LAW
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LAW OF MOSES
imperfection. We are not under it, however, as a cov- enant of works (Gal. iii, 13), or as a source of terror (Rom. viii, 1), although we must abide by it, together with the whole preceptive word of God, as the rule of oiir conduct (Rom. iii, 31 ; vii). — Hend. Buck. See Law
OF MOSKS.
IV. Soiptiiral Uses of the Law. — The word " law" (n"nri. to/a/i', vo/iof) is properly used, in Scripture as clse^vhcre, to express a definite commandment laid down by any recognised authority. The commandment may be general or (as in Lev. vi, 9, 14, etc.," the law of the burnt-offering," etc.) particular in its bearing, the au- thority either human or divine. It is extended to pre- scriptions respecting sanitary or purificatory arrange- ments (" the law of her that has been in childbed," or of those that have had the leprosy, Lev. xiv, 2), or even to an architectural design (" the law of the house," Ezek. xliii, 12 ) : so in Rom. vii, 2, '■ the law of the husband" is liis authority over his wife. But when the word is used with the article, and without any words of Umitation, it refers to the expressed will of God, and, in nine cases out often, to the Mosaic law, or to the Pentateuch, of which it forms the chief portion.
The Hebrew word (derived from the root n^"^, yarah', " to point out," and so " to direct and lead") laj's more stress on its moral authority, as teaching the truth, and guiding in the right way ; the Greek j'tijuoc (from vs/iw, *' to assign or appoint") on its constraining power, as imposed and enforced by a recognised authority. But in either case it is a commandment proceeding from without, and distinguished from the free action of its subjects, although not necessarily opposed thereto.
The sense of the word, however, extends its scope, and assumes a more abstract character in the writings of the apostle Paul, fiofiog, when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on the Avill of man by compulsion, or by the pressure of external motives, whether their commands be or be not expressed in definite forms. This is seen in the con- stant opposition of epya vo/uou (" works done under the constraint of law") to faith, or " works of faith," that is, works done freely bj' the internal influence of faith. A stUl more remarkable use of the word is found in Rom. vii, 23, \vhere the power of evil over the will, arising from the corruption of man, is spoken of as a " law of sin," that is, an unnatural tyranny proceeding from an evil power without. The same apostle even uses the terra " law" to denote the Christian dispensation in contrast with that of Moses (James i, 25 ; ii, 12 ; iv, 1 1 ; comp. Rom. X, 4 i Heb. vii, 12; x, 1); also for the laws or precepts established by the Gospel (Rom. xiii, 8, 10 ; Gal. vi, 2 ; v, 23).
The occasional use of the word " law" (as in Rom. iii, 27, "law of faith," in vii, 23, "law of my mind" [tov voof] ; in viii, 2, " law of the spirit of life ;" and in James i, 25; ii, 12, " a perfect law, the law of liberty") to denote an iiiterniil principle of action does not really miUtate against the general rule. For in each case it will be seeu that such principle is spoken of in contrast with some formal law, and the word " law" is consequently applied to it " improperly," in order to mark this opposi- tion, the (jualifying words which follow guarding against any danger of misa[)prehension of its real character.
It should also be noticed that the title " the law" is occasionally used loosely to refer to the whole of the Old Testament (as in .John x, 34, referring to Psa. Ixxxii, 6; in John xv, 25, referring to Psa. xxxv, 19 ; and in 1 Cor. xiv, 21, referring to Isa. xxviii. 11, 12). This usage is probably due, not only to desire of brevity and to the natural prominence of the Pentateuch, but also to the predominance in the older covenant (when considered senarately from the new, for which it was the prepara- tion) of an external and legal character. — Smith, s. v.
It should be noted, however, that j/o/zof very often
stands, even when without the article, for the Mosaic law, the term in that sense being so well known as not to be liable to be misunderstood. See Article, Greek.
LAW OF MOSES {r\'4_-!2 n^lB) signifies the whole body of Mosaic legislation (1 Kuigs ii, 3 ; 2 Kings xxiii, 25 ; Ezra iii, 2), the law given by Moses, which, in refer- ence to its divine origin, is called Ti'iTi'} n"nFi, the law nf Jehovah (Psa. xix, H ; xxxvii, 31 ; Isa. v, 24 , xxx, 9). In the latter sense it is called, by way of eminence, rrninn, the hm (Dent, i, 5; iv, 8, 44; xvii, 18, 19. xxvii, 3, 8), When not so much the substance of legis- lation, but rather the external written code in which it is contained is meant, the following terms are employed : " Book of the Law of Moses" (2 Kings xiv, 6 ; Isa, viii,31 ; xxiii, 6) ; " Book of the Law of the Lord," or " Book of the Law of God" (Josh, xxiv, 2G). "Judgments," " stat- utes," " testimonies," etc., are the various precepts con- tained in the law. In the present article, which is chiefly based upon those in the dictionaries of Kitto and Smith (but differs from them both in maintaining the perpetual obligation of the ten commandments), we propose to give a brief analysis of its substance, to point out its main principles, and to explain the position which it occupies in the progress of divine revelation. For the history of its delivery, see Moses ; Exode ; for its authenticity, see Pextateuch ; for its particular or- dinances, see each in its alphabetical place.