How shall we as Christians interpret the Old Testament? Some things seem to apply to us, and some don't. I'm afraid that often our approach to the Old Testament interpretation is this: accept the parts that sound nice as speaking directly to us, and reject the parts that don't sound nice as "only relevant in those Old Testament times." Without any sort of consistent approach to how understand the Old Testament, our interpretation becomes very subjective. Why do we sternly accept the Ten Commandments (possibly excluding the fourth), but give no regard to other commandments of the Law, such not wearing garments with mixed fabric?
Because of these problems, some sects branching off of Christianity claim we need to completely follow the Old Testament Law. Now, on the one hand this goes directly against one of the major New Testament teachings: Gentiles do not need to become Jews in order to follow Christ. However, although these ancient and modern Judaizers get their Biblical interpretation completely wrong, I must admit that in some sense they are at least more consistent than most of us. If you ask them about obeying the commandment not to murder and the commandment not to mix fabrics, they will say, "I obey both!" Whereas if you ask most Christians why they obey the one, but not the other, will we have any explanation better than, "Well one is just obviously valid today and the other isn't"?
But we who believe in the God-breathed inspiration of the New Testament are fortunate. We don't have to resort to our own speculations on how we should understand the Old Testament. For in the letters that make up our New Testament we find plenty of examples and principles to show us how Jesus and His apostles understood the Jewish Scriptures which we have come to call the "Old Testament." Here we find powerful evidence that the slogan is true which says, "The Bible interprets itself." Our ultimate tool for Biblical interpretation is not some textbook used in a Bible college, written by a modern theologian. Rather, our primary (and in some sense, only) tool for Biblical interpretation is the Bible itself. [However, this is not to deny that the insights of a professional theologian, or a preacher, or any other brother or sister in Christ, can also be useful insofar as their insights remind and point us to Biblical truth that we may not have seen. God has gifted the body of Christ with teachers, and we should neither deny their significant role, nor grant their words any authority apart from their fidelity to God's word. (Eph 4:11-13; Acts 17:10-11; Gal 1:8-9)]
Some New Testament Principles for Old Testament Interpretation
Here are some major principles we learn from Jesus and the apostles on how we are to understand, and properly use, the Jewish Scriptures.
1) Jesus and His apostles saw the Jewish Scriptures as first and foremost, though often in a veiled and "mysterious" way, as a testimony to, and collection of pointers towards, the Christ. Jesus said, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them." (Mt 5:17) The "Law and the Prophets" was simply one way for Jews to refer to their Scriptures. Jesus came to fulfill the Old Testament. We know that in once sense Jesus "fulfilled" the Law by obeying the commandments perfectly, but I think more than that is in view here. Jesus later said, "all the Prophets and the Law prophesied until John [the Baptist]." (Mt 11:13) When Paul wanted to persuade people regarding Jesus, he spoke "from both the Law of Moses and from the Prophets." (Acts 28:23) Not only did the prophets prophesy, but the Law also prophesied, and in particular both prophesied of the Christ.
Clearly prophets prophesy. But how does the Law "prophesy"? Well, some of the things the New Testament writers saw include:
I) In the most direct sense of prophecy, the Law (of Moses) indeed does contain specific Messianic prophecies, most notably Gen 12:1-3 (Gal 3:16), and Deut 18:15-18 (Acts 3:22).
II) The Law, along with the rest of the Old Testament, is filled with prefigures and events foreshadowing Christ, either by comparison or contrast. Notable examples include Adam (Gen 3, Rom 5), the marriage of Adam and Eve (Gen 2, Eph 5:31-32), Melchizedek (Gen 14, Heb 7), the Passover Lamb (Ex 12, 1 Cor 5:7), and the sacrificial system (Leviticus, John 1:29, Hebrews, 1 Peter 1:19).
III) By holding people to account to a standard that their sinful nature was powerless to obey, and by setting up as examples of righteousness those men and women who were marked by their faith (e.g. Noah, Abraham, Moses, and Joshua), the law "prophesied" to another form of righteousness that would be a gift from God (Rom 3:19-22, Romans 4, Heb 11). The Law served as a "guardian" to bring us and drive us to Christ (Rom 7:7-8:4, Gal 3).
The New Testament writers saw that the old Jewish prophets prophesied in the same way. Peter regarded Isaiah's suffering servant to be Jesus (1 Pet 2:22), Matthew knew that Micah's Bethlehem prophecy was about Jesus (Mt 2:6), Jesus interpreted Jonah's whale experience as being a foreshadow of Himself (Mt 12:38-41), and Jesus, Luke, and the author of Hebrews saw the hope for Jeremiah's "New Covenant" being ushered in by Christ (Lk 22:20, Heb 8-9).
Clearly the New Testament writers found an extraordinary number of pointers to Christ in the Old Testament, even in passages that might not have originally seemed (to many of us) to have any Messianic connotations (e.g. Mt 2:15, Rom 10:6-7, 1 Cor 10:4). Seeing just how much the apostles regarded their Jewish Scriptures as pointing to Christ, I believe it would be very difficult for us to read the Old Testament and see "too much" of Christ. In fact, in light of the New Testament approach, I think it is entirely appropriate if, when we read the Old Testament, the first and foremost question on our minds is, "What is this saying about Jesus?, or, What mystery is being developed here which is fulfilled in Christ?"
As a specific application, consider the book of Ruth. I have seen some study Bibles introduce the book of Ruth saying its main lesson is about undying friendship. Granted that there is something we can learn from Ruth's faithfulness to her mother-in-law Naomi. But we will miss a lot (indeed, the main point of the book, I would say) if we do not see the centrality of the image of the "kinsmen-redeemer" in Boaz pointing to the Messiah who fulfills both the role of a close relative (Heb 2:11-17) and also a redeemer (Gal 4:4-5, Tit 2:13-14), and who, though true Jew himself, is willing to love a foreign Gentile bride (Eph 3:6).
2) More generally, the New Testament writers saw the Jewish scriptures as saturated with physical dramatizations that point beyond themselves to greater spiritual truths. The author of Hebrews looked at the extremely strict distinction in the Law (see Leviticus) between the first court inside the tabernacle and the inner "Holy of Holies", and concluded that, "The Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed while the outer tabernacle is still standing." (Hebrews 9:8) In other words, I believe in this section that the author of Hebrews is saying that he sees the Old Covenant (sometimes explicitly, sometimes subtly) testifying of its own inadequacies, and of its need to be replaced by another covenant (see Heb 8:7-13). He also observes the necessity for all the items in the temple to be cleansed by the blood of an animal, as considers these items as "copies of the things in the heavens", such that the "the heavenly things themselves" must be cleansed by even "better sacrifices". (Heb 10:23) He further identifies the presence of God in heaven as the TRUE "Holy of Holies", of which the inner court of the tabernacle was just a "copy" (Heb 10:24).
Again, the author of Hebrews looks at references to the Sabbath, and combining Exodus 20:11 with Psalm 95:7,11 concludes that the physical Sabbath was a testimony, waiting to be fulfilled, of a greater Sabbath rest to come for the people of God. (Heb 3-4)
Jude considered the raining down of fire and brimstone upon Sodom and Gomorrah as an "example" of the coming "punishment by eternal fire." (Jude 7)
Peter saw Noah's ark symbolizing the hope of salvation through the waters that is now available in Christian baptism. (1 Peter 3:18-22)
Paul looked at Old Testament stories about Pharaoh and about Jacob and Esau and saw God teaching a doctrine of election relevant far beyond these mere men themselves. (Romans 9)
As an application, I believe this point is precisely where most of the "health and wealth" teachers get it wrong. Indeed, the bulk (if not all) of their support for the "health and wealth" gospel comes from the Old Testament. And actually, in that regard, they have a good point which often goes unnoted by their critics. There IS a "health and wealth" gospel in the Old Testament. Deut 7:13-16, 28:1-14, and Lev 26:1-13 are just a few examples of an abundantly clear presentation of God's (conditional) physical health and wealth promises to Israel.
The problem with the false teachers' interpretation is that God's physical promises to Israel were designed as a mere foreshadow of the greater and more lasting blessings He will pour out on His people for all eternity. Do you think a million dollars for a few puny years of your life are "riches"? Ha! To those who suffer along with Christ, to those who are poor in the world but rich in faith, to those who die and endure hardship along with Christ, to these God has promised to make them heirs and rulers with Christ in His eternal kingdom (Rom 8:16-18, James 2:5, 2 Tim 2:11-12). The incorrect response to health and wealth teaching is to say, "No, God doesn't want to give us those things, after Jesus' time God turned stingy." That is what the health and wealth teachers think their opponents are teaching. And sadly, in many cases they are right. Rather, the correct response to health and wealth teaching is, "Why do you have your sights set so low? The health and wealth gospel of the Old Testament, just like the temple rites, the holidays, the sacrifices, the priestly system, the land, the covenants, etc., etc., was pointing to something greater." The New Testament so radically increases (not decreases) the blessings of being in God's kingdom that we are freed from the attachment to dollars which will soon burn and decaying bodies which will soon be exchanged, and freed to lose all temporary fleeing comforts of this world in the ultimate soul-satisfying pursuit of knowing Him (e.g. Phil 1:21, 3:8-10, 17-20; Mt 6:19-21; Acts 5:40-42; 1 Peter 1:6-9, 4:12-14).
3) The New Testament writers also saw the Jewish scriptures containing many universal truths about God's design for life in this world. The difference between point 1, 2 and 3 here is that in points 1 and 2 we looked primarily at "abstract" spiritual lessons taught through physical dramatizations. These are usually veiled in a certain degree of mystery, and are only fully understood through their fulfillment in Christ and His New Covenant, though even now we still must take them by faith not by sight. However, the New Testament writers also saw that explicit lessons for daily godly living in this world could be drawn directly from Old Testament stories.
Paul says that God's punishment of Israel's sins "happened as examples for us" to lead us away from immoral and ungodly living. (1 Cor 10:6) Indeed these stories about Israel and her disobediene "were written for our instruction." (1 Cor 10:11)
Elsewhere, Paul grounds his teachings about men's/husband's authority and women's/wives' submission in the Genesis 1-3 creation account. (1 Tim 2:12-13) He even draws such a practical application such as women's hair coverings from Genesis 2:18 (1 Cor 11:8-10). And such a practical application as financial support for ministers of the gospel he takes from the Mosaic laws about oxen working the field (Deut 25:4, 1 Cor 9:9).
Further, New Testament writers freely quoted from, and referred to, the Ten Commandments, the moral teachings, and wisdom literature of the Jewish Scriptures in giving moral instruction on Christian living to both Jew and Gentile followers of Christ (e.g. Rom 12:19-20, 13:9; Eph 6:1-3; 1 Peter 1:16, 3:5-14, 5:5; James 2:8, 11, 4:6).
This should then raise the question of just "how much" modern Christians are expected to obey the Old Testament laws, i.e. the "Law of Moses." Again, we are fortunate that we need not resort to our own personal speculations, for we at least have some major guiding principles revealed on this very topic.
4) The New Testament church was forced to directly take on the question of the relationship between Gentile followers of Christ to the Law of Moses, and concluded that, basically, Gentiles believers in Christ are not "under the Law", except "the law of Christ/the royal law/the law of liberty", which is to love. Acts 15 and the entire book of Galatians are clearly devoted to this topic. However, upon closer examination we find this very issue is a major theme running throughout the New Testament, and especially through Paul's letters. See appendix 2 for more on this issue, its background, and the some important conclusions.
In Acts 15, after "much debate" James drew the proceedings of the apostolic Jerusalem Council to a close by pointing to references from the Jewish Scriptures themselves indicating that in fact God had foretold all along His intention to call people from the Gentile nations into His kingdom. In the end, the council determines against the Pharisees who said of the Gentiles, "It is necessary to circumcise them and to direct them to observe the Law of Moses." (Acts 5:5)
Now, admittedly Acts 15:19-21, 28-29 leaves some perplexing questions open. Why did the council single out four particular "essentials" that even the Gentiles should obey? Why did they single out that the food sacrificed to idols, blood, and the meat of strangled things should not be eaten, and that sexual immorality should be shunned? Were these four aspects of the Law essential for ALL Gentiles down through the ages, or was there just selected as significant for that context?
The remainder of the New Testament at least partially answers the question. Indeed, it is abundantly clear in Paul's letters to the various churches that God has standards of sexual purity that apply across the board to Jews and all the Gentile nations (e.g. Rom 1:24, 13:13; 1 Cor 5-7, 10:8; Gal 5:19; Eph 5:3; Col 3:5; 1 Thes 4:3).
Paul takes up the question of food sacrificed to idols in the entire chapter of 1 Cor 8. He concludes that ultimately it doesn't matter, since idols are nothing, but if someone who is weak in faith might be stumbled by seeing us eat food sacrificed to idols, then we should not. I believe that Paul's assessment of the issue of food sacrificed to idols opens up the likely potential for a parallel interpretation of the Jerusalem Council's ruling on eating blood and strangled things. Ultimately, these things don't matter, because, as Jesus taught, there is no inherent "cleanliness/godliness" or "uncleaniness/ungodliness" associated with the food we put in our body. (Mark 7:14-23) Thus, the Jerusalem Council's ruling against sexual immorality certainly applies to Gentiles down through the ages, but I believe it is most likely that their three other rulings about food were of particular relevance in that setting where the eating habits of Gentile Christian would unnecessarily deeply offend and disturb and stumble their Jewish Christian brothers and sisters.
Leaving aside further detailed questions (some of which are considered in appendix 2), the big picture is that basically the apostles and elders in Jerusalem concluded that Gentile followers of Christ must not be compelled to try to fulfill the Law of Moses, but rather both Jew and Gentile alike would be saved through the grace of the Lord Jesus (Acts 15:10-11). Paul's usage of the phrase "under the Law" seems to clearly imply that it is something which no longer applies to followers of Christ, be they Jew or Gentile (see, e.g., Rom 2:12; 1 Cor 9:21; Gal 3:23, 4:4-5, 21, 5:18; Phil 3:6).
How then do we reconcile points 3 and 4 above? In point 3 we demonstrated that the New Testament writers used the Old Testament in their instructions to Christians for godly living. In point 4 we saw how the very same people emphasized that followers of Christ are not "under the Law [of Moses]." Well, I think the first step in reconciliation is simply to acknowledge both. The apostles saw intruction, wisdom, and even moral authority for Christian godly living in the Old Testament and also saw that followers of Christ have a radically different relationship to the Law of Moses from anyone who is trying to fulfill that Law for their righteousness.
Furthermore, I think we can identify a pattern in the New Testament writers' use of Old Testament scriptures. They consistently urge Christians in obedience to the "moral" aspects of the Law, whereas they use the "ceremonial" and "religious" aspects of the Law as physical pointers and foreshadows to the New Covenant as fulfilled in Christ. In other words, when the Law of Moses teaches principles of wholehearted love and obedience to God, and love for one's neighbor as one's self, the apostles present this as applying directly to Christians. When the Law of Moses is talking about the specific regulations of Jewish religious practices, temple rites, sacrifices, issues of cleanliness and uncleanliness, the apostles present these matters as having been fulfilled in Christ. Cleanliness, for a Christian, comes not through a hyssop branch dipped in the blood of a dove, or through the slaughter of a lamb at the altar of the tabernacle, but by being washed in the blood of the ultimate sacrifice, Jesus the Lamb of God.
So, in summary, it seems that the New Testament writers found Christian "applicability" for all of the Old Testament. Indeed, as Paul says, with emphasis added, "All Scripture [by which, at the very least, he means the Old Testament] is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness." (2 Tim 3:16) However, in the eyes of the apostles the "applicability" of the Old Testament must not be misused to teach, for example, that followers of Christ must be circumsized and required to obey the Law of Moses. Rather, the Old Testament must properly be used, first of all to point us to Christ and to demonstrate the unfolding of the multiple faces of the gospel, and second of all to teach us principles and provide us with models and examples (including "counter-examples") on how to love God wholeheartedly and to love our neighbor as ourself.
Does that still leave the door open for potential disagreements on Old Testament interpretation? Of course! It will always be so. However, by thoughtfully considering how Jesus and the apostles and New Testament writers read and understood their Jewish Scriptures we can have a much more solid foundation in our approach to the Old Testament. And also, rather than reluctantly trudging through shallow teaching and/or reading of the Old Testament, or ignoring it altogether, may we be inspired by the authors of the New Testament who seemed, whenever they unrolled a copy of the Tanakh, to excitedly find great riches of Christ and the gospel and the New Covenant pouring forth from page after page of the Law, the Writings, and the Prophets.
There are a couple of degrees of freedom when you try to categorize New Testament references to the Old Testament. One is what NT verses you consider to be OT references, since only there are clearly many more references to the OT than just those verses that explicity say, for example, "In the words of the prophet...". For a couple of reasons, including a desire to follow somewhat of a systematic approach, I have primarily followed the translators of the updated version of the New American Standard Bible. In that version, anything that is considered to be an OT quote is written in all capital letters. The passages that I have categorized are roughly in one-to-one correspondence with the capitalized passages of the NASB. However, I have also included some passages that talk about OT events but don't use the precise OT language. Clearly these are OT references, but they are not capitalized in the NASB.
A second degree of freedom is the process of defining categories. My approach has been entirely subjective. Someone else may want to follow an entirely different categorization scheme.
In any case, I think that the below is sufficient to make some big picture observations about general trends of how the New Testament authors looked at the Jewish Scriptures. In particular, what comes through most clearly is the fact that they saw (or at least talked about) Jesus Christ, the gospel, the New Covenant, and other hints of distinctively Christian doctrine first and foremost, and only secondarily did they apply Old Testament moral lessons to their hearers/readers. In other words, they most frequently took an indirect course from OT through the fuller revelation in Christ and then to their readers, and less frequently took a course of application from OT direct to their readers.
This shows there is validity to both uses of the OT (as also employed today), but that the emphasis of the apostles is perhaps the opposite of most Christian approaches to the OT in modern times.
Clear Messianic prophecies (in my opinion)
Matt 1:23 BEHOLD, THE VIRGIN SHALL BE WITH CHILD
Matt 2:6 AND YOU, BETHLEHEM, LAND OF JUDAH,
Matt 4:15, Lk 1:79 THE LAND OF ZEBULUN AND THE LAND OF NAPHTALI
Matt 8:17 HE HIMSELF TOOK OUR INFIRMITIES AND CARRIED AWAY OUR DISEASES
Matt 11:5, Lk 4:18, 7:22 POOR HAVE THE GOSPEL PREACHED TO THEM
Matt 12:18 BEHOLD, MY SERVANT WHOM I HAVE CHOSEN
Matt 21:5, John 12:15 BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY
Matt 21:9, 23:39, Mk 11:9, Lk 13:35, 19:38, John 12:13 BLESSED IS HE WHO COMES IN THE NAME OF THE LORD
Matt 22:44, Mk 12:36, Lk 20:42, Acts 2:34 THE LORD SAID TO MY LORD
Luke 2:32 A LIGHT OF REVELATION TO THE GENTILES
John 2:17 ZEAL FOR YOUR HOUSE WILL CONSUME ME
Acts 2:25 I SAW THE LORD ALWAYS IN MY PRESENCE
Acts 2:30 GOD HAD SWORN TO HIM WITH AN OATH TO SEAT one OF HIS DESCENDANTS ON HIS THRONE
Acts 3:22 THE LORD GOD WILL RAISE UP FOR YOU A PROPHET
Acts 4:25 WHY DID THE GENTILES RAGE
Acts 13:34-35 I WILL GIVE YOU THE HOLY and SURE blessings OF DAVID
Heb 1 Christ foretold as divine Son of God
Heb 5:5-6 YOU ARE MY SON, ...
Veiled Messianic prophecies (in my opinion)
Matt 2:15 OUT OF EGYPT I CALLED MY SON.
Matt 2:23 He shall be called a Nazarene.
Matt 12:40 JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER
Matt 21:42, Mk 12:10, Lk 20:17 THE STONE WHICH THE BUILDERS REJECTED
Acts 3:25 AND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED
Acts 8:32 HE WAS LED AS A SHEEP TO SLAUGHTER
1 Cor 10:4 the rock was Christ
1 Cor 15:45 The first MAN, Adam, BECAME A LIVING SOUL
Gal 3:16 And to your seed
Heb 2 Foreshadow of God with us, Jesus Son of Man
Heb 7 Melchizedek foreshadowed Christ
Heb 9:11-10:25 The Law foreshadows Christ as final sacrifice
Prophecies about the betrayal of Jesus
Matt 26:31, Mk 14:27 I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP OF THE FLOCK SHALL BE SCATTERED
Matt 27:9-10 AND THEY TOOK THE THIRTY PIECES OF SILVER, THE PRICE OF THE ONE WHOSE PRICE HAD BEEN SET
John 13:18 HE WHO EATS MY BREAD HAS LIFTED UP HIS HEEL AGAINST ME
Acts 1:20 LET HIS HOMESTEAD BE MADE DESOLATE
Acts 1:20 LET ANOTHER MAN TAKE HIS OFFICE
Prophecies about the crucifixion
Luke 22:37 AND HE WAS NUMBERED WITH TRANSGRESSORS
John 19:24 THEY DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST LOTS
John 19:36 NOT A BONE OF HIM SHALL BE BROKEN
John 19:37 THEY SHALL LOOK ON HIM WHOM THEY PIERCED.
1 Peter 2:22 WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH
Prophecies related to events around the coming of Messiah
Matt 2:18 A VOICE WAS HEARD IN RAMAH
Matt 3:3, Lk 3:4, John 1:23 THE VOICE OF ONE CRYING IN THE WILDERNESS
Matt 11:10, Mk 1:2, Lk 1:76, 7:27 BEHOLD, I SEND MY MESSENGER AHEAD OF YOU
Luke 1:17 TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN
Prophecies about general acceptance and rejection of Messiah
Matt 13:14, Mk 4:12, 8:18, Lk 8:10, John 12:40, Acts 28:26 YOU WILL KEEP ON HEARING, BUT WILL NOT
Matt 13:35 I WILL OPEN MY MOUTH IN PARABLES
Matt 15:8, Mk 7:6 THIS PEOPLE HONORS ME WITH THEIR LIPS
John 12:38 LORD, WHO HAS BELIEVED OUR REPORT
John 15:25 THEY HATED ME WITHOUT A CAUSE
Acts 4:11 STONE WHICH WAS REJECTED
Acts 13:41 BEHOLD, YOU SCOFFERS, AND MARVEL, AND PERISH
1 Peter 2:6-8 BEHOLD, I LAY IN ZION A CHOICE STONE, A PRECIOUS CORNER stone, AND HE WHO BELIEVES
2 Peter 2:22 A DOG RETURNS TO ITS OWN VOMIT
Events after the first coming of Messiah
Matt 13:43 THE RIGHTEOUS WILL SHINE FORTH AS THE SUN
Matt 24:15-31, Mk 13:14ff ABOMINATION OF DESOLATION
Matt 26:64, Mk 13:26, 14:62, Lk 21:27, 23:69 THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN
Luke 23:30 TO SAY TO THE MOUNTAINS,"FALL ON US,' AND TO THE HILLS, "COVER US.
Acts 2:17 AND IT SHALL BE IN THE LAST DAYS
Rom 2:6 WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS
1 Cor 15:27 [Christ as King] HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET
Rev 1:7 BEHOLD, HE IS COMING WITH THE CLOUDS
Rev 4:8 [Isaiah's vision was something we will all see in heaven] HOLY, HOLY, HOLY
Rev 15:4 For ALL THE NATIONS WILL COME AND WORSHIP BEFORE YOU,
Rev 17:5 BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH
Rev 18:7 I SIT AS A QUEEN AND I AM NOT A WIDOW
Rev 22:14 Blessed are those who wash their robes, ... right to the tree of life
Jesus uses OT quotes as His own and applying to Himself
Matt 7:23, Lk 13:27 DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS
Matt 10:35-36 SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER,
Matt 11:29 YOU WILL FIND REST FOR YOUR SOULS
Matt 16:27 WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS
Matt 21:16 OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF
Matt 21:33, Mk 12:1 PLANTED A VINEYARD AND PUT A WALL AROUND IT AND DUG A WINE PRESS IN IT, AND BUILT A TOWER
Matt 27:46, Mk 15:34 ELI, ELI, LAMA SABACHTHANI?" that is, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?
Luke 23:46 INTO YOUR HANDS I COMMIT MY SPIRIT
John 6:31 HE GAVE THEM BREAD OUT OF HEAVEN TO EAT
John 6:45 AND THEY SHALL ALL BE TAUGHT OF GOD
The gospel
Matt 22:32, Mk 12:26, Lk 20:37 [Resurrection] I AM THE GOD OF ABRAHAM, AND THE GOD OF ISAAC...
Acts 13:47 I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES
Acts 15:16 AFTER THESE THINGS I will return, AND I WILL REBUILD THE TABERNACLE OF DAVID
Rom 1:17 BUT THE RIGHTEOUS man SHALL LIVE BY FAITH
Rom 4:3 ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS
Rom 4:7 BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN
Rom 4:9 FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS
Rom 4:17,22 A FATHER OF MANY NATIONS HAVE I MADE YOU
Rom 4:18 SO SHALL YOUR DESCENDANTS BE
Rom 10:6 [Righteousness by faith] DO NOT SAY IN YOUR HEART,"WHO WILL ASCEND INTO HEAVEN?
Rom 15:9-12 THEREFORE I WILL GIVE PRAISE TO YOU AMONG THE GENTILES
Rom 15:21 [Apostle's calling to unreached in all the world] THEY WHO HAD NO NEWS OF HIM SHALL SEE
1 Cor 1:19 [World cannot accept gospel] I WILL DESTROY THE WISDOM OF THE WISE,
1 Cor 2:9 [World is blind to gospel] THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD,
1 Cor 15:54-55 O DEATH, WHERE IS YOUR VICTORY?
2 Cor 3 Superiority of the New Covenant
2 Cor 6:2 [Now is the time] AT THE ACCEPTABLE TIME I LISTENED TO YOU,
2 Cor 13:1 [Gospel confirmed] EVERY FACT IS TO BE CONFIRMED BY THE TESTIMONY OF TWO OR THREE
Gal 3:6 BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS
Gal 3:8 ALL THE NATIONS WILL BE BLESSED IN YOU
Gal 3:13 CURSED IS EVERYONE WHO HANGS ON A TREE
Heb 8:5 SEE THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN
Heb 8-9:10 Old covenant foreshadows New Covenant
Establishing Christian doctrine
Mark 9:48 [Hell] THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED
John 10:34 [Use of "Son of God"] I SAID, YOU ARE GODS
Rom 2:24 [Sinfulness of man] THE NAME OF GOD IS BLASPHEMED AMONG THE GENTILES BECAUSE OF YOU
Rom 3:4 [God's faithfulness] THAT YOU MAY BE JUSTIFIED IN YOUR WORDS
Rom 3:10ff [Total depravity] THERE IS NONE RIGHTEOUS, NOT EVEN ONE
Rom 5:14 [Original sin, consequence] Nevertheless death reigned from Adam until Moses
Rom 7:7 [Use of Law] YOU SHALL NOT COVET
Rom 8:36 [Christian suffering] FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG
Rom 9:7-33 [Election] THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED
Rom 11:3 [God's plan for Israel] Lord, THEY HAVE KILLED YOUR PROPHETS
Rom 14:11 [Judgment Day] AS I LIVE, SAYS THE LORD, EVERY KNEE SHALL BOW TO ME
1 Cor 2:16 [God's spirit in us] WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM?
1 Cor 6:16 [Bond of marriage] THE TWO SHALL BECOME ONE FLESH
1 Cor 9:9 [Financial support for church teachers] YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING
1 Cor 10:1-14 [God's judgment on immorality] THE PEOPLE SAT DOWN TO EAT AND DRINK...
1 Cor 10:26 [Only one God] FOR THE EARTH IS THE LORD'S, AND ALL IT CONTAINS
1 Cor 14:21 [Tongues a sign to unbeliever] BY MEN OF STRANGE TONGUES AND BY THE LIPS OF STRANGERS
2 Cor 4:6 [Regeneration] Light shall shine out of darkness
2 Cor 6:16 [God with us] I WILL DWELL IN THEM AND WALK AMONG THEM
2 Cor 8:15 [God's provision] HE WHO gathered MUCH DID NOT HAVE TOO MUCH
2 Cor 9:9 [God's provision] HE SCATTERED ABROAD, HE GAVE TO THE POOR,
Gal 3:10-12 [No righteousness by Law] CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS
Gal 4:21-31 [Freedom from Law] Hagar and Sarah
Eph 2:17 [Gentiles taken in] AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY
Eph 4:8 [Spiritual gifts] WHEN HE ASCENDED ON HIGH
Eph 5:31 [Christ & church] FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER
Phil 2:10 [Christ's lordship] EVERY KNEE WILL BOW
1 Tim 5:18 [Payment of church teachers] YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING
Heb 4:4 [God's Sabbath] AND GOD RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS
Heb 6:14 [Example of faith] I WILL SURELY BLESS YOU AND I WILL SURELY MULTIPLY YOU
Heb 10:27[Judgment] THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES;
Heb 10:30 [Judgment] VENGEANCE IS MINE, I WILL REPAY; THE LORD WILL JUDGE HIS PEOPLE
Heb 10:37-38 [Need for persevering faith] FOR YET IN A VERY LITTLE WHILE, HE WHO IS COMING
Heb 11 [Faith] OT figures were people of faith
James 2:21-26 [Justification by works] AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM
James 4:5-6 [Friends and enemies of God] GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE
1 Peter 1:24-25 [Enduring word of God] ALL FLESH IS LIKE GRASS,
1 Peter 2:9-10 The church foreshadowed in Israel
1 Peter 4:18 [Judgment] AND IF IT IS WITH DIFFICULTY THAT THE RIGHTEOUS IS SAVED
2 Peter 2:4-9 [Judgment and salvation] Examples of Noah, Lot, Sodom and Gomorrah, etc.
2 Peter 3:5-9 [Judgment and salvation] World destroyed by flood, next time fire
Jude [Judgment] Examples of Cain, Sodom and Gomorrah, etc.
Rev 1:20 [The church] the seven lampstands are the seven churches
Rev 2:26-27 [We will reign with Christ] TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS
Rev 19:16 [Christ is God] KING OF KINGS, AND LORD OF LORDS
Direct application of the moral Law, Love for God and man, call to obey; applied to Jews in NT
Matt 4:4,7,10; Lk 4 MAN SHALL NOT LIVE ON BREAD ALONE
Matt 5:21ff You have heard that the ancients were told... (6 times)
Matt 9:13, 12:7 I DESIRE COMPASSION, AND NOT SACRIFICE
Matt 15:4, Mk 7:10 HONOR YOUR FATHER AND MOTHER
Matt 18:16 BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED
Matt 19:4ff, Mk 10:6 MADE THEM MALE AND FEMALE
Matt 19:18, Mk 10:19, Lk 18:20 YOU SHALL NOT COMMIT MURDER; YOU SHALL NOT COMMIT ADULTERY;
Matt 22:37, Mk 12:29-33, Lk 10:27 YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART
Acts 23:5 YOU SHALL NOT SPEAK EVIL OF A RULER OF YOUR PEOPLE.
Heb 3:7-4:7 TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS...
Heb 12:5-6 MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD, NOR FAINT WHEN
Heb 12:18-29 [Contrast of Sinai and Zion]
Heb 13:5-6 [Be content] I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,
Heb 13:10-14 [Follow Jesus] For the bodies of those animals... are burned outside the camp
James 2:8-11 YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF,
James 5:17 [Model of prayer] Elijah was a man with a nature like ours
1 Peter 1:16 YOU SHALL BE HOLY, FOR I AM HOLY
1 Peter 3:10-14 THE ONE WHO DESIRES LIFE, TO LOVE AND SEE GOOD DAYS, MUST KEEP HIS TONGUE
1 Peter 5:5 GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.
1 John 3:12 not as Cain, who was of the evil one and slew his brother.
Direct application of the moral Law, Love for God and man, call to obey; applied to Gentiles
Rom 12:19 [Leave judgment to God] VENGEANCE IS MINE, I WILL REPAY
Rom 12:20 [Love your enemy] BUT IF YOUR ENEMY IS HUNGRY, FEED HIM
Rom 13:9 [Love fulfills the Law] YOU SHALL NOT COMMIT ADULTERY...
Rom 15:3 [Christ as a model of selflessness] THE REPROACHES OF THOSE WHO REPROACHED YOU FELL ON ME
1 Cor 1:31 LET HIM WHO BOASTS, BOAST IN THE LORD
1 Cor 3:19-20 [Need for humility before God] He is THE ONE WHO CATCHES THE WISE IN THEIR CRAFTINESS
1 Cor 5:13 [Church discipline, holiness] REMOVE THE WICKED MAN FROM AMONG YOURSELVES
2 Cor 10:17 HE WHO BOASTS IS TO BOAST IN THE LORD
Gal 5:14 YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF
Eph 4:25 SPEAK TRUTH EACH ONE OF YOU WITH HIS NEIGHBOR
Eph 4:26 BE ANGRY, AND YET DO NOT SIN
Eph 6:2 HONOR YOUR FATHER AND MOTHER
Eph 6:14-17 HAVING GIRDED YOUR LOINS WITH TRUTH,...
Rev 2:14 you have there some who hold the teaching of Balaam
Direct application of the ceremonial Law, applied to Jews in NT
Matt 21:13, Mk 11:17, Lk 19:46 MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER
Luke 2:23-24 EVERY firstborn MALE THAT OPENS THE WOMB SHALL BE CALLED HOLY TO THE LORD
Righteousness through the Law, Law as tutor; applied to Jews in NT
Luke 10:28 DO THIS AND YOU WILL LIVE
OT quotes intermingled with the speaker's own words and prayers
Luke 1:50,53 AND HIS MERCY IS UPON GENERATION AFTER GENERATION TOWARD THOSE WHO FEAR HIM
Luke 13:19, (Mt & Mk also) THE BIRDS OF THE AIR NESTED IN ITS BRANCHES
Acts 4:24, 14:15 MADE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT IS IN THEM
Acts 7:3 LEAVE YOUR COUNTRY AND YOUR RELATIVES, AND COME INTO THE LAND THAT I WILL SHOW YOU
Acts 13:22 I HAVE FOUND DAVID the son of Jesse, A MAN AFTER MY HEART
Rom 11:34 WHO HAS KNOWN THE MIND OF THE LORD
2 Cor 4:13 I BELIEVED, THEREFORE I SPOKE
Other
Matt 4:6, Lk 4 (Satan says) HE WILL COMMAND HIS ANGELS CONCERNING YOU
Matt 5:17 Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill.
1 Cor 15:32 If the dead are not raised, LET US EAT AND DRINK, FOR TOMORROW WE DIE
Often we miss the significance of the Bible's answer to this issue because we missed the significance of the question. The question is, "How does the Law of Moses apply to Gentile followers of Christ?" First of all, we miss the question because we never stop to think it odd that we are Gentile followers of the Jewish Messiah. But it SHOULD, at least to an extent, seem odd. It is incorrect for us, as non-Jews, to think of Christ or Christianity as "ours" into which Jews have been "allowed" to participate. Romans 11 teaches exactly the opposite. We who are Gentile followers of Christ are an "unnatural wild olive shoot" that God has graciously grafted into the Abrahamic tree.
Second, we never stop to think it odd that we read a book (the "Old Testament") directed in its original context particularly to the physical nation of Israel, and we non-Jews consider it to be pertaining to us. Again, it is not that the Jews use "our Old Testament", but rather that we use the Jewish Scriptures as relevant to us, which is the odd fact!
But this is precisely one of the things that gave the gospel so much richness in Paul's eyes. Indeed, one major aspect of the glorious inbreaking news of the gospel as God revealed especially to Paul, was that Jew and Gentile were heirs together of the promises of Christ (Eph 3:6). For thousands of years, the Creator of the Universe and Lord of all nations chose to give special and particular promises and blessings to ONE chosen nation in His world. He foretold an "everlasting" kingdom for Israel governed by the descendant of the Jewish king David. (2 Sam 7:8-16) Though He permanently destroyed other nations (e.g. Isa 13:19-22), He promised to love and bless Israel forever (Jer 31, esp. verse 3). We who do not belong to the nation of ethnic Israel would seem to have no rightful claim to these great and awesome promises of a present and future hope. But that, as Paul saw it, is precisely the good news, that any Gentiles and Jews who believe in the Christ are God's "true Israel" and inherit the fulfillment of all the incredible promises to "Israel and Judah" as recorded in the Jewish Scriptures! (Rom 4:10-13, 10:10-12; Gal 3-4)
Now, in that setting, we consider the early church, intially composed mostly of ethnic Jews in the physical land of Israel. Jesus was Jewish and obeyed the Law of Moses, and His close apostles, the leaders of the new church, were Jewish and faithful to the Law of Moses. Now Gentiles start believing in and following Jesus as the Son of the One True God. The pressing question, that (not surprisingly) comes up, is, "Should Gentile followers of Christ be expected to obey the Law of Moses?" And some were in fact going around teaching that very thing. It ran contrary to the gospel God made clear to Paul so he directly opposed them. Obviously this was a very big and weighty question that needed to be addressed and was by no means a trivial "no brainer." Thus it was determined that "Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue... The apostles and the elders [in Jerusalem] came together to look into this matter" and listened to and considered "much debate" over it. (Acts 15) Again, it was not a trivial "no brainer." We can only appreciate the profound effect of the answer on Christianity and why so much of Paul's writing relates to this matter when we understand the inherent tension and difficulty in the question itself. This is the only theological question recorded in the New Testament that required the apostles and elders to meet together and debate. It was big, and it was, at least in some sense, a difficult question.
As discussed in point 4 of the article, the apostles concluded that Gentiles do not need to become Jews, they do not need to become circumsized and commanded to obey the Law of Moses, in order to be saved through Christ. But then they seem to have proceeded to in fact command the Gentiles to obey at least certain aspects of the Law of Moses. And elsewhere, these same apostles (such as Peter and Paul) who made and supported this ruling, wrote letters commanding Gentiles to obey commands which were first laid out in the Law of Moses (e.g. 1 Peter 1:15-16; Romans 13:9, Eph 6:1-3).
First of all, we must continually keep in mind, as we read the New Testament, the precise situation the writers were facing. What really put Paul at odds with the false teachers, and prompted the gathering of the council in Acts 15, was the false teaching, "Unless you are circumcised according to the custom of Moses, you cannot be saved." (Acts 15:1) The general issue in question was Gentile obedience to the Law of Moses, but the word "circumcision" keeps coming up. Of all the hundreds of commands in the Law of Moses, what is it about circumcision that caused it to be singled out? Consider that the word "circumcision" or its variants occurs in at least 7 of 13 of Paul's letters. It was the center of a major theological battle.
The significance of circumcision is found in God's covenant with Abraham and his descendants in Genesis 17. God promised to give the land of Canaan to Abraham's descendants and to be their God. What God required of Abraham and his descendants, as part of this covenant, was "Every male among you shall be circumcised." Throughout the Old Testament, "uncircumcised" is synonomous with belonging to the Gentile, pagan nations. To be Jew was to be circumcised, to be circumcised was to be Jew. A foreigner could enjoy the benefits of Judaism, basically he could "become a Jew", if and only if he became circumcised (Ex 12:44-49).
Thus the center of the theological battle running in the church at this time was, "Is it necessary to be (or become) a Jew in order to be right with God?" The clear answer was: no. But why is it not necessary to be a Jew in order to be right with God? We can already see the pointers, if not the full answer, to this in the Old Testament itself. Physical circumcision of males was just one more foreshadow of a much more significant (in God's eyes) circumcision, the circumcision of the heart. (e.g. Deut 10:16, 30:6; Jer 4:4)
Along these same lines, we see in Jesus' words that some matters of the Law were "weightier" than others (Mt 23:23). Which were the "weightier" matters of the law, and which were the "less weighty"? Combining Mt 9:23, 12:7, 22:36-40, Mt 23, and in fact, the entire ministry of Jesus, it is not difficult to conclude that he considered what the Law taught about love towards God and man, including mercy, justice, kindness, and matters of the heart and character to be the "weightier" matters, and outward religious rites such as ceremonial washings, sacrifices, and wearing of tassels to be the less weighty matters (though, as a Jew speaking to Jews, He also urged obedience to the less weighty matters that were genuinely to be found in the Law of Moses - Mt 23:23b).
In summary, especially considering the different uses the apostolic writers made of the Old Testament (points 1, 2, 3 of the main article) I think it is reasonable to consider the Old Testament as a mixture of different types of revelation. On the one hand, it contains numerous detailed rules for outward conformity to the Jewish religion, and yet it also contains revelation of God's unchanging character and what kinds of hearts and actions are pleasing or displeasing to Him.
Returning then to the topic of circumcision. Physical circumcision was the sign of belonging to Judaism. As such, it makes sense why "circumcision" was so frequently referred to in the debate about whether Gentiles must obey the Law of Moses. More specifically, now, we can say that the question was whether Gentiles must obey the outward, ceremonial, distinctively Jewish portions of the law. The answer to that was a resounding "no", and the reason was that all of the outward, ceremonial, religious rites of Judaism were designed as mere pointers to Christ. Now that the fulness had come, there was no absolutely no reason to make anyone a slave to the shadows.
But another interesting and important point is that by saying the debate centered around the question of outward, ceremonial, Judaism, I am also saying that the debate did not involve any question of whether Gentiles were expected to hold to the law's teaching on love, justice, mercy, and a character of holiness that God requires. In fact, I think the distinction between the two aspects of the Law was not clearly outlined in the debate, simply because everyone present (all of whom were followers of Christ) took it as obvious that the law of love and holiness where Jesus laid His emphasis applied to Gentiles across the board.
In particular, one result of this is that I think we Protestants need to shake up our picture of Paul's attitude toward the law. Most of us Protestants know very well that often when Paul spoke of the "law", he was speaking in a negative tone and denying, rather than affirming something. Indeed my search of the ESV shows 95 distinct verses of Paul's epistles in which the word "law" appears, including [according to my rough, subjective, categorization] 5 references in the context of God's curse, wrath, accountability and judgment, 14 references in the context of the law being not obeyed, being not of faith, and not bringing justification or righteousness, 4 references to breaking of the law, 7 refering to our knowledge of sin through the law, and the power sin exerts through the law, 4 statements that God's promises and His Spirit are not given through the law, and 11 references where the law is described as our captor, or as being ended or abolished, or the fact that we are not under the law, and have been freed from and died to it, for a total of 45 verses. A large number of Paul's uses of the word "law" would best be described as "neutral" in tone. But we must also not lose sight of the 14 or so verses in which Paul speaks of the law and is using a positive tone, and affirming something, or using the law in an approving sense. In particular:
Romans 2:20
having in the Law the embodiment of knowledge and of the truth,
Romans 3:31
Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.
Romans 7:12
So then, the Law is holy, and the commandment is holy and righteous and good.
Romans 7:22
For I joyfully concur with the law of God in the inner man,
Romans 9:4
who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises,
Romans 13:8
Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law.
Romans 13:10
Love does no wrong to a neighbor; therefore love is the fulfillment of the law.
1 Corinthians 9:8-9
I am not speaking these things according to human judgment, am I? Or does not the Law also say these things? For it is written in the Law of Moses,
1 Corinthians 14:34
The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says.
Galatians 5:14
For the whole Law is fulfilled in one word, in the statement, "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF."
Galatians 5:23
gentleness, self-control; against such things there is no law.
Galatians 6:2
Bear one another's burdens, and thereby fulfill the law of Christ.
1 Tim 1:8
Now we know that the law is good, if one uses it lawfully
Further, consider the following words from Paul, which might be considered unacceptable (even heretical) by many modern evangelicals if they didn't realize that these words were coming from the New Testament:
"I warn you, as I did before, that those who live like this will not inherit the kingdom of God" (Gal 5:21)
"Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God" (1 Cor 6:9-10)
"the day of wrath and revelation of the righteous judgment of God, who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS: to those who by perseverance in doing good seek for glory and honor and immortality, eternal life" (Rom 2:5-7) [Emphasis in original, used to display an Old Testament reference.] [Note: if it be argued that Romans 2:5-6 pertains only to God's judgment of unbelievers, I think verse 7 contradicts such claim.]
Further, in light of how we have seen that circumcision was symbolic of the outward forms of Judaism, I believe the following verses begin to make more sense:
"Circumcision is nothing and uncircumcision is nothing. Keeping God's commands is what counts." (1 Cor 7:19)
"For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love." (Gal 5:6)
"Neither circumcision nor uncircumcision means anything; what counts is a new creation." (Gal 6:15)
Above, Paul says the same thing in only slightly different words three different times. But looking at these verses makes Paul sound quite a bit like James 2, one of the most famous "tension" or "apparent contradictory" passages of the New Testament (as far as Protestants are concerned). James said that "faith without works is dead", and that faith is "shown through works." Paul said what counts is faith expressing itself through love. Here the two of them actually sound almost identical. I believe that Paul was not nearly so interested in separating justification from "good deeds" and "obedience" as are modern evangelicals.
In particular, it may surprise many Protestants to realize that the phrase "faith alone" never once appears in Paul's writings in our English translations, not in KJV, ASV, NASB, or NIV. The one time the phrase "faith alone" appears in our Bibles is James 2:24, where it is spoken against, "You see that a person is justified by what he does and not by faith alone." When we go back searching through Paul's writings to try to find where he talked about "justification by faith alone", the closest thing we find is Romans 3:21, 28, and 4:6 where Paul speaks of a righteousness and justification that comes "apart from the law", "apart from observing the law", and "apart from works." But notice two distinctions.
First, Paul's focus was on works of "the Law" or "observing the law". Remember that Paul's battle was fighting the Judaizers, the party of the circumcision. James, in connecting "works" to salvation, was not in the least bit thinking about "works of the Law of Moses" such as circumcision and outward religiousity. In context, James was clearly talking about deeds of love, mercy and kindness, such as caring for the poor. Note, Paul was not fighting against any false teachers who were obliging Christians to love and care for the poor (see Gal 2:10). Again, Paul was fighting the party of the circumcision who were concerned with outward expressions of Jewish religion. I think Paul would have read James scolding anyone who thought they were a faithful follower of Christ, yet who had no compassion for the poor that expressed itself in action, and would have said a hearty "Amen!" James was not a Judaizer. He wasn't promoting such unweighty matters as circumcision. He was promoting love and mercy. Paul would have loved James' letter.
Second, James spoke against, "faith alone", or in half-Greek, "faith monos". Although "faith alone" is a popular Reformation slogan, Paul never used "monos" in connection to faith. In fact, that is why the "improved version" of the Reformation slogan goes, "We are justified by faith alone, but faith is never alone." That is at least closer to getting it right, faith is never monos. Again, it was Paul (not James!) who said, "The only thing that counts is faith expressing itself through love." Paul and James completely agreed that genuine saving faith cannot be "separated" from an overflow in action.
[Additionally Paul and James are obviously referring to different aspects of "justification" since both of them refer to Gen 15:6, but Paul uses Gen 15:6 basically to define his sense of "justification", whereas James uses Gen 15:6 critical event that led up to the later act that demonstrates his sense of "justification". Both of them agree that in Gen 15:6 God reckoned Abraham a righteous by his faith. But elaborating more on this topic does't seem necessary for the current topic.]
Again, I believe Paul would have wholeheartedly agreed with the author of Hebrews 12:14 (or even may have been the author himself), who said, "without holiness no one will see the Lord." Hebrews 12:14 was not promoting circumcision or the whole system of religious rites and outward practices that circumcision symbolized . The letter of Hebrews did not say, "without being Jewish no one will see the Lord," rather it focused on the need for holiness in order to be right and acceptable before God, and to that Paul would have said, "Amen!" (e.g. Gal 5:21, 1 Cor 6:9-10)
So, finally, what relationship do Gentiles have to the Law of Moses? Well, we have in the Law pointers to Christ, our Lord, so that we may understand Him better. Which have a rich understanding of the religion of Judaism, with its temple, its priests, kings, rules and regulations,... all of which serve us as analogies to more fully understand the eternal spiritual reign of the kingdom of God and the eternal New Covenant which we are under. And finally, we have in the Old Testament, together with the New, instructions and examples of love and holiness so that we might know how what it looks like to live a life of faith that overflows in expressions of mercy. We have been freed from the bondange of the Law, in order that we might turn around and properly use the Law as a tool for teaching, correcting, rebuking and training in righteousnesFans, so that the man of God might be thoroughly equipped for every good work.
Additional references:
-
Fantastic meta-reference: New Testament use of the Old Testament entry at theopedia.com.
- How Christ Fulfilled and Ended the Old Testament Regime, a Fresh Words article by John Piper, February 23, 2005.
- Commentary on the New Testament use of the Old Testament, G. K. Beale and D. A. Carson, editors. This is a great reference for verse by verse study. The main weakness of it seems to be that it lacks a "big picture" analysis --- what overall trends can be seen in how the New Testament authors use the Old? Answering that question is what I have attempted to do here.