Showing posts with label The Law of Moses. Show all posts

Monday, March 4, 2019

Spiritual Formation and The Law (pt. 6 Jesus abolish the Law or fulfills )

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“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. 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. (Holy Bible: New American Standard Bible, Matthew 5:17-19)

Picking up where we left off, looking at a passage in Matthew where Jesus is talking about the Law. Last week, we covered verses 17 and 18. As a quick review, Jesus understood Himself to be the fulfillment of Judaism and has already in this passage, stated that He did not come to abolish the Law and the Prophets, but to fulfill them. Therefore, we understand the whole Old Testament (OT) as reaching its divine purpose in Jesus.

He goes on to say, “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” (Ibid). Like all passages, the context of the passage is the proper key to its understanding. Jesus is about to address several OT commandments. In verse 21, “You shall not commit murder” (Exodus 20:13). Verse 27, “You shall not commit adultery” (Exodus 20:14) and so on. At no point does Jesus nullify or green light these sins. In fact, His interpretation of these OT passages often carries a heavier calling; i.e., not only should you love your neighbor, but you should love your enemies (5:43-44). Jesus never called down Elijah-like-fire (2 Kings 1) on Annas, Caiaphas, Pilate, Herod or the Romans crucifying Him, but instead prayed, “Father, forgive them; for they do not know what they are doing” (Holy Bible: New American Standard Bible, Luke 23:42a). Hence the understanding, we do not annul the OT commands, but understand the OT as fulfilled in Jesus and thus the proper way to read the OT.

And reading the OT through its fulfillment in Jesus is what Paul meant when he wrote, “Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law” (Ibid. Romans 3:31). Which is where we’ll pick it up, next week.

Written by Pastor Ozzy

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Works Cited

1995. Holy Bible: New American Standard Bible. LaHabra: The Lockman Foundation.

Monday, February 25, 2019

Spiritual Formation and The Law (pt. 5 Jesus did not come to abolish the Law)

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Often times people want Jesus to be on their side of a debate. This can be seen when a person takes a quote from the Bible and supposes that it shows their view is identical to Jesus’view. In this way, Jesus becomes a republican, a democrat, a feminist, a communist, an anarchist, a liberationist, a humanitarian, and just about anything else you want Jesus to be. However, He was a first-century Jew and lived under Imperial Roman occupation during the Second-Temple period. Therefore, you can force anachronistic ideologies on Him; but perhaps it would be better to meet Him in His first-century world. Moreover, listen to Him in His Second-Temple context, because after all, that was the audience He was speaking to.

[In next week’s blog, we’ll explore more of the context of Matthew 5 and the Sermon on the Mount]

What then did His audience hear? “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill” (Ibid. Matthew 5:17). Jesus sets the Law alongside the Prophets, which in His Second-Temple setting was a common way of saying, the whole of Jewish Scriptures (Norman L. Geisler and William E Nix, Kindle Location 1483). Jesus also sets fulfillment as the contrast to abolishment. Therefore, Jesus understood Himself to be the fulfillment of Judaism.

Jesus goes on to say, “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished” (Ibid. Matthew 5:18). His listeners heard, that not one yodh or dot would disappear from the Hebrew Bible until its fulfillment. The yodh is a letter in the Hebrew alphabet, in fact it’s the smallest and looks like an apostrophe [ ’ ] . The dot is what is called a serif. Look at these English letters, b, p, d, and q. Notice that they are essentially the same shape, but we know which letter it is because of which way it’s facing and weather the line goes up or down from the o shape. In Hebrew, the serif does something similar, the letter bet ℶ and kaf כ are essentially the same shape, but the serif distinguishes. The same is true for the letters vav ו and resh ן. So, not the smallest ’ or slight variation of a letter can disappear from the Hebrew Scriptures until their fulfillment. (Boice, 43)

A good question would be, when is their fulfillment? Perhaps a good follow up question would be, what did Jesus understand about their fulfillment? Remember what He said on the road to Emmaus? “[Jesus] said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and to enter into His glory?” Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures” (Ibid. Luke 24:25-26). How did Jesus start His public ministry?

[Jesus] came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, “The Spirit of the Lord is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favorable year of the Lord.” And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. And He began to say to them, “Today this Scripture has been fulfilled in your hearing” (Ibid. Luke 4:16-21).

Jesus’ role was to fulfill the Laws and the Prophets, the whole of Judaism. Do other New Testament authors understand Him in the same way? A definitive yes. Consider what Paul writes, “For Christ is the end of the law for righteousness to everyone who believes” (Holy Bible: New American Standard Bible, Romans 10:4).

With that, this blog is getting to very close to ‘Too Long Didn’t Read’. We’ll pick it up there next week.

Written by Pastor Ozzy

For more information, visit our website

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Works Cited

Boice, James Montgomery. 1986. Foundations of the Christian Faith: A Comprehensive & Readable Theology. Downers Grove: InterVarsity Press.

1995. Holy Bible: New American Standard Bible. LaHabra: The Lockman Foundation.

Norman L. Geisler and William E Nix. 2013. From God to Us How We God Our Bibles. Matthews: Bastion Books.

Tuesday, February 5, 2019

Spiritual Formation and The Law (pt. 2 Law Segmented)

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So you shall keep My commandments, and do them; I am the Lord. (Holy Bible: New American Standard Bible, Leviticus 22:31)

What you have been taught by your church, denomination, upbringing, parents, or whatever your background, it will inform how you answer the question, “What is a Christian’s relationship to the Old Testament [OT] Law?” Some denominations or groups have taught a segmenting of the OT Law into categories like judicial, ceremonial and moral laws. They would perhaps argue that OT sacrifices and offerings (Lev. 1-7:38) are examples of ceremonial laws, but sexual relationship laws (Lev. 18) are moral. They may reason that the same way the Articles of Confederation were superseded by the U.S. Constitution in 1789, ceremonial laws under the Mosaic Covenant (Ex. 19-24) were superseded by the ceremonial rite of the New Covenant (Lk. 22:20, Heb. 8). They may then maintain that the moral laws of the Mosaic Covenant are still obligatory under the New Covenant. This may be an example of ingrained theology, and if you were raised in a denomination or group that taught this, perhaps you’ve never questioned it. Also, questioning such a position may quickly raise party loyalties, but since it will have a direct bearing on answering our question, “What is a Christian’s relationship to OT Laws?”, we must bring it up.

A good starting point may be with the idea of segmenting the OT Laws into judicial, ceremonial and moral groups. This is a feature found in the 16^th century reformation, but does it reflect the mind set of New Testament authors? In the first century, we know of a faction within the NT Church that thought that when Gentiles come to faith in Christ, they need to be circumcised according to the Mosaic Covenant (Acts 15:1).[1] Regardless of if Paul wrote the book of Galatians before or after this Acts 15 council, he wrote that, “Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law” (Holy Bible: New American Standard Bible, 5:2-3). Please understand that in the mind of the Judaizer, the proselyte undergoing circumcision was the initiation act to join the Covenant community, meaning an adaption of the Jewish lifestyle as a whole (Dunn, 265).

In this passage, Paul’s use of language is an attempt to emphasis that he is speaking with full force, “I Paul say to you” (Witherington, 366). And Paul’s argument is clear, if a person submits to this one ceremonial law, then they are obligated to observing the whole Law (Ibid.).

With such language, does it seem that Paul thought of the Law as being something that could be segmented? Next week, we’ll examine the Old Testament. (Click Part 3)

Written by Pastor Ozzy

For more information, visit our website

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Works Cited

Dunn, James D. G. 1993. The Epistle to the Galatians. Black’s New Testament Commentary. London: Continuum.

1995. Holy Bible: New American Standard Bible. LaHabra: The Lockman Foundation.

Witherington, Ben III. 1998. Grace in Galatia: A Commentary on St. Paul’s Letter to the Galatians. Grand Rapids: Wm. B. Eerdmans Publishing Co.

[1] Circumcision was the sign of the Abrahamic Covenant (Gen. 17:11); however, in the Lucian text Moses as opposed to Abraham, is specifically referenced.

Tuesday, January 29, 2019

Spiritual Formation and The Law (pt. 1 Introduction)

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But if you are led by the Spirit, you are not under the Law. (Holy Bible: New American Standard Bible, Galatians 5:18)

For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. (Ibid. James 2:10)

Spiritual Formation is intentional engagement with practices such as reading scriptures, prayer and others, to renew our minds and be transformed (Rom. 12:2) from the habits and patterns of fallen man. It has as its goal, Christ being formed in us (Gal. 4:19), so for example, our attitudes being formed into the same attitude that was in Jesus (Phil 2:5). What then is the relationship between the Old Testament (OT) Law and this New Testament (NT) concept of formation?

Before we answer that question, perhaps we should answer a few other questions first. What is the relationship between the OT Law and the NT Christian? Are Christians obligated to follow some of the OT Laws, but not all? Can the OT Law be broken into different categories and we are obligated to follow some of those categories but not others? Is a Christian following the Law and keeping the 4^th commandment by going to Church on Sunday? If so, then is the opposite true, if you miss Church, you’re breaking the 4^th commandment?

A lot of Christians know that tattoos[1] are forbidden in Leviticus, but do they realize the verse prior says not to shave your sideburns (19:27-28)? Is it then sinful to get a tattoo, but ok to shave your sideburns? Along the same lines, many Christians know, the NT does away with the OT Law’s dietary codes (Lev. 11, Mk. 7:19, Acts 10:9-15). Also, the NT does away with the religious rite of circumcision (Gen. 17, Lev. 12:3, Acts 15, 1 Cor. 7:19). Moreover, the NT does away with the OT sacrificial system for forgiveness (Lev. 4, Heb. 10). What about a law like in the year of Jubilee, returning to your land and land being returned to a family (Lev. 25:10)? Does that only apply to some, but not to others? Does this mean the whole OT law is done away with? Does it mean only parts of the OT Law are obsolete, but laws not explicitly repealed by the NT are still obligatory?

It should be clear, this is a complicated subject. Therefore, we are going to take some time and examined this topic. Please join us. (Click here for Part 2)

Written by Pastor Ozzy

For more information, visit our website

http://ccvmontrose.org

https://www.facebook.com/ccvmontrose

Or on Twitter

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Works Cited

1995. Holy Bible: New American Standard Bible. LaHabra: The Lockman Foundation.

[1] Is our modern tattoo the best translation of the Hebrew, kĕthobeth in Lev. 19:28? There were some forms of body lacerations in the cults of the Canaanites (1 Ki. 18:28) and the verse specificities some sort of mourning practice [Strongs 3793, Goodrick/Kohlemberger4182]