THE CHRISTIAN AND MOSES' LAW

Transcription

1 THE CHRISTIAN AND MOSES' LAW I. This series deals with that covenant that God made with the nation of Israel at Mt. Sinai in Horeb through the ministry of Moses (DEU 5.1-4; NEH ; MAL 4.4). A. A covenant is a mutual agreement between two or more persons to do or refrain from doing certain acts; a compact, contract, bargain; sometimes, the undertaking, pledge, or promise of one of the parties (see EXO ). B. This covenant included the laws given to Israel (EXO ; DEU ). C. A law is a rule of conduct imposed by authority. D. The law of Moses was the standard for Israel's righteousness (DEU 6.25). E. Righteousness is defined as justice, uprightness, rectitude; conformity of life to the requirements of the divine or moral law; virtue, integrity. II. III. The Law of Moses is called by various other names. A. It is called simply "the law" (GAL ; JOH 1.17). B. It is called "the Old Testament" (1CO 3.14); this is because it was before the New Covenant (HEB 8.13). C. It is called "Moses" (1CO 3.15; ACT 15.31). D. It is called "the letter" (1CO 3.6). E. It is called "the first testament or covenant" (HEB 8.7; 9.1, 15, 19). There was law BEFORE this covenant made with Israel at Sinai. A. Men were charged with sin other than Adamic sin BEFORE Moses' law (ROM ). 1. Cain was charged with sin (GEN 4.7). 2. Sodom and Gomorrah were charged with sin (GEN 13.13). 3. "Sin in not imputed when there is no law." 4. There was a law against murder before the ten commandments were given (GEN 9.5-6). 5. Consequently, there were laws to which men were accountable before the law of Moses. B. There were prophets and preachers BEFORE the law of Moses who made known God's laws. 1. Abel was a prophet (LUK ). 2. Enoch was a prophet (JUD 14-15). 3. Noah was a preacher of righteousness and righteousness by definition presupposes a law (2PE 2.5). 4. The evidence is that the book of Job predates the law of Moses. a. Job was a judge who proclaimed righteousness and judged according to it (JOB 29.7, 14-17, 21). b. Job speaks of the sins of deceit, adultery, oppression, idolatry, and theft all of which were later codified in the law of Moses (JOB 31). C. The covenant made with Israel at Sinai was NOT made with their fathers (DEU 5.2-3). 1. Yet the fathers of the nation had laws to keep (GEN 26.5; 18.19). 2. The law of circumcision was given to Abraham BEFORE Moses codified it in his law (GEN ; LEV ).

2 D. There were laws given to Israel BEFORE the covenant at Horeb. 1. They were commanded to forsake idolatry BEFORE the ten commandments were given (EZE ). 2. There were commanded to keep the Passover and the feast of unleavened bread BEFORE Sinai (EXO ). 3. They were given a law with regard to gathering the manna BEFORE Sinai (EXO ). 4. Israel was under a sabbath law BEFORE the ten commandments were announced at Horeb (EXO ). E. The law of Moses was a codification of laws that had been given to the nations in general (prohibition of idolatry, murder, sodomy, etc.) and of laws given to Israel in particular BEFORE Sinai (circumcision, passover, sabbath, etc.). 1. The law of Moses also added more laws to be observed by Israel. 2. There were also some changes in the laws given to Israel from what their fathers had observed. a. Before the law of Moses men were allowed to offer their sacrifices anywhere. b. Under Moses' law Israel was required to bring their sacrifices to a specific place (DEU , 13-14). IV. Certain aspects of the Mosaic law were for Israel whereas others pertain to men in general. A. In ROM Paul lists sins for which men in general are judged of God. 1. Moses' law, which forbad these things, was not delivered to the nations at large (PSA ; ROM 9.4). 2. Yet they know the judgment of God for such sins. B. Observe through Scripture that God judges the nations for such things as idolatry, incest, murder, theft, sodomy, and witchcraft (LEV 18; DEU ; HAB 2). C. However, note that God does NOT judge these nations for eating pork, or for not being circumcised, or for not keeping the Sabbath. 1. These laws were only for Israel (LEV ; GEN ; EXO ). 2. DEU is an excellent example of a law that was binding on Israel, yet not on those outside of Israel. D. This answers the following question with regard to ROM 2.26: How could an uncircumcised man (a Gentile) keep the righteousness of the law if the law requires circumcision? 1. Answer: a Gentile was not required to be circumcised. a. He was thus not accountable to the law of circumcision. b. He was only accountable to such laws as pertained to Gentiles as well as Israelites. 2. The following example will illustrate this point. a. The law requires all pilots to have a pilot's license. b. Ben Mott is not a pilot. c. Therefore, Ben Mott is not accountable to the law requiring a pilot's license. d. For this reason, Ben Mott can fulfill the law without having a pilot's The Christian and Moses' Law Page 2 of 9

3 license because that law does NOT apply to him. 3. In this way a Gentile could keep the righteousness of the law and yet not fulfill those precepts that did NOT apply to him as a Gentile. 4. This point reveals the interrelation of fact, law, and determination. a. The facts reveal a person's state of affairs. b. The facts show whether the law applies to that person or not. c. A determination is then made as to the person's innocence or guilt with respect to that law. d. The above example of the pilot's license illustrates this. (1) THE LAW is that pilots must have a license. (2) THE FACT is that Ben Mott is not a pilot. (3) THE DETERMINATION is that Ben Mott is not required to have a license and is, therefore, not guilty of breaking that law. e. Take another example from Moses' law. (1) THE LAW is that Jews must be circumcised. (2) THE FACT is that I am not a Jew. (3) THE DETERMINATION is that I am not required to be circumcised; I am not guilty of breaking that law. E. Here is A RULE for discerning which of Moses' laws also apply to other nations and which apply only to Israel. 1. If you find God judging the nations for something forbidden in Moses' law, then that law also applies to them. 2. HOWEVER, this does not mean that these nations are under Moses' law. 3. This is rather a case of a law that applies to men in general ALSO being codified in Moses' law. V. Christians are not under the Old Covenant, but under the New. A. HEB : The old covenant waxed old and vanished away. B. HEB 10.9: The first covenant was taken away. C. 1CO We are ministers of the New Testament, NOT of the letter (v. 6). 2. The ministration of condemnation was done away (v. 11). 3. The Old Testament ended and was abolished (v. 13). D. GAL The law "was added...till the seed should come" (v. 19); it was temporary. 2. The law was a schoolmaster to bring us unto Christ (v. 24). 3. After the coming of faith (Christ, the seed), we are NO LONGER under a schoolmaster (v. 25). E. GAL The law is analogous to the tutors and governors of a child (v. 2); it is the schoolmaster (3.24). 2. The law is here called "the elements of the world" (v. 3). a. The law was written in tables of stone rather than in the heart (1CO 3.6); it was outward rather than inward. b. The law had a worldly sanctuary as opposed to a heavenly one (HEB The Christian and Moses' Law Page 3 of 9

4 9.1, 24). c. The law had carnal ordinances that purified the flesh (an outward, ceremonial purification), but they did not purge the inward conscience (HEB 9.10, 13-14). d. The priesthood of the law was after a carnal commandment (HEB 7.16). 3. "The fullness of the times" (v.4) answers to "the time appointed of the father" (v. 2). 4. Through Christ we are in a position to be treated as sons (v. 7). a. Before this, we were dealt with as servants. b. Being treated as servants we were under the tutors and governors, the elements of the world or the law (vs. 1-3). c. We are "NO MORE" servants, i.e. we are no more under the law! 5. In this passage Paul is writing to Gentiles and speaking of them as though they had been under Moses' law. a. Moses' law was given to Israel, not to Gentiles. b. Paul is addressing these Gentiles as members of the church which church had formerly been under Moses' law. c. It would be the same as speaking of a present day American of Polish ancestry and saying that he is no longer under the crown of England. (1) Neither he nor his ancestors ever were under the crown of England. (2) But the nation of which he is a citizen was under the English crown. 6. This passage shows that the church was in a state of relative immaturity before the coming of Christ and thus under the tutelage of the law. a. The law was the elementary stage of the church - "the elements of the world." b. As a child matures, many laws regulating his conduct are lifted. c. For example, a small child will be forbidden to cross the street unaccompanied whereas an older child is under no such law. d. The church after Christ has more understanding than the church before Christ (EPH 3.3-5, 9-10; MAT 13.17). e. Because of the relative maturity of the church, many of the rules have been lifted. F. We are dead with Christ to the rudiments of the world (COL 2.20). 1. Rudiments are the first principles or elements of a subject. 2. The rudiments of the world are the elements of the world of GAL God used worldly elements to teach the immature church (HEB 8.4-5; 9.9, 23; 10.1). G. We are dead to the law (ROM 7.4-6). 1. We are thus delivered from the law. 2. We now serve NOT in the oldness of the letter (the law), but the newness of the Spirit. H. Christ has blotted out "the handwriting of ordinances" (COL 2.14). 1. The law was against us and contrary to us in that: The Christian and Moses' Law Page 4 of 9

5 a. it condemned us (1CO 3.6-7, 9; GAL 3.10). b. its yoke was unbearable (ACT 15.10). c. it divided Jews and Gentiles (EPH ). 2. Christ took the law out of the way, nailing it to His cross. I. He has broken down and abolished the law (EPH ). J. God has set aside the covenant made at Mount Sinai, the law (GAL , 30). K. The believer is NOT come unto Mt. Sinai, he is rather come unto the mediator of the New Testament (HEB ). VI. The Christian is said to be "NOT under the law" (GAL 5.18; ROM 6.14). A. Yet the Christian is under law (1CO 9.21; GAL 6.2; JAM 1.25). 1. As before shown, the Christian is not under the law in the sense of being under the law of Moses, which is sometimes simply called "the law." 2. He is rather under the law of the New Testament (1CO 3.6; ROM 7.6). B. The child of God is under NO law as a covenant of works to secure eternal life. 1. The law demands perfect obedience to live (ROM 10.5; MAT ; GAL 3.10). 2. These demands have been met for the Christian in Christ (ROM 10.4). 3. Under grace the believer has laws to obey. a. But he does not obey to live. b. He rather is made alive by grace and then obeys (EPH ). c. Because of grace, a believer is in no danger of eternal condemnation. d. However, he will still be chastened for his sin (1CO 11.32). C. All of the elect are under the benefits of the everlasting covenant that God made with Jesus Christ (HEB 13.20). 1. Jesus Christ acted according to a covenant with His Father (JOH ). a. This covenant contains the promise of eternal life to all those in Christ (TIT 1.2; 2TI 1.1). b. Jesus Christ, His person, and work are the substance of this covenant (ISA 42.6; EPH 3.11). 2. The various covenants in Scripture are a progressive revelation of this everlasting covenant (JOH 5.39; REV 19.10; EPH 2.11 with 1CO 1.20). a. The Adamic covenant revealed Christ as the federal head of His people in that Adam was a figure of Christ (ROM 5.14). b. The Noahic covenant which promised that the earth shall no more be destroyed by a flood typified the saving grace promised in the everlasting covenant (ISA ; GEN 9.16). c. The Abrahamic covenant promised Jesus Christ, justification, and everlasting inheritance (GAL 3.8, 16-18; GEN ). d. The Mosaic covenant demonstrated the need for Christ and both typified and prophesied of His coming (ROM ; HEB 10.1). e. The Davidic covenant prophesied of the Christ, the Son of God Whom He raised from the dead (HEB 1.5; ACT ; 2SA 23.5). f. The New Covenant reveals the saving benefits of the grace of Christ (HEB 7.22; ). 3. God's elect who lived under the Mosaic covenant were not eternally The Christian and Moses' Law Page 5 of 9

6 condemned by it because they were also under the everlasting covenant. 4. By contrast, the non-elect who lived under Moses' are eternally condemned by it (ROM 2.12). VII. VIII. The abrogation of the law of Moses' is evident from several factors. A. A New Covenant has been established in place of the Old Covenant (HEB 10.9). B. Christ reformed the church (HEB ). C. Christ fulfilled the law (MAT 5.17). 1. He fulfilled: a. all its requirements for obedience (GAL 4.4; 1PE 2.22; ROM 3.22). b. all its requirements for disobedience (GAL 3.10, 13). c. all its types and prophecies (LUK 24.44). 2. As a result of Christ's fulfillment of the law: a. the child of God is made righteous in Him; there is nothing for him to do to obtain righteousness (ROM 5.19; 1CO 5.21; PHI 3.9). b. the child of God is redeemed from the curse of the law (GAL 3.13). c. there is no more offering for sin (HEB 10.8, 17-18). D. The Israelite state was dissolved (LUK ; ). 1. Under the law there was a church-state. 2. There is no church-state under the N.T. 3. Consequently, laws pertaining to the functions of state would not apply to the church today. 4. The church cannot execute such laws as DEU and E. The temple was destroyed (MAT ). 1. Sacrifices and offerings were to be presented at the temple (DEU ). 2. Prior to the destruction of the temple, the Jews continued to keep the ceremonies of the law that had not been ended by Christ's offering for sin (ACT ). a. HOWEVER, the Jews were strictly forbidden to make these things conditions for fellowship with Gentiles (EPH ; GAL ). b. When with Gentiles, Paul himself did not keep Jewish laws (1CO 9.21). 3. Not all the sacrifices of the law were for sin (NUM with LEV 22.21; ). 4. The removal of the temple halted these sacrifices and offerings. The New Covenant contains some of the same laws as the Old Testament whereas others are either done away or changed. A. The following are some Old Testament laws also in effect in the New Testament. 1. All of the ten commandments are still in effect except the fourth commandment regarding the sabbath (1CO ; ACT 17.29; 1CO 10.7; 1TI 6.1; EPH 6.2; ROM ; COL 2.16). 2. The church must still abstain from eating blood (LEV 7.26; ACT ). 3. The church must still observe the rule of two or three witnesses in matters of judgment (DEU 19.15; MAT 18.16; 1CO 13.1). 4. The church must still materially support its ministers (1CO ). The Christian and Moses' Law Page 6 of 9

7 5. The Christian should still give cheerfully to the poor (DEU ; 1CO 9.7). 6. Christians should still maintain a definite distinction between the sexes (DEU 22.5; 1CO 6.9; ). 7. The church must still test prophets according to their doctrine (DEU ; 1JO 4.1-3). 8. Witchcraft is still forbidden (DEU ; ACT ; 19.19; GAL 5.20; REV 18.23). B. The following are some Old Testament laws that are not binding on the Christian. 1. The believer need not be circumcised (ACT ; GAL 6.15). 2. The church is not bound to keep holydays, the new moons, or the sabbath day (COL 2.16). 3. The dietary laws are no longer in effect (1TI 4.3-5). 4. Christians are to bring no offerings for sin (HEB ). 5. The church no longer maintains a worldly sanctuary like the tabernacle and the temple (HEB ). a. We have neither a tangible candlestick, nor a table of shewbread, nor incense, nor anointing oil. b. We have no visible altar (HEB 13.10). c. The congregation is God's temple regardless of where they assemble (1CO 3.9, 16; EPH ). 6. Restrictions such as those found in DEU are not found in the New Testament. 7. Physical and ceremonial purifications such as those mentioned in Lev. 15 are not required in the New Testament. C. The following are some Old Testament laws that have been changed in the New Testament. 1. Worship is still required, but not at Jerusalem (JOH ). 2. The form of the Passover has been changed (1CO 5.7-8). a. Christ is our Passover. b. We do not eat a lamb at our feast (EXO ). c. We do not eat our feast with bitter herbs (EXO 12.8). d. We need not abstain from all leaven for seven days (EXO 12.19). e. No specific time is given for us to observe our feast (DEU 16.1). f. We are not required to keep this feast at Jerusalem (DEU ). g. We keep our feast with unleavened bread and wine in the church whenever (1CO , 23-26, 33). 3. Proportionate giving is still taught, but no tithing law is in effect (1CO ; 2CO 8.12; 9.7). 4. Congregational discipline is still required, but the form has been changed (contrast LEV with 1CO 5). 5. The laws regarding marriage and divorce have changed. a. There is no polygamy provided for in the New Testament as there was in the old (DEU ; 1CO 7.2; EPH ; 1TI 3.2). b. The divorce law has been greatly tightened. (1) Moses' law allowed divorce and remarriage for every cause (DEU ; ; MAT ). The Christian and Moses' Law Page 7 of 9

8 (2) God did not require divorce; He suffered it. (3) Jesus only allows one to divorce and remarry if he puts away his spouse for the cause of fornication (MAT 19.9). (4) Paul also allows a Christian to divorce and remarry if the unbelieving spouse departs (1CO ). c. God's original ideal for marriage was one man and one woman with no divorce (MAT ; MAL ). d. God tolerated less than the ideal in allowing polygamy and loose divorce in the Old Testament; yet He put bounds upon them in the law. e. God tolerates less than the ideal even in the New Testament in that He commands no separation; yet He will allow it providing there is no marriage to another partner (1CO ). D. A RULE for determining what parts of Moses' law belong to the Christian and what parts do not: If the New Testament sets forth the same law, then it carries over. E. WARNING: The laws of the New Testament are to be kept as they are delivered. 1. We are not justified in altering New Testament laws by appealing to the Old Testament. 2. Congregational singing is the order for New Testament church music; no appeal can be made to instrumental music in the Old Testament. 3. The original ideal of one man and one woman in marriage is the order of the New Testament; no appeal to the practice of polygamy in the Old Testament will avail to the contrary. 4. An appeal to the Old Testament circumcision of infants will avail nothing to prove baptism of infants in the Old Testament; CIRCUMCISION AVAILETH NOTHING (GAL 6.15). F. Some things of the Old Testament may be done as matters of personal liberty, but they cannot be done for righteousness nor made requirements for fellowship. 1. A believer is at liberty to observe the dietary laws if he chooses, but this will not make him a better Christian. 2. A believer may be circumcised if he chooses, but he must not rely on this in any way to make him righteous. 3. A believer may tithe his income, but the church cannot require such. 4. However, a believer may not shed the blood of a beast for sin. 5. A believer may not keep Old Testament rites that pertained to the temple. IX. The Old Testament is profitable to the Christian under the New Testament (2TI 3.16; ROM 15.4). A. The Old Testament contains the record of prophecies and types that are fulfilled in the New Testament (LUK 24.44; HEB 10.1 with 9.11; ACT 18.28; DAN 2.44 with MAR 1.15 with MAT ). B. The Old Testament contains information regarding its laws that are brought over into the New Testament. C. The Old Testament records examples of faith and obedience for the Christian to imitate (HEB 11). D. The Old Testament records examples of unbelief and disobedience for the Christian to avoid (1CO ; HEB ). The Christian and Moses' Law Page 8 of 9

9 E. While the Christian is not bound to every law of the Old Testament, he may observe the principles undergirding those laws. 1. There is the principle of the authority of God as the Lawgiver. 2. There is the principle of obeying any law that one is amenable to. 3. There is the principle of reward in obeying any law one is amenable to. 4. There is the principle of judgment for breaking any law one is amenable to. 5. There is the principle of mercy toward those who strive to keep the laws they are amenable to. 6. There is the principle of keeping God's ordinances exactly as they are delivered to be kept. 7. Take the law of perfume in EXO as an example. a. The Christian is under no obligation to PRACTICE this law. b. However, he ought to observe the PRINCIPLE undergirding this law. c. The believer should keep the ordinances of his religion just as the Jew was to keep this ordinance of the perfume. d. The perfume was for use in God's service and not for carnal pleasure. e. The ordinances of the church should be used for God's service and not for carnal pleasure. f. The Corinthians violated the principle of this law when they used the Lord's Supper as a meal to satisfy hunger rather than solely to shew the Lord's death. X. The following is a review of the rules for the lawful usage of Moses' law by the New Testament Christian (1TI 1.8). A. No law must ever be used as a condition or means for securing eternal life. B. If God judges the nations in general for something forbidden in Moses' law, then that law also applies to them. C. If the New Testament sets forth the same law as found in the Old Testament, then that law also applies to the Christian. D. Old Testament laws that are changed in the New Testament are to be kept according to the order of the New Testament; they may not be altered by appealing to the Old Testament. E. The believer should observe the principles undergirding the Old Testament laws even though the practice of the particular law may not apply. The Christian and Moses' Law Page 9 of 9