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The Law in the thought of those worth hearing: Part III

by | Nov 30, 2010 | Biblical Theology, Historical Theology

Part I: The Perpetuity of the Decalogue under the New Covenant in Owen and Others

Part II: Matthew 5:17 and the Perpetuity of the Decalogue under the New Covenant in Owen and Others

 Part III: The Multi-functional Utility of the Decalogue in Owen and Others

 

1. John Owen. Owen viewed the Decalogue as having more than one function. He did not view it as Old Covenant law alone. His understanding of the multi-functional utility of the Decalogue can be seen clearly in several places of his Hebrews commentary. For instance, commenting on Heb. 9:5 (referenced above), he says, “The law [the Decalogue], as unto the substance of it, was the only law of creation, the rule of the first covenant of works.”[1] Later he claims that “what was in the tables of stone was nothing but a transcript of what was written in the heart of man originally; and which is returned thither again by the grace of the new covenant.”[2] Notice that he views the Decalogue as functioning several ways; first, “as unto the substance of it, …the only law of creation”; second, “the rule of the first covenant of works”; third, that which “was in the tables of stone”; fourth, “a transcript of what was written in the heart of man originally”; and fifth, that “which is returned [to the heart of man] again by the grace of the new covenant.”

Commenting on Hebrews 7:18, 19 (also referenced previously), he says:

 

Nor is it the whole ceremonial law only that is intended by “the command” in this place, but the moral law also [emphasis his], so far as it was compacted with the other into one body of precepts for the same end [emphasis added]; for with respect unto the efficacy of the whole law of Moses, as unto our drawing nigh unto God, it is here considered.[3]

Here he views the Decalogue as a unit “so far as it was compacted with the other [ceremonial law] into one body of precepts for the same end.” In other words, he is considering the Decalogue not absolutely or in itself (see below), but relatively or as it was ‘compacted’ with the ceremonial law under the Old Covenant.

While discussing the causes of the Sabbath and arguing for the morality and immutability of the essence of the fourth commandment, he makes this statement concerning the nature and function of the Decalogue under the Old Covenant:

The nature of the decalogue, and the distinction of its precepts from all commands, ceremonial or political, comes now under consideration. The whole decalogue, I acknowledge, as given on mount Sinai to the Israelites, had a political use, as being made the principal instrument or rule of the polity and government of their nation, as peculiarly under the rule of God. It had a place also in that economy or dispensation of the covenant which that church was then brought under; wherein, by God’s dealing with them and instructing of them, they were taught to look out after a further and greater good in the promise than they were yet come to the enjoyment of. Hence the Decalogue itself, in that dispensation of it, was a schoolmaster unto Christ.[4]

 

First, Owen views the Decalogue as the core of the law of the Old Covenant. He says, “The whole decalogue, …as given on mount Sinai to the Israelites, had a political use, as being made the principal instrument or rule of the polity and government of their nation.” Second, he makes the point that the Decalogue was “made the principal instrument or rule of the polity and government” of Israel under the Old Covenant. This is something that it was not until that time. He viewed it as already in existence, though in a different form and revealed in a different manner, but now being “made” something it was not. It was now “made” to fit the redemptive-historical conditions of the Old Covenant. This seems even more likely, since he goes on to say, “Some, indeed, of the precepts of it, as the first, fourth, and fifth, have either prefaces, enlargements, or additions, which belonged peculiarly to the then present and future state of that church in the land of Canaan.”[5] Third, he also viewed it as “a schoolmaster unto Christ.”

Next, speaking of the Decalogue “in itself, and materially,” he says:

 

But in itself, and materially considered, it was wholly, and in all the preceptive parts of it, absolutely moral. Some, indeed, of the precepts of it, as the first, fourth, and fifth, have either prefaces, enlargements, or additions, which belonged peculiarly to the then present and future state of that church in the land of Canaan; but these especial applications of it unto them change not the nature of its commands or precepts, which are all moral, and, as far as they are esteemed to belong to the Decalogue, are unquestionably acknowledged so to be.[6]

Notice that he has transitioned from viewing the Decalogue in its Old Covenant functions to viewing the Decalogue in itself. We might say that he was considering it relatively speaking, as it functioned under the Old Covenant, but now he is considering it absolutely (or “in itself”), as it functions transcovenantally. First, he distinguishes between the Decalogue “as being made the principal instrument or rule of the polity and government of their [Old Covenant Israel’s] nation” and “in itself.” Hence, “in itself” and “in all the preceptive parts of it,” the Decalogue is “absolutely moral.” Second, he says that the Decalogue under the Old Covenant had redemptive-historical “prefaces, enlargements, or additions” peculiar to the conditions in which they [the church in the land of Canaan] lived. These are positive, covenantal appendages added to the Decalogue and applicable to Old Covenant Israel in the land of Canaan.

From these statements, the following observations are relevant to our purpose. First, Owen viewed the Decalogue both relatively and absolutely, depending on its function in redemptive history. Second, he viewed the Decalogue (i.e., that which “was in tables of stone… as unto the substance of it”) functioning various ways and in all of the epochs of redemptive history. He saw it functioning in the Garden of Eden. He regarded it as the law of creation, the rule of the Adamic covenant of works, and the law that was written on Adam’s heart. He then saw it functioning in a special manner under the Old Covenant. He also saw it functioning under the New Covenant. He taught that it was this same law, as unto its substance, “which is returned thither [to the heart of man] again by the grace of the new covenant.”[7] He viewed it as the rule of life for all men,[8] because “in all the preceptive parts of it” it is “absolutely moral.” And as stated earlier, he viewed it as related to the active and passive obedience of Christ and hence, connected and essential to the doctrine of justification.[9]

2. John Calvin. In many places Calvin clearly identified the Decalogue as a special form of the Natural Law.[10] For instance, Calvin said, “Now that inward law, which we have above described as written, even engraved, upon the hearts of all, in a sense asserts the very same things that are to be learned from the two Tables.”[11] Calvin “saw the revealed law as given in the ten commandments as a specially accommodated restatement of the law of nature for the Jews.”[12] He clearly held that by nature Gentiles without special revelation possessed the general knowledge of the Decalogue, though that knowledge is obscured by sin.[13] Hesselink says, “There is no denying that for Calvin the content of the moral law is essentially the same as that inscribed on the hearts of humans ‘by nature’.”[14] Wendel says, “One can even say that, for Calvin, the Decalogue is only a special application of the natural law which God came to attest and confirm.”[15] 

Calvin’s view of the multi-functional utility of the Decalogue is no secret. It is also evidenced by the fact that he clearly upheld the perpetuity of both tables of the law for New Covenant believers.[16] For instance, he says:

The whole law is contained under two heads. Yet our God, to remove all possibility of excuse, willed to set forth more fully and clearly by the Ten Commandments everything connected with the honor, fear, and love of him, and everything pertaining to the love toward men, which he for his own sake enjoins upon us.[17]

Calvin clearly held that the Decalogue, all Ten Commandments, functioned as the basic, fundamental law of the Bible and as a universal ethical canon for all men based on creation. He also believed in the basic centrality of the entire Decalogue under the New Covenant. Similar to Owen, Calvin holds to the multi-functional utility of the Decalogue.

3. Zacharias Ursinus. As stated above, in his Commentary on the Heidelberg Catechism, while discussing the question “To What Extent Has Christ Abrogated The Law, And To What Extent Is It Still In Force,” Ursinus says, “The moral law has, as it respects one part, been abrogated by Christ; and as it respects another, it has not.”[18] He continues, “But the moral law, or Decalogue, has not been abrogated in as far as obedience to it is concerned.”[19] Ursinus, like Owen and Calvin, holds to a multi-functional utility of the Decalogue.

4. Francis Turretin. While discussing the use of the Moral Law, Turretin says:

 

A twofold use of the law may be laid down—absolute and relative. The former regards the law in itself; the latter regards the law in relation to the various states of man. The absolute (which obtains in every state of man) is that it may be a unique, full and certain rule of things to be done and avoided by each of us as well towards God as his neighbor. Thus there is no work truly and properly good and acceptable to God which does not agree with the law and is not prescribed by it; and whatsoever is not commanded nor forbidden by it is to be considered in its own nature indifferent and left to the freedom of man, unless this freedom has been restricted by some positive law.[20]

In Turretin, the Moral Law or Decalogue is the inscripturated form of the Natural Law.[21] Notice that Turretin views the Moral Law absolutely and relatively. Viewing it absolutely, it is applicable “in every state of man.” How does he view the Moral Law relatively? He continues:

The relative use is manifold according to the different states of man. (1) In the instituted state of innocence, it was a contract of a covenant of works entered into with man and the means of obtaining life and happiness according to the promise added to the law…

  (2) In the destitute state of sin, the use of the law cannot be “justification” because it was weak in the flesh. …Still there is a threefold use of the law [in man’s destitute state of sin]. (a) For conviction… (b) For restraint… (c) For condemnation…

  (3) In the restored state of grace, it has a varied use with respect to the elect, both before and after their conversions. Antecedently, it serves (a) to convince and humble man… (b) To lead men to Christ…

  It not only antecedently prepares the elect man for Christ, but consequently also directs him already renewed through Christ in the ways of the Lord; serving him as a standard and rule of the most perfect life…[22]

 

Relatively, or considering the law in its relation ‘to the different states of man,’ the law has various functions as it pertains to the lost and the saved throughout all ages. In other words, there is a multi-functional utility to the law. Its utility transcends covenantal bounds. Due to the nature of the Decalogue, it cannot be eliminated from any era of redemptive history, which includes the New Covenant era. Turretin’s view is that of Owen, Calvin, and Ursinus.

5. Protestant Scholasticism. Richard Muller defines Moral Law in Protestant scholastic thought as follows:

 

[S]pecifically and predominantly, the Decalogus, or Ten Commandments; also called the lex Mosaica …, as distinct from the lex ceremonialis …and the lex civilis, or civil law. The lex moralis, which is primarily intended to regulate morals, is known to the synderesis [the innate habit of understanding basic principles of moral law] and is the basis of the acts of conscientia [conscience–the application of the innate habit above]. In substance, the lex moralis is identical with the lex naturalis …but, unlike the natural law, it is given by revelation in a form which is clearer and fuller than that otherwise known to the reason.[23]

While defining the Mosaic Law, he says:

…the moral law or lex moralis (q.v.) given to Israel by God in a special revelation to Moses on Mount Sinai. In contrast to the moral law known in an obscure way to all rational creatures, the lex Mosaica is the clear, complete, and perfect rule of human conduct. The Protestant scholastics argue its completeness and perfection from its fulfillment, without addition, by Christ. Since the law does promise life in return for obedience, the Reformed argue that in one sense it holds forth the abrogated foedus operum (q.v.), or covenant of works, if only as the unattainable promise of the righteous God and the now humanly unattainable requirement for salvation apart from grace. In addition, the Reformed can argue that Christ’s perfect obedience did fulfill the covenant of works and render Christ capable of replacing Adam as federal head of humanity. Primarily, however, the Reformed view the law as belonging to the Old Testament dispensatio (q.v.) of the foedus gratiae (q.v.), or covenant of grace. It is the norm of obedience given to God’s faithful people to be followed by them with the help of grace. As a norm of obedience belonging to the foedus gratiae, the law remains in force under the economy of the New Testament. Lutheran orthodoxy, which does not follow the covenant schema typical of the Reformed, also views the law as the perfect standard of righteousness and the absolute norm of morals, which requires conformity both in outward conduct and inward obedience of mind, will, and affections.[24]

These definitions of key theological terms and concepts used by Protestant Scholasticism amply display that it held to the multi-functional utility of the Decalogue.

Owen’s view of the multi-functional utility of the Decalogue comports with his view of abrogation (see below), Jeremiah 31:33, 2 Co. 3:3, and Matthew 5:17, and also with many of his theological contemporaries. There is a way to understand Owen on abrogation which both eliminates the Decalogue from the New Covenant and preserves it (see below). Relatively speaking, as the Decalogue functioned under the Old Covenant, it has been abrogated. Absolutely speaking, as the Decalogue represents and summarily comprehends the Moral Law as to its substance, it has not and cannot be abrogated. It has more than one function.

[1] Owen, Works, XXII:215.

[2] Owen, Works, XXII:215.

[3] Owen, Works,XXI:458.

[4] Owen, Works, XVIII:365, 66.

[5] Owen, Works, XVIII:366.

[6] Owen, Works, XVIII:366.

[7] Owen, Works, XXII:215.

[8] Owen, Works, XXII:215.

[9] Owen, Works, XXII:89, 90. “But in the new covenant, the very first thing that is proposed, is the accomplishment and establishment of the covenant of works, both as to its commands and sanction, in the obedience and suffering of the mediator.”

[10] Some of the following material comes from Barcellos, IDOTD, 92, 93, and is used with permission from Founders Press.

[11] John Calvin, Institutes of the Christian Religion (Philadelphia: The Westminster Press, 1960), II.viii.1.

[12] I. John Hesselink, Calvin’s Concept of the Law (Allison Park, PA: Pickwick Publications, 1992), 51.

[13] Calvin, Institutes, II.viii.1.

[14] Hesselink, Calvin’s Concept, 10.

[15] Francois Wendel, Calvin, Origins and Developments of His Religious Thought (Grand Rapids: Baker Book House, re. 1997), 206.

[16] Calvin, Institutes, II.vii.13.

[17] Calvin, Institutes, II.viii.12.

[18] Ursinus, Commentary, 495.

[19] Ursinus, Commentary, 496.

[20] Turretin, Institutes, II:137.

[21] Turretin, Institutes, II:6, 7.

[22] Turretin, Institutes, II:138-140.

[23] Muller, Dictionary, 173-74.

[24] Muller, Dictionary, 174.

The Law in the thought of those worth hearing: Part II

by | Nov 25, 2010 | Biblical Theology, Historical Theology

In part I of this series of posts, I said:

Too often while reading contemporary authors on the law in the life of believers, I find myself asking the question, “Haven’t these guys read the great minds of the past on this issue?” Sometimes I get the feeling (remember – feelings are “nothing more than feelings”) that much ink has been spilled prior to consulting the giants of church history and, in particular, Reformed theologians of previous eras. This series of posts will provide readers with some quotes from  and my interaction with some statments by a few guys I think are worth listening to on this issue. The reason why John Owen is prominant in the discussion below is becasue I wrote my dissertation on him (and Geerhardus Vos). The analysis below shows that Owen is main-stream Reformed orthodox in his view of the law.

Post I considered The Perpetuity of the Decalogue under the New Covenant in Owen and Others.

This time we will look at: 

Matthew 5:17 and the Perpetuity of the Decalogue under the New Covenant in Owen and Others

 

1. John Owen. In his Hebrews commentary, Owen argues for the perpetuity of the Decalogue under the New Covenant from Matthew 5:17. While discussing the foundations of the Sabbath, he says: 

From these particular instances we may return to the consideration of the law of the decalogue in general, and the perpetual power of exacting obedience wherewith it is accompanied. That in the Old Testament it is frequently declared to be universally obligatory, and has the same efficacy ascribed unto it, without putting in any exceptions to any of its commands or limitations of its number, I suppose will be granted. The authority of it is no less fully asserted in the New Testament, and that also absolutely without distinction, or the least intimation of excepting the fourth command from what is affirmed concerning the whole. It is of the law of the decalogue that our Savior treats, Matt. v. 17-19. This he affirms that he came not to dissolve, as he did the ceremonial law, but to fulfill it; and then affirms that not one jot or tittle of it shall pass away. And making thereon a distribution of the whole into its several commands, he declares his disapprobation of them who shall break, or teach men to break, any one of them. And men make bold with him, when they so confidently assert that they may break one of them, and teach others so to do, without offense. That this reaches not to the confirmation of the seventh day precisely, we shall after-wards abundantly demonstrate.[1]

Commenting on Hebrews 9:3-5, Owen says:

Although this law as a covenant was broken and disannulled by the entrance of sin, and became insufficient as unto its first ends, of the justification and salvation of the church thereby, Rom. viii. 3; yet as a law and rule of obedience it was never disannulled, nor would God suffer it to be. Yea, one principal design of God in Christ was, that it might be fulfilled and established, Matt. v. 17, 18; Rom. iii. 31. For to reject this law, or to abrogate it, had been for God to have laid aside that glory of his holiness and righteousness which in his infinite wisdom he designed therein. Hence, after it was again broken by the people as a covenant, he wrote it a second time himself in tables of stone, and caused it to be safely kept in the ark, as his perpetual testimony. That, therefore, which he taught the church by and in all this, in the first place, was, that this law was to be fulfilled and accomplished, or they could have no advantage of or benefit by the covenant.[2]

Owen used Jeremiah 31:33 and 2 Corinthians 3:3 as proof of the perpetuity of the Decalogue. His use of Matthew 5:17 is to the same end.[3]

2. Zacharias Ursinus. While discussing how abrogation affects the Moral Law, Ursinus makes the point that “the moral law, or Decalogue, has not been abrogated in as far as obedience to it is concerned.”[4] He then argues, “God continually, no less now than formerly, requires both the regenerate and the unregenerate to render obedience to his law.”[5] As one of the reasons that he offers in proof of this proposition, he says:

From the testimony of Scripture: “Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill.” (Matt. 5:17.) This is spoken, indeed, of the whole law, but with a special reference to the moral law, which Christ has fulfilled in four respects …[6]

Ursinus understands Matthew 5:17 in such a way as to demand the perpetuity of the Decalogue under the New Covenant, as did Owen.

3. Francis Turretin. While offering “Proof that the law is not abrogated as to direction,”[7] Turretin says, “Christ ‘did not come to destroy but to fulfill the law’ (Mt. 5:17). Therefore as it was not abolished but fulfilled by Christ, neither is its use among us to be abolished.”[8]

It is now clear that Owen’s view of Matthew 5:17 (shared by Ursinus and Turretin) does not require the elimination of the Decalogue in all senses under the New Covenant.

[1] Owen, Works, XXIII:372.

[2] Owen, Works, XXII:215, 216.

[3] In IDOTD, I argued that Mt. 5:17 can be understood in such a way as not to eliminate the Decalogue from the New Covenant. As a matter of fact, I argued that it could be understood in such a way as not to eliminate the Old Testament from the New Covenant. For instance, after providing exegetical observations and conclusions and then testing my interpretation with the rest of the New Testament, I said: “The law of God, even the whole Old Testament, has its place under Christ, finding its realization in Him and its modified application in His kingdom. If the whole of the Old Testament is still binding, then certainly all its parts are as well.” See Barcellos, IDOTD, 65. I realize my explanation has nuances Owen’s may not.

[4] Zacharias Ursinus, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism (Edmonton, AB, Canada: Still Waters Revival Books, re. n.d.), 496.

[5] Ursinus, Commentary, 496.

[6] Ursinus, Commentary, 496.

[7] Turretin, Institutes, II:142.

[8] Turretin, Institutes, II:142.

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