(Continued From Part 1)
6) The discussion in Paul’s
epistles is commonly framed as a debate between “salvation by faith” verses “salvation
by works”. When placed in historical
context, we understand that the debate centered around the need to become
Jewish in order to obtain salvation.
Historically, a Gentile became a Jew by becoming a proselyte through a set
of actions, commonly referred to in scripture as “works of the Law” (Rom 3:20). Specific works included: circumcision (Gen 17:10-12), the keeping of Kosher
laws, the wearing of tiztzits, and the keeping of the Sabbath (Ex 31:16-17). The position that salvation came solely on
the basis of a Jewish linage was opposed often in the New Testament. First by John the Baptist, “Do not suppose that you can say to
yourselves, ‘We have Abraham for our father.’ For I say to you that from these
stones God is able to raise up children to Abraham” (Matt 3:9). Then by Jesus, “They answered and said to Him, ‘Abraham is
our father.’ Jesus said to them, ‘If you
are Abraham’s children, do the deeds of Abraham,” (John 8:39). Finally by Paul
who wrote, “Therefore, be sure that it is
those who are of faith who are sons of Abraham,” (Gal 3:7). The belief that
being Jewish was sufficient for salvation, drove many Gentiles to become proselytes and to be
circumcised.
Paul’s letters criticized these believers because they did not
subsequently feel obligated to the greater commandments. This lead to Paul’s warning, “I testify again to every man who receives
circumcision, that he is under obligation to keep the whole Law,” (Gal 5:3). Paul’s overriding position was this, “Circumcision is nothing, and uncircumcision
is nothing, what matters is keeping the commandments of God,” (1 Cor 7:19).
7) The Law remains the unchanging standard that is placed on the heart of
the believer in the New Covenant, (Heb:
8:10)(Jer 31:34). This is a shocking revelation
to most believers and is not evident in the Book of Hebrews because of our
translation. The passage recorded in
Hebrews (Heb 8:8-12) is a direct
quotation from the prophet Jeremiah (Jer
31:31-34). The Hebrew word used is
Jeremiah is “Torah”, i.e., Law, not “laws.”
To be true to the original, the passage should be rendered, “I will put My Law into their minds and
I will write it on their hearts,” (Heb 8:10). In the New Testament, the Greek word “namos”
is translated as “law” 193 times, but only as “laws”, in this passage and Hebrews 10:16. God does not change (Mal 3:6)(Heb 13:8), nor does the Law of God change, which the
Hebrew author calls “unalterable” (Heb 2:2), and further warns, “Anyone
who has set aside the Law of Moses dies without mercy on the testimony of two
or three witnesses,” (Heb 10:28). After all, “The Law of the Lord is perfect, restoring the soul,” (Psa 19:7).
8) The Sabbath is the sign of the covenant between God and the people of
Israel at Mount Sinai. The covenant is
said to exist as “a perpetual covenant”
and the Sabbath to remain as “a sign between
Me and the sons of Israel forever,” (Ex
31:16-17). This verbiage is common
for other aspects of the Law such as Aaronic priesthood “a perpetual statue” (Ex
27:21), the “perpetual incense before
the LORD” (Ex 30:8), the celebration
of the Jewish feasts as “a perpetual
statute” (Lev 23:14, 23:21, 23:31,
23:41, 23:41), and the Levites obligation for the operation of the
tabernacle “a perpetual statue” (Num 18:23). History has shown that the Law can exist
without the temple, but the temple cannot exist without the Law, which governs
the operation of the temple. The
operation of the “the earthly sanctuary” is
governed by “regulations of diving
worship” (Heb 9:1), “imposed until a time of reformation” (Heb 9:10).
“Reformation” is generally understood as the time when the existing
heavens and earth will be “reformed”. Although
the earthly temple does not currently exist, its future return is spoken of in
prophecy (Ezek 40), alluded to by
Paul (2 Thess 2:4), and seen in the
vision of John, (Rev 11:1). Further, the continuation of the Levitical priesthood is as sure as the promises of a Son on David's throne, "Thus says the LORD, 'If you can break My covenant for the day and My covenant for the night, so that day and night will not be at their appointed time, then My covenant may also be broken with David my servant that he shall not have a son to reign on his throne, and with the Levitical priests, My ministers,'" (Jer 33:20-21)
9) When asked by an expert in
the Law, “What must I do to inherit
eternal life?” Jesus replied, “What
is written in the Law?...Do this and you will live,” (Luke 10:25-28). In reference to the Law, Jesus said, “Until heaven and earth pass away, not the
smallest letter or stroke shall pass from the Law until all is accomplished,”
(Matt 5:18). As long as death remains (1 Cor 15:26), we understand that all is not accomplished and the Law
remains in effect. The giving of the
Spirit was not a substitute for the commandments, but as a helper (John 14:16), to enable believers to
walk in obedience to the commandments, as it is written, “Walk by the Spirit, and you will not carry out the desire of the
flesh,” (Gal 5:16). This is the
manner by which Jesus walked, (Acts 1:2),
and we are to walk, (1 John 2:6). Ezekiel prophesized of the Spirit Who was to
be poured out on mankind by saying, “I
will put My Spirit within you and cause you to walk in My statues, and you
will be careful to observe My ordinances,” (Ezek 36:27)(Ezek 11:19-20).
Sometimes believers talk in terms of Jesus “fulfilling” the Law. However, the Law is not like a prophecy that
receives fulfillment. The biblical terms
“fulfill” and “abolish” are rabbinic terms.
To “fulfill” simply means to correctly demonstrate observance of the
Law, while “abolish” means to improperly demonstrate observance of the
Law. The latter will keep the listener
from properly observing the law, effectively abolishing the law. The position of Jesus, “Do not think that I came to abolish the Law or the Prophets” (Matt 5:17). Therefore, Jesus warned, “Whoever then annuls one of the least of these commandments and teaches
others to do the same, shall be called least in the kingdom of heaven; but
whoever keeps and teaches them, he shall be called great in the kingdom of
heaven,” (Matt 5:19).
10) Regardless of how we
interpret Paul’s letters, his words do not have the authority to supersede the
position of Jesus, “Until heaven and
earth pass away, not the smallest letter or stroke shall pass from the Law
until all is accomplished,” (Matt
5:18). Therefore, contrary to
popular belief, Paul held that the Law was applicable to the Jewish believer
(not Gentile), and he walked in obedience to the commandments in his own life. This is demonstrated by both the actions and
the testimony of Paul. According to the
Law, Paul carried out a Nazarite vow (Acts
18:18, 21:23), participated in worship at the temple (Acts 21:23-26), presented offerings at Jerusalem (which almost
universally means sacrifices)(Acts 24:17),
and timed his travels to Jerusalem to coincide with the Jewish festivals, (Acts 12, 20:16). With respect to the Law, Paul said that he was,
“blameless” (Col 3:6), a term that implies total obedience, (Luke 1:6). James had Paul complete a Nazarite vow, which Paul began on his own (Acts 18:18), to show others, "that you (Paul)...also walk orderly, keeping the
Law,” (Acts
21:24). When Paul stood before Felix at Caesarea, he stated
that “According to the Way…I do serve
the God of our fathers, believing everything that is in accordance with the Law
and that is written in the Prophets,” (Acts
24:14). When Paul arrived in Rome,
he told the Jews, “I have done nothing
against our people or against the customs of our ancestors,” (Acts 28:17). The word “customs” is even more encompassing
than just the Law. It implies that Paul
also subjected himself to the broader rabbinical interpretations on how the Law
was to be specifically implemented. Either
Paul (and James) were untruthful to the brethren in Jerusalem, at Colossian, Felix at Caesarea, and the Jews
at Rome, (in which case we can discount much of Paul’s writings), or Paul
remained faithful to the obligations of the commandments as a Jewish believer
in Jesus as the Messiah. Remember, it
was Paul who called the Law, “holy,
righteous, and good” (Rom 7:12), “a law of righteousness” (Rom 9:31), because there is “the righteousness…that comes from the Law,”
(Phil 3:9). It was Paul’s own “rule” that, “Each person should
remain in the situation they were in when God called them,” (1
Cor 7:17-20).
Comments are appreciated - Scott
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