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Easton's Bible Dictionary
a rule of action.
(1) The Law of Nature
is the will of God as to human conduct, founded on the moral difference of things,
and discoverable by natural light ( Romans 1:20 ; 2:14 , 2:15 ). This law binds
all men at all times. It is generally designated by the term conscience, or the
capacity of being influenced by the moral relations of things.
(2) The Ceremonial Law
prescribes under the Old Testament the rites and ceremonies of worship. This law
was obligatory only till Christ, of whom these rites were typical, had finished
his work ( Hebrews 7:9 , 7:11 ; 10:1 ; Ephesians 2:16 ). It was fulfilled rather
than abrogated by the gospel.
(3) The Judicial Law,
the law which directed the civil policy of the Hebrew nation.
(4) The Moral Law
is the revealed will of God as to human conduct, binding on all men to the end
of time. It was promulgated at Sinai. It is perfect ( Psalms 19:7 ), perpetual
( Matthew 5:17 , 5:18 ), holy ( Romans 7:12 ), good, spiritual (14), and exceeding
broad ( Psalms 119:96 ). Although binding on all, we are not under it as a covenant
of works ( Galatians 3:17 ). (See COMMANDMENTS.)
(5) Positive Laws
are precepts founded only on the will of God. They are right because God commands
them.
(6) Moral positive laws
are commanded by God because they are right.
Hitchcock's Dictionary of Bible Names
(no entry)
Smith's Bible Dictionary
The word is properly used, in Scripture as elsewhere,
to express a definite commandment laid down by any recognized authority; but when
the word is used with the article, and without any words of limitation, it refers
to the expressed will to God, and in nine cases out of ten to the Mosaic law,
or to the Pentateuch of which it forms the chief portion. The Hebrew word torah
(law) lays more stress on its moral authority, as teaching the truth and guiding
in the right way; the Greek nomos (law), on its constraining power as imposed
and enforced by a recognized authority.
The sense of the word, however, extends its scope and assumes a more abstracts
character in the writings of St. Paul. Nomos, 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 will of man by compulsion, or by the pressure of external motives, whether
their commands be or be not expressed in definite forms. The occasional use of
the word "law" (as in ( Romans 3:27 ) "law of faith") to denote an internal principle
of action does not really mitigate against the general rule. 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 10:34 ) referring to ( Psalms 82:6 )
in ( John 15:25 ) referring to ( Psalms 35:19 ) and in ( 1 Corinthians 14:21 )
referring to ( Isaiah 28:11 , 28:12 )
International Standard Bible Encyclopedia
(FROM JUDICIAL LAW)
joo-dish'-al:
This was the form of Divine law which, under the dominion of God, as the
Supreme Magistrate, directed the policy of the Jewish nation, and hence, was binding
only on them, not on other peoples. The position of Yahweh, as the Supreme Ruler,
was made legally binding by a formal election on the part of the national assembly
(Exodus 19:3 - 8); and that there might be no question about the matter, after
the death of Moses, Joshua, in accordance with instructions received by his great
predecessor in the office of federal judge, in the public assembly caused the
contract to be renewed in connection with most solemn exercises (Joshua 8:30 -
35). No legal contract was ever entered into with more formality and with a clearer
understanding of the terms by the several parties than was the contract which
made it binding on the Hebrews permanently to recognize Yahweh as the Supreme
Ruler (Exodus 24:3 - 8). He was to be acknowledged as the Founder of the nation
(Exodus 20:2); Sovereign, Ruler, and Judge (Exodus 20:2 - 6); and in these capacities
was to be the object of love, reverential fear and worship, service, and absolute
obedience. Flagrant disregard of their obligations to Him manifested in idolatry
or blasphemy was regarded as high treason, and like high treason in all nations
and history was punishable by death (Exodus 20:3 - 5 , 7 ; 22:20 ; Leviticus 24:16
; Deuteronomy 17:2 - 5). The will of Yahweh in critical cases was to be ascertained
through special means (Numbers 9:8 ; Judges 1:1 , 2 ; 20:18 , 23 , 28 ; 1 Samuel
10:22).
The ruling official recognized by the Hebrews as a nation was the chief magistrate,
but he stood as Yahweh's vicegerent, and therefore combined various authorities
in his person. We must distinguish the functions of the chief magistrate (1) under
the republic, (2) under the constitutional monarchy, and (3) under the senatorial
oligarchy after the Babylonian captivity. Moses was the first chief magistrate
under the republic; after him, Joshua, and the other judges. Under the constitutional
monarchy, it was the king whose government was limited, for he was to be elected
by the people; must be a native Hebrew; must not keep a large cavalry; must not
support a harem; must not multiply riches; must be a defender of the national
religion; must be guided by law, not whim; must be gracious and condescending
to the people (Deuteronomy 17:15-20). After the Babylonian captivity, the senatorial
oligarchy combined ecclesiastical and state authority, later sharing it with the
Roman government.
See also SANHEDRIN. LAW IN THE OLD TESTAMENT, LAW IN THE NEW TESTAMENT
Frank E. Hirsch
Tags:
bible commentary, bible history, bible reference, bible study, ceremonial law, define, judicial law, law, law of nature, moral law, nomos, positive law, torah
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