Are Christians under the Law?
Are Christians under the Law?
Should Christians observe the Mosaic Law?
To understand whether or not Christians must follow the Law of Moses we must understand what different types of Law there were, the neccessity of the Law and also the Apostles commentaries about this matter.
Types of Jewish Law (Ancient Law - Law of Moses)
In the ancient Jewish context, the Law of Moses is often divided into three primary categories: Moral Law, Ceremonial Law, and Civil Law. These distinctions help to clarify the role each type of law played in the religious, social, and ethical life of ancient Israel.
Moral Law:
The Moral Law encompasses principles of right and wrong that are universally applicable and timeless. It reflects the character of God and includes commandments like those found in the Ten Commandments (Exodus 20:1–17). These laws govern behavior in relation to God and other people, focusing on justice, righteousness, and ethical conduct.
Example: “You shall not murder” (Exodus 20:13) is part of the moral law and reflects a universal ethical standard.
Ceremonial Law:
The Ceremonial Law consists of laws related to religious rituals, sacrifices, festivals, and the worship of God in the Tabernacle (later the Temple). These laws were meant to distinguish Israel from other nations and to maintain their ritual purity and relationship with God.
Example: Laws concerning animal sacrifices, such as those in Leviticus 1-7, prescribed how offerings should be made for atonement.
Civil Law:
The Civil Law refers to the legal and judicial regulations that governed the daily lives of the Israelites as a nation. These laws were given to guide social order, justice, property rights, and relationships among individuals within the nation of Israel.
Example: Laws about property boundaries and restitution for theft, as found in Exodus 22, fall under this category.
The Law of Moses, taken as a whole, was designed for Israel as a covenant people under God's rule, setting them apart from other nations. However, the New Testament emphasizes that the coming of Jesus Christ introduced a new covenant, fulfilling the old one, and thereby altering the relationship between believers and the Mosaic Law.
Christians No Longer Under the Law: A New Testament Perspective
In the early Christian congregation, the question of whether followers of Christ—especially Gentiles—were obligated to observe the Law of Moses was a significant issue. This matter is explored in several key New Testament passages, and the experiences and teachings of Peter and Paul provide substantial insight into how the Church came to understand the role of the Mosaic Law after the coming of Christ.
1. Peter's Vision and the Inclusion of the Gentiles
A pivotal moment for Peter in understanding that the Law of Moses was no longer binding for Christians came in Acts 10, where he has a vision that radically challenges his previous understanding of Jewish ceremonial laws, particularly concerning purity and dietary restrictions.
The Vision: While praying on a rooftop, Peter saw a vision of a sheet being lowered from heaven, containing all kinds of animals, both clean and unclean according to the Jewish dietary laws (Leviticus 11). Peter was commanded to “kill and eat,” but he resisted, saying, “Surely not, Lord! I have never eaten anything impure or unclean” (Acts 10:14). The voice from heaven responded, “Do not call anything impure that God has made clean” (Acts 10:15).
This vision was not merely about food but symbolized a deeper truth—that what was considered ceremonially unclean under the Law of Moses no longer applied in Christ. Peter understood that this vision was preparing him to accept Gentiles into the faith, people who had not observed the Mosaic Law and were traditionally seen as unclean by Jews.
Peter and Cornelius: Immediately following this vision, Peter was called to the home of Cornelius, a Roman centurion and Gentile who had come to believe in God. As Peter preached the Gospel, the Holy Spirit came upon Cornelius and his household, even though they had not followed Jewish laws. Peter then baptized them, acknowledging that God had accepted the Gentiles directly through faith in Christ (Acts 10:44-48).
Peter’s experience with Cornelius demonstrated that God no longer made distinctions based on adherence to the ceremonial laws, paving the way for the inclusion of Gentiles in the Christian community without requiring them to follow the Law of Moses.
2. The Council of Jerusalem (Acts 15)
As the Gospel spread beyond the Jewish community, a major question arose: Must Gentile converts to Christianity be required to follow the Law of Moses, including circumcision, dietary laws, and other practices? This issue came to a head in Acts 15, where the Apostles and elders gathered in Jerusalem to resolve the matter.
The Debate: Some Jewish believers argued that Gentiles must be circumcised and required to obey the Law of Moses in order to be saved (Acts 15:1, 5). This was a significant concern, as circumcision was the sign of the covenant between God and Abraham (Genesis 17:10-14) and a core requirement of Jewish identity.
Peter’s Response: Peter spoke forcefully during the council, recalling his experience with Cornelius and emphasizing that God had accepted the Gentiles by giving them the Holy Spirit, just as He had given it to the Jews. Peter asked the critical question, “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear?” (Acts 15:10). He affirmed that both Jews and Gentiles are saved by the grace of the Lord Jesus, not by adherence to the Law of Moses (Acts 15:11).
The Council’s Decision: The council, led by James, reached a compromise that Gentile believers would not be required to follow the Law of Moses in its entirety. They were asked only to abstain from a few practices, including food sacrificed to idols, blood, the meat of strangled animals, and sexual immorality (Acts 15:19-20). This decision affirmed that Gentiles were welcomed into the Christian faith without having to become Jewish proselytes or follow the ceremonial and civil aspects of the Mosaic Law.
This ruling was pivotal in shaping the early Christian identity and marked a clear departure from the legal requirements of the Old Covenant. The focus was now on faith in Christ, rather than adherence to the law.
3. Paul's Teachings on the Law
Paul was perhaps the most outspoken advocate for the view that Christians are not under the Law of Moses. His writings, particularly in Romans, Galatians, and Ephesians, explain why the law was no longer necessary for salvation and how it had been fulfilled in Christ.
The Law as a Temporary Guide: In Galatians 3:24-25, Paul describes the law as a “guardian” or “tutor” that was necessary only until Christ came. “So the law was our guardian until Christ came that we might be justified by faith. Now that this faith has come, we are no longer under a guardian.” Paul’s argument is that the purpose of the law was to reveal sin and point people to their need for salvation, but now that salvation has come through Jesus, the law’s function is complete.
Justification by Faith, Not the Law: In Romans 3:20, Paul states, “Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.” Paul emphasizes that the law cannot bring righteousness; it only exposes human sinfulness. Instead, righteousness comes through faith in Christ. In Romans 7, Paul explains that believers have "died to the law" through the body of Christ, meaning they are no longer bound to it (Romans 7:4-6).
The Abolition of the Law in Christ: In Ephesians 2:14-15, Paul asserts that Christ has “abolished in his flesh the law with its commandments and regulations,” particularly those laws that created a division between Jews and Gentiles. By fulfilling the law, Jesus brought peace and reconciliation, making one new people out of the two. This passage illustrates how the ceremonial and civil laws, which were central to Jewish identity and separated them from Gentiles, were set aside in Christ.
4. Hebrews and the New Covenant
The Epistle to the Hebrews also provides a theological explanation for why the Law of Moses has been superseded by the New Covenant. The author of Hebrews explains that the old covenant, based on the law, was a shadow of the better things to come in Christ.
The Law as Obsolete: In Hebrews 8:13, the writer declares, “By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and outdated will soon disappear.” The old covenant, based on the Mosaic Law, has been replaced by the new covenant, which is founded on the superior work of Jesus, the eternal high priest. Under this new covenant, believers have direct access to God, and the ceremonial and sacrificial systems of the old covenant are no longer necessary.
5. Practical Implications for Early Christians
The decision to no longer bind Christians to the Mosaic Law, especially Gentile converts, had significant implications for the early Christian community:
Freedom in Christ: Christians were now free from the ceremonial and civil laws of the Old Covenant. This freedom was not a license to sin but an opportunity to live under the guidance of the Holy Spirit, as Paul emphasizes in Romans 8:1-4: “There is now no condemnation for those who are in Christ Jesus… because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death.”
Unity Between Jews and Gentiles: The removal of the legal requirements of the Mosaic Law helped to foster unity in the early Christian congregation between Jewish and Gentile believers, who no longer had to observe the same rituals or dietary restrictions to be part of the same community.
In the New Testament, it is clear that while Christians are no longer bound by the ceremonial and civil aspects of the Law of Moses, the Moral Law not only remained but, in many cases, became stricter through the teachings of Jesus and the Apostles. Jesus emphasized the heart and intent behind moral actions, raising the standard for righteousness beyond mere outward compliance to internal, spiritual transformation. This stricter moral interpretation extended to several key areas, including marriage, divorce, and certain elements of the dietary laws, which were still upheld for Christians, such as the prohibition on consuming blood.
1. Polygamy and the Stricter View of Marriage
In ancient Israel, polygamy—having more than one wife—was practiced and regulated under the Law of Moses. While it was permitted, it was never ideal, and the Old Testament often shows the negative consequences of polygamy (e.g., the family conflicts involving Abraham, Jacob, David, and Solomon). However, in the New Testament, the teaching on marriage became more aligned with God’s original design, as seen in the creation account of Adam and Eve.
Jesus’ Teaching on Marriage: In Matthew 19:4-6, Jesus reaffirmed God’s original intent for marriage as a monogamous, lifelong union between one man and one woman. Referring back to the creation narrative, He stated: "Haven’t you read that at the beginning the Creator 'made them male and female,' and said, 'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh'? So they are no longer two, but one flesh. Therefore, what God has joined together, let no one separate."
Here, Jesus emphasizes that marriage is a covenant between one man and one woman, making it clear that polygamy is no longer acceptable within Christian teaching. The relationship is meant to reflect God’s design for human flourishing, where the two become "one flesh," highlighting the sanctity of monogamy.
2. Divorce and Adultery: A Higher Standard
The Law of Moses permitted divorce under certain conditions, with Deuteronomy 24:1-4 allowing a man to give his wife a certificate of divorce if he found “something indecent” about her. However, in the New Testament, Jesus took a much stricter view on divorce, limiting it to only one valid reason: adultery.
Jesus’ Teaching on Divorce: In Matthew 5:31-32, during His Sermon on the Mount, Jesus said: “It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ But I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery, and anyone who marries a divorced woman commits adultery.”
Here, Jesus elevates the sanctity of marriage by rejecting the broader reasons for divorce that had become customary under the Mosaic Law. He makes it clear that adultery (or "sexual immorality") is the only legitimate ground for divorce, and any divorce outside of this is tantamount to committing adultery. This teaching underscores a stricter moral expectation for Christians concerning marriage and divorce.
3. Moral and Dietary Law: The Prohibition on Blood
While many aspects of the ceremonial dietary laws were set aside for Christians (e.g., the clean and unclean distinctions of foods in Acts 10), certain prohibitions were still upheld, including the ban on consuming blood.
The Prohibition of Blood: From the earliest parts of Scripture, the consumption of blood was forbidden. This prohibition is rooted in the belief that life is in the blood, as stated in Leviticus 17:11: "For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls."
This prohibition remained significant even after the coming of Christ. At the Council of Jerusalem (Acts 15), where the Apostles decided which aspects of the Law of Moses should still be observed by Gentile Christians, the Apostles ruled that Gentiles were not bound by most ceremonial or civil laws but specifically upheld the prohibition on consuming blood. The decision was communicated as follows: “It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality” (Acts 15:28-29).
This demonstrates that while much of the ceremonial law was no longer binding, the moral and theological principle regarding the sanctity of life in blood was still considered relevant and binding for Christians.
4. Jesus and the Higher Standard of the Moral Law
The Sermon on the Mount (Matthew 5-7) is one of the most profound examples of how Jesus took the moral law and gave it a deeper, more spiritual significance, often raising the standard to encompass not just outward actions but the intentions of the heart.
Anger and Murder: In Matthew 5:21-22, Jesus expands the commandment against murder by addressing anger: “You have heard that it was said to the people long ago, ‘You shall not murder…’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment.” Jesus interprets the commandment against murder not merely as an act of physical violence but as an issue of the heart, calling His followers to control their anger and seek reconciliation.
Adultery and Lust: Similarly, in Matthew 5:27-28, Jesus raises the bar for the commandment against adultery: “You have heard that it was said, ‘You shall not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.” Here, Jesus emphasizes the importance of purity not just in action but in thought, holding His followers to a higher standard of sexual integrity.
These teachings illustrate that the Moral Law remains in effect but is applied at a deeper level, governing not only outward behavior but the heart and mind.
5. Moral Law and the New Covenant
While the New Covenant established by Jesus fulfilled the Old Covenant, the Moral Law was not abolished. Instead, it became an intrinsic part of the new life Christians are called to live through the Holy Spirit. The Apostle Paul emphasizes that believers are no longer under the law in the sense of being obligated to its ceremonial and civil requirements, but they are called to live by the Spirit, which leads to a life that naturally fulfills the moral law.
Paul's Teaching on the Moral Law: In Romans 8:3-4, Paul writes, “For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.”
This indicates that while Christians are not under the law in the old sense, the righteous requirements of the moral law are fulfilled through life in the Spirit. The Holy Spirit empowers believers to live in accordance with God’s moral standards, which have been internalized and heightened by the teachings of Jesus.
The teachings of Christ, Peter and Paul, along with the ruling of the Council of Jerusalem, clearly demonstrate that Christians are no longer under the Law of Moses. The ceremonial and civil aspects of the law, which were central to the Old Covenant, have been fulfilled and set aside through the life, death, and resurrection of Jesus Christ. Instead, Christians live under the New Covenant, where salvation is based on faith in Christ and the work of the Holy Spirit, not on the observance of the old legal code. This transition from law to grace is a central theme in the New Testament and forms the foundation of Christian faith and practice.