The question of whether the law plays any part in the lives of Christians today still divides the Christian community.
You would think from the way some Christians preach, write and talk that law should play no part in the Christian life. The 'Grace, Not Law' slogan based presumably on Romans 6.14 and often linked with the facile quote of John 1.17 can certainly suggest this teaching.
The scripture, 'For the law came by Moses, grace and truth by Jesus Christ' suggests to some that law has nothing to do with Christians today but this post suggests otherwise.
Briefly put: we are saved from sin's penalty by grace and grace alone through faith (Eph 2.8). However, the preaching of law sensitises us to our sinful state by showing us what sin is: for sin is lawlessness (1 Jn 3.4). After being saved, the law acts as a guide for the good works we are created to do (Eph 2.10).
Luther thought the law to be important in at least two respects and arguably in a third as well.
First, law was important in terms of its 'civil' or political function. Luther believed the laws of the land should be obeyed by Christians and non-Christians alike.*
Second, Luther believed that the law should be a first step in preaching because its preaching convinces hearers of their need for the gospel and its promises.
How does the law do that? When the law is preached sinners realise their law-breaker status (Rom 7.7). And saints also realise how far short they fall of its requirements being unable to attain its standards.
'You shall love the Lord your God with all your heart, soul, mind and strength', says the law. And do we? No we fail every day in fulfilling the first and great commandment.
The law points out our failings and in earlier times was preached strenuously so that hearers got that message. But they weren't meant to stay with their failure but to turn always to the only way out.
For the preaching of the gospel directs us to the only remedy for sin which is the sacrifice of Christ crucified, resurrected, ascended and now interceding for the saints at the right hand of God (1 Cor 15.3-8; Heb 7.25; 9.24).
Hence, Luther made a sharp distinction between law and gospel warning that mixing the two would result in the grievous error of trying to achieve righteousness through man's own works or deeds.
This distinction - after all, Thomas Cranmer was influenced directly by Lutheran ideas - is reflected in Anglican services where the Prayer Book calls for the Law (either The Two Great Commandments or less often, The Ten Commandments) is read near the opening of the service by a lay reader or priest/pastor.
All respond with:
Third, and more controversially, the Lutheran tradition soon came to recognise a 'third'** function of the law in the life of baptised Christians (see here). This third use is that the law acts as a guide for their behaviour as saints.
It can never, ever save them from sin; only faith IN CHRIST JESUS can do that. But law understood from a New Covenant standpoint (Lk 24.25-27, 32, 44-45): that is, the Old law, prophets and writings are to be understood in the light of the New*** Covenant, can instruct Christians (1 Cor 10.1-14).
* This 'use' may seem obvious to us but some Anabaptists said that the saints weren't bound to obey such law. Anabaptists at the time of the Reformation regarded civil government with suspicion and did not always recognise the jurisdiction of the law courts.
** Such a function or use had already been recognised by the followers of Calvin and is embedded in the Calvinist tradition.
*** Various foolish errors would be eliminated if the Church at large interpreted the Old just as Jesus Himself did!
You would think from the way some Christians preach, write and talk that law should play no part in the Christian life. The 'Grace, Not Law' slogan based presumably on Romans 6.14 and often linked with the facile quote of John 1.17 can certainly suggest this teaching.
The scripture, 'For the law came by Moses, grace and truth by Jesus Christ' suggests to some that law has nothing to do with Christians today but this post suggests otherwise.
Briefly put: we are saved from sin's penalty by grace and grace alone through faith (Eph 2.8). However, the preaching of law sensitises us to our sinful state by showing us what sin is: for sin is lawlessness (1 Jn 3.4). After being saved, the law acts as a guide for the good works we are created to do (Eph 2.10).
Martin Luther (1483-1546)
Luther thought the law to be important in at least two respects and arguably in a third as well.
First, law was important in terms of its 'civil' or political function. Luther believed the laws of the land should be obeyed by Christians and non-Christians alike.*
Second, Luther believed that the law should be a first step in preaching because its preaching convinces hearers of their need for the gospel and its promises.
How does the law do that? When the law is preached sinners realise their law-breaker status (Rom 7.7). And saints also realise how far short they fall of its requirements being unable to attain its standards.
'You shall love the Lord your God with all your heart, soul, mind and strength', says the law. And do we? No we fail every day in fulfilling the first and great commandment.
The law points out our failings and in earlier times was preached strenuously so that hearers got that message. But they weren't meant to stay with their failure but to turn always to the only way out.
For the preaching of the gospel directs us to the only remedy for sin which is the sacrifice of Christ crucified, resurrected, ascended and now interceding for the saints at the right hand of God (1 Cor 15.3-8; Heb 7.25; 9.24).
Hence, Luther made a sharp distinction between law and gospel warning that mixing the two would result in the grievous error of trying to achieve righteousness through man's own works or deeds.
This distinction - after all, Thomas Cranmer was influenced directly by Lutheran ideas - is reflected in Anglican services where the Prayer Book calls for the Law (either The Two Great Commandments or less often, The Ten Commandments) is read near the opening of the service by a lay reader or priest/pastor.
All respond with:
'Lord, have mercy on us; and write your law in our hearts by your Holy Spirit'
or other words provided.
Third, and more controversially, the Lutheran tradition soon came to recognise a 'third'** function of the law in the life of baptised Christians (see here). This third use is that the law acts as a guide for their behaviour as saints.
It can never, ever save them from sin; only faith IN CHRIST JESUS can do that. But law understood from a New Covenant standpoint (Lk 24.25-27, 32, 44-45): that is, the Old law, prophets and writings are to be understood in the light of the New*** Covenant, can instruct Christians (1 Cor 10.1-14).
* This 'use' may seem obvious to us but some Anabaptists said that the saints weren't bound to obey such law. Anabaptists at the time of the Reformation regarded civil government with suspicion and did not always recognise the jurisdiction of the law courts.
** Such a function or use had already been recognised by the followers of Calvin and is embedded in the Calvinist tradition.
*** Various foolish errors would be eliminated if the Church at large interpreted the Old just as Jesus Himself did!
