What is the Bible referring to when it mentions the law and the prophets?

"The law and the prophets" was the recognized phrase for the Old Testament as a whole, the Scriptures of a dispensation already past, but which had not passed themselves with the dispensation. Thus in the Gospel of Luke He says again (Luke 16:16): "The law and the prophets were until John; since that time the Kingdom of God is preached." Thus it could be said that they were passed, and that they were not passed. They were passed as the sole and governing truth: that was now come, or at least was at hand, for which they had been preparing the way; and necessarily this must be now the higher truth, but which must by the very fact bear witness to and establish what has gone before it. No truth can pass away. The more complete that is, to which we have arrived, the more surely must it embrace and set in their place all lower and partial truths which have anticipated and led on to it.

Epistolary communications are a marked feature of New Testament revelation. In the Old Testament there was comprised, under the threefold division of the law, the prophets, and the Psalms (Luke 24:44), the whole of that portion of God's written word. By the law was meant the Pentateuch. Under the prophets the historical books of Joshua, Judges, Samuel, and Kings were classed with the writings of Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets. Under the Psalms the rest of the books forming the canon of Old Testament revelation were ranged; this portion being so called, probably, since the book of Psalms stood first in the third great division of the Hebrew Scriptures.

It is plain that the Lord is not here speaking simply of the ten commandments, though these have their place, and a foremost place, in His thoughts, as is manifest by what follows. But the law, in its use in Scripture, is by no means confined to this, and the addition of the "prophets" shows that it must be taken in its widest significance.

The law and the prophets here stand for the whole of the Old Testament and its teachings (compare other references: Luke 16:16; Acts 13:15). In contrast to what most of the scribes and Pharisees made out of it the Lord Jesus had come to display it in its fullness. In the next part of the sermon He had repeatedly pointed to the fact that the outward, apparent righteousness of the scribes was reprehensible. Most of what he said concerned his disciples' relationship to their fellowmen, and these teachings he summarises with the words: 'Therefore all things whatsoever ye would that men should do to you, do ye even so to them.'

What a contrast to the well-known saying: 'Don't do to others what you don't want them to do to you.' Even the Rabbis and the Greeks had a similar saying! It contains no more than the negative warning not to do evil to our fellowman. In contrast the Lord Jesus summarises his teaching by the positive command to do for one's fellowman all that we would like to receive ourselves. We can only do this in the strength of God's love. Paul later writes to the Romans: 'Love worketh no ill to his neighbour: therefore love is the fulfilling of the law' (Romans 13:10). This is also an encouragement for us to exercise godly love in order to be real disciples of our Lord.

The entire Old Testament (John 10:34), several times also called the law and the prophets (Matt. 5:17; Matt. 7:12; Matt. 11:13).

The entire Old Testament (John 10: 34), several times also called the law and the prophets (Matt. 5: 17; Matt. 7: 12; Matt. 11: 13).

The division of the Old Testament Scriptures into the Law, the Prophets (former and latter) and the Hagiographa or Kethubhim, (the Sacred Writings) has always been recognized and is the division implied by our Lord Himself where He says: "That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning Me" (Luke 24:44); the "Psalms" here including the other poetical books.

There is a verse in the twenty-fourth chapter of Luke and the forty-fourth verse which I think shows us that this is not an unusual thought in Scripture itself: "And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning Me." You notice you have here the Old Testament divided into three parts: the Law, the Prophets, and the Psalms; and that the order in which you have them is, first the Law, second the Prophets, and last the Psalms. Many are doubtless aware that the prophets are divided into the former and latter prophets, or, into the historical prophets and those who wrote directly God's message to the people.

The Bible might be conveniently divided into six main parts; the Old Testament into three, and the New Testament into three. The Old Testament Scriptures are familiarly spoken of as "Moses and the Prophets" (Luke 16:29; Matt. 11:13); but a fuller division of the 39 sacred books of the former revelation will be found contained in Luke 24:44 — "The law of Moses, the prophets, the psalms." The first comprises the books from Genesis to Deuteronomy; the second embraces the historical books from Joshua to Esther, and the more direct prophetic section from Isaiah to Malachi; the third, the remaining five books from Job to Song of Solomon.

But the Christian has still stronger reasons for believing in the genuineness and divine origin of the Pentateuch. He has the testimony of the Son of God and His inspired apostles. And here it is to be observed, in the first place, that our Lord and His apostles speak of the Pentateuch in the language common to the Jews in all times, as "The Law." Sometimes this expression was used of the Old Testament. But when spoken of in connexion with the other portions as, "The Law and the Prophets,"(Matt. 5:17-18; Matt. 7:12; Matt. 11:13; Matt. 22:40; Luke 16:16) or, "The Law, the Prophets, and the Psalms,"(Luke 24:44) it means the five books attributed to Moses. In the next place it is to be noted, that our Lord, the evangelists, and the apostles regard the Law as a divine revelation, and therefore possessing a divine authority. By St. Luke (2:23-24, 39), it is called "The law of the Lord." St. Paul (Romans 7:22) calls it "The law of God," He also teaches that obedience to the law gives life, transgression entails death (Rom. 7:7-11: compare Gal. 3:10). Again, when St. Paul cites the words of the Pentateuch, he ascribes them to God; for example, "God hath said, I will dwell in them and walk in them," (2 Cor. 6:16, compared with Lev. 26:11-12).