 Peter was written, the believers in the early church were already being put under pressure from those Jews who were not believers - and also to a certain extent from the Roman authorities. To speak out at that time, particularly of you did not have a special gifting, could lead to even more persecution, but setting an example in your lives by showing God's unfailing love and living out your faith in service could be of equal value in witnessing. The letters from Peter are two of the latest books to gain a place in our Bible and can have special relevance for believers today - especially when they too are under pressure.
The emphasis in verse 10 is clearly being laid on the serving nature of the gifts. It is recognised that although some of the many gifts being exercised will require the believers to speak out, this is not necessary for every gift. In today's world, being able to express yourself and your feelings in words is an obvious advantage and, through the work of the Holy Spirit, God can put the right words in our mouths when we place our trust in him. However, there are many passages which show that the tongue can be deceptive- and many others that show that deeds can speak louder than words. So if speaking is not your gift, do not despair.
Whether speaking or doing, every gift God gives should be used in a serving capacity- that is, to benefit others and reflect God's amazing grace."
If you can express yourself well, you are to be commended if you use this gift to extol the words of God and to help others understand more of who God is, whilst not thinking of yourself as more important than those who do not find it so easy.
But it IS absolutely necessary for all the gifts to be used in a 'serving' capacity - and they should always reflect God's grace. This grace is described as the free and unmerited favour of God. In fact if we look carefully at the other references to gifts we find that the serving nature is reflected in them all.
Ministry roles
In Ephesians 4:12 we find that the prime purpose of the ministry roles given to individuals is to prepare God's people for works of service. Those who have these ministry gifts are often placed in leadership in our churches and they have a responsibility for equipping and supporting others on the front line. They are in effect a supporting ministry and can be regarded as 'a gift of serving' in themselves.
Manifestations
The manifestations listed in 1 Corinthians 12 each reflect a different spiritual gift. Rightly exercised, they are all different kinds of service and should be exercised for the common good. This is important for building up the body and contributing to the health and unity of the whole church.
Natural gifts
It is easy to see how the seven more 'natural gifts' listed in Romans 12 have a serving capacity – eg 'teaching', 'encouraging', 'contributing to the needs of others', 'showing mercy'. But in verse 7 we find 'serving' is also listed as a specific attribute - if your gift is serving it can have a wide range of applications as the need arises. Those with this gift will also have the ability to discern where the need is greatest and what is needed to be done. They must make a special effort to serve well.
Ministry roles, manifestations and natural gifts are all purposed to serve God's kingdom by building up his people- including the specific gift of serving, which has broad application as the need arises."
Servanthood
We cannot live a fulfilling Christian life without embracing an attitude of servanthood. Jesus gave us the ultimate example of what being a servant to others means - whatever our role in life. When his disciples were debating who would be the greatest, Jesus reminded them that "I am among you as one who serves" (Luke 22:27) and he washed his disciples' feet to set an example to us all of the way we should serve one another.
In John 12:26 we read "Whoever serves me must follow me; and where I am, my servant also will be. My Father will honour the one who serves me." We are cleansed so that we can "serve the living God" (Heb 9:14). As followers of Jesus, we must follow his example and aim to have a servant heart.
Serving for the right reasons
Serving must be undertaken with willingness and for the right reasons. Elders and leaders are to care for those who have been entrusted to them, "serving as overseers not because you must, but because you are willing, as God wants you to be, not greedy for money, but eager to serve" (1 Pet 5:2)
Slavery was common in those days and also in times nearer our own. Jesus even told us "...and whoever wants to be first among you must become your slave. For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many" (Matt 20:27-28).
Whatever our position in life, and however other people treat us, we are encouraged to serve willingly- as it is the Lord we are serving."
We must always remember, when we are serving others, that it is the Lord we are serving (Col 3:24). And in everything we do, it should be done as for the Lord. The slaves in New Testament times, and many of the new believers came from that class of people who could not change their worldly standing. So they were encouraged to respect their masters "so that God's name and our teaching may not be slandered" (1 Tim 6:1). If they had believing masters, they were "to serve them even better" (6:2). Paul also said "We serve God whether people honour us or despise us, whether they slander us or praise us." (2 Cor 6:8).
What should our attitude be to serving?
Paul's teaching was "Never be lazy, but work hard and serve the Lord enthusiastically" (Rom 12:11). In Galatians 5:13 he tells us "to serve one another in love". This is the primary message in John's letters. He continually pleads with the believers to love one another, and he reminds them that in so doing they were reflecting the love and care of the Father. He says "How great is the love the Father has lavished on us, that we should be called the children of God! And that is what we are!" (1 John 3:1).
A final word from Paul
"This service that you perform is not only supplying the needs of God's people but it is also overflowing in many expressions of thanks to God. Because of the service by which you have proved yourselves, men will praise God for the obedience that accompanies your confession of the Gospel" (2 Cor 9:12).
Is there any prophetic significance in the warnings given to MPs that the Houses of Parliament are crumbling?
Just look at the facts. It was back in October 2012 that MPs were first alerted to the serious problems in the Grade 1 listed building, part of which is nearly 1000 years old and is listed as a World Heritage Site. A new report this week gives further urgency to the warnings that unless urgent repairs are carried out the building could collapse in 20 years.
Warnings
MPs have also been warned that if they insist on staying in the buildings whilst repairs are carried out it could take up to 32 years and cost up to £7 billion. The building doesn't just require minor repairs. The whole structure is crumbling. Built on London clay, it is slowly sliding towards the river. There are serious problems with the roof, the walls are crumbling and the foundations are cracking so MPs are facing a number of options. If they move out the work could take up to 10 years and cost about £3 billion, which is clearly the surveyors' favoured option.
But where do they go?
A number of different scenarios have been proposed including moving out of London to Manchester or Birmingham. Most MPs will probably favour staying within London which would certainly be the cheapest option, particularly if they can stay close to Westminster so that all the Whitehall offices can be maintained and the hugely costly movement of the civil service bureaucracy will be unnecessary.
A number of buildings in Westminster and nearby are being considered such as the Methodist Central Hall, or the Queen Elizabeth II Conference Centre, just across from Parliament Square. Other suggestions include moving Parliament into the Olympic Park in East London – which is the downmarket option. The upmarket option is to move into Buckingham Palace. But the Queen might have something to say about this! Another alternative is to build an entirely new building somewhere in London and sell the old building to the highest bidder who would no doubt either be an Arab sheik or the Chinese!
Is there a deeper reason for the crumbling condition of the Houses of Parliament? Is God saying something about the laws passed there that have been anathema to his will and word?
Neglect
Why has the 'Mother of Parliaments' reached such a state of neglect? We have just been celebrating the 800th anniversary of the signing of Magna Carta and earlier this year we marked the 800th anniversary of the Simon de Montfort Parliament, the oldest in the Western world. The Houses of Parliament are part of our national heritage. Of course, those responsible for the buildings should have carried out many of these repairs as routine maintenance over past decades. Surely, to allow the buildings to reach such a state of decay shows a failure in caring for the property somewhere along the line. Why has the building been allowed to drop into this desperate state of disrepair?
Why has it happened?
Could there be a deeper reason for the crumbling condition of our Houses of Parliament? Is God saying something to us about the laws that have been passed through both Houses of Parliament in the past 40 or 50 years that have been in direct opposition to biblical standards and the teaching of his word?
As a nation we have acknowledged Christianity to be the faith of our people for more than 1000 years. At the Coronation of each Monarch we expect them to declare their commitment to uphold the Christian faith- and yet we have required the Queen to put her signature to Acts of Parliament that are anathema to the God and Father of our Lord Jesus Christ, whose Bible we claim to revere.
Unholy laws
We have passed laws abolishing the Sabbath and permitting Sunday trading and Sunday sports and entertainment, making it a day like any other day. We have undermined family life through abortion, easy divorce, and same-sex 'marriage'. We have sent our soldiers to fight in wars that had little or nothing to do with our national security. We have passed laws that favour the rich and deny justice to the poor.
Greed and corruption have been exposed in every part of the life of the nation over the past 10 years – among the bankers, among MPs, among newspaper moguls and journalists, among the police, among celebrities and entertainers, among all sections of society – even in the church – because God is shaking the nations as he promised in Hebrews 12:26-27. Now we are seeing our Parliament buildings cracking at the foundations.
The sorry condition of Parliament is a powerful metaphor of Britain's crumbling moral and spiritual state.
So what is God saying to us?
For those who are unwilling to view the sorry condition of Parliament as a prophetic sign, it is nevertheless a powerful metaphor of Britain's crumbling moral, spiritual, economic and political state. Should we not be calling upon our MPs to cancel business in the House for a whole day and get before the Lord in prayer, in humility and repentance, seeking what he is saying to the nation? If the Commons will not do this, surely Members of the Lords, who are ostensibly older and wiser, will recognise the need to seek what God is saying to the nation today? At least the bishops in the House of Lords should lead the way!
But will this happen? Is there any spiritual life left in the great Mother of Parliaments where in former years the word of God was often quoted and always upheld? In the words of King David, "When the foundations are being destroyed, what can the righteous do?" (Psa 11:3)
A summary of Prophecy Today's coverage of Magna Carta, including some extra resources...
Books and Publications
Magna Carta Unravelled (Voice for Justice/Wilberforce Publications)
Collection of recent essays together providing an important contribution to the current debate about freedom in Britain. See full review here.
The Church and the Charter (Andrew, 2015, Theos)
Pocket-sized book setting out in comprehensive detail the Christian influences on Magna Carta. An accessible but thorough account of its forgotten roots...see full review here.
Magna Carta, Religion and the Rule of Law (Ed. Griffith-Jones and Hill, 2015, CUP)
This scholarly collection is a heavy read, but provides an unequalled dissection of the significance of Magna Carta that testifies to its iconic power and lasting legacy...see full review here.
Magna Carta: R.I.P.? (Meritus, 2015)
New e-book available on Amazon Kindle, written by one of our own readers. A well-researched lay-person's response to the gradual erosion of the freedoms enshrined in Magna Carta. Chapters look at topical issues including the family, freedom of speech, secularism and Islam, as well as reflection from a more personal perspective. Available to purchase from Amazon for £2.29.
Articles
Magna Carta and Christian Freedoms (Lynda Rose, Voice for Justice)
How real are Magna Carta's hard-won freedoms for us today, 800 years on?...click here for the full article.
Magna Carta: Beacon for this Nation's Future and Guide for the Church (Anthony Busk)
Anthony opens up the story behind the Charter's Christian principles, and asks what they mean for us now...click here for the full article.
'The Church and the Charter: Christianity and the Forgotten Roots of the Magna Carta' by Thomas Andrew (Theos, 2015, 60 pages, £5)
This book demonstrates, using many references to other writers and sources, how the Christian Church and theology were influential in the making of Magna Carta. Andrew first poses the question - why have the Christian sources of Magna Carta been so neglected? His book seeks to explore this position and show how Magna Carta reflected the theological ideas of the day and the important contribution by Archbishop Stephen Langton. In so doing the author provides useful information and encouragement to the general reader who wishes to maintain that our Christian heritage still plays a vital role in society today.
The introduction makes the point that "it is in the Magna Carta ('The Great Charter of the Liberties of England') that we first see rights language extended to 'all free men', rather than restricted to an elite group" (p10). The first chapter (The Road to Runnymede) deals with the tyranny of King John, his corrupt court and his fights with the rebel barons. The version of Magna Carta sealed at Runnymede hints at the struggle between King John and the English Church but contains the clause "the English Church shall be free, and shall have its rights undiminished, and its liberties unimpaired".
This book seeks to explore the question: why have the Christian sources of Magna Carta been so neglected?"
After Thomas Becket, Archbishop of Canterbury, was murdered and Stephen Langton eventually succeeded him, the 1225 version of Magna Carta (issued with Langton's backing) formed the basis upon which the language of rights and liberties could be built, and Langton made sure that the rights of the independence of the Church would be maintained. "The history of political thought and the history of theological thought developed separately" (p31); the gap needed to be bridged and Langton sought to do just that.
The last chapter concerns the importance of "due legal process", which places the authority of the law above that of the king. This, again, was a major theological concern for Langton.
"The final version of the Magna Carta was not a charter for the privileged few, but a charter for the whole community of England..." This extension of the language of rights was greatly influenced by Gratian in his Decretum who put forward important principles for the understanding and use of canon law by the 'golden rule': "All things whatever that you would wish other people to do to you, do the same also to them." (p42, also Luke 6:31). To Gratian, this 'lies at the heart of justice'.
This brief book sets out in comprehensive detail the influences of Christian theology and the Church on Magna Carta- an encouraging account of Britain's Christian heritage."
The extension of rights language for all, as it became the common law of England, gave legal protection and rights regardless of status. It is important to remember that the principles enshrined by Magna Carta were rooted in Christian theology and the Church: "This fundamentally egalitarian message was central to the Christian gospel" (p43). As we celebrate the history of the Magna Carta on its 800th anniversary we can cherish the thought that the influence of the Christian Church played a major part. This pocket-sized book belies its brevity by setting out in comprehensive detail how this all came about. Theos have served the general public well in providing an accessible but thorough account of the forgotten roots of the Magna Carta.
Notes
The Appendix to the book has a translation of the Magna Carta made available by the British Library.
Theos is a Christian think tank that seeks to influence public opinion about the role of faith and belief in society. Launched in Nov 2006, Theos provides: high-quality research, reports and publications; an extensive events program; news, information and analysis to media companies, parliamentarians and other opinion formers. For more details visit www.theosthinktank.co.uk.
'Magna Carta, Religion and the Rule of Law' (Ed. R Griffith-Jones and M Hill, CUP, 2015, 414 pages)
Paperback ISBN 9781107494367, RRP £24.99, hardback ISBN 9781107100190, RRP £64.99
This volume contains seventeen essays on a variety of topics from a wide array of expert contributors - jurists, theologians, historians - each with a worldwide reputation in their field. Together with an introduction by the two editors and a fascinating and informative keynote address by Lord Judge, the result is a substantial offering towards the anniversary debate on the relevance of Magna Carta and its relationship to religion and law.
The book has been compiled from talks given at a 2014 conference at Temple, London, with additional papers by other scholars unable to attend. The overall theme of the well-attended gathering was that of faith and governance, a critical topic for today. Within that overarching agenda, there were three main subsections into which the book has been organised.
The opening chapters concern the birth of Magna Carta and the spread of its principles. Included here is an account of the role and influence of Magna Carta on ideas about religion and the rule of law in the colonial and revolutionary periods of American history.
The following section debates comparative religious approaches to Magna Carta's rule of law. The conference's brief was to take account of religious diversity and included contributors from non-Christian faiths. Here are discussions, perhaps rather tangential to the main theme, on the origins of the rule of law in Islam, justice in Islamic legislation, Sharia and the rule of law. There are also lessons drawn from India as well as Magna's Carta 'still small voice' in Christian traditions.
Whilst the book is grounded in a respect for today's pluralistic religious culture, the chapter on Magna Carta's biblical principles is especially illuminating."
The final section focuses on the contemporary inheritance of Magna Carta, including the development of human rights from then until the 1948 Universal Declaration of Human Rights. Of particular interest are essays on the possible links between Magna Carta and the European Convention on Human Rights, and Strasburg's approach to religion in pluralist European democracies.
The chapter on Biblical principles and Magna Carta, written by former Chief Rabbi Jonathan Sacks, is especially illuminating. Sacks insists that although Magna Carta can be read as a historical, constitutional or legal document, "it was first and foremost a religious document." (p301). Highlighted here is Archbishop Langton's original desire to create a Biblical, covenantal kingship in England, based upon what Moses had commanded in Deuteronomy. In this chapter we learn that "the torch handed down from Magna Carta to the present day is a torch that Langton had fuelled from the Bible he knew so well" (p302). Sacks strongly advocates that a covenantal basis for society founded upon the Judaeo-Christian ethic is just as relevant today.
In summary, the book's particular vantage point is the "monolithic English Church as it existed in 1215 and the plural and diverse faith communities of today's more secular age." (p3).
The appendix provides translations of the original 1215 version of Magna Carta side-by-side with the fourth version of 1225, showing how the charter developed in its early life. The book concludes with an extensive bibliography and a substantial subject index, very helpful for those wanting to pursue a topic across the many diverse chapters.
It is difficult to disagree with Lord Judge's assertion: here is an analysis of Magna Carta's significance unlikely to be equalled elsewhere."
This compilation might be rather technical and advanced for the casual reader but it is difficult to disagree with Lord Judge's assertion that here is a dissection and analysis of the significance of Magna Carta unlikely to be equalled by any other group of scholars. Certainly there is a wealth of factual information and ideas to ponder, and the whole project is a testimony to Magna Carta's iconic power and lasting legacy.
Clifford Denton continues the study of Acts 15 by considering the context and conclusion of the meeting of apostles and elders in the First Century.
Recap
In the first part of our study, we argued that the Acts 15 meeting of apostles and elders was according to Jewish tradition for settling disputes, whose origin can be traced to the time of Moses. It was perhaps the first council of its kind in the emerging Christian community. We can adopt this view providing we maintain a balanced perspective of continuity from biblical origins rather than a breaking away to form a new religion. The apostles and elders were responsible, as are Church leaders today, to shepherd the body of disciples, including both Jews and Gentiles, to be the authentic manifestation of the covenant community of faith.
The outpouring of the Holy Spirit had begun in the Gentile world and the leaders met in Jerusalem to consider together what the God of Israel was now doing, and what he was expecting of his people.
The apostles and elders met in Jerusalem in accordance with Jewish tradition, to consider what God had begun in the Gentile world and what he was expecting of his people."
All this was happening in the context of the Jewish world of the Sanhedrin and the Rabbis, who to that time had interpreted biblical teaching into a set of rules for living. This was the world into which Jesus came, challenging the Rabbis but recognising their authority – that is until the coming of the Holy Spirit to empower his disciples in a new and living way.
Let us consider a little more of the rabbinical teaching of the day to further understand the need for the council of Acts 15.
Rules and Obligations
Jewish tradition has it that there are two aspects to Torah: the Written Torah, recorded by Moses, and the Oral Torah passed on from Moses through reliable men. The Oral Torah was codified (developed in written form) in the Second Century into what is known as the Mishnah. This was some time after the fall of Jerusalem in 70 AD when concerns arose as to whether oral traditions would be remembered with the Jewish nation scattered throughout the world. Once the teaching was passed on orally, but now it was codified for fear that the teaching would be lost to future generations.
In our own generation, we can read the Mishnah to study these oral traditions. Here we find much of what was taught by the Rabbis at the time of Jesus and his Apostles. A study of the Mishnah gives us information that helps us to understand the basis of Jesus' challenges to the Rabbis. For example there is an incident recorded in Matthew 12 concerning the rabbinic definition of work and its relationship to the Sabbath Day. The disciples of Jesus, in the eyes of the Pharisees, contravened a number of their definitions of the work of harvesting when they ate grain as they walked through the fields. This incident and others are understood most clearly through reference to the Oral Traditions recorded in the Mishnah.
In Jesus' day, to be a Jew implied obedience to the authority of the oral traditions and extra rulings of the Rabbis."
Jews were expected to govern their lives through obedience to oral traditions and other rulings of the religious leaders. The different schools of Rabbis formulated rules by which their disciples were obliged to live – the legal halakhah of the day. To be a Jew implied that such obligations were authoritative. Circumcision for men was the entry point into the Jewish family and everything else followed. This is the background to Acts 15.
The Perceived Authority of the Mishnah
In the introduction to Danby's translation of the Mishnah (OUP, 1933), there is a passage that relates the chain of the Oral Torah's passage down through the centuries. Because the Oral Torah was considered to go back to Moses it was considered just as authoritative as the written Torah.
Recall that Jesus referred to the teaching of the Rabbis sometimes as, "You have read" and sometimes, "You have heard it said", reflecting both the written and oral nature of rabbinic teaching:
The Mishnah's own account of its origin and history of the Oral Law is given in the tractate Aboth. At the same time that the Written Law was given from Sinai, the Oral Law, too, was delivered to Moses, and handed down (orally) in turn to the leaders of successive generations – to Joshua, to the Elders (Joshua 24:31), to the Prophets, to the 'Men of the Great Synagogue' (the body of teachers who administered and taught the Law after the time of Ezra), to Simeon the Just (c.280 or 200 B.C., one of 'the remnants of the men of the Great Synagogue'), to Antigonus of Soko; then, in turn, to the five 'Pairs of leaders' – Jose ben Joezer and Jose ben Johanan (c.165 B.C.), Joshua ben Perahyah and Nittai the Arbelite, Judah ben Tabbai and Simeon ben Shetach, Shemaiah and Abtalion, and Hillel and Shammai. Thus the chain of tradition was brought to the threshold of the Christian era.
On account of this chain of reliable men it is considered that the Oral Torah is of equal authority to the Written Torah in Judaism. As the Introduction to the translation of the Mishnah states, after the above paragraph:
The Mishnah, in other words, maintains that the authority of those rules, customs, and interpretations which had accumulated around the Jewish system of life and religion was equal to the authority of the Written Law itself, even though they had no place in the Written Law.
Students of the Rabbis
Along with the culture of oral traditions went the zeal for the Scriptures of every student from a Jewish background. The abiding issue was to know just what was expected in how to live in every part of life. The Mitzvot (Commandments) were obligatory and binding and it was a person's duty to apply them into his or her life.
Even though both the Written and Oral Torah were assumed to have been passed on flawlessly they still needed to be interpreted in every generation. Hence the Councils of Elders determined halakhah, whether in the Synagogue Bet Din at local level, or through the Sanhedrin, on more weighty matters, at national level. Though the origin of the term halakhah (also spelled halachah) is to walk out one's duty to God, it became a legal term meaning, to a Jew, those things that were legally binding on his life.
As each generation interpreted the Torah into halakhah, to know just how to live, halakhah became less about relationship with God and more an expression of legal duty."
On matters of Torah, a member of the Jewish community should seek guidance from his Rabbi on matters which needed interpretation. There were also rules for whose interpretations were binding. For example, in Popular Halachah: A Guide to Jewish Living (edited by Avnere Tomaschoff and sponsored by the World Conference of Jewish Organisations, 1985) it states:
The halachic decision of a contemporary Rabbi is binding upon the person who poses the question; he may not attempt to receive a more lenient opinion by bringing the same question to another Rabbi unless he advises the second Rabbi of the opinion that he had previously received.
This was the background to the Jewish world of the Apostles in Jerusalem at the meeting recorded in Acts 15. They met as a Bet Din to discuss how the Gentiles coming to faith should be brought into the community where the laws and traditions of Torah were to be interpreted and it was to be discovered what was obligatory and binding.
This was the background of the Bet Din in Jerusalem in Acts 15: how should Gentiles be brought into the community steeped in the interpreted laws and traditions of the Torah?
The most prominent issue was whether circumcision was necessary for Gentile converts, but implicit in the deliberations was every aspect of the Torah, since to be circumcised in the flesh implied coming under the authority of the teachers of Judaism according to the current traditions.
Freedom to Learn
With these thoughts in the background, we realise that the Acts 15 meeting was simply a meeting in Jerusalem of those with authority from Jesus, guided by God's Spirit (in the continuity of Covenant history and Jewish tradition), to see how Gentile converts should approach Torah. Was there a new way or should Gentile converts come under the authority of the rabbis?
An inspired conclusion was reached. A letter was sent out to new believers in the Gentile world, after which the Gospel continued to go out into the Gentile world with spiritual power. The four things that are mentioned in the letter were not binding in the sense of normal Jewish halakhah, but very important and necessary, nevertheless, for the good of every believer:
The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, "You must be circumcised and keep the law" -- to whom we gave no such commandment -- it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who will also report the same things by word of mouth.
For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell. (Acts 15:23-29)
Both the content of the letter and the spirit of the letter are important. The four things mentioned are also known as the Noahide Laws, principles traditionally thought to have been given to Noah after the Flood, and so for all mankind. This does not mean that these are the only four things relevant to believers from the Old Testament. Noah was a man of faith and fellowship with God, just as Abraham was; faith was the major principle of the Old Testament as well as the New. Neither Noah nor Abraham knew the Torah ('Law') in the sense that it was given through Moses, but they both had a heart to walk closely with the living God (the true halakhah, one might say).
In all generations, the one thing of which a person must be careful in seeking to walk with the true God is to avoid those things that might be a seduction towards following false gods. The four injunctions contained in the letter were typical of the traps to avoid if one was to not be seduced into idolatry. Thus the letter, the ruling from the Acts 15 meeting (so to speak), warned new believers to beware of following false gods so that they might learn to walk out their faith in fellowship with the One True God of Israel.
Each of the four Noahic principles given to new believers referred to typical traps which might seduce them into following false gods. They were intended to protect and support their faith and fellowship with the One True God."
Secondly, we see in the spirit of the letter that was foreseen by Jeremiah of the New Covenant:
But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. No more shall every man teach his neighbor, and every man his brother, saying, 'Know the Lord,' for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more. (Jer 31:33-34)
The reason why other aspects of Torah were not specifically mentioned is that the Holy Spirit inspired the elders in Jerusalem to see that, in future, Torah would be studied in terms of New Covenant revelation, in which the Holy Spirit would be the agent of such revelation. The emphasis was to be on teaching those with a heart to learn more than through externally imposed obligations.
The remainder of God's law would not be externally imposed, but written on the hearts of believers through the revelation of the Holy Spirit, as Jeremiah had previously prophesied. "
Relevance Today
It was not that a new religion was beginning, but that the faith and walk of Abraham was to be brought to the Gentile world by the power of the Holy Spirit. This was nevertheless a continuity of Covenant history within the context of the Jewish traditions of authority and searching out the interpretation of Torah for the emerging sect of the Jews into which Gentile converts were grafted.
We continue to live in the flow of Covenant history. We are connected to our history through the Council of Jerusalem of Acts 15. Through this Council, or Bet Din (as we now understand it), we learned not about the departure from the Jewish Roots of our faith but how Torah and halakhah would be taken to the Gentile world by the power of the Holy Spirit.
Through Acts 15, we learn not about departing from the Jewish roots of our faith, but how Torah and halakhah - the faith and walk of Abraham - would be taken to the Gentiles through the power of the Holy Spirit."
With freedom to learn for everyone who is a disciple of Yeshua, our Jewish and Hebraic roots are as secure as for anyone in the Covenant community, right through from Abraham's day to our own.
For Study and Prayer
1. In the light of what we have considered concerning the context and interpretation of Acts 15, how should Christians approach study of the Old Testament?
2. Do you see any parallels with the way the rabbis exercised authority through tradition with what happens in some branches of the Christian Church today?
Next time: Paul and the Torah
These studies are developed from the course Christianity's Relationship with Israel and the Jews, first prepared for Tishrei Bible School.
What is the law of God and how does it relate to prophecy? Edmund Heddle continues his series by unpacking this key topic...
Prophets are people with standards. They believe that certain standards of belief and behaviour have been laid down by Almighty God; standards which they, like the rest of mankind, are duty bound to live up to.
However, as prophets, they have the added responsibility of upholding these standards against a background of universal human rebellion by urging everyone, irrespective of their power or position, to full obedience.
In other words, a prophet is a person commissioned by God to make plain what his laws are, in order that people may comply with his requirements and so escape the otherwise grave consequences of disobedience.
Against a background of human rebellion, prophets have the responsibility to uphold God's standards of belief and behaviour and urge others to do the same."
Prophets' Warning
There is clear evidence from the Old Testament that both rulers and their people were warned by prophets sent by God to obey the laws they had received from Moses.
The prophet Ahijah warned King Jeroboam against following Solomon's bad example and urged him to obey God's laws and to keep his commandments (1 Kings 11:30-38). Another prophet, Azariah, encouraged King Asa to turn from idolatry and to start observing God's law, after a lapse of many years (2 Chron 15:1-15).
A summary passage following Israel's being sent away into exile says:
Yet the LORD warned Israel and Judah by every prophet and by every seer, saying: Turn from your evil ways and keep my commandments and my statutes, in accordance with all the law which I commanded your fathers, and which I sent to you by my servants the prophets (2 Kings 17:13)
Another passage relates a similar situation when, years later, Judah was also taken away into captivity (Jer 25:4-6).
God's Concern
Jeremiah points out that God's intention in sending prophetic warnings was for their good, that "it might be well with them" (Jer 7:23). That such obedience would be "for their own good, and the good of their children after them" (Jer 32:39). The measure of God's concern is shown in an oft-repeated phrase which occurs nine times in Jeremiah (7:13; 7:25-26; 11:7-8; 25:3-¬4; 26:4-6; 29:19; 32:33; 35:14-15; 44:4): "Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them."
The King James translation preserves the picturesque quality of the phrase by rendering it 'rising up early and sending' (that is, rising up early and speaking/protesting/teaching). This is an attempt to render a Hebrew verb shakam, which means 'to incline the shoulder to take a burden, to load a burden on the back of a man or a beast': because this would be done in the early morning at the beginning of the day's work, it took to itself the significance of 'starting early in the morning'.
Many times in Jeremiah the verb 'shakam' is used: it is a verb which paints a beautiful picture of God getting up early in the morning and taking great care to dispatch his servants on their mission"
This beautiful picture of God getting up early to ensure that his prophets were dispatched on their mission of mercy to his people is not quite so striking when this word is rendered by 'persistently' (RSV), 'day after day, again and again' (NIV) or by 'eagerly and earnestly' (Moffatt). Prophets today need a similar dedication if they are to save others, whether individuals or communities, from the consequences of breaking God's laws. For if they allow people to go on despising God's laws this will inevitably result in a situation for which there is 'no remedy' (2 Chron 36:15-16).
God's Law Different
The Roman empire was held together not primarily by its Emperor as dictator, but by Roman law, that 'lex' which was so highly regarded by all true Roman citizens. But when we speak of the law of Moses, we are referring to something different. It is true that Roman law originally grew out of Roman religion. It was believed that the founders of the Roman state had entered into a pact with certain gods and that they would guard Rome, provided the lex was observed.
But by New Testament times, the religion of Rome had lost its hold on educated men and the lex was no longer vitally connected with religion. The Law of Moses, in contrast, was unchangeably connected with the worship of the one true God.
The Hebrew 'Torah'
The Hebrew word standing for God's law is 'Torah'. The root of this word is the Hebrew word to 'teach' which is a form of the verb 'to shoot', the idea being that a man might shoot an arrow to show direction. This is the word used for the Law of Moses and in contrast with the Roman lex, it conveys the idea of instruction, rather than legalism (the word 'legalism' is connected with 'lex').
At the heart of God's law is not legalism, but principles, revelation and words to govern a personal relationship"
The 'Torah' contains instruction, revelation and 'words', an element not to be found in any modern law book. The Ten Commandments were originally called 'These words' (Deut 5:22). Together these items give the principles that govern Israel's covenant relationship with Jehovah God and they imply a personal relationship between the teacher and the taught.
God's 'Segullah'
The introduction to God's law is a reminder of what he had done to bring Israel into existence as a nation. It was because of what he had done for Israel first that she in turn must obey his commands as the only fitting response to such undeserved kindness:
You have seen what I did to the Egyptians, and how I brought you to myself. Now, therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples... (Ex 19:4-5); literally, you shall be my 'segullah'.
George Knight in his book Law and Grace explains the meaning of segullah: "In olden days a king was the ultimate owner of everything in the land he ruled. He owned every building, every farm...But that kind of 'owning' could give him little personal satisfaction. Consequently in his palace he kept a treasure chest of his 'very own', in which he delighted to store the precious stones and objets d'art which he loved to handle. This treasure box was his 'segullah'. The whole object of God's law is that Israel might be his 'segullah'. All nations belonged to him, but Israel was to be his peculiar treasure (compare 1 Peter 1:9). How strangely does the attitude of the Pharisees of Jesus' day contrast with all this when they tried to deduce from God's law regulations to suit every possible contingency in human life."
Ceremonial Law
We are learning that the voice of the true prophet is always the voice of the law of God, once for all declared through Moses. What then of those passages in the Old Testament where the prophets appear to reject the ceremonial system of blood sacrifices, preferring obedience to ceremony? "To obey is better than sacrifice" (1 Sam 15:22). "I desire steadfast love, not sacrifice" (Hos 6:6). "What to me is the multitude of your sacrifices? says the Lord... I do not delight in the blood of bulls...incense is an abomination to me...your new moons and your appointed feasts my soul hates" (Isa 1:11, 13-14).
These and other verses like them may seem to indicate a total rejection of religious ceremony on the part of the prophets. In the Isaiah passage the attack on the offering of sacrifices is very strong, but it is no stronger than the prophet's attack on the Sabbath (v13) and on prayer (v15). It cannot be that the prophet is repudiating the Sabbath or prayer. Rather he is saying that unless sacrifice is the expression of the heart's devotion of the worshipper it is of itself not only useless, but very offensive to the Almighty. The keeping of the Sabbath and the offering of prayer is also an offence if it is a cover up for sinful deeds and selfish ways.
Prophetic Theology
In their understanding of God and his ways, the prophets built on the earlier revelation given to Moses and did not question it. Peter Southwell in his book Prophecy (p63) says:
Prophetic theology is parasitic, it stood upon the shoulders of its predecessors and needed the older traditions for its sustenance.
However, having granted that the theology of the prophets is firmly based on the Law of Moses, they did not stop there but went on to speak of a coming king, a suffering servant, a new covenant, an abundant outpouring of God's Spirit and a glorious new age, when nature, as well as people would be totally renewed. They moved on from a law inscribed on tablets of stone to the law of God written in the hearts of His people.
The prophets' theology was firmly based on the Law of Moses; from here they spoke of a coming king, a new covenant, an abundant outpouring of God's Spirit and a glorious new age."
And when eventually Jesus came in fulfilment of the promises they had unveiled, he declared that the teaching of law and prophets would not be abolished - both were equally important and he would himself fulfil both (Matt 5:17). Prophets today must remember that they are responsible to proclaim the total Lord Jesus, who fulfils all that the law and the prophets have said about him.
Prophetic Continuity
As JA Motyer has pointed out in the New Bible Dictionary (p1045):
Prophets and prophecy form the greatest line of continuity between the Old and New Testaments. The prophetic line did not end with Malachi, so to speak, but with John the Baptist. This is the express teaching of our Lord: 'For all the Prophets and the law prophesied until John' (Matthew 11:13).
John continued the pattern of Old Testament prophecy as he insisted upon repentance for disobedience to God's law, and then combined both proclamation (forthtelling) and prediction (foretelling) as he spoke of the wrath to come but also of the grace to come (Luke 3:7, 16). The message that John had for his generation is that which today's prophets must pass on to their generation too.
Prophets to the Nations
The message brought by the prophets of the Old Testament was not delivered only to Israel and Judah. They also had things to say to the nations, small and great, of their day (see Isa 13:1-23:18). In the Book of the Revelation (Ch 10), the angel said to John: "Take the scroll and eat it; it will be bitter to your stomach, but sweet as honey in your mouth..." John was told, "You must again prophesy about many peoples and nations and tongues and kings." There are things to be said not only to the Church of those who believe, but also to the nations.
Prophets were not only sent to Israel and Judah, but also to the nations, small and great."
God said to the young Jeremiah: "I have appointed you a prophet to the nations...I have set you today over nations and kingdoms" (Jer 1:5, 10). This was by no means an easy task and at times it was a bitter one. But, as the angel told John, there is also a sweetness that increases the more we digest the law and the prophets.
There can never have been a time when the nations have so desperately needed to hear what God's prophets are commissioned to say. God's standards apply to all men everywhere. It is part of the prophet's calling to declare what they are and to tell of the grace that can write them on our hearts.
First published in Prophecy Today, Vol 2, No 1, 1986.