THE OLD TESTAMENT LAW AND THE CHRISTIAN

THE OLD TESTAMENT LAW AND THE CHRISTIAN

Aleksandar Trajkovski

What is the Law? What is the place of the Law in the New Testament believer’s life? Has the Law been abolished or not? In this chapter I will outline the main views in evangelical theology regarding the Law and the place of the Law in the New Testament believer’s life.

1. A Definition of the Law

The word law¹ is frequently mentioned in the Bible. It does not always have the same meaning. Some mentions of the law are the law of sin, the law of the flesh, the law of faith, the law of work, the Law of God, the Law of Christ, the Law of Moses, the law of freedom, etc. Some of these terms can have the same or different meanings. The first five books of the Bible are called the Law of Moses (the Pentateuch). However, the word law does not always refer only to the Pentateuch but can include other parts of the Bible also. The New Testament uses it to refer to the Psalms and Prophets (Matt 5:17) and other parts of the Old Testament. Furthermore, the term law is used to describe the commanding aspect of the Law.² It is often used for a particular command (Rom 7:2) or a compilation of commands (Rom 13: 8-10). Sometimes it differs from grace or the Gospel (Joh 1:17, Rom 6:14). It can include the idea of legalism (Gal 4:21-5:4)³ or it can refer to a principle. (Rom 7:21)⁴

2. The Law and the New Testament

The question about the relation of the Law (or the Old Testament) and the New Testament takes us to one of the greatest debates in evangelical theology, as well as to one of the most important questions for Christian life. The Bible reveals that the New Covenant is superior to the Old Covenant. The Old Covenant was only a shadow, not the true reality. The New Covenant is established on much better promises than the Old (Heb 8:9). A Christian is no longer bound by the Old Covenant or the Covenant which God had established with the Israelites on Mount Sinai, but by the New Covenant in Jesus’ blood. But what about the Old Covenant Law, which is closely connected with the Old Covenant which is established in the Law? The Bible teaches that Christians have died to the Law. Does it mean that they are without the law? Does the Law no longer have any value for believers today? There are different answers to these questions.

Reasons for Misunderstanding

If we only quote a few verses from the New Testament, it would be clear why theologians offer different answers to these questions. In Galatians 2:19 Paul writes: For through the Law I died to the Law so that I might live for God. In other places:

Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. (Rom 7:4)

But if you are led by the Spirit, you are not under the Law. (Gal 5:18)

Furthermore, the apostles had strongly opposed those who wanted to be under the Law or taught that Christians must be circumcised, observe certain days and feasts and eat certain foods. It looks as if these verses are saying that a Christian has nothing to do with the Law, while other verses seem to be saying something different. The Law is regarded as the highest standard and far from it being abolished. Jesus said:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them, but to fulfil them. For truly I say to you, until heaven and earth pass away, not one iota, not a dot, will pass from the Law until all is accomplished. (Matt 5:17, 18)

The apostle Paul wrote:

Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the Law. (Rom 3:31)

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. (2 Ti 3:16, 17)

Paul states that all Scripture is needed and profitable. In one instance it seems that the Law is abolished, while in another that it is affirmed. How, then, are we to understand the relationship between the Old Testament Law and the New Testament believer?

Main Theories

We will look at the main theories about the place of Law in the New Testament, that is in the life of the New Testament believer.⁵

(1) The Written Law is no Longer Needed. Those who hold and advocate this view say that in New Testament times written law is no longer needed because believers fulfill the law through the Spirit. Furthermore, they state that the written law is harmful or unproductive because it breeds wrath and multiplies sin.⁶ No law is needed, especially not the Law of Moses. Its role was just to frighten and point us to Christ (even this is sometimes denied).

While it is true that we fulfill the Law through the Holy Spirit, this does not deny the need for Law or the commandments whether in oral or written form. If commandments are not needed, then why did Jesus say: Teach them to obey everything that I have commanded you? Why are the epistles filled with commands? Why did Paul write the following words to the Thessalonians: For you know what instructions we gave you through the Lord Jesus?⁷

The Law is needed, and most evangelical Christians accept this, but they differ in their opinions regarding the nature and the content of the Law. We will look at the interpretation of those who accept the need for the Law.

(2) The New Testament is the Law for the Church.⁸ This teaching holds that a Christian is not bound by anything that is written in the Old Testament unless it had been repeated in the New Testament. The Law for a believer is only that which is written in the New Testament (some accept the entire New Testament and some just the part from Acts to Revelation or less). For many of those the New Testament Law is not of the same nature as the Old Testament Law.

There are several variations of this teaching and it is hard to explain or refute them briefly, but I’ll mention only one verse.⁹ The apostle Paul has written:

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. (2 Ti 3:16, 17)

The New Testament teaches that not only one part of Scripture is inspired by God and profitable for a Christian, but all Scripture, and that includes the Old Testament.

(3) All That is Not Abolished in the New Testament is Valid.¹⁰ The Old Testament is God’s word which is obligatory for a Christian. Only that which is clearly abolished in the New Testament does not apply. These include sacrifices, days and festivals, precepts about food and the Levitical priesthood. Those theologians teach that the Law of Moses contains three parts: moral, civil and ceremonial. It is clear that the ceremonial law is abolished, and since the church today does not have its own state, the laws which apply to the state governing do not apply today (some believe that they still apply).¹¹ Those theologians usually emphasize the Ten Commandments as the heart of the moral Law (including the fact that the fourth commandment in the New Testament is changed).

I regard this view as very good. However, many theologians object to this view saying that the Bible nowhere divides the Law into parts, but looks at it as a whole. In chapter nine I’ll prove that this statement is not true. There is another view of the Law which can be combined with this one, and that is:

(4) Principlism.¹² Even though the Old Covenant has passed away, each word of God is still important today. Every word in the Scripture comes from God’s mouth and reflects God’s will and character. It reveals what God is like and what He does or does not like. The same eternal truth is packed in time and the circumstances into which it had been spoken. This means that every one of God’s commandments holds eternal principles. Therefore, the relationship between a Christian and the Old Testament Law can be described in the following words: a Christian is bound to fulfill the spirit of the Old Testament Law, but not always the letter of the Law.^13,14 This approach is well illustrated by some New Testament examples.

For it is written in the Law of Moses, "You shall not muzzle an ox while it threads out the grain." Is it for oxen that God is concerned? Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. If we have sown spiritual things among you, is it too much if we reap material things from you? (1 Co 9:9-11)

The Apostle Paul quotes the law of Moses as an authority: You shall not muzzle an ox when it is treading out the grain. (Deut 25:4) However, he is not teaching them to tread the grain or feed an ox, but is taking out a principle and applies it to the worker, that is the preacher of the Gospel. Just as the working ox needs to receive his payment (in this case food) so the worker deserves his payment. This principle also applies to the preachers of the Gospel. Most people have never owned oxen or tread out grain, but they are all the same obligated to keep this law of Moses, not the letter, but the spirit or the principle of the Law. Is it for oxen that God is concerned? Does he not certainly speak for our sake? It was written for our sake … Paul is clear: the Law is for our sake, and the one who rejects the Old Testament Law is in error.

Sometimes the letter and the spirit of the law are the same. For example: Do not steal! We must keep both the letter and the spirit of this law. We can’t obey the principle unless we obey the letter of the Law.

Conclusion

What is then the Law for a Christian? The Law is an entire Bible, or in other words, the principles of each of God’s commandments or teachings interpreted in the light of New Testament revelation.

Even though this chapter has been explained in brief terms, I think it is very clear. We have seen that there are three main approaches regarding the relationship of a Christian to the Law of Moses. First, we don’t need the Law. Second, the New Testament is the law for a believer or, in other words, whatever is not repeated in the New Testament is not binding for a believer. Third, whatever is not abolished in the New Testament still has authority for a believer. In the following chapters I’ll explain and prove the truthfulness of the third approach to the Law. I’ll aim to do so by emphasizing not only the heart of the Law – the Ten Commandments but will look at each of God’s commands in the light of the approach labeled as Principlism.
(From Law and Grace)

1 Heb. Tora, gr. Nomos. It can be translated as a law or teaching. See Walter C. Kaiser Jr., The Law as God’s Gracious Guidance for the Promotion of Holiness, in "Five Views on Law and Gospel", Grand Rapids, Zondervan, 1996, 192-194.

2 TDNT, 4:1069-70.

3 Compare Daniel P. Fuller, Gospel & Law: Contrast or Continuum?, Fuller Seminary Press, 1982, 86-88.

4 John Murray, Collected Writings of John Murray, Edinburgh, Banner of Truth, vol.4, 2005, 135. For another possible interpretation of the word law in Rom 7:21 see Brice L. Martin, Christ and The Law in Paul, Eugene, Oregon, Wipf and Stock Publishers, 2001. 27,28. E. F. Kevan, The Evangelical Doctrine of Law, London, Tyndale Press, 1956, 22-25.

5 Here is given just the essence of different views. Compare Jack Hughes, "The New Perspective's View of Paul and the Law", TMSJ 16/2 (Fall 2005) 262-266.

6 This is generally the belief of dispensationalists (not all). See previous footnote. We can also call this antinomianism (anti = against, nomos = law). For more views see Martin, Christ and the Law in Paul, 55-59. o. c.

7 For a short explanation and refutation of this view see Thomas R. Schreiner, "The Abolition and Fulfilment of the Law in Paul." JSNT 35 (1989) 52-55.

8 This is the teaching of some dispensationalists and the "New covenant" theology (Fred G. Zaspel, John Reisinger, John Zens). Some claim to keep this position, but it is more accurate to place them in the first group. That's why Greg Bahnsen is right to call this position antinomianism (The Theonomic Antithesis to Other Law-Attitudes, < http://www.cmfnow.com/articles/pe054.htm >).

9 Paul R. Schmidtbleicher, in his article: "Balancing the Use of the Old Testament", CTSJ 8 (July-September 2002), 40, 41, mentions only some of the problems caused by this understanding.

10 This understanding can be affiliated with reformed theology. Compare with the article from a previous footnote.

11 For a fuller presentation of different views see David A. Dorsey, "The Law of Moses And The Christian: A Compromise", JETS 34/3 (September 1991) 322-325.

12 See J. Daniel Hays, "Applying the Old Testament Law Today", Bibliotheca Sacra 158: 629 (2001): 21-35. Louis Berkhof, Systematic Theology (introduction), Grand Rapids, Eerdmans, 1996, 164, 165. Walter C. Kaiser Jr., Toward Rediscovering The Old Testament, Grand Rapids, Zondervan, 1991, 147-166.

13 See Walter C. Kaiser Jr., Toward Rediscovering The Old Testament, Grand Rapids, Zondervan, 1991, 155-166. Compare Dorsey, The Law of Moses, o.c., 331. This does not seem to be the view of J. Daniel Hays because even though he holds to principlism, he considers as binding only that which is repeated in the New Testament. However, it is not clear how this view can agree with the basic idea of his article, that is with principlism.

14 This is not about spiritualizing the text but reading the principle out of the text.