. The Christian view that the Mosaic Covenant and Law have been replaced by another covenant.

[Johann]

4. The Christian view that the Mosaic Covenant and Law have been replaced by another covenant.

In order to resolve this fourth issue we can simply turn to the Old Testament scriptures to see whether or not the Jewish sacred text prohibit or anticipate the idea of the Mosaic Covenant being replaced by another or new covenant. This task is easily addressed.

We begin in Deuteronomy 18, where Moses foretold that God would send another Prophet like himself unto the Jews from among them.

Deuteronomy 18:15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

As we examine this prophecy from Moses the first thing to address is what Moses means when he describes this Prophet as being "like himself." In what way does Moses mean that the Prophet will be like himself? The answer to this question deals with the role that Moses fulfilled for the Jews. Of course, there are many roles that Moses fulfilled for the Jewish people, but this passage in Deuteronomy clearly has three roles in mind.

In verse 15 Moses informs us that this man will function be a prophet just as he himself has been. But in what manner did Moses function as a Prophet? He delivered God's Word to the people of Israel and mediated the covenant between God and Israel, which God established with them as they left Egypt. The initiation of this covenant is referred to in verse 16 of Deuteronomy 18, where Moses speaks of the day of the assembly in Horeb when the people requested not to hear God's voice again or see His fire for they were afraid they would die. This event is described for us in detail in Exodus 19 through 24. Below are the relevant parts of these passages, without the details of the legal requirements of the covenant.

Exodus 19:1 In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 2 For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. 3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; 4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. 5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: 6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. 7 And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him. 8 And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD. 9 And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD. 10 And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes, 11 And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai.12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: 13 There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount. 14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes. 15 And he said unto the people, Be ready against the third day: come not at your wives. 16 And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. 17 And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. 18 And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. 20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up. 21 And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish. 22 And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them. 23 And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it. 24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them. 25 So Moses went down unto the people, and spake unto them.

Exodus 20:1 And God spake all these words, saying, 18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. 19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die. 20 And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not. 21 And the people stood afar off, and Moses drew near unto the thick darkness where God was.

Exodus 24:1 And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2 And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him. 3 And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. 4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. 5 And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. 6 And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. 7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. 8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. 9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. 11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. 12 And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. 13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. 14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. 15 And Moses went up into the mount, and a cloud covered the mount. 16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. 17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.

In the above excerpts from Exodus we can see in greater detail the events to which Moses is referring in Deuteronomy 18. In Exodus 19-24 God makes a covenant with the people of Israel. Moses acted as the mediator between God and Israel. God would give Moses His Word and then Moses would tell it to the people. Then Moses would return to God and give Israel's response to Him.

When the covenant was established a sacrifice was made and the blood was sprinkled on the altar and upon the people. The elders of the people went with Moses up on the mount and with Moses they saw God and then ate and drank.

Also, we see that when God came upon the mountain to speak to Israel, the people responded in the manner described by Moses in Deuteronomy 18. For comparison here are the passages side by side.

Exodus 20:1 And God spake all these words, saying, 18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. 19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

Deuteronomy 18:15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, They have well spoken that which they have spoken.

We can see from Moses words in Deuteronomy 18 that God's sending a prophet "like Moses" to the people of Israel is a response to their desire to hear God's words through Moses and not from God himself. For they were afraid to death of God's voice and the fire that accompanied His presence on the mountain. In Deuteronomy 18:17, Moses informs us that God agreed with the people's sentiments and that instead of speaking to them directly, God would send another Prophet who, like Moses, would intercede for them and mediate between them and God, a man like themselves so that they would not be afraid. And just as was the case with Moses, God will put His words in the mouth of the Prophet who will in turn speak those words to the people. Likewise, just as there were penalties upon the people for disobedience to God's covenant spoken to them through Moses, God would require it of them that did not hearken to the words of this Prophet.

Deuteronomy 18:18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

From Deuteronomy 18 we can see that the Old Testament, the Jewish scriptures anticipate the coming of another Prophet who will function in the same capacity as Moses did. Since Deuteronomy 18 refers directly to the events of Exodus 19-24 as the reason for God's sending this Prophet to Israel it is apparent that this Prophet will fulfill the roles Moses fulfilled during those events.

Those roles principally include:

1. Mediating a covenant between God and His people Israel.
2. Receiving God's words from God and passing them on to God's people Israel.

However we also know that Moses functioned as:

3. A lawgiver. (Deuteronomy 31:9, 24, Deuteronomy 33:4, Joshua 1:7, Joshua 8:31, 32, Joshua 22:5, Joshua 23:6, 1 Kings 2:3, 2 Kings 14:6, 2 Kings 21:8, etc.)
4. An intercessor for Israel with God. (Exodus 32:7-14)
5. A deliverer (by whose hand God brought the people out of slavery in Egypt).

And the cutting of the covenant between Israel and God involved:

6. A sacrifice. (Exodus 24:4-6)
7. The leaders of God's people being taken up on the Mount and seeing God's glory. (Exodus 24:9-10)

8. A meal. (Exodus 24:11)

Additionally, we see that the prophet Jeremiah confirms that God will make a new covenant with the people of Israel, which will not be like the covenant He made with them after He brought them out of Egypt. Instead unlike the first covenant when God wrote His law on tablets of stone and had Moses give these to the people (Exodus 24:12, Exodus 31:18, Exodus 32:15, 16, 19, Exodus 34:1, 4, 28, 29, Deuteronomy 4:13, Deuteronomy 5:22, Deuteronomy 9:9- 11, 15, 17, Deuteronomy 10:1-5), God intended to write this new covenant upon the hearts of the people.

Jeremiah 31:31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

All of these passages from the Jewish scripture clearly demonstrate that Judaism expected and required God to send another man to His people Israel. This man would:

1. Be an Israelite.
2. Mediate a new covenant between God and His people.
3. Give God's new law, commands, and covenant to the people, which would be written in their hearts as opposed to tablets of stone.
4. Intercede between God and His people.

Because of these passages it is not possible to object to the Christian teaching based upon the notion that the Law of Moses is replaced. Instead from its onset, Judaism has expected this very event to occur - the coming of a new law from another Prophet who would function similar to Moses.

 

[atpollard]

@Soyeong
FYI: See Above.

 

[Soyeong]

4. The Christian view that the Mosaic Covenant and Law have been replaced by another covenant.

In order to resolve this fourth issue we can simply turn to the Old Testament scriptures to see whether or not the Jewish sacred text prohibit or anticipate the idea of the Mosaic Covenant being replaced by another or new covenant. This task is easily addressed.

We begin in Deuteronomy 18, where Moses foretold that God would send another Prophet like himself unto the Jews from among them.

Deuteronomy 18:15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

As we examine this prophecy from Moses the first thing to address is what Moses means when he describes this Prophet as being "like himself." In what way does Moses mean that the Prophet will be like himself? The answer to this question deals with the role that Moses fulfilled for the Jews. Of course, there are many roles that Moses fulfilled for the Jewish people, but this passage in Deuteronomy clearly has three roles in mind.

In verse 15 Moses informs us that this man will function be a prophet just as he himself has been. But in what manner did Moses function as a Prophet? He delivered God's Word to the people of Israel and mediated the covenant between God and Israel, which God established with them as they left Egypt. The initiation of this covenant is referred to in verse 16 of Deuteronomy 18, where Moses speaks of the day of the assembly in Horeb when the people requested not to hear God's voice again or see His fire for they were afraid they would die. This event is described for us in detail in Exodus 19 through 24. Below are the relevant parts of these passages, without the details of the legal requirements of the covenant.

Exodus 19:1 In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 2 For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. 3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; 4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. 5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: 6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. 7 And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him. 8 And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD. 9 And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD. 10 And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes, 11 And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai.12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: 13 There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount. 14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes. 15 And he said unto the people, Be ready against the third day: come not at your wives. 16 And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. 17 And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. 18 And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. 20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up. 21 And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish. 22 And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them. 23 And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it. 24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them. 25 So Moses went down unto the people, and spake unto them.

Exodus 20:1 And God spake all these words, saying, 18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. 19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die. 20 And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not. 21 And the people stood afar off, and Moses drew near unto the thick darkness where God was.

Exodus 24:1 And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2 And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him. 3 And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. 4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. 5 And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. 6 And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. 7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. 8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. 9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. 11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. 12 And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. 13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. 14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. 15 And Moses went up into the mount, and a cloud covered the mount. 16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. 17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.

In the above excerpts from Exodus we can see in greater detail the events to which Moses is referring in Deuteronomy 18. In Exodus 19-24 God makes a covenant with the people of Israel. Moses acted as the mediator between God and Israel. God would give Moses His Word and then Moses would tell it to the people. Then Moses would return to God and give Israel's response to Him.

When the covenant was established a sacrifice was made and the blood was sprinkled on the altar and upon the people. The elders of the people went with Moses up on the mount and with Moses they saw God and then ate and drank.

Also, we see that when God came upon the mountain to speak to Israel, the people responded in the manner described by Moses in Deuteronomy 18. For comparison here are the passages side by side.

Exodus 20:1 And God spake all these words, saying, 18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. 19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

Deuteronomy 18:15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, They have well spoken that which they have spoken.

We can see from Moses words in Deuteronomy 18 that God's sending a prophet "like Moses" to the people of Israel is a response to their desire to hear God's words through Moses and not from God himself. For they were afraid to death of God's voice and the fire that accompanied His presence on the mountain. In Deuteronomy 18:17, Moses informs us that God agreed with the people's sentiments and that instead of speaking to them directly, God would send another Prophet who, like Moses, would intercede for them and mediate between them and God, a man like themselves so that they would not be afraid. And just as was the case with Moses, God will put His words in the mouth of the Prophet who will in turn speak those words to the people. Likewise, just as there were penalties upon the people for disobedience to God's covenant spoken to them through Moses, God would require it of them that did not hearken to the words of this Prophet.

Deuteronomy 18:18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

From Deuteronomy 18 we can see that the Old Testament, the Jewish scriptures anticipate the coming of another Prophet who will function in the same capacity as Moses did. Since Deuteronomy 18 refers directly to the events of Exodus 19-24 as the reason for God's sending this Prophet to Israel it is apparent that this Prophet will fulfill the roles Moses fulfilled during those events.

Those roles principally include:

1. Mediating a covenant between God and His people Israel.
2. Receiving God's words from God and passing them on to God's people Israel.

However we also know that Moses functioned as:

3. A lawgiver. (Deuteronomy 31:9, 24, Deuteronomy 33:4, Joshua 1:7, Joshua 8:31, 32, Joshua 22:5, Joshua 23:6, 1 Kings 2:3, 2 Kings 14:6, 2 Kings 21:8, etc.)
4. An intercessor for Israel with God. (Exodus 32:7-14)
5. A deliverer (by whose hand God brought the people out of slavery in Egypt).

And the cutting of the covenant between Israel and God involved:

6. A sacrifice. (Exodus 24:4-6)
7. The leaders of God's people being taken up on the Mount and seeing God's glory. (Exodus 24:9-10)

8. A meal. (Exodus 24:11)

Additionally, we see that the prophet Jeremiah confirms that God will make a new covenant with the people of Israel, which will not be like the covenant He made with them after He brought them out of Egypt. Instead unlike the first covenant when God wrote His law on tablets of stone and had Moses give these to the people (Exodus 24:12, Exodus 31:18, Exodus 32:15, 16, 19, Exodus 34:1, 4, 28, 29, Deuteronomy 4:13, Deuteronomy 5:22, Deuteronomy 9:9- 11, 15, 17, Deuteronomy 10:1-5), God intended to write this new covenant upon the hearts of the people.

Jeremiah 31:31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

All of these passages from the Jewish scripture clearly demonstrate that Judaism expected and required God to send another man to His people Israel. This man would:

1. Be an Israelite.
2. Mediate a new covenant between God and His people.
3. Give God's new law, commands, and covenant to the people, which would be written in their hearts as opposed to tablets of stone.
4. Intercede between God and His people.

Because of these passages it is not possible to object to the Christian teaching based upon the notion that the Law of Moses is replaced. Instead from its onset, Judaism has expected this very event to occur - the coming of a new law from another Prophet who would function similar to Moses.

While I agree that the New Covenant was anticipated, those passages do not say anything about replacing the Law of Moses with a new law, but rather they speak about God putting the Torah in our minds and writing on our hearts. The same God who gave the Law to Moses also sent Jesus in fulfillment of the promise to bless us by turning us from our wickedness and showing us how to obey it (Acts 3:25-26).

In Deuteronomy 30:1-10, it prophesies about a time when the Israelis will return from exile, God will circumcise their hearts, and they will return to obedience to the Torah. In Jeremiah 31:33 and Ezekiel 36:26-27, they are speaking in regard to the New Covenant and the Israelites returning from exile, where God will put the Torah in our minds and write it on our hearts, and where He will take away our hearts of stone, give us hearts of flesh, and send His Spirit to lead us in obedience to His law. In Deuteronomy 13:1-5, the way that God instructed His people to determine that someone was a false prophet who was not speaking for Him was if they taught against obeying the Torah, so that doesn't leave any room for the prophet that Moses spoke about to do that. He is a prophet like Moses, not a prophet that leads us to reject Moses.

The laws that God has chosen to give teach us about the nature of who He is. For example, if God had commanded His people to commit adultery, then that would have revealed something very different about the nature of who He is then commanding against committing adultery. If committing adultery were in accordance with the nature of the god that someone follows, then they would not be following the God of Israel. In other words, the Torah identifies who the God of Israel is, so if someone is following a different set of laws, then they are not following the God of Israel. However, the New Covenant is made with the same God with the same nature and therefore the same set of laws for how to testify about His nature, which is why Jeremiah 31:33 says that it still involves following the Torah.

 

[Johann]

While I agree that the New Covenant was anticipated, those passages do not say anything about replacing the Law of Moses with a new law, but rather they speak about God putting the Torah in our minds and writing on our hearts.

It is certainly true that the Law of Moses was given only to the Jews. Historically speaking, in order to be accurate we must understand that this Law was not enacted with the Gentile nations.

The Gentiles had made no covenant with God to keep the Law of Moses and God had made no covenant with the Gentiles that was contingent upon their keeping of the Law of Moses. These events occurred only for the Jews.

With this in mind, it is obvious why and how the Jews needed Christ's atoning work. As the people who were in covenant to keep the Law of Moses and given the fact that no one had kept the Law perfectly, they were in need of redemption from the consequences of that Law, specifically the consequence of death.

However, unlike the Jews, the Gentiles had no covenant with God under which they were condemned to death if they violated it. Since the Gentiles were not in covenant to keep the Law, why were the Gentiles in need of redemption? The Jews were in need of redemption from the consequences of breaking the Law. But what were the Gentiles in need of redemption from?

The Jews understood that death was the divinely required outcome for sin and that sin was the transgression of the Law. If sin is the transgression of the Law, then how were the Gentiles sinning given the fact that they had not received a Law from God? And having not received a Law as the Jews had, why were the Gentiles condemned by God to die?

OT law only for the Jews/Israel

 

[101G]

Addressing the OP, Good job, but may we add, Jeremiah 31:31 "Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:" Jeremiah 31:32 "Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:" Jeremiah 31:33 "But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people." Jeremiah 31:34 "And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more."

Hebrews 7:11 "If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?" Hebrews 7:12 "For the priesthood being changed, there is made of necessity a change also of the law." Hebrews 7:13 "For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar." Hebrews 7:14 "For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood." Hebrews 7:15 "And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest," Hebrews 7:16 "Who is made, not after the law of a carnal commandment, but after the power of an endless life." Hebrews 7:17 "For he testifieth, Thou art a priest for ever after the order of Melchisedec." Hebrews 7:18 "For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof." Hebrews 7:19 "For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God." Hebrews 7:20 "And inasmuch as not without an oath he was made priest:" Hebrews 7:21 "(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec" Hebrews 7:22 "By so much was Jesus made a surety of a better testament." Hebrews 7:23 "And they truly were many priests, because they were not suffered to continue by reason of death:" Hebrews 7:24 "But this man, because he continueth ever, hath an unchangeable priesthood." Hebrews 7:25 "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Hebrews 7:26 "For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;" Hebrews 7:27 "Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself." Hebrews 7:28 "For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore."

101G

 

[Gideon300]

While I agree that the New Covenant was anticipated, those passages do not say anything about replacing the Law of Moses with a new law, but rather they speak about God putting the Torah in our minds and writing on our hearts. The same God who gave the Law to Moses also sent Jesus in fulfillment of the promise to bless us by turning us from our wickedness and showing us how to obey it (Acts 3:25-26).

In Deuteronomy 30:1-10, it prophesies about a time when the Israelis will return from exile, God will circumcise their hearts, and they will return to obedience to the Torah. In Jeremiah 31:33 and Ezekiel 36:26-27, they are speaking in regard to the New Covenant and the Israelites returning from exile, where God will put the Torah in our minds and write it on our hearts, and where He will take away our hearts of stone, give us hearts of flesh, and send His Spirit to lead us in obedience to His law. In Deuteronomy 13:1-5, the way that God instructed His people to determine that someone was a false prophet who was not speaking for Him was if they taught against obeying the Torah, so that doesn't leave any room for the prophet that Moses spoke about to do that. He is a prophet like Moses, not a prophet that leads us to reject Moses.

The laws that God has chosen to give teach us about the nature of who He is. For example, if God had commanded His people to commit adultery, then that would have revealed something very different about the nature of who He is then commanding against committing adultery. If committing adultery were in accordance with the nature of the god that someone follows, then they would not be following the God of Israel. In other words, the Torah identifies who the God of Israel is, so if someone is following a different set of laws, then they are not following the God of Israel. However, the New Covenant is made with the same God with the same nature and therefore the same set of laws for how to testify about His nature, which is why Jeremiah 31:33 says that it still involves following the Torah.

We've had this conversation elsewhere. I see that you've learned nothing. Hebrews tells us that the Law is the shadow. If you want to live in the shadows, fine. Most Christians prefer the Light.

 

[Dizerner]

I call them "Shadow Huggers."

Imagine running around hugging someone's shadow, praising it and giving it all your attention.

It would definitely seem odd.

 

[praise_yeshua]

I don't believe most people realize that God's plan for humanity began long before Moses. Long before Abraham. Laws are written for the lawless. For those who by nature are lawless. The nature of Jesus Christ that lives within us as Christians imparts to us direct access to the very Mind of God. Against such, there is no law. In every way Christ is better.

 

[praise_yeshua]

No, I look to what they POINT TO and what they REFLECT, just like the shadow, silly

By one sacrifice... ONE..... SACRIFICE....

How is that the shadow, you are all non sequitur.



Well, aren't you a sweet little special pumpkin who is all spicy and nice.



Did you know shadows REFLECT something?

Did you know they reflect something ACCURATELY in outline?



It is indeed puzzling, how one person, can make so many logical errors and be proud of it.

Shadows reflect? Really?

 

[Soyeong]

We've had this conversation elsewhere. I see that you've learned nothing. Hebrews tells us that the Law is the shadow. If you want to live in the shadows, fine. Most Christians prefer the Light.

Foreshadows are important because they testify about what is to come and we should live in a way that terrifies about the truth of what is to come rather than a way that denies it. For example, in 1 Corinthians 5:6-8, Paul spoke in regard to how Passover foreshadowed Jesus by drawing the connection of him being our Passover Lamb, however, instead of concluding that we no longer need to bother with Passover, he concluded by saying that we should therefore continue to observe it. It is contradictory to accept Christ while rejecting what testifies about him.

 

[Soyeong]

I don't believe most people realize that God's plan for humanity began long before Moses. Long before Abraham. Laws are written for the lawless. For those who by nature are lawless. The nature of Jesus Christ that lives within us as Christians imparts to us direct access to the very Mind of God. Against such, there is no law. In every way Christ is better.

God's nature is eternal, so they has also existed an eternal way to act in accordance with His nature, which has been revealed through what His law. Jesus is the exact image of God's nature (Hebrews 1:3), which he expressed through living in sinless obedience to God's law, and he had the Mind of God, which mean that there is His law. God's law is God's word and Christ is not better than God's word, but rather he is the living embodiment of God's word.

 

[Soyeong]

It is certainly true that the Law of Moses was given only to the Jews. Historically speaking, in order to be accurate we must understand that this Law was not enacted with the Gentile nations.

The Gentiles had made no covenant with God to keep the Law of Moses and God had made no covenant with the Gentiles that was contingent upon their keeping of the Law of Moses. These events occurred only for the Jews.

With this in mind, it is obvious why and how the Jews needed Christ's atoning work. As the people who were in covenant to keep the Law of Moses and given the fact that no one had kept the Law perfectly, they were in need of redemption from the consequences of that Law, specifically the consequence of death.

However, unlike the Jews, the Gentiles had no covenant with God under which they were condemned to death if they violated it. Since the Gentiles were not in covenant to keep the Law, why were the Gentiles in need of redemption? The Jews were in need of redemption from the consequences of breaking the Law. But what were the Gentiles in need of redemption from?

The Jews understood that death was the divinely required outcome for sin and that sin was the transgression of the Law. If sin is the transgression of the Law, then how were the Gentiles sinning given the fact that they had not received a Law from God? And having not received a Law as the Jews had, why were the Gentiles condemned by God to die?

OT law only for the Jews/Israel

Man was still obligated to act in accordance with God's nature before God made any covenants with man, so God's covenants are not the source of our obligation to do that, but rather the source of our obligation is God's sovereignty while God's covenants simply inform us of what has always been and will always be our obligation. If the whole world were not under God's law and obligated to refrain from doing what He has revealed to be sin, then God would not have any basis for judging the whole world for their sin. If Gentiles were not under God's law, then Gentiles would have no need to refrain from sin, would have no need to repent from sin, would have no need of the Gospel message, would have no need of grace, would have no need of salvation, and would have no need of Jesus to have given himself to redeem us from all lawlessness.

So while the law was given to Israel, that does not mean that it was intended to only be followed by Jews, but rather Jews were given the role of being a light to the nations. In Exodus 12:38, there was a mixed multitude that came up out of Egypt with the Israelites, so there were Gentiles at the foot of Sinai, and in John 8:33, Israel was inclusive of both the foreigner and the native born, so Gentiles are welcome to repent and learn how to become followers of the God of Israel by obeying law in accordance with the promise and with spreading the Gospel.

 

[Johann]

Man was still obligated to act in accordance with God's nature before God made any covenants with man, so God's covenants are not the source of our obligation to do that, but rather the source of our obligation is God's sovereignty while God's covenants simply inform us of what has always been and will always be our obligation. If the whole world were not under God's law and obligated to refrain from doing what He has revealed to be sin, then God would not have any basis for judging the whole world for their sin. If Gentiles were not under God's law, then Gentiles would have no need to refrain from sin, would have no need to repent from sin, would have no need of the Gospel message, would have no need of grace, would have no need of salvation, and would have no need of Jesus to have given himself to redeem us from all lawlessness.

So while the law was given to Israel, that does not mean that it was intended to only be followed by Jews, but rather Jews were given the role of being a light to the nations. In Exodus 12:38, there was a mixed multitude that came up out of Egypt with the Israelites, so there were Gentiles at the foot of Sinai, and in John 8:33, Israel was inclusive of both the foreigner and the native born, so Gentiles are welcome to repent and learn how to become followers of the God of Israel by obeying law in accordance with the promise and with spreading the Gospel.

Believers are not under the Mosaic law-but the law/nomos/entole of Christ Jesus.
Thanks
J.

 

[Soyeong]

Believers are not under the Mosaic law-but the law/nomos/entole of Christ Jesus.
Thanks
J.

In Matthew 4:15-23, Christ began his ministry with the Gospel message to repent for the Kingdom of God is at hand, which was a light to the Gentiles, and the Mosaic Law was how is audience knew what sin is, so repenting from our disobedience to it is a central part of the Gospel message. Furthermore, Christ set a sinless example of how to walk in obedience to the Mosaic Law, and as his follower we are told to follow his example (1 Peter 2:21-22) and that those who are in Christ are obligated to walk in the same way he walked. So Christ spent his ministry teaching his followers to obey the Mosaic Law by word and by example and it would be contradictory to think that the law/nomos/entole of Christ was something other than or contrary to what Christ taught.

 

[Johann]

In Matthew 4:15-23, Christ began his ministry with the Gospel message to repent for the Kingdom of God is at hand, which was a light to the Gentiles, and the Mosaic Law was how is audience knew what sin is, so repenting from our disobedience to it is a central part of the Gospel message. Furthermore, Christ set a sinless example of how to walk in obedience to the Mosaic Law, and as his follower we are told to follow his example (1 Peter 2:21-22) and that those who are in Christ are obligated to walk in the same way he walked. So Christ spent his ministry teaching his followers to obey the Mosaic Law by word and by example and it would be contradictory to think that the law/nomos/entole of Christ was something other than or contrary to what Christ taught.

Incorrect
Rom_4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

Rom_5:13 (For until the law sin was in the world: but sin is not imputed when there is no law.

Rom_8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

Heb_7:11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?


Is a consistant, systematic rule of order
A law, decree or edict. H1881, H1882

General scriptures concerning - Psa_19:7-9; Psa_119:1-8; Pro_28:4; Pro_28:5; Mat_22:21; Luk_16:17; Luk_20:22-25; Rom_2:14; Rom_2:15; Rom_7:7; Rom_7:12; Rom_7:14; Rom_13:10; 1Ti_1:5; 1Ti_1:8-10; Jas_1:25; 1Jn_3:4; 1Jn_5:3
or LITIGATION - or COMMANDMENTS - or DUTY TO GOD - of MOSES - (Contained in the books of Exodus, Leviticus, Numbers, and Deuteronomy) - Given at Sinai - Exo_19:1-25; Deu_1:1; Deu_4:10-13; Deu_33:2; Hab_3:3
Received by the disposition of angels - Deu_33:2; Psa_68:17; Act_7:53; Gal_3:19; Heb_2:2
Was given because of transgressions until the Messiah arrived - Gal_3:19
Engraved on stone - Exo_20:3-17; with Exo_24:12; with Exo_31:18; with Exo_32:16; with Exo_34:29; with Exo_40:20; Deu_4:13; Deu_5:4-22; Deu_9:10
or TABLES - or COMMANDMENTS - Preserved in the ark of the covenant - Exo_25:16; Deu_31:9; Deu_31:26
Found by Hilkiah in the house of the Lord - 2Ki_22:8
Engraved upon monuments - Deu_27:2-8; Jos_8:30-35
To be written - on door posts - Deu_6:9; Deu_11:20
On frontlets for the forehead, and parchment for the hand - Exo_13:9; Exo_13:16; Deu_6:4-9; Deu_11:18-21
Children instructed in - or Children - or Instruction - Expounded by - The priests and Levites - Lev_10:11; Deu_33:10; 2Ch_35:3
Princes, priests, and Levites publicly taught - Ezr_7:10; Neh_8:1-18
From city to city - 2Ch_17:7-10
In synagogues - Luk_4:16; Luk_4:32; Act_13:14-52; Act_15:21; with Act_9:20; with Act_14:1; with Act_17:1-3; with Act_18:4; with Act_18:26
Expounded to the assembled nation at the Feast of Tabernacles in the sabbatic year - Deu_31:10-13
Renewed by Moses - Deu_4:44-46
Curses of, responsively read by Levites and people at Mount Ebal and Mount Gerizim - Deu_27:12-26; Jos_8:33-35
Formed a constitution on which the civil government of the Israelites was founded, and according to which rulers were required to rule - Deu_17:18-20; 2Ki_11:12; 2Ch_23:11
or Government, Constitutional - Divine authority for - Exo_19:16-24; Exo_20:1-17; Exo_24:12-18; Exo_31:18; Exo_32:15; Exo_32:16; Exo_34:1-4; Exo_34:27; Exo_34:28; Lev_26:46; Deu_4:10-13; Deu_4:36; Deu_5:1-22; Deu_9:10; Deu_10:1-5; Deu_33:2-4; 1Ki_8:9; Ezr_7:6; Neh_1:7; Neh_8:1; Neh_9:14; Psa_78:5; Psa_103:7; Isa_33:22; Mal_4:4; Act_7:38; Act_7:53; Gal_3:19; Heb_9:18-21
Prophecies in, of the Messiah - Luk_24:44; Joh_1:45; Joh_5:46; Joh_12:34; Act_26:22; Act_26:23; Act_28:23; Rom_3:21; Rom_3:22
Epitomized by Jesus - Mat_22:40; Mar_12:29-33; Luk_10:27
Book of, found by Hilkiah in the temple - 2Ki_22:8; 2Ch_34:14
Temporary - Jer_3:16; Dan_9:27; Mat_5:17-45; Luk_16:16; Luk_16:17; Joh_1:17; Joh_4:20-24; Joh_8:35; Act_6:14; Act_10:28; Act_13:39; Act_15:1-29; Act_21:20-25; Rom_3:1; Rom_3:2; Rom_7:1-6; Rom_8:3; Rom_10:4; 2Co_3:7-14; Gal_2:3-9; Gal_4:30; Gal_4:31; Eph_2:15; Col_2:14-23; Heb_8:4-13; Heb_9:8-24; Heb_10:1-18; Heb_11:40; Heb_12:18; Heb_12:19; Heb_12:27;
Christ Being The End of The Law - Rom_7:1-25; Rom_8:1-4; Rom_10:4; 2Co_3:14-16; Gal_2:16-21; Gal_3:10-14; Gal_3:19-29; Gal_4:3-11; Eph_2:13-15.
Having One Manner of Law - Lev_24:22; Num_15:15-16; Num_15:29.
Jesus Christ Coming to Fulfill The Law - Mat_5:17-18.
The Law of The Wise - Pro_13:14.
The LORD Being The Lawgiver - Isa_33:22; Isa_51:3-7; Jas_4:10-12.
The Reward for Ignoring The Law - Isa_5:24; Hos_4:6-7.
Those that are Justified By The Law - Gal_5:4-6.
Those that Do By Nature The Things Contained in The Law - Rom_2:14-15.
Those that Love The Law - Psa_119:165.
Those that Follow The Law Without Any Faith - Rom_9:30-33.
Those that Forsake The Law - Pro_28:4; Pro_28:9.
Those that Keep The Law - Pro_28:4; Pro_28:7; Pro_29:18.
What is Lawful for Believers - 1Co_6:12; 1Co_10:23.
What is The Fulfilling of The Law - Mat_7:12; Mat_22:36-40; Mar_12:28-33; Luk_10:25-28; Rom_13:8-10; Gal_5:14; Jas_2:8.
What Occurs When There is No Law - Rom_5:12-13; Rom_7:1-8.
What The Law Cannot Do - Act_13:33-39; Rom_3:20; Rom_8:1-4; Gal_2:16; Gal_3:6-11; Heb_7:19; Heb_10:1-15.
What The Law is - Psa_19:7; Psa_119:72-75; Psa_119:137-142; Pro_6:23; Rom_3:20; Rom_7:7-16; 1Co_15:56; Gal_3:19-29; 1Ti_1:8.
What The Law is not - Gal_3:10-12.
When The Law Was a Guide - Luk_16:16-17.
Where The Law Shall Go Forth From - Isa_2:1-3; Mic_4:1-2.
Who Delights in The Law - Psa_1:1-2.
Who Establishes The Law - Rom_3:28-31.
Who Gave The Law - Deu_4:44-45; Joh_1:17.
Who Has Fulfilled The Law - Rom_8:1-4; Rom_13:8-9; Jas_2:8.
Who is not Under The Law - Gal_5:16-18.
Who The Law is Made for - 1Ti_1:8-10.
Why The Law Was Given - Rom_5:18-21.

(Noun), G3551, nomos

Noun - H8451; Pro_13:14; Job_22:22; Pro_28:7; Pro_3:1; Pro_4:2; Pro_7:2; Pro_31:26; Psa_119:1; Neh_8:18; Mal_4:4; Psa_78:5; Deu_4:44; Deu_4:8; Deu_17:18; Jer_18:18; 2Ch_15:3; 2Ch_34:15; Isa_1:10; Jer_31:33; Mal_2:1-17; Mal_4:4
Verb - H3384; Gen_31:51; 1Sa_12:23;

You need to study.
J.

 

[Gideon300]

God's nature is eternal, so they has also existed an eternal way to act in accordance with His nature, which has been revealed through what His law. Jesus is the exact image of God's nature (Hebrews 1:3), which he expressed through living in sinless obedience to God's law, and he had the Mind of God, which mean that there is His law. God's law is God's word and Christ is not better than God's word, but rather he is the living embodiment of God's word.

Have you read the sermon on the mount? Jesus was explaining the limitations of the law. You can observe the law outwardly but be sinning in the heart. You need to know what grace is. The Law came through Moses. If that was all we needed, Jesus need not have come. Grace and truth came through Jesus. The law is obsolete.

 

[Soyeong]

Incorrect

You neglected to interact with what I said to explain why you think it is incorrect.

Rom_4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

We do not produce the promise by obeying God's law because it was not given for that goal, but that doesn't mean that we shouldn't obey it for the goal for which God gave it.

Rom_5:13 (For until the law sin was in the world: but sin is not imputed when there is no law.

For as long as God's nature has been eternal there has also existed an eternal way to act in accordance with His nature, which God has revealed though His law. So sin was in the world before the law had been given because people were able to act in a way that is contrary to God's nature before they had been given laws against that. Moreover, Romans 5:13 means that there were no actions that became sinful when the law was given, but rather the law revealed what has always been and will always be sin.

Rom_8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

God's law did not free us from the law of sin because it wasn't given for that goal, but that doesn't mean that we shouldn't obey it for the goal for which God gave it. In Romans 8:4-7, those who walk in the Spirit are contrasted with those who have minds set on the flesh who are enemies of God who refuse to submit to His law.

Heb_7:11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

We don't earn perfection by obeying God's law because it was never given for that goal, but that doesn't mean that we shouldn't obey it for the goal for which it was given.

Is a consistant, systematic rule of order
A law, decree or edict. H1881, H1882

General scriptures concerning - Psa_19:7-9; Psa_119:1-8; Pro_28:4; Pro_28:5; Mat_22:21; Luk_16:17; Luk_20:22-25; Rom_2:14; Rom_2:15; Rom_7:7; Rom_7:12; Rom_7:14; Rom_13:10; 1Ti_1:5; 1Ti_1:8-10; Jas_1:25; 1Jn_3:4; 1Jn_5:3
or LITIGATION - or COMMANDMENTS - or DUTY TO GOD - of MOSES - (Contained in the books of Exodus, Leviticus, Numbers, and Deuteronomy) - Given at Sinai - Exo_19:1-25; Deu_1:1; Deu_4:10-13; Deu_33:2; Hab_3:3
Received by the disposition of angels - Deu_33:2; Psa_68:17; Act_7:53; Gal_3:19; Heb_2:2
Was given because of transgressions until the Messiah arrived - Gal_3:19
Engraved on stone - Exo_20:3-17; with Exo_24:12; with Exo_31:18; with Exo_32:16; with Exo_34:29; with Exo_40:20; Deu_4:13; Deu_5:4-22; Deu_9:10
or TABLES - or COMMANDMENTS - Preserved in the ark of the covenant - Exo_25:16; Deu_31:9; Deu_31:26
Found by Hilkiah in the house of the Lord - 2Ki_22:8
Engraved upon monuments - Deu_27:2-8; Jos_8:30-35
To be written - on door posts - Deu_6:9; Deu_11:20
On frontlets for the forehead, and parchment for the hand - Exo_13:9; Exo_13:16; Deu_6:4-9; Deu_11:18-21
Children instructed in - or Children - or Instruction - Expounded by - The priests and Levites - Lev_10:11; Deu_33:10; 2Ch_35:3
Princes, priests, and Levites publicly taught - Ezr_7:10; Neh_8:1-18
From city to city - 2Ch_17:7-10
In synagogues - Luk_4:16; Luk_4:32; Act_13:14-52; Act_15:21; with Act_9:20; with Act_14:1; with Act_17:1-3; with Act_18:4; with Act_18:26
Expounded to the assembled nation at the Feast of Tabernacles in the sabbatic year - Deu_31:10-13
Renewed by Moses - Deu_4:44-46
Curses of, responsively read by Levites and people at Mount Ebal and Mount Gerizim - Deu_27:12-26; Jos_8:33-35
Formed a constitution on which the civil government of the Israelites was founded, and according to which rulers were required to rule - Deu_17:18-20; 2Ki_11:12; 2Ch_23:11
or Government, Constitutional - Divine authority for - Exo_19:16-24; Exo_20:1-17; Exo_24:12-18; Exo_31:18; Exo_32:15; Exo_32:16; Exo_34:1-4; Exo_34:27; Exo_34:28; Lev_26:46; Deu_4:10-13; Deu_4:36; Deu_5:1-22; Deu_9:10; Deu_10:1-5; Deu_33:2-4; 1Ki_8:9; Ezr_7:6; Neh_1:7; Neh_8:1; Neh_9:14; Psa_78:5; Psa_103:7; Isa_33:22; Mal_4:4; Act_7:38; Act_7:53; Gal_3:19; Heb_9:18-21
Prophecies in, of the Messiah - Luk_24:44; Joh_1:45; Joh_5:46; Joh_12:34; Act_26:22; Act_26:23; Act_28:23; Rom_3:21; Rom_3:22
Epitomized by Jesus - Mat_22:40; Mar_12:29-33; Luk_10:27
Book of, found by Hilkiah in the temple - 2Ki_22:8; 2Ch_34:14

If you want to discuss specific verses, then I can do that, but you are listing too many to address.

Temporary - Jer_3:16; Dan_9:27; Mat_5:17-45; Luk_16:16; Luk_16:17; Joh_1:17; Joh_4:20-24; Joh_8:35; Act_6:14; Act_10:28; Act_13:39; Act_15:1-29; Act_21:20-25; Rom_3:1; Rom_3:2; Rom_7:1-6; Rom_8:3; Rom_10:4; 2Co_3:7-14; Gal_2:3-9; Gal_4:30; Gal_4:31; Eph_2:15; Col_2:14-23; Heb_8:4-13; Heb_9:8-24; Heb_10:1-18; Heb_11:40; Heb_12:18; Heb_12:19; Heb_12:27;

In Psalms 119:160, all of God's righteous laws are eternal, so none of those verses should be interpreted as saying that they are temporary. The only way that instructions for how to act in accordance with God's nature can be temporary is if God's nature is also temporary, but it is eternal.

Christ Being The End of The Law - Rom_7:1-25; Rom_8:1-4; Rom_10:4; 2Co_3:14-16; Gal_2:16-21; Gal_3:10-14; Gal_3:19-29; Gal_4:3-11; Eph_2:13-15.

Again, none of those verses are speaking about Christ ending God's law. In Matthew 7:23, Jesus said that he would tell those who are workers of lawlessness to depart from him because he never knew them, so knowing Jesus is the goal of the law, which is eternal life (John 17:3), which is also why Jesus said that the way to enter eternal life is by being God's commandments (Matthew 19:17, Luke 10:25-28). In Romans 9:30-10:4, they had a zeal for God, but it was not based on knowing Him, so they failed to attain righteousness because they misunderstood the goal of the law by pursuing it as though righteousness were the result of their works in order to establish their own instead of pursuing God's law as through righteousness were by faith in Christ, for Christ is the goal of the law for righteousness for everyone who has faith. In Romans 10:5, this faith references Deuteronomy 30:11-16 as the word of faith that we proclaim in regard to saying that God's law is not too difficult to obey, that obedience to it brings life, in regard to what we are agreeing to obey by confessing that Jesus is Lord, and in regard to the way to believe that God raised him from the death. So nothing in this passage has anything to do with Jesus ending any laws, but just the opposite. Laws for how to act in accordance with God's nature can't be ended without first ending God.

Having One Manner of Law - Lev_24:22; Num_15:15-16; Num_15:29.
Jesus Christ Coming to Fulfill The Law - Mat_5:17-18.

To fulfill the law means "to cause God's will (as made known through His law) to be obeyed as it should be" (NAS Greek Lexicon: pleroo).

 

[Soyeong]

Have you read the sermon on the mount? Jesus was explaining the limitations of the law. You can observe the law outwardly but be sinning in the heart.

Indeed, I have read the sermon on the mouth, though Jesus was not explaining the limitations of the law, but rather everything that he taught in it was thoroughly rooted in the OT. In Exodus 20:6, God wanted His people to love Him and obey His commandments, so obedience to God has always been a matter of the heart and in Isaiah 29:13, God has always disdained it when His people honored Him with their lips while their hearts were far from Him.

You need to know what grace is. The Law came through Moses. If that was all we needed, Jesus need not have come. Grace and truth came through Jesus. The law is obsolete.

In John 1:16-17, it says grace upon grace, so it is speaking about one example of grace being added upon another. In Psalms 119:29-30, he wanted to put false ways far from him, for God to be gracious to him by teaching him to obey His law, and he chose the way of faithfulness by setting God's law before him, so this has always been the one and only way of salvation by grace through faith. In Exodus 33:13, Moses wanted God to be gracious to him by teaching him to walk in His way that he might know Him and Israel too, and in John 17:3, the experience of knowing God and Jesus is eternal life, which again is salvation by grace through faith. In Genesis 6:8-9, Noah found grace in the eyes of God, he was a righteous man, and he walked with God, so God was gracious to him by teaching him to walk in His way in obedience to His law and he was righteous because he obeyed through faith. In Romans 1:5, we have received grace in order to bring about the obedience of faith. In Titus 2:11-14, our salvation is described as being trained by grace to do what is godly, righteous, and good, and to renounce doing what is ungodly, so God graciously teaching us to obey His law is the content of His gift of salvation. Moreover, in Psalms 119:142, God's law is truth, so God grace and truth came through Moses and also came through Jesus because he spent his ministry teaching us to obey God's law by word and by example. The only way for instructions for how to act in accordance with God's nature to become obsolete is for God to first become obsolete.

 

[Johann]

God's law did not free us from the law of sin because it wasn't given for that goal, but that doesn't mean that we shouldn't obey it for the goal for which God gave it. In Romans 8:4-7, those who walk in the Spirit are contrasted with those who have minds set on the flesh who are enemies of God who refuse to submit to His law.

You have to stipulate WHAT law Christians must adhere to-
"the law of the Spirit of life. . . the law of sin and of death" This could refer to
1. the contrast between the law of sin (cf. Rom. 7:10,23,25) and the new law of God (cf. Rom. 7:6,22,25)
2. "the law of love" (cf. James 1:25; 2:8,12) versus "The Mosaic Law" (cf. Rom. 7:6-12)
3. the old age versus the new age
4. old covenant versus the new covenant (cf. Jer. 31:31-34; the NT book of Hebrews)
This contrasting style is sustained.
1. the law of the Spirit of life in Christ vs. the law of sin and death, Rom. 8:2
2. according to the flesh vs. according to the Spirit, Rom. 8:4 and 5
3. things of the-
e flesh vs. things of the Spirit, Rom. 8:5
4. mind set on the things of the flesh vs. mind set on the things of the Spirit, Rom. 8:5
5. mind set on the flesh, vs. mind set on the Spirit, Rom. 8:6
6. in the flesh vs. in the Spirit, Rom. 8:9
7. body is dead vs. spirit is alive, Rom. 8:10
8. you must die vs. you will live, Rom. 8:13
9. not the spirit of slavery vs. the spirit of adoption, Rom. 8:15
The NASB Study Bible (p. 1645) has an interesting list on Paul's usages of the term "law" in Romans.
1. a controlling power, Rom. 8:2
2. God's law, Rom. 2:17-20; 9:31; 10:3-5
3. the Pentateuch, Rom. 3:21b
4. the whole OT, Rom. 3:19
5. a principle, Rom. 3:27

Deuteronomy 30:11-16 as the word of faith that we proclaim in regard to saying that God's law is not too difficult to obey,

We don't earn perfection by obeying God's law because it was never given for that goal, but that doesn't mean that we shouldn't obey it for the goal for which it was given.

Again-
"a change of law also" The purpose of the Mosaic law was never to produce righteousness, but to show the continuing results of the fall and mankind's inability to please God (cf. Gal. 3:24-25). This is a major truth in trying to figure out God's purpose for the Mosaic Law.

As to Deut 30-who are the recipients?
30:11-14 YHWH's will for Israel was not impossible (cf. Deut. 28:29).

This verse seems to depreciate the reformers doctrine of "total depravity." There are several places in the OT where human resistence to sin is possible (e.g., Gen. 4:7).

The church picks up on Genesis 3 as the origin of sin in mankind, while many rabbis pick up on Genesis 6 as the source of the conflict. As Christianity asserts the fallenness of all creation, including humanity, Judaism asserts the basic goodness of humanity. For them the evil is in the choice, not the basic nature.

However, it seems to me that moral accountability is based on the real possibility of comprehending God's will and the ability to act on it. Without the possibility of appropriate action, divine accountability is inappropriate! Can I be held responsible for that which I cannot do?

30:12 "'Who will go up to heaven'" Paul uses this in Rom. 10:6-9. It possibly reflects the Sumerian legend of Etana, but probably relates to the Hebrew view of God's sovereignty.

There are several verbs used in an imperatival sense in this verse (according to OT Parsing Guide):

1. "to get it" - BDB 542, KB 534, Qal imperfect, but jussive in meaning

2. "make us hear" - BDB 1033, KB 1570, Hiphil imperfect, but jussive in meaning

3. "we may observe it" - BDB 793, KB 889, Qal imperfect, but cohortative in meaning



30:13 "beyond the sea" Some see this as related to the Babylonian flood account called the Gilgamesh Epic, but it probably relates to the Jewish fears of sailing or a metaphor of the ends of the earth.

30:14 "But the word is very near you, in your mouth and in your heart" This refers to YHWH's revealed covenant. The ancients read Scripture aloud! They had to appropriately respond inwardly to what they had heard (i.e., read themselves or read aloud).

"that you may observe it" Man must make the decision. It is in his ability to do so. God initiates but mankind must respond and continue to respond in repentance, faith, and obedience!

You neglected to interact with what I said to explain why you think it is incorrect.


We do not produce the promise by obeying God's law because it was not given for that goal, but that doesn't mean that we shouldn't obey it for the goal for which God gave it.


For as long as God's nature has been eternal there has also existed an eternal way to act in accordance with His nature, which God has revealed though His law. So sin was in the world before the law had been given because people were able to act in a way that is contrary to God's nature before they had been given laws against that. Moreover, Romans 5:13 means that there were no actions that became sinful when the law was given, but rather the law revealed what has always been and will always be sin.


God's law did not free us from the law of sin because it wasn't given for that goal, but that doesn't mean that we shouldn't obey it for the goal for which God gave it. In Romans 8:4-7, those who walk in the Spirit are contrasted with those who have minds set on the flesh who are enemies of God who refuse to submit to His law.


We don't earn perfection by obeying God's law because it was never given for that goal, but that doesn't mean that we shouldn't obey it for the goal for which it was given.


If you want to discuss specific verses, then I can do that, but you are listing too many to address.


In Psalms 119:160, all of God's righteous laws are eternal, so none of those verses should be interpreted as saying that they are temporary. The only way that instructions for how to act in accordance with God's nature can be temporary is if God's nature is also temporary, but it is eternal.


Again, none of those verses are speaking about Christ ending God's law. In Matthew 7:23, Jesus said that he would tell those who are workers of lawlessness to depart from him because he never knew them, so knowing Jesus is the goal of the law, which is eternal life (John 17:3), which is also why Jesus said that the way to enter eternal life is by being God's commandments (Matthew 19:17, Luke 10:25-28). In Romans 9:30-10:4, they had a zeal for God, but it was not based on knowing Him, so they failed to attain righteousness because they misunderstood the goal of the law by pursuing it as though righteousness were the result of their works in order to establish their own instead of pursuing God's law as through righteousness were by faith in Christ, for Christ is the goal of the law for righteousness for everyone who has faith. In Romans 10:5, this faith references Deuteronomy 30:11-16 as the word of faith that we proclaim in regard to saying that God's law is not too difficult to obey, that obedience to it brings life, in regard to what we are agreeing to obey by confessing that Jesus is Lord, and in regard to the way to believe that God raised him from the death. So nothing in this passage has anything to do with Jesus ending any laws, but just the opposite. Laws for how to act in accordance with God's nature can't be ended without first ending God.


To fulfill the law means "to cause God's will (as made known through His law) to be obeyed as it should be" (NAS Greek Lexicon: pleroo).

"that I came to abolish the Law"

The context of Matt. 5:17-20 is a statement affirming the inspiration and eternality of the Old Covenant . Jesus Himself was the fulfillment of the Old Covenant. The New Covenant is a person, not a set of required rules.

The two covenants are radically different, not in purpose but in the means of accomplishing that purpose. The thrust here is not on the inability of the Old Covenant to make man right with God as in Galatians 3, but rather on the rabbis'incomplete and improper interpretation of the biblical texts by means of their Socratic or dialectical method of interpretation.

Jesus, in effect, expanded the scope of the Law from overt actions to mental thoughts. This takes the difficulty of true righteousness through the Old Covenant to a level of utter impossibility (cf. Gal. 3:10,21-22).

This impossibility will be met by Christ Himself and given back to the repentant/believing faith community through imputed righteousness or justification by faith (cf. Rom. 4:6; 10:4). Mankind's religious life is a result of a relationship with God, not a means to that relationship.

"the Law or the Prophets" This was an idiom referring to two of the three divisions of the Hebrew Canon: Law, Prophets and Writings . It was a way of designating the entire Old Testament. It also showed that Jesus' understanding of Scripture was closer to the theology of the Pharisees than of the Sadducees, who only accepted the Torah, or Law (Genesis – Deuteronomy) as authoritative.

NASB, NKJV, NRSV, Peshitta   "but to fulfill"
TEV   "but to make their teachings come true"
NJB, REB   "to complete"

This was a common term (pleroō) which was used in several senses. In this context it meant to consummate or to come to a designated completion (cf. Rom. 10:4). The Mosaic Covenant has been fulfilled and surpassed by the New Covenant. This is the main truth of the book of Hebrews and Galatians 3!

You cannot argue around this.

 

[praise_yeshua]

God's nature is eternal, so they has also existed an eternal way to act in accordance with His nature, which has been revealed through what His law.

An utterly preposterous claim. Provide the Scripture that establishes your claim.

Read the Scriptures....

Heb 8:7 For if that first covenant had been faultless, then should no place have been sought for the second.
Heb 8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: