The Law and The New Covenant

Distinguishing between the Old Testament law of Moses (Torah) and the New covenant can be difficult and challenging.

What is the relation between the New and Old covenants? Are Christians meant to keep the law and the Sabbath day?

Hopefully the following may shed some light on how scripture and the early church view the relation between the two.

Early Church Teaching

This following writing is from Irenaeus. Irenaeus was an early church leader and writer who knew Polycarp since his boyhood, Polycarp was an elder/bishop at the church in Smyrna and a direct disciple of the Apostle John himself.

Irenaeus says:

‘So then by the new calling a change of hearts in the Gentiles came to pass through the Word of God, when He was made flesh and tabernacled with men; as also His disciple John says: And his Word was made flesh and dwelt among us.

Wherefore the Church beareth much fruit of the redeemed: because no longer Moses (as) mediator nor Elijah (as) messenger, but the Lord Himself has redeemed us, granting many more children to the Church than to the first Synagogue; as Isaiah declared, saying: Rejoice thou barren, that didst not bear.

The barren is the Church, which never at all in former times presented sons to God. Cry out and call, thou that didst not travail: for the children of the desolate are more than of her which hath an husband. Now the first Synagogue had as husband the Law.’ 

Note: he is using the word ‘synagogue’ to refer to the first assembly of God’s people

‘Moreover Moses in Deuteronomy says that the Gentiles should be the head, and the unbelieving people the tail… And the Son of God, who is, they despised and condemned, but they chose Barabbas the robber who had been taken for murder: and the eternal King they disavowed, and they acknowledged as their king the temporal Caesar. (So) it pleased God to grant their inheritance to the foolish Gentiles, even to those who were not of the polity of God and knew not what God is. 

Since, then, by this calling life has been given (us), and God has summed up again for Himself in us the faith of Abraham, we ought not to turn back any more--I mean, to the first legislation.

For we have received the Lord of the Law, the Son of God; and by faith in Him we learn to love God with all our heart, and our neighbour as ourselves. Now the love of God is far from all sin, and love to the neighbour worketh no ill to the neighbour. (Cf. Rom xiii. 10)’ 

Inheritance

This calling is to the inheritance of God that was promised to Abraham. It pleased God to take this inheritance from the Israelites who rejected him and to give it instead to the Gentiles. 

This theme of change of inheritance and ‘two brothers’ or ‘two nations’ is told throughout scripture many times. Esau sold his birthright (the inheritance) and Jacob, his brother inherited it. Ishmael was older than Isaac, but Isaac was the child of the promise and Ishamel was a child of slavery. Ishmael did not inherit the first born birthright of Abraham, Isaac. 

Christ is described as the first born of all creation. (Col 1:15). Meaning he has the firstborn right - he is the inheritor of all creation. By our union with Christ we become co-heirs. 

Irenaeus continues:

‘Wherefore also we need not the Law as a tutor. Behold, with the Father we speak, and in His presence we stand, being children in malice , and grown strong in all righteousness and soberness.

For no longer shall the Law say, Do not commit adultery, to him who has no desire at all for another's wife; and Thou shalt not kill, to him who has put away from himself all anger and enmity; (and) Thou shalt not covet thy neighbor's field or ox or ass, to those who have no care at all for earthly things, but store up the heavenly fruits: nor An eye for an eye, and a tooth for a tooth, to him who counts no man his enemy, but all men his neighbors, and therefore cannot stretch out his hand at all for vengeance.

It will not require tithes of him who consecrates all his possessions to God, leaving father and mother and all his kindred, and following the Word of God. And there will be no command to remain idle for one day of rest, to him who perpetually keeps sabbath, that is to say, who in the temple of God, which is man's body, does service to God, and in every hour works righteousness.’

The views of Irenaeus and his understanding of Christ as superceeding the law of Moses are evident from these writings.

Sabbath

There are many people that teach that the emperor Constantine changed the Sabbath day from Saturday to Sunday (groups like the Seventh Day Adventist, and Hebrew roots movements).

However, the understanding of the sabbath as a perpetual rest (and not a day of the week) and Christian worship on the Lord’s day (Sunday) was already historically recorded and established in the primitive church well before Constantine was born in 272 AD. 

This teaching is testified to by not just Irenaeus, but other witnesses of the early church. Ignatius was an elder/bishop in the first century and a martyr for Christ. He knew Polycarp and conversed with him. Ignatius was well respected in the early church and is said to have been the child that Jesus took into his arms and blessed in Matthew 18:2. (How true this is I do not know, but regardless it shows the esteem he had in the early church community). He wrote: 

“We have now seen how former adherents of the ancient customs have since attained to a new hope; so that they have given up keeping the sabbath, and now order their lives by the Lord’s day instead”. 

Ignatius died around 108 AD (though this is contended). Polycarp (died roughly 140 AD) the disciple of John the Apostle (who died around 99 AD and was the elder and overseer of the churches, Polycarp was the Bishop of Smyrna, to which John gives one of the seven letters in the book of Revelation, showing John’s contact with the established church there).  

Polycarp testifies of Ignatius’ teachings saying to the churches: 

“I am sending you Ignatius’ letters, as you requested; the ones he wrote to us, and some others that we had in our possession.  They are enclosed herewith; you will be able to derive a great deal of benefit from them, for they tell you all about faith, and perseverance, and all the ways of self-improvement that involve our Lord.” 

Christ Has Replaced Moses

Justin Martyr (died around 165 AD as a martyr) was testified to by Irenaeus the disciple of Polycarp. Justin says in his dialogue with a Jew named: 

‘But we do not trust through Moses or through the law; for then we would do the same as yourselves. But now —(for I have read that there shall be a final law, and a covenant, the chiefest of all, which it is now incumbent on all men to observe, as many as are seeking after the inheritance of God.

For the law promulgated on Horeb is now old, and belongs to yourselves alone; but this is for all universally. Now, law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and an eternal and final law — namely, Christ — has been given to us, and the covenant is trustworthy, after which there shall be no law, no commandment, no ordinance. 

…If, therefore, God proclaimed a new covenant which was to be instituted, and this for a light of the nations, we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety (godliness/holiness). 

Moreover, by the works and by the attendant miracles, it is possible for all to understand that He is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God.

For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed.

…This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. For your ears are closed, your eyes are blinded, and the heart is hardened, Jeremiah has cried; yet not even then do you listen.

The Lawgiver is present, yet you do not see Him; to the poor the Gospel is preached, the blind see, yet you do not understand. You have now need of a second circumcision, though you glory greatly in the flesh.

The new law requires you to keep perpetual sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you: and if you eat unleavened bread, you say the will of God has been fulfilled.

The Lord our God does not take pleasure in such observances: if there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true sabbaths of God. If any one has impure hands, let him wash and be pure.’

Justin Martyr, Irenaeus, Polycarp and Ignatius all seem to be in harmony in regards to the teaching and relation between the law of Moses and the law of Christ, as well as the implication and meaning of the sabbath day. 

Kingdom Within

Paul writes that the observance of outwards ceremonies and ordinances are not necessary in the new law.  

Col 2:16-17  Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ.

In this passage Paul is equating the acts of eating, drinking, observing feasts and sabbaths as being in the same category of shadows. These things were observed under the Mosaic law. A shadow is something that is partial and needs fulfillment by the true object. The Mosaic covenant was a shadow of the New Covenant of Christ. Shadows are not relevant now that we have the image. 

Hebrews says something similar:

Heb 8:13  In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away 

Heb 9:1  Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary…

Heb 9:9  Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

Heb 9:10  Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

The first covenant (the law) cannot affect the inner person of the heart, it only places a restriction on the outward person. Paul is explicit that such ordinances were bondage and that we have been freed from them in order to serve in the Spirit. 

Rom 14:17-18  For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men.

I believe this is partly why Jesus says; 

Luk 17:20  And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:

Luk 17:21  Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

This is stating that the Kingdom of God is not a matter or wordly observance, but rather the service of God in this body (which is the temple of God) by giving our heart, body and mind to do God’s will and serve him in the Spirit, producing the fruit of the Spirit. 

Symbol of Marriage

Paul further shows our relation between the two different covenants. 

Rom 7:4-5 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

Marriage is a symbol of unity. You can only be married to one person (and by extension of the metaphor; only married to one covenant). If you are united to the law you will bear the ‘fruit’ of the law which is sin and death. Because ‘the strength of sin is the law.’ (1Co 15:56). But if you are united to Christ you will bear the ‘fruit’ of the Spirit unto God. 

This is why Paul says: 

Gal 5:4  Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

Gal 5:5  For we through the Spirit wait for the hope of righteousness by faith.

Gal 5:6  For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

This text shows that you can only be justified by Christ, not by the law of Moses. 

Rom 7:6  But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter

Rom 7:7  What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

Some people argue that the law Paul is speaking about here is the oral traditions and writings of the Scribes and Pharisees, but Paul writes that this ‘the law’ and ‘letter’ that he is speaking of contains the command; ‘Thou shalt not covet’. This is the law received at Sinai. 

Christ, Not Law

Paul shows that Israel according to the flesh had not found righteousness (right standing/acceptance) with God. 

Rom 9:31-32 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone…

Rom 10:3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

Rom 10:4  For Christ is the end of the law for righteousness to every one that believeth.

The word for ‘end’ in the Greek is ‘telos’ meaning the goal or purpose. The idea is that Christ is the fulfillment of the law, the scope and aim of the law. 

As Paul lays out in Romans 3:

Rom 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

Rom 3:22  Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference

The righteousness of God is manifest apart or without the law. The law is a witness to the righteousness of God, which is Christ. 

These are two different covenants. You are either in one covenant or the other. 

Gal 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 

Two Covenants

The Galatians were a church that had fallen into false teaching that was trying to bring them under the law, Paul warned them of their desire to be under the law:

Gal 4:9  But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

Gal 4:10  Ye observe days, and months, and times, and years.

Gal 4:11  I am afraid of you, lest I have bestowed upon you labour in vain.

Gal 4:21  Tell me, ye that desire to be under the law, do ye not hear the law?

Gal 4:22  For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.

Some say this law being described is the additional non-biblical writings and traditions of the Scribes and Pharisees. However, Paul is directly quoting Genesis as the law he is referring to when he says to them ‘do you not hear the law?’ Proving that the law he is referring to is the Torah. 

Gal 4:23  But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.

Gal 4:24  Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

Gal 4:25  For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

Paul is showing that the law itself teaches and witnesses to the fact that there are two different covenants. You are in either the Old Covenant or the New Covenant. The Old Covenant was received at Sinai through Moses. The New Covenant is Christ. 

This is something that Paul constantly dealt with in the churches, as people were being turned away from the simplicity of Christ through misunderstandings regarding the law. 

1Ti 1:5  Now the end of the commandment (the gospel teaching) is charity (love) out of a pure heart, and of a good conscience, and of faith unfeigned (sincere faith):

1Ti 1:6  From which some having swerved have turned aside unto vain jangling (unprofitable words);

1Ti 1:7  Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.

Those that teach we must keep the Mosaic law do not properly understand what the law is teaching because it teaches us to embrace the New Covenant. 

1Ti 1:8  But we know that the law is good, if a man use it lawfully;

1Ti 1:9  Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

1Ti 1:10  For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

The law is not an enemy to a Christian. The ceremonial aspects of the law point to Christ and the moral aspects of the law are upheld in Christian conduct, thus we fulfill the purpose of the law in Christ. Unbelievers are condemned by the law. 

Lawless disobedience is contrary to the faith of Christ. The gospel establishes a higher standard of godliness than the law itself and it also gives us power over sin (where the law did not). 

Is the Gospel Contrary to the Law?

The law is not contrary to God’s promises, but the law cannot make a person into the image of God. God’s image is Jesus, Jesus himself is eternal life. The eternal life of God is not imparted through the law, but through the Spirit. 

We are being made in the likeness of God, not through the law (for the law has no power to do this), but through God the Spirit. Our bodies are the temple of God whom we serve in righteousness, peace and joy and our exterior and interior person are growing in likeness to Jesus (this is known as holiness or sanctification). 

Gal 3:21  Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 

The law does not bring life, but death. Christ brings life, and destroys death. God spoke to the people and gave the commandments on Mt. Sinai, the people broke the commandments and 3000 people died that day (Ex 32:28), showing that the law brings death. On the day of Pentecost God spoke through the Apostles and 3000 souls were saved (Acts 2:41), because the Spirit brings life. This signifies the two different covenants. 

2Co 3:6  Who (God) also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

2Co 3:7  But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:

2Co 3:8  How shall not the ministration of the spirit be rather glorious?

2Co 3:9  For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

2Co 3:10  For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

2Co 3:11  For if that which is done away was glorious, much more that which remaineth is glorious.

Scripture declares that the Old Covenant has passed away and that a new and more glorious covenant has been brought forth into the world. Scripture asserts that Moses received the ministration of death and that the Apostles have received the ministration of life and righteousness through the Spirit. 

This shows the difference between the two covenants. The Law received at Mt. Sinai which was written in stone was not a covenant that brought forth life. For the covenant of life is found in the New Covenant through the Spirit. 

Free to Sin?

But some will say, this means we can sin all we like. Scripture responds: 

Rom 6:15  What then? shall we sin, because we are not under the law, but under grace? God forbid.

Rom 6:16  Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

Rom 6:17  But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

Rom 6:18  Being then made free from sin, ye became the servants of righteousness.

Being free from the law of Moses does not mean we do not obey God. We fulfill obedience to God through the Spirit. We are empowered to overcome sin in a way the law could not empower. We are constrained by the love of Christ and empowered by the Spirit to obey God.  

Gal 2:19 For I through the law am dead to the law, that I might live unto God.

Gal 2:20  I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Gal 2:21  I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.