One of my very great desires for our church is that we be a people who understand
 the law of God and fulfill it in the Spirit of love. The law which God gave to Moses at 
Mount Sinai a few months after bringing the people out of Egypt has been the victim
 of some very bad press in the past several hundred years. 
My guess is that there is a good deal of confusion in our minds when we read on the one 
hand in Romans 6:14, "You are no longer under law but under grace," but on the other hand
in Romans 3:31, "Do we then overthrow the law by faith? By no means! On the contrary,
 we uphold  the law." The Misunderstanding of the Mosaic Law
Part of our confusion is caused by the simple fact that the word law in the New Testament 
has at least three different meanings when used in different contexts. It can refer to the
 whole Old Testament, as in Romans 3:19 (where the preceding quotations come from the
 psalms and prophets).
 It can refer to part of the OT, as when Jesus says, "I have not come to abolish the law and 
the prophets" (Matthew 5:17). Specifically, it can refer to that part of the OT written by 
Moses, the first five books, called the Torah. For example, Jesus said in Luke 24:44,
 "These are my words which I spoke to you... that everything written about me in the law 
of Moses, the prophets, and the psalms must be fulfilled." The third meaning of the term 
 law is not a different part of the OT, but the OT understood in a different way. We will see
 in a few moments how many in Israel twisted the Mosaic law into legalism. That is, they 
severed it from its foundation of faith, failed to stress dependence on the Spirit, and thus
 turned the commandments into a job description for how to earn the wages of salvation.
That is legalism. But there is no Greek word for legalism, so when Paul wanted to refer to
 this distortion of the Mosaic law, he often used the phrase, "works of law"
 (e.g., Romans 3:20; Galatians 2:16, 3:2, 5). But sometimes he simply used the word law,
 as  when he said, "You are not under law but under grace" (Romans 6:14). We will see that
 this
 does not mean: you don't have to keep the law. It means you are not burdened by it as a
 job description of how to earn the wages of salvation. So whenever you read the word law 
 in the New Testament, ask yourself: is this the OT, or the writings of Moses, or the
 legalistic distortion of Moses' teaching? This will keep us from giving such bad press to 
the Mosaic law when really it is the legalistic distortion of law that should get the bad press.
What I would like to do this morning is vindicate Moses from the widespread accusation
 that he taught a different way of salvation and sanctification than the New Testament does,
 namely, "by grace through faith... not of works lest anyone should boast" (Ephesians 2:8, 9)
. Now I know that hardly anyone says that God saved people differently in the OT than he
does today. But many Bible teachers say (or imply) that the law of Moses offers a way of 
salvation different than the way offered in the gospel. That is, virtually everyone agrees that
 anybody that was justified in the OT was justified by grace through faith; it was a gift of
 God. But many will still say that the law did not call men to be justified this way; it called
 them to earn God's blessings through works, and in doing this it showed men their total 
inability and drove them to the Savior.
Or to put it another way, many Bible teachers will argue that the Mosaic covenant (made
 with Israel at Mount Sinai) is fundamentally different from the covenant with Abraham
 (made earlier) and the New Covenant (established at Calvary) under which we live. 
The difference, they say, is this: in the Abrahamic covenant and New Covenant salvation is 
promised freely to be received by faith apart from works of law. But under the Mosaic
 covenant salvation (or God's blessing) is not offered freely to faith, but instead is offered 
as a reward for the works of the law. Since only perfect works could merit salvation from a
 perfectly holy God and nobody can achieve that, the law simply makes us aware of our sin
 and misery and pronounces our condemnation. This is probably the most popular view of 
the Mosaic law in the church today, and it is wrong. It makes a legalistic Pharisee out of 
Moses, turns the Torah into the very heresy Paul condemned at Galatia, and (worst of all)
 it makes God into his own enemy, commanding that people try to merit his blessing
 (and thus exalt themselves) instead of resting in his all sufficient mercy (and thus exalt him).
I want to try to vindicate Moses from this misunderstanding by giving you a biblical 
theology of the law in a nutshell. It's a huge topic, but sometimes if we press things together
 into a nut-size outline, we can plant it in the corner of our mind until it grows into a big
 tree of insight. Here's what I will do: I'll mention the five points I want to make, then go
 back and give their biblical basis, and then sum them up again. We will close by singing 
the beauty of God's law with Psalm 19.
First, the law is fulfilled when we love our neighbor. Second, love is the out-working of
 authentic, saving faith. Third, therefore the law did not call for meritorious works, but for
 the obedience which flows from faith. Fourth, therefore we must obey the OT 
commandments the same way we obey the NT commandments—not in order to win God's
 favor, but because we already depend on his free grace and trust that his commands will
 lead to full and lasting joy. Fifth, we should delight in God's law, meditate on it day and 
night, and sing of its value unto all generations.

Love Fulfills the Law


First of all then, love is a fulfilling of the law. The crucial text here is Romans 13:8–10.
Owe no one anything except to love one another; for he who loves his neighbor has

fulfilled the law. The commandments, "You shall not commit adultery, you shall not kill,

you shall not steal, you shall not covet," and any other commandment, are summed up in

this sentence, "You shall love your neighbor as yourself." Love does no wrong to a

neighbor; therefore, love is the fulfilling of the law. (See also Galatians 5:14.)
Paul was not taking a big risk when he boiled the whole law down into one command.
 He had the authority of Jesus for doing so. Jesus said in Matthew 7:12, "Whatever you
 wish that men would do to you, do so to them; for this is the law and the prophets."
 James said it a bit differently (2:8), "If you really fulfill the royal law according to
 scripture, "You shall love your neighbor as yourself," you do well." So we have three
 testimonies in the New Testament that what God is trying to do through the law is make
 loving people out of us. Every single commandment, says Romans 13:9, has love as its 
aim. So the first point in our nutshell theology of the law is that the law is fulfilled in us 
when we love our neighbor.

Love Is the Fruit of Faith

The second point is this: love is not a work that we do on our own to show ourselves
 meritorious to God; it is the fruit of faith in the promises of God. To be sure, genuine love 
will lead to great labor. But it is not synonymous with labor. It is deeper than labor and 
prior to labor and enables labor. There are many people laboring for God and neighbor who
 are not doing it out of love. Love is more than religious practices and humanitarian services
. That's why Paul can say in 1 Corinthians 13:3, "If I give away all I have and if I deliver my
 body to be burned, but have not love, I gain nothing."
Someone may ask, "Well, if you can die for someone and not have love, what in the world
 is love?" The answer is that love is not in the world. "Love is from God" (1 John 4:7). 
Where there is no faith uniting the heart to God, there is no true love. Love is the 
out-working of genuine, saving faith. Here are the key passages: Galatians 5:6, 
"In Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working
 through love." The origin of love is the heart of faith. Further down in Galatians 5:22,
 love is called the fruit of the Spirit. In other words, it is something we cannot produce 
without God's enablement. So how do we become loving people? Galatians 3:5 answers,
 "The one who supplies the Spirit to you and works miracles among you does so not by 
works of the law but by the hearing of faith." The path on which the Spirit comes to us is
 faith in God's promises; and when he comes, the fruit he produces is love. Therefore, love
 is the fruit of the Spirit and the outworking of faith. In 1 Timothy 1:5 Paul puts it like this,
 "The aim of our charge is love that issues from a pure heart and a good conscience and 
sincere faith." Only genuine faith is going to issue into love....
Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. It does 
not seek to avoid a brother who differs, it does not wear a scowl, it does not spread rumors 
or speak evil of a neighbor, it does not close its ears to the evidences. Instead, love rejoices
 in the truth and is peaceable, gentle, open to reason. Love looks people in the eye and 
communicates goodwill. Love does not pout, is not self-pitying, does not use ultimatums to
 get its own way. That's what love will look like in the next three months. And what a
 terrific opportunity we have to prove to ourselves and to the world that our peace is not
 based merely on sameness. It takes no Christian grace whatever to live in peace where 
everyone thinks and feels the same. And so the time of controversy in which we find
 ourselves is not bad; it is a good occasion to test whether there is really grace within us 
or not.
When I list before myself the demand of love, I know what I must do. I must buttress my 
faith with some promises. Promises like:
I will build my church and the gates of hell will not prevail against it. (Matthew 16:18)
I will never leave you nor forsake you. (Hebrews 13:5)
As the rain and the snow come down from heaven, and return not thither but water the

earth, making it bring forth and sprout, giving seed to the sower and bread to the eater,

so shall my word be that goes forth from my mouth; it shall not return to me empty, but

it shall accomplish that which I purpose, and prosper in the thing for which I sent it.

(Isaiah 55:10, 11)
When I still my heart with these things and catch a glimpse of God's bright and sovereign
 future, then I can love again. I don't feel threatened anymore. I don't feel angry or 
depressed or anxious. I feel like the future is taken care of. And if I am all taken care of, 
then it feels very natural to want to take care of you, to look you in the eye and smile and 
want only your good. The point is this: to whatever degree we achieve this divine love for
 each other, it will be owing to faith in the liberating promises of God.

The Law, in Calling for Love, Calls for Faith

So the first point in our theology of the law was that love fulfills the law. The second point 
was that love only comes out of faith in God's promises. The third point, therefore, is that
 the law did not call for meritorious works, but for the obedience which flows from faith. 
If love is what the law aimed at, and only faith can love, then the law must teach faith. 
This is what has been overlooked so often. But it can be shown from Paul's teaching and
 from the law itself. The key passage is Romans 9:30–32. Here Paul explains why Israel
 has not fulfilled the law even though she pursued it for centuries. He says:
What shall we say, then? That Gentiles who did not pursue righteousness have attained


it, that is, the righteousness through faith; but that Israel who pursued the righteousness

which is based on law (or: who pursued the law of righteousness) did not succeed in

fulfilling that law. Why? Because they did not pursue it (i.e., the law) through faith,

but as if it were based on works.
That little phrase "as if" or "as though" is tremendously important. It shows clearly that Paul
 did not believe that God ever intended the law to be obeyed by "works." That is, if you try
 to use the law as a job description of how to earn God's favor you are doing something that
 the law itself opposes. The law itself is against "the works of the law." The law never 
commanded anyone to try to merit his salvation. The law is based on faith in God's
 promises, not on legalistic strivings. The mistake of Israel was not in pursuing the law, but
 in pursuing it by works instead of by faith. (See Romans 3:31; Matthew 23:23.)
Now let's look at the law itself. The ten commandments are the heart of the Mosaic covenant
 and are found in Exodus 20. Israel has arrived in the wilderness of Sinai three months after
 the exodus from Egypt. The agony of slavery and the spectacular deliverance through the 
Red Sea are vivid in their memories. (Think how vivid the concentration camp would still
 be three months after the allied liberation!) One of God's purposes in the exodus was to 
cause his people to trust him, that he would take care of them and bring them to the
 promised land. So Exodus 14:31 says, "And Israel saw the great work which the Lord did 
against the Egyptians, and the people feared the Lord; and they believed in the Lord and in 
his servant Moses."
Therefore, when the ten commandments begin, "I am the Lord your God, who brought you 
out of the land of Egypt, out of the house of bondage. You shall have no other gods before
 me" (Exodus 20:2, 3), God meant: "Remember how I demonstrated my love for you and my
 incomparable power on your behalf! Trust in me now, and look to no other source for help."
 The ten commandments are based on a call for faith in the God of the exodus, just like the
 moral teachings of the NT are based on a call for faith in the Lord of Good Friday and
 Easter.
The exodus was a sign for Israel, just like the death and resurrection of Jesus are a sign for 
the church. The meaning of the sign is that God is for you and will work for you and take
 care of you if you will only trust him. The past event of the exodus is a sign of God's 
willingness to help Israel in the future. Therefore, the faith God aims to produce through the
 exodus is a confidence that God will do for us in the future what he has done in the past. 
This is made clear in Deuteronomy 1:29–32 where Moses recounts why Israel refused to 
enter the promised land and was forced to wander 40 years in the desert. Moses had said to
 them when they first approached the promised land, "Do not be in dread or afraid of them.
 The Lord your God who goes before you will himself fight for you, just as he did for you
 in Egypt before your eyes.... Yet in spite of this word you did not believe the Lord your God.
" (See also Numbers 14:11, 20:12; Deuteronomy 9:22–24.)
The exodus was a sign that God would take care of Israel in the future. Therefore, the
 exodus was the foundation of Israel's faith. And this faith is the basis of the law. The law of
 Moses simply spells out the way Israelites will live if they genuinely feel their future is 
secure in God. You don't steal if your future is secure in God. You can't abuse others for
 self-gain by killing or lying or seducing another's spouse or dishonoring your parents, if 
you really believe the God of the exodus and the God of Easter is at work to give you the
 future that is best for you. All these sins come from not believing God. The law is a 
description of the obedience of faith; it is not a job description for how to earn the wages of 
God's blessings.

The Law Is Fulfilled by the Obedience of Faith

So the first point in our theology of the law was that love fulfills the law. The second point
 was that love is the outworking of faith. And the third point was that, therefore, the law
 itself does not demand meritorious works, but only the obedience which comes from faith. 
The fourth point follows naturally, namely: we must therefore obey (or fulfill) the OT 
commandments the same way we must obey the NT commandments—not to win God's 
favor, but because we already depend on his free grace and trust that his commands will lead
 to full and lasting joy. Of course since Christ has come and fulfilled the sacrificial side of the
 OT (1 Corinthians 5:7), and has declared all foods clean (Mark 7:19), and has founded a new
 people of God which is not a national or ethnic group, many of the OT commandments do no
t apply to us (e.g., dietary laws, laws about sacrifices, laws pertaining to political 
organizations and national action). But vast portions of the OT describe dimensions of 
obedience which are true for God's people in any age.
Romans 8:3, 4 teaches that the law itself is powerless to produce this kind of obedience. 
The letter kills; it is the Spirit that gives life (2 Corinthians 3:6). Therefore, God sent Christ
 to atone for sin (Romans 8:3), that he might pour the Holy Spirit into our hearts, "in order 
that the just requirement of the law might be fulfilled in us who walk not according to the
 flesh but according to the Spirit" (Romans 8:4). Thus Paul teaches that we should not leave
 the law behind, not reject the law for something else, but fulfill the law in the power of the
 Holy Spirit through faith which works itself out in love.

We Should Delight in God's Law and Sing of Its Value

In conclusion, then, the points are these: first, the law is fulfilled in us when we love our 
neighbor as ourselves. Second, love is the outworking of genuine, saving faith.  
Third, therefore, the law did not teach us to try to produce meritorious works, but only 
taught us to trust the gracious God of the exodus and to live out the obedience of faith.  
Fourth, therefore, the Mosaic covenant is not fundamentally different from the Abrahamic
 and New Covenants, for we should obey the commandments of all three from the very
 same
 motive—not to win God's favor, but because we already depend on his free grace and trust 
that his commands will lead to full and lasting joy. The final point, then, is that we should 
delight in God's law, meditate on it day and night (Psalm 119:97), and sing of his value to 
all generations (Psalm 19:7–14).