The Church and God’s Law (2)

The Israelites had experienced firsthand the institutional effects of a social order governed by a law-order different from the Bible’s. They had been enslaved. The God who had released them from bondage announced at Sinai His standards of righteousness – not just private righteousness but social and institutional righteousness. Thus, the God of liberation is simultaneously the law-giver. The close association of Biblical law and human freedom is grounded in the very character of God.[1]

The Ten Commandments were given to a people who had been miraculously freed from slavery. Now, God gave them His laws. What does this show us?

Grace precedes law. God deals graciously with undeserving sinners, in order that they may change their attitudes and behaviour, serve and please Him.

Is there a contradiction between God’s grace and His law? Not at all. They both proceed from the same God, and they are both needed by every society, at all times.

Three things must be noted about the law of God:

Firstly, the law is the revelation of God and His righteousness. Secondly, the law was a treaty or covenant given by God, such as in the case of the Ten Commandments. Thirdly, the law is a plan of dominion under God which He expects His people to abide by, and to obediently implement in the world. [2] To choose or accept anything else, is tantamount to apostacy.

It is these laws [the case laws of Exodus] and their amplification in the Book of Deuteronomy that must serve as the foundation of any systematically self-conscious Christian revolution.[3]



[1] Gary North, “The Sinai Strategy,” 1986, p.19. See also Gary North, “Moses and Pharoah,” 1986.

[2] Rousas Rushdoony, “The Institutes of Biblical Law,” 1973, p.6-8.

[3] Gary North, “Ethics and Dominion,” 2012, p.1742.