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It is an unmistakable fact that many sincere people are vainly following the Mosaical covenant in some form or another. Sadly, there are some brethren who still have a misunderstanding of the nature of the Mosaical covenant and what it contains. Furthermore, there is a growing movement that promotes the idea that observing all the sacrifices and feast days is still acceptable to God and enhances the relationship of the christian with Him. Let us examine the Scriptures in order to answer this important question.
We must first understand that the Mosaical covenant was nailed to the cross.
Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross (Colossians 2:14).In this passage, "handwriting of ordinances" refers to the Mosaical covenant. Other names or phrases that are used in reference to it include "old testament" (2 Corinthians 3:14), "better testament" (Hebrews 7:22), "law of sin and death" (Romans 8:2), "first covenant" (Hebrews 8:7), and "law of Moses" (John 7:23).
The law of Moses was limited in several ways. First, it was never meant to be an everlasting covenant. God made the first prophecy concerning the coming Messiah in Genesis 3:15:
And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.The word "enmity" refers to Christ. This prophecy was fulfilled when Christ died on the cross, was raised from the dead, and began to rule His Kingdom after ascending to Heaven.
Further evidence can be found in Jeremiah 31:31-33. The Scripture says,
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.This "new covenant" is the New Testament.
Second, it was given only to the Israelites. The law of Moses was a covenant between God and the people of Israel. They were God's chosen people, a fulfillment of the promise in which God would make of Abraham a "great nation" (Genesis 12:2). In Leviticus 26:45-46, we read,
But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the LORD. These are the statutes and judgments and laws, which the LORD made between him and the children of Israel in mount Sinai by the hand of Moses.Today, the church of Christ is God's chosen people to whom He has given the law of Christ, a new covenant.
Last, it could never forgive sins.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins (Hebrews 10:1-4).When Christ died, He became a propitiation for our sins (Romans 3:25). Under the law of Christ, therefore, we have forgiveness of sins (Ephesians 1:7; Colossians 1:14).
There were many things that were abolished when the law of Moses was nailed to the cross. For example, under the old law, the Levites were the only ones who were authorized to enter the tabernacle, or temple, and offer up various physical sacrifices for the sins of the people. Today, under the new covenant, we "offer up spiritual sacrifices, acceptable to God by Jesus Christ," (1 Peter 2:5). Thus, the Levitical priesthood was abolished when Christ became our High Priest (Hebrews 2:17). Also, the music part of worship according to the old covenant consisted of musical instruments and choirs (2 Chronicles 5:12-13), whereas congregational, unaccompanied singing (Ephesians 5:19; Colossians 3:16-17) as prescribed by the new covenant is the only form of music for the worship of the church. Worship on the sabbath day was also commanded by God. The Israelites were told to "keep it holy" (Exodus 20:8) and observe the Passover in rememberance of their leaving Egypt (Exodus 12:27). However, under the law of Christ, we worship on the first day of the week. It is upon this day that we, as christians, honor the Lord's death, burial, and resurrection when we observe the new passover--the unleavened bread and fruit of the vine--until He comes again (Acts 20:7; 1 Corinthians 11:26).
In conclusion, Jesus instituted His covenant, the New Testament after abolishing the Mosaical covenant. Although the law of Moses is a scriptural law, it would, however, be sinful to practice those things which are found within that law. Paul says that we are to
Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace (Galatians 5:1-4).Let us not practice the law of Moses or in some other form, or even practice some things and neglect the rest. In doing so, we are causing not only the death, burial, and resurrection of Christ to be in vain, but also our faith in Christ. Are you following the law of Moses or the law of Christ?
Ira Mikell
ira@thechristianexaminer.com
The Christian is fortunate to have the Word of God at his disposal. He is able to read the texts written by men of old inspired by God Himself. How did we get this text? Where did it come from? How can we be sure of its reliability? We shall examine these questions in the next few weeks.
The Biblical text was written over time between 1400 BC and 100 AD. The Old Testament was finally compiled just after the time of Christ, and we know of its reliability due to the proof of the events contained therein. Let us focus on the New Testament, written between 40 and 100 AD.
Immediately after the death of the Apostles, Christianity was still a "preaching" religion, one based more on oral preaching than on written text. Many so-called "church fathers" wrote texts, and we can see the influence of the books of the New Testament on these texts (a fuller description is available here). However, for two generations of Christians, the Word was mostly spoken. After all, these men had either heard the Apostles themselves or heard someone who had. Furthermore, with the low literacy rates and the expensive nature of writing materials, the spoken word was made much easier than the transmission of the written Word.
This oral tradition served its purpose in those two generations; however, by the end of the second century AD, the need for the text of the New Testament became very obvious. Multiple heresies had arisen, and many of them claimed authority from certain texts. The Gnostics, for example, wrote multiple texts espousing their doctrines of the "spirit" Christ, having no physical form. On what basis would the early Christians refute the Gnostics if they had no text to work with?
Furthermore, certain groups of Christians had broken off and established a form of the New Testament for themselves. The most notable group came from one Marcion, who had a very anti-Semite attitude. In his version of the New Testament, only Luke's Gospel, the book of Acts, and some Pauline letters were included: he would have nothing to do with the works of Jews, having removed the Old Testament and any place where a Christian author would show any favor to Jews. In this atmosphere of textual tampering and heresy, Christians needed to establish which texts were inspired and should be used to refute such error. Thus, the New Testament came to be, with only a few changes in the list made in the next one hundred and fifty years.
Next week, we shall examine the history of the text to 400 AD.
Ethan R. Longhenry
ethan@thechristianexaminer.com
www.deusvitae.com
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