17. A Better Law

The Law made nothing perfect, and on the other hand there is a bringing in of a better hope

Now we are ready for the heavyweight and often misunderstood truth of the New Testament: Christians are no longer under old covenant law. On one hand this truth is one of the most dangerous revelations within the new covenant in that it has been misunderstood, misapplied, and used as an excuse for sin. On the other hand, understood in its fullness, it is one of the most rewarding, refreshing and practical truths. Let us carefully examine Scripture on this topic. Let us not try to explain away anything to make it fit our theology, rather let us accept each statement for what it teaches and align our theology with Scripture.

It is important to recognize that not all passages of Scripture have equal teaching authority. There are passages in either highly symbolic or poetic language. These passages have little teaching authority. There are also passages which refer to a subject matter in passing, but the context deals with other subject matter. An illustration of this was seen in the chapter on the Sabbath in Acts. Nothing was taught regarding the Sabbath, but the Sabbath was mentioned in connection with Paul’s evangelistic method of first preaching Christ to those attending the Jewish synagogue. This type of reference has some teaching authority. However, when a passage expressly teaches on a given subject within the context of that subject, the passage has the very highest teaching authority.

Hebrews

The book of Hebrews was written to Jewish believers who had been members of the old covenant community. The contextual teaching of this book deals with the very point of our study: how Christians are to relate to old covenant law. Therefore, we should accept the following statements as having the highest teaching authority. After the writer of Hebrews has shown the three fundamental aspects of the new covenant (Heb. 8:6–12) he adds,

When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear (Heb. 8:13).

A literal translation from the Greek would be, “In saying ‘new’ he has made old the first; but that which grows old and aged is near disappearing.” With the coming of the new covenant the “first covenant” grows old and aged and is near disappearing. Both the Old Testament and The New Testament define the old covenant as the Ten Commandments and the other laws in the books of Moses. But can we be sure that is what the author here has in mind?

The very next verse makes it clear beyond doubt.

Now even the first covenant had regulations of divine worship [Greek word is service] (Heb. 9:1).

It is unquestionably clear that the Sabbath was one of those regulations of divine worship or service (Lev. 23). Following this reference the author of Hebrews lists other aspects of the “first covenant,” then in verse 4 he lists “the tables of the covenant.” Let me clarify by reviewing what is said here. First, our author calls the Sinaitic Covenant the “first covenant” (called old in other places). Then he says it had regulations for divine worship. He goes on to list the things included in this “first covenant,” including “the tables of the covenant”a clear reference to the Ten Commandments. These are facts of Scripture in their contextual setting. Thus the “tables of the covenant,” which include the Sabbath commandment, and the “laws for divine worship,” which include the Sabbath, are old and ready to disappear.

In Hebrews 9:4−10 the author continues to describe aspects of old covenant worship and then in verse 10 states that these were “imposed until a time of reformation.” What is that “time of reformation”? The next verse tells us, “But when Christ appeared…” (Heb. 9:11).

In the next chapter we read,

…He takes away the first in order to establish the second. By this will we have been sanctified through the offering of the body of Jesus Christ once for all (Heb. 10:9 , 1 0).

From our previous study we remember that the Ten Commandments were the “words of the Sinaitic Covenant.” Hebrews 8:8, quoting from Jeremiah 31:32, states that the new covenant is “not like” the one God made with Israel when they came out of Egypt. In other words, the new covenant is not like the Ten Commandments.

Galatians

The book of Galatians teaches the same thing. Remember that the book of Galatians was written to those who had been misled by the Judaizing teachers and who “wanted to be under law” (Gal. 4:21). The context deals expressly with our subject matter. Therefore, it, too, has the highest teaching authority. In Galatians 3:17 Paul states that the Law “came four hundred and thirty years” after the promise to Abraham. Thus, Paul agrees with the old covenant record that this covenant “was not made with the fathers” (Deut. 5:3). In answer to “Why the Law?” Paul says, “It was added because of transgressions…until the seed should come to whom the promise had been made” (Gal. 3:19). Verse 16 defines this “seed” as Christ.

Paul continues,

But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. Therefore, the Law has become our tutor to lead us to Christ, that we may be justified by faith. But now that faith is come, we are no longer under a tutor (Gal. 3:22).

The following chart illustrates Paul’s teaching:

Here, in contextual teaching, Paul calls the law our tutor and then says we are no longer under a tutor. In other words he is saying that the old covenant law no longer has authority over the life of a Christian. But can we be sure this is what Paul really means? Yes. Note carefully his powerful allegory.

Tell me, you who want to be under law, do you not listen to the law? For it is written that Abraham had two sons, one by the bondwoman and one by the free woman. But the son of the bondwoman was born according to the flesh, and the son by the free woman through the promise. This contains an allegory: for these women are two covenants, one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar. Now this Hagar is Mount Sinai in Arabia, and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free; she is our mother…And you brethren, like Isaac, are children of promise. But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also. But what does the Scripture say? Cast out the bondwoman and her son, for the son of the bondwoman shall not be an heir with the son of the free woman. So then, brethren, we are not children of a bondwoman, but of the free woman (Gal. 4:21–31).

The following chart will help us understand this passage:

Old Covenant Hagar = Bondwoman	New Covenant Sarah = Free woman
Sinai-Jerusalem	The Jerusalem above
Son of the bondwoman	Son of the free woman
Born of flesh	Born of promise
In slavery	In freedom
Persecuting	Persecuted
(Like Ishmael)	Like Isaac
Born according to flesh	Born according to Spirit

Conclusions: (Gal. 4:30,31)

1. “Cast out the bondwoman.” = Cast out the old covenant.
2. Cast out “her son.” = Cast out those who promote the oldcovenant.
3. “For the son of the bondwomen shall not be an heir with the sonof the free woman.” = The terms of covenants are mutually exclusive.
4. “We are not children of a bondwoman.” = We are not under the old covenant.
5. We are children “of the free woman.” = We are under the new covenant.

Here, in clear contextual teaching over several chapters, Paul states in three specific ways that Christians are not under the authority of the old covenant. (1) The Law was given 430 years after Abraham and was in effect until the coming of Christ. (2) With the coming of Christ we are no longer under the Law. (3) Christians are to “cast out” the old covenant and those who promote its being kept.

Romans

In the book of Romans Paul teaches that Christians are not under old covenant law. He does this, however, in a very tactful way and in so doing we learn additional insights which we would otherwise miss. As we observed in Chapter 13, the church at Rome was a mixed church containing Christians from both Jewish and Gentile backgrounds. Throughout this book Paul addresses one group and then the other. In Romans 1:16 Paul says,

For I am not ashamed of the gospel, for it is the power of God for salvation to every one who believes, to the Jew first and also to the Greek.

Paul shows in the remaining verses of Chapter 1 that the Gentiles are under condemnation because they did not honor God even though they knew about Him from natural revelation.

In Chapter 2 Paul addresses his Jewish readers. He concludes that the Jews are under condemnation because even though they had the law they did not keep it.

In Chapter 3 Paul shows that all have sinned. Then he says,

But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets; even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; for all have sinned and [continue to] fall short of the glory of God being justified as a gift by His grace through the redemption which is in Christ Jesus (Rom. 3:21–24).

At this point Paul’s Jewish readers are about to quit reading and rebel at his teaching. They see that he is putting the believing Gentiles who are not involved with the law on the same level as the Jews who have the law. Therefore he quickly adds,

Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law (Rom. 3:31).

Now Paul must show from the law how the Gentiles can be saved without the law. In other words, Paul is “establishing the law” not as now binding, but as a witness to the new covenant gospel that he is preaching. Notice carefully his reasoning.

What then shall we say that Abraham, our forefather according to the flesh, has found? For if Abraham was justified by works, he has something to boast about; but not before God. For what does the Scripture say? “And Abraham believed God, and it was reckoned to him as righteousness.” Now to the one who works, his wage is not reckoned as a favor but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness… How then was it reckoned? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, that he might be the father of all who believe without being circumcised, that the righteousness might be reckoned to them…For this reason it is by faith, that it might be in accordance with grace, in order that the promise may be certain to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all (Rom. 4:1−5,10, 11,16).

In these verses Paul shows how the promise of righteousness by faith was made to Abraham before he was circumcised. Then he shows that both the Jews and the Gentiles are included in this promise. The Jews are descendants of Abraham and experienced living under the law, yet that experience did not bring them into the righteousness which is by faith. The Gentiles, on the other hand, did not experience living under the law and came directly into the righteousness which is by faith when they believed in Christ. In other words, Paul says the believing Gentiles expe- rienced the righteousness which is by faith, completely bypassing Sinai and all old covenant law. Note the illustration below:

In Chapter 5 Paul explains the meaning and results of righteousness by faith and then says:

The law came in that the transgression might increase; but where sin increased, grace abounded all the more (Rom. 5:20).

In Chapter 6 Paul shows that the believing Christian is free from the controlling power of sin.

Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus…But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life (Rom. 6:11,22).

In Chapter 7 Paul shows that Jewish Christians (as well as Gentile Christians) are free from the law.

Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives? For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband. So then if, while her husband is living, she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress, though she is joined to another man. Therefore, my brethren, you also were made to die to the Law through the body of Christ, that you might be joined to another, to Him who was raised from the dead, that we might bear fruit for God. For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death. But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter (Rom. 7:1–6).

It is important to note that Paul is not speaking about the condemnation of the law, from which the Christian is also free,¹ but rather he is speaking about Christian service. In other words Paul is telling the Jewish Christians in Rome that the law no longer serves as a guideline for Christian living. Notice also how Christians serve in the newness of the Spirit, a clear reference to the new covenant, in contrast to the oldness of the letter, a clear reference to the Sinaitic Covenant.

Illustration of Romans 7:1−6

The old covenant relationship: bound by the law.

So then, if while her husband is living she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress though she is joined to another man (Rom. 7:3)

The work of Christ in freeing us from the law:

He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him (2 Cor. 5:21). Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God (Rom. 7:4).

The new covenant relationship:

But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter (Rom. 7:6). For Christ is the end of the law for righteousness to everyone who believes (Rom. 10:4).

A Christian who is joined to Christ and the law: Spiritual Adultery

This sounded like heresy to the Jewish Christians in Paul’s day and it also sounds like heresy to some Christians today. Nevertheless we must take Paul at his word and let him explain what he means. To answer the questions which would immediately come to his readers’ minds Paul quickly adds,

What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, “You shall not covet.” But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead (Rom. 7:7,8).

In Romans 7:9–25 Paul illustrates what life is like when one serves God from the perspective of the Sinaitic Covenant. I encourage you to read these verses. In summary Paul shows that one may try as hard as possible to live in conformity to the law but it is impossible to meet the full demands of the law. There is a continuous struggle between indwelling sin and the requirements of the law.

Again, it is important that we not forget the major thesis of this chapter: Christians are released from the law as a guide for Christian service. We know that Paul uses “law” to refer to the old covenant law, including the Ten Commandments, as he specifically mentions “You shall not covet.”

In Romans 8, by contrast, Paul illustrates what life is like when one serves God from the perspective of the new covenant.

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus [new covenant] has set you free from the law of sin and death [old covenant]. For what the Law [old covenant] could not do, weak as it was through the flesh, God did: [new covenant] sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, in order that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh, but according to the Spirit (Rom. 8:1–5).

Here Paul shows that under the dynamics of the new covenant the believer actually attains “the requirement of the law.” Some have argued that this statement of Paul puts Christians back under the law and therefore as Christians we should use the law as a guide for Christian service. However, this cannot be the right interpretation for it is in direct contradiction to his clear statement.

But now we have been released from the Law, having died to that by which we were bound, so that we serve in the newness of the Spirit and not in the oldness of the letter (Rom. 7:6).

Paul’s argument in Romans 8 is that “the requirement of the law” can be fulfilled only within the arrangements of the new covenant. He is building on what he established before. Namely, that Christ is our righteousness. He is not seeking to place Christians back under the old covenant law. Rather, he is showing that under the new covenant, where the Christian has been justified by faith (Rom. 5:1) he can now “walk according to the Spirit” who testifies of Christ and empowers the believer. Thus, “what the Law could not do, God did…” (Rom. 8:3).

In the new covenant the Spirit of God indwells the believer (Rom. 8:8−11). In the new covenant God’s requirements are given in basic principles, “This is My commandment, that you love one another, just as I have loved you” (Jn. 15:12). Paul adds, “Love therefore is the fulfillment of the law” (Rom. 13:10). In contrast to the shadowy nature of the old covenant, the new comes in the radiance of God’s glory (Heb. 1:2). In the new covenant sins are really forgiven, “Having been freed from sin” (Rom. 6:22). “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1).

It is only under this arrangement that true fellowship between man and God can develop. Paul can say that the “requirement of the law” is fulfilled in those who walk according to the Spirit (Rom. 8:4). Therefore the Christian living under the new covenant may experience a fellowship with God which was not possible under the old covenant.

For all who are being led by the Spirit of God these are the sons of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! [Daddy] Father!” The Spirit Himself bears witness with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ…(Rom. 8:14–17).

For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Rom. 8:38,39).

In the next few chapters Paul deals with the failure of Israel and then in Romans 10 he says,

For Christ is the end of the law for righteousness to everyone who believes (Rom. 10:4).

With the explanation Paul has now given, he can repeat what he said in Romans 3 without losing his Jewish readers. Thus he says,

For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call upon Him (Rom. 10:12).

In summary Paul shows in his letter to the Romans that the Gentiles can come within the promised blessing of righteousness by faith given to Abraham by completely bypassing the Sinaitic Covenant and all of its laws. He does this without nullifying the law (Rom. 3:31). Rather, he uses the law to prove this (Rom 4:1–16 cf. Gen. 15). Then he teaches that even Jewish Christians have been released from the law as a guide for Christian service, because the law no longer applies to one who has died with Christ (Rom. 7:4–6). He shows the law is holy, and the commandment is holy and righteous and good (Rom. 7:12). It served its intended purpose to show the Jews who said, “All that the Lord has said, we will do”, that it was an impossibility to keep the law and that they needed to move from the old covenant understanding into the everlasting covenant of faith in God. Paul now concludes that

Christ is the end of the law for righteousness to everyone who believes (Rom. 10:4).

He can say this without hesitation or misunderstanding since “there is no distinction between Jew and Greek” (Rom. 10:12).

Ephesians

When writing to the church in Ephesus, which was probably composed mostly of converted Gentiles, Paul again shows that the Christian is not under old covenant law. We should note that the context deals with the covenants and the relationship between the Jews, Gentiles and Christ. Therefore, this, too, has the very highest teaching authority. He starts by reminding the Gentiles of their lost condition before they believed in Christ.

Remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity (Eph. 2:12−16).

Here Paul says Christ abolished the enmity that existed between Jews and Gentiles. He defines this “enmity” as “the law of commandments contained in ordinances.” The Greek simply says, “the law of commandments in decrees.” The main points of separation between Jew and Gentile were circumcision, laws regarding clean and unclean and the Sabbath.²

Philippians

The church in Philippi was a favorite with Paul. These Christians had accepted the Gospel and demonstrated their love by supporting Paul’s ministry on more than one occasion. Yet even this church was bothered by those who wanted to enforce old covenant laws upon Christians. Paul’s counsel to them is full of insight.

Beware of the dogs, beware of the evil workers, beware of the false circumcision; for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh, although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more; circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews, as to the Law, a Pharisee; as to zeal, a persecutor of the church, as to the righteousness which is in the Law, found blameless. But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith (Phil. 3:2– 9).

In this one sweeping, majestic statement Paul clearly shows the weakness of old covenant law and the surpassing value of the new covenant. In doing so He shows the very essence of what the covenant was intended to do: provide relationship between man and God. He speaks of the surpassing value of “knowing Christ Jesus my Lord.” He rejoices knowing that he has “gained Christ” and is now “found in Him.” He exalts in “the righteousness which comes from God on the basis of faith.” He clearly points out that this righteousness is not “derived from the law.”

Colossians

In the chapter “Sabbath in the Epistles,” we studied Colossians in relationship to the Sabbath. A quick review shows that this letter agrees with the other epistles in its treatment of law.

Having canceled out the certificate of debt consisting of decrees against us and which was hostile to us; and He has taken it out of the way, having nailed it to the cross (Col. 2:14).

Some teach that what Paul calls the “certificate of debt” does not refer here to the law itself, but to a list of specific violations of the law. Therefore, what was nailed to the cross were the violations (sins) without any reference to the law itself. While it may be true that Paul was using this custom as an illustration, it does not follow that he was not at the same time including the law in what was nailed to the cross. That the law was hostile to those under its dominion is evident. It was a “yoke” that neither the Jews of Christ’s day nor their forefathers could bear.³ The law itself was intended to be a witness against the Israelites.⁴

In summarizing this section, Scripture clearly states in a number of places through contextual teaching that the old covenant law, including the Ten Commandments and the regulations for divine worship, is obsolete, ready to disappear, and should be cast out. It clearly shows that the Gentiles do not come under Sinaitic law and that even Jewish Christians have been released from the law as a guide for Christian living. However, as soon as we speak about casting out the old covenant, the words of which include the Ten Commandments, many questions come to mind. Are we saying that the moral laws of the Ten Commandments are no longer binding? Under the new covenant is it permissible to kill, steal and commit adultery? These questions deserve thorough answers.

The Ten Commandments

For many the Ten Commandments are seen to be the very high point of God’s revelation of truth. How then can the new covenant speak of not being under this law written with the very finger of God?

It is my prayer that the following may bring harmony to the clear statements of Scripture which declare that the Ten Command- ments are no longer binding upon Christians while maintaining the moral principles upon which they are based.

We have already shown that one cannot divide the old covenant into the two subdivisions of moral and ceremonial. It is not biblical and requires an artificial forcing of the context to do so. I believe the following subdivisions make more sense and harmonize with Scripture.

Old covenant

Moral laws: These laws would include all the moral laws within the Ten Commandments and many other moral laws in the “book of the law.” Moral is here defined as that which in itself has intrinsic value in man’s relationship with man, or man’s relation- ship with God.

Gospel shadows: These laws include the ritual laws and ceremonies which in some way pointed forward to and were fulfilled by Christ. In this group would be the Sabbath, the seven seasonal feasts, sabbatical years, the morning and evening sacrifice, the various sacrifices for sin, the tabernacle, the candlestick, the showbread, the laver, etc.

Covenant signs: circumcision and Sabbath. The Sabbath was both a ritual law and a covenant sign. That is why it is included within the Ten Commandments. It is of interest to note that even the Jews understood the Sabbath as a ritual law.⁵

Civil laws: These laws include the many instructions given to Israel living under a theocracy and include interpretations and applications of these laws to the specific time and culture. In this group would be those laws which dealt with slavery, divorce, retaliation, etc.

New covenant

Moral principles: All the moral laws of the old covenant would be included here but not in old covenant form. Instead of many detailed laws the new covenant gives a few basic principles falling under the one chief moral commandment of “you shall love one another as I have loved you.” Therefore Paul could say,

For he who loves his neighbor has fulfilled the law. For this, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet.” and if there is any other commandment, it is summed up in the saying, “You shall love your neighbor as yourself.”…love therefore is the fulfillment of the law (Rom. 13:8–10).

Gospel: Christ’s life, death and resurrection and how we participate in that finished work by faith in Christ.

Covenant signs: Baptism and the Lord’s Supper.

Civil duties: These principles would include how the Christian is to relate to society and the governing authorities and would include interpretations and applications of new covenant principles to the specific time and culture.

The following diagram shows how the laws of the old and new covenants relate to eternal, moral principles. The four categories of each covenant are represented with the “moral” part of each overlapped in grey.

The following illustration may help clarify this concept. The ancestors of the founders of the United States lived under English rule. There were “moral” laws in England which dealt with killing, stealing, and many other such crimes. England was ruled by a king with a House of Lords and a House of Commons. The document of renown was the Magna Carta. Their flag was the Union Jack. The founders of our country patterned many of their laws after the laws in England. There were, however, important differences not only in the laws, but also in the administration of the laws. The United States does not have a king, a House of Lords, or a House of Commons. Rather our government has an elected president to administer the laws made by the Senate and House of Representatives. Our document of renown is the Constitution; our flag is the Stars and Stripes. As a U.S. citizen I am not under English rule. Their laws do not apply to me in any way. However, that does not give me the right to kill, steal and commit other crimes. Why? Because under U.S. law these things are also forbidden. Such is the relationship between the old and new covenants.

Both the old and new covenants embrace the moral principles given by God. They differ, however, in the administration of those principles, and they have different “flags”—covenant signs.

Thus, while the new covenant clearly embraces all the moral laws of the old covenant, it presents these laws differently (general principles rather than specific details), it has a different emphasis (grace [done] rather than law [do]), it has a broader scope (all nations rather than just Israel) and it has a different flag (Lord’s Supper rather than Sabbath).

Does this mean that the Old Testament is no longer of value to Christian Bible study? Never! The Old Testament is a gold mine of truth. But woe to the person who tries to apply old covenant law according to old covenant guidelines! What we must do, however, is interpret all old covenant statements in light of the new covenant.

Many have stumbled in their interpretation of Scripture in trying to make the covenant signs intrinsically moral. They are not moral in themselves and have religious value only as they are celebrated in connection with the covenant of which they are signs. There is no religious value in being submerged in water unless it is done as Christian baptism. There is no religious value in eating bread or drinking wine (or grape juice) unless it is done in remembrance of Christ’s death. There was no religious significance to circumcision unless it was done as a sign of the covenant community of the “sons of Israel.” Likewise there is no religious significance in resting on the Sabbath unless it is done as a sign of the covenant between God and the sons of Israel.

It is vitally important to realize that when we speak of the old covenant, including the Ten Commandments, being superseded by the new covenant, we are speaking of the old covenant in totality, yet at the same time we are not doing away with any of the moral principles contained within the old covenant. We must also understand that for society to function without anarchy it must continue to have specific moral laws to restrain the evil of the unregenerate heart. Today modern society is reaping the results of the violation of God’s moral law. God’s eternal moral principles are not optional for a successful society.

Modern secular humanists who disregard God’s moral principles will reap the inevitable results. We are seeing within the United States and throughout the world a growing anarchy and human degeneration as a direct result of disobedience to God’s moral laws.

However, the history of the Jews living under the old covenant gives ample illustration of the limitations of specific laws to govern righteous living. The Jews were continually faced with the interpretation of numerous laws for specific life situations. The new covenant, on the other hand, offers a much better guide for righteous living in that it operates from basic principles and the Christian has the indwelling Holy Spirit to interpret these principles to specific life situations and to give the power for living the Christ-like life.

Sabbath Command not in the “Better Law”

The chart below shows that all the moral principles found in the Ten Commandment law of the old covenant, have been repeated in the new covenant with the exception of the Sabbath command. This fact adds strength to our conclusion that the Sabbath is a ritual law associated only with the old covenant and is not an eternal moral principle.

Decalogue	Old Covenant Command	New Covenant Parallel
No other gods	Ex. 20:3, Deut. 5:7	1 Cor. 8:6, Eph. 4:6
No idols	Ex. 20:4–6, Deut. 5:8–10	1 Jn. 5:21, Rom. 1:23, Eph. 5:5
Not take God’s name in vain	Ex. 20:7, Deut. 5:11	1 Tim. 6:1, Mt. 6:9
Keep the Sabbath	Ex. 20:8–11, Deut. 5:12–15	None
Honor parents	Ex. 20:12, Deut. 5:16	Eph. 6:2,3; Mk. 10:19
Not murder	Ex. 20:13, Deut. 5:17	Rom. 13:9, 1 Jn. 3:15
No adultery	Ex. 20:14, Deut. 5:18	Rom. 13:9, Gal. 5:19–21, Mt. 5:27, 28
Not steal	Ex. 20:15, Deut. 5:19	Rom. 13:9, Eph. 4:28
No false testimony	Ex. 20:16, Deut. 5:20	Rom. 13:9, Mk. 10:19
Not covet	Ex. 20:17, Deut. 5:21	Rom. 13:9, Heb. 13:5, Mk. 7:22

The Jerusalem Council

The Jerusalem Council, as recorded in Acts 15, was called for the express purpose of determining how a Christian was to relate to old covenant law. After much debate the council’s written conclusion was,

For it seemed good to the Holy Spirit and to us to lay upon you [Gentile Christians] no greater burden than these essentials: That you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you do well. Farewell (Acts 15:28, 29).

In the light of our previous study, this short summary is full of insight. Some have argued that this statement implies the Ten Commandments are still binding, or they would have given instruction regarding killing, stealing, etc., which obviously a Christian should not do. However, upon closer investigation, just the opposite is the case. Rather than take for granted that the Ten Commandments are still bindingwhich flies in the very face of the clear, contextual statements we studied above and the whole conclusion of the Jerusalem Councilwe must take for granted that these new covenant Christians were under the new covenant principle of “Love one another as I have loved you.” And because of this one far-reaching, basic moral principle, there was no need to spell out the details “You shall not kill,” “You shall not steal,” etc.

As we look at what was requested of the Gentile Christians one thing becomes immediately apparent: The required items were an addition to the basic new covenant principle of love, or were an interpretation of that principle. There were three requests the church council made of the Gentile converts. First, they were asked to abstain from eating food which had been sacrificed to idols. First Corinthians 8 is devoted to this issue. In summary they were asked to abstain so they would not be a stumbling block to the Gentiles coming from paganism who were still weak in faith.

Second, these new Christians were asked to abstain from blood and from things strangled. This request was probably made because these practices were most offensive to the Jews and would therefore hinder Christian witness among Jewish converts.

The third request of the Jerusalem Council was that Gentiles abstain from fornication. Why this request? Because there was danger then, as there is danger today, that someone might interpret “love one another” in a selfish, lustful way and the Gentiles were known to come from a very immoral society.⁶ Also, as F.F. Bruce suggests, it served to keep Gentile Christians within the scope of proper marriage bounds.⁷

Some have argued that if the Sabbath were not binding in the New Testament church there would have been as heated a discussion regarding it as there was over circumcision. But this argument is flawed because it leaves out one important fact. In Judaism, Sabbath observance was required only if one was a member of the covenant community of which circumcision was the entrance sign.⁸

Let me illustrate this same principle in the new covenant. What Christian would seek to enforce the celebration of the Lord’s Supper upon someone who had not accepted Christ and had not been baptized? Rather, the Lord’s Supper in most churches is given only to those who have been baptized into Christ. The issue in the New Testament church was not circumcision, per se; rather it was whether Christians should observe the old covenant regulations. The reason circumcision held such a prominent place in the discussions of the early church is that it was the entrance sign for the old covenant community and thus stood for all old covenant practices. Here is the important point: If circumcision was not required for Gentile Christians, then neither would Sabbath observance be required, for the Sabbath was reserved only for members of the old covenant community. There is no hint in Scripture that the Sabbath was ever given to any nation or people other than the children of Israel.

The sons of Israel shall observe the sabbath, to celebrate the sabbath throughout their generations as a perpetual covenant. It is a sign between Me and the sons of Israel forever (Ex. 31:16,17).

Not only was circumcision not required in the New Testament church, it was forbidden for religious purposes.

It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace (Gal. 5:1–4).

If Paul took a strong stand against those who were circumcised for religious reasons would he not do the same thing to those who wanted to keep Sabbath, the other sign of the old covenant? I believe he did in Colossians 2:16,17 and Galatians 4:10, 11, as was pointed out in Chapter 14 of this study.

The Jerusalem Council settled the issue to which this book is devoted. It did so, however, not by dealing with the Sabbath directly, but by way of eliminating the entrance sign into the old covenant: circumcision.

Chapter Summary

1. Christians are not under the authority of the old covenant.
   1. Hebrews 8 and 9 specifically mention the “tables of the covenant” and “regulations for divine worship” and saythis covenant is old and ready to disappear.
   2. Galatians 3 states that the law was in effect until Christcame.
   3. Galatians 3 states that Christians are no longer underSinaitic law.
   4. Galatians 4 states that Christians are to cast out thebondwoman (a term Paul uses for the old covenant) and those who try to enforce old covenant laws upon Christians.
   5. Romans 4 states that the Gentiles can partake of the promise of righteousness by faith given to Abraham, completely bypassing all old covenant law.
   6. Romans 7 states that even Jewish Christians are released from the law as a guide to Christian service.
   7. Romans 8 states that only the Christian who “walks by the Spirit” can enter into full fellowship with God.
   8. Romans 10 states that Christ is the end of the law for righteousness to everyone who believes.
   9. Ephesians 2 states that Christ abolished the enmity which “is the law of commandments contained in ordinances.”
   10. Philippians 3 states that righteousness comes from God on the basis of faith, not in obedience to law.
   11. Colossians 2 states that the certificate of debt which was hostile to us (the old covenant) was nailed to the cross.

2. The old covenant laws can best be divided into four sections:
   1. Moral laws
   2. Gospel shadows, including the Sabbath
   3. Covenant signs: circumcision and Sabbath
   4. Civil laws
3. The new covenant laws can best be divided into four sections:
   1. Moral principles
   2. Gospel
   3. Covenant signs: baptism (and sealing of the Holy Spirit) and the Lord’s Supper
   4. Civil duties

4. The moral principles of the new covenant contain all the moral principles upon which the old covenant moral laws were based.
5. God’s moral principles are not an option. They are eternal and apply to all mankind.
6. Covenant signs have value only when they are celebrated in relationship to the covenant of which they are a sign. They are not moral in themselves.
7. The moral principles behind the Ten Commandments are all repeated in the New Testament. The command to keep the Sabbath holy is not repeated in the New Testament indicating that the Sabbath is a ritual law associated with the old covenant and not an eternal moral principle.
8. The Jerusalem Council settled the question regarding the Christians’ duty to observe the old covenant. Its decision was that Gentiles did not have to observe the old covenant. The point of discussion was circumcision as it was the entrance sign to the old covenant and stood for all old covenant practices.
   1. The Jerusalem Council took for granted that the Christians would be under the law of Christ, and the command to “love one another as Christ loved us” would cover the moral principles.
   2. The Jerusalem Council instructed the Gentile believers to:
      1. Abstain from eating food offered to idols—to keep them from being a stumbling block to the Gentiles recently converted from paganism who were still weak in the faith.
      2. Abstain from blood and things strangled—so that the Gentiles would not be a stumbling block to Christian witness among the Jews.
      3. Abstain from immorality—a needed clarification of the commandment to love one another and a protection for the marriage relationship.
9. Paul states that if a Christian receives circumcision for religious reasons he will fall from grace. The required observance of old covenant signs places one in the position of having to obey the whole old covenant.

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Endnotes

1. Rom. 8:1
2. See Ex. 12:48; Ex. 31:12–17; Isa. 56:3–6.
3. Acts 15:10.
4. Deut. 30:15–19; 31:26
5. “…the Sabbath’s importance is suggested by its being the only ritual law in the Ten Commandments.” Rabbi Joseph Telushkin, Biblical Literacy, p. 429.
6. Lenski, Commentary on the New Testament, 1-2 Corinthians, (Hendrickson Publishers, 1937, 1963), p. 12.
7. See Deut. 18 and F.F. Bruce, Paul: Apostle of the Heart Set Free, (Eerdmans Publishing Co., Grand Rapids MI, 1977), p. 185.
8. “The biblical evidence is that the Sabbath was inaugurated for the people of Israel to be celebrated as a weekly sign of the covenant. The Sabbath is not viewed as a universal ordinance for all mankind but as a specific institution for Israel. As a sign of the covenant it was to last as long as that covenant.” Harold H.P. Dressler, “The Sabbath in the Old Testament” in From Sabbath to Lord’s Day, p.34. “Judaism as a whole considered the Sabbath to be binding on Israel alone.” Max M.B. Turner, “The Sabbath, Sunday, and the Law in Luke/Acts” in From Sabbath to Lord’s Day, p.128.