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How Christianity Fulfills The Law of Moses
CURRENTLY, THIS DOCUMENT IS FOR DISCUSSION ONLY AND DOES NOT REPRESENT ANY CURRENT DOCTRINAL OPINIONS OF ITS AUTHOR.
One of the most problematic Scriptures for me is found in Matthew 5:17-20 (all verses from the English Standard Version):
In this verse, Jesus Christ is crystal clear that all of God's Law (Torah) is for all time. Then how do you reconcile these seemingly problematic statements of the apostle Paul?
Problematic Statement #1:
I know some Messianic Jews say that it is in relation to Pagan days. But this doesn't make sense. Why would Paul be chiding them for keeping Pagan days when the wider context of the epistle is in relation to the Galatians being told to live like the Jews (Galatians 2:14) and are being forced to accept circumcision (Galatians 5)?
Not to mention, the phrase "elementary principles of the world" seems to refer to demons. It is one word in the Greek, "stoicheinon". It is likewise used in Colossians 2:8 and 17-20 to refer to demons, which leads us to . . .
Problematic Statements #2 , #3 and #4:
Verses before, the Apostle Paul seems to invalidate certain Jewish teachings, namely in Colossians 2:16-17:
These are problematic statements, indeed. At best, those who keep certain aspects of the ceremonial Torah are demonized. And, at worst, Paul himself is teaching against the Messiah and saying that Torah observance isn't important.
However, Paul himself said he was a Pharisee (Acts 23:6) and underwent the vow of a Nazarite to prove that he kept the Law and didn't discourage his fellow Jews from doing the same (Acts 21:20-26). Thus, it is clear from his actions and words, at the very least, that Paul did not see his teachings against those of Judaism. Then why would he discourage people from keeping certain ceremonial aspects of the Law?
First of all, it is important to note that Paul considered himself an apostle to the Gentiles (Romans 11:13). This would definitely reconcile his actions in Acts 21:20-26, if his words were meant for the Gentiles alone.
But there's an important distinction. In Ephesians 2:8-16, we read:
Paul's theology differed from that of mainline Judaism in that a Gentile's national status wasn't determined by his circumcision or lack thereof, but rather, his faith in Messiah. In fact, Paul is clear that not all of Israel is of Israel (Romans 9:6).
In fact, Paul is so certain of his doctrine, that he tells Gentiles to remain in the state in which they are called (1 Cor. 7:17-20):
In the midst of a chapter full of his opinions, Paul makes it clear this alone is his rule: that Jews don't reverse their circumcision and Gentiles don't become circumcised. He gives these opinions and this rule because he sees the present form of the world passing away (1 Cor. 7:31).
Many people might think that Paul was teaching that end of the world was near, but the word for "form" in the Greek is schema (Strong's G4976) and is used in Phillipians 2:8 to refer to Christ's human form. Thus, Paul isn't saying that the world is going to end, but that its form, the way things currently are, would change soon enough. And how was this accomplished? For one, the Temple was destroyed in 70 AD just like the Messiah prophesied in Matthew 24:15-16.
This was also prophesied by the prophet Daniel (Daniel 9:24-27):
Messiah's death put an end to sacrifices in the middle of the prophetic "week" (he died at about 30 AD). At the end of the prophetic "week" (70 AD), the Temple was destroyed, making the Jews unable to perform their sacrifices. This destruction of the Temple is paramount to understanding Paul's gospel of trust.
The Temple is very important to the teachings of Judaism. In fact, it is so important that the Torah (The Law) teaches that sacrifices cannot be done outside the Temple (Deuteronomy 12:10-12,26-27):
Likewise, the Passover lamb cannot be eaten except in a place God designates (Deuteronomy 16:5-7):
Not to mention, one cannot eat it while under ritual defilement (Numbers 9:1-14). However, all are under ritual defilement.
Numbers 19 details a specific ritual involving the ashes of a red heifer. These ashes alone mixed with water are necessary to cleanse someone of ritual defilement if they touch a tomb, a bone or a dead body. The person has to be cleansed with this ashes on the third and seventh day, prefiguring Messiah's covenant and the destruction of the Temple prophesied in the Book of Daniel. Since there hasn't been a red heifer without blemish since (and since no one ritually unclean can enter the Temple Mount, per Numbers 5:2), all of Israel is ritually unclean. Or, as Paul says:
In fact, Hebrews 9:13-14 says that sprinkling the ashes of a red heifer was done to prefigure Christ's blood purifying our conscience from dead works.
One word which is often mistranslated "forever" is "olam" which means an age. It is important also to note which parts of the Torah were "olam" (until an age) and "l'olam" (until the Age, presumably the Messianic Age or Millennium). "Olam" without the article means "until an age", such as in Deuteronomy 23:3 where it says that Ammonites and Moabites won't enter the congregation of Yahweh (the Hebrew name for "God") "forever" for ten generations (an apparent contradiction).
Here's a small sampling of "olam" ordinances and "l'olam" ordinances in relationship to some of the ceremonial aspects of the Torah:
Sabbath - Exodus 31:17 ("l'olam")
Regarding the high Sabbaths:
Passover - Exodus 12:14 ("olam")
Unleavened Bread - Exodus 12:17 ("olam")
Firstfruits - Leviticus 23:14 ("olam")
Shavuot / Pentecost - Leviticus 23:21 ("olam")
Feast of Trumpets (nothing, possibly alluded to in Numbers 10:8,10, if so, "olam")
Day of Atonement - Leviticus 23:29,31,34 ("olam")
Feast of Booths/Tabernacles - Leviticus 23:41 ("olam")
Other Ordinances:
Circumcision - Genesis 17:17 ("olam")
Levitical Priesthood - Exodus 29:9 ("olam")
As one can see, the Sabbath is the only one in that list which is listed as both "olam" and "l'olam", which could possibly be a parallelism meaning "for an age and until the Age" since the references are near each other. The others are "olam" (an age) except for Feast of Trumpets which is listed as neither (but might be hinted at in other commandments listed above).
There's a number of people who might argue that all the Feasts are eternal on the basis of Zechariah 14, which is clearly a Millennial passage. However, it is important to note that since many of the Feasts are based on there being a physical Temple and since the Feast of Booths itself is one of three pilgrimage festivals to the land of Israel (Deuteronomy 16:16, 2 Chronicles 8:12-13), one is unable to fulfill the commandment to do so. The festivals of Israel might be kept again in their fullness in the Millennium, however, the truth still is while all are under ritual defilement and there is no physical Temple, we are forbidden from keeping them according to Mosaic prescription in this life.
Another issue is the seventh year Sabbath and the Jubilee Sabbath. These Sabbaths are not listed as being "olam", but there is an important distinction. Leviticus 25:2 says that the seventh year Sabbath of the land is to be kept in the land he shall give Israel. Obviously, believers in Messiah are not currently in possession of Israel, so thus are not obligated to obey them. As for the Jubilee Sabbath, it is given to proclaim liberty throughout the land and for each Israelite to return to their property and clan (Leviticus 25:10). Since one can easily assume that "the land" is the same "land", Israel, that God is speaking of in Leviticus 25:2, it, too, is no longer binding to believers in Messiah and is thus "olam".
Of all the festivals, however, the Sabbath alone is "l'olam". This is probably because it pre-existed the covenant given at Mount Sinai (Genesis 2:2-3, Exodus 16). So that there might not be any mistake about its perpetuity, the Messiah told the Israelites to make sure their flight is not in the Sabbath (Matthew 24:20). It, like the Festival of Booths, is the one of the festivals we will celebrate in the Millennium (Isaiah 66:23).
A final issue I would like to discuss is the kosher laws, albeit briefly. It is important to note that the laws themselves were given to make Israel "holy" or "set-apart" just as God is (Lev. 11:44). Contact them with them makes one ceremonially "unclean" under the Mosaic Covenant and one was only clean in the evening after washing. In fact, Leviticus 11, where kosher food laws are detailed, is so strict, that one had to bust up pottery and their ovens if the corpses of unclean animals touched them. And yet we do not see many people who claim to keep kosher laws going to those extents today!
Yet after the flood he told Noah that he was free to eat any animal that didn't have its blood still left in it, as well as plants (Genesis 9:1-4). This is because before the flood, man's diet consisted only of vegetables (Genesis 3:18). This was before Sinai, just like the Sabbath.
These laws and the others existed to serve as a distinction to keep the Israelites from the Gentiles. The "dividing wall of hostility" is created by "the law of commandments expressed in ordinances", also known as the ceremonial law or ceremonial Torah. Since all are now ritually defiled according to this law, all are under the curse (Galatians 3:10). This "dividing wall of hostility", though, is now "abolished" by the "blood of Christ". It was the harsh school master intended to bring us to Christ:
As for Acts 21, it was probably an instance of "is, but not yet" (for example, Satan was defeated on the cross, but is not yet cast down to Hell). Paul, who claimed his Gospel was from a revelation of Jesus Christ and not by man (Galatians 1:11-12), probably foresaw the destruction of the Jerusalem Temple and the cessation of the ceremonial Torah. This is probably why he said the "form" or schema of the world is changing. Even Hebrews says that the Old Covenant is ready to vanish away (Hebrews 8:13). And it finally did when the Temple was destroyed in 70 AD.
And in its place was the glorious gospel of Jesus Christ. A gospel that changes the heart of a man as they place their absolute and total trust in Him (Ephesians 2:8-10):
Thus, according to Pauline theology, we don't need the outer laws that point to him, but rather, through our trust (pistis) in Him, we will keep God's moral law (Galatians 5:16-18):
This fulfills the promise of the New Covenant (Jeremiah 31:31-33):
In this way, the Savior's words in Matthew 5:17-20 are made plain and not one letter has dropped from the Torah, since God, in His foreknowledge, planned this so that all of us might come to His Son in trust, the true Red Heifer who redeems everyone from their sins by trust in Him.
Created On: August 12, 2009
Last Updated: August 12, 2009
©SetApartPlace.ORG 2009
One of the most problematic Scriptures for me is found in Matthew 5:17-20 (all verses from the English Standard Version):
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven."
In this verse, Jesus Christ is crystal clear that all of God's Law (Torah) is for all time. Then how do you reconcile these seemingly problematic statements of the apostle Paul?
Problematic Statement #1:
"Formerly, when you did not know God, you were enslaved to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? You observe days and months and seasons and years!" (Galatians 4:8-10)
I know some Messianic Jews say that it is in relation to Pagan days. But this doesn't make sense. Why would Paul be chiding them for keeping Pagan days when the wider context of the epistle is in relation to the Galatians being told to live like the Jews (Galatians 2:14) and are being forced to accept circumcision (Galatians 5)?
Not to mention, the phrase "elementary principles of the world" seems to refer to demons. It is one word in the Greek, "stoicheinon". It is likewise used in Colossians 2:8 and 17-20 to refer to demons, which leads us to . . .
Problematic Statements #2 , #3 and #4:
See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.
If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations--"Do not handle, Do not taste, Do not touch" (referring to things that all perish as they are used)--according to human precepts and teachings?
Verses before, the Apostle Paul seems to invalidate certain Jewish teachings, namely in Colossians 2:16-17:
Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath (note: Greek is plural, should say "Sabbaths"). These are a shadow of the things to come, but the substance belongs to Christ (note: I'm aware this can be translated "the body of Christ").
These are problematic statements, indeed. At best, those who keep certain aspects of the ceremonial Torah are demonized. And, at worst, Paul himself is teaching against the Messiah and saying that Torah observance isn't important.
However, Paul himself said he was a Pharisee (Acts 23:6) and underwent the vow of a Nazarite to prove that he kept the Law and didn't discourage his fellow Jews from doing the same (Acts 21:20-26). Thus, it is clear from his actions and words, at the very least, that Paul did not see his teachings against those of Judaism. Then why would he discourage people from keeping certain ceremonial aspects of the Law?
First of all, it is important to note that Paul considered himself an apostle to the Gentiles (Romans 11:13). This would definitely reconcile his actions in Acts 21:20-26, if his words were meant for the Gentiles alone.
But there's an important distinction. In Ephesians 2:8-16, we read:
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility.
Paul's theology differed from that of mainline Judaism in that a Gentile's national status wasn't determined by his circumcision or lack thereof, but rather, his faith in Messiah. In fact, Paul is clear that not all of Israel is of Israel (Romans 9:6).
In fact, Paul is so certain of his doctrine, that he tells Gentiles to remain in the state in which they are called (1 Cor. 7:17-20):
Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches. Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. Each one should remain in the condition in which he was called.
In the midst of a chapter full of his opinions, Paul makes it clear this alone is his rule: that Jews don't reverse their circumcision and Gentiles don't become circumcised. He gives these opinions and this rule because he sees the present form of the world passing away (1 Cor. 7:31).
Many people might think that Paul was teaching that end of the world was near, but the word for "form" in the Greek is schema (Strong's G4976) and is used in Phillipians 2:8 to refer to Christ's human form. Thus, Paul isn't saying that the world is going to end, but that its form, the way things currently are, would change soon enough. And how was this accomplished? For one, the Temple was destroyed in 70 AD just like the Messiah prophesied in Matthew 24:15-16.
This was also prophesied by the prophet Daniel (Daniel 9:24-27):
“Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.”
Messiah's death put an end to sacrifices in the middle of the prophetic "week" (he died at about 30 AD). At the end of the prophetic "week" (70 AD), the Temple was destroyed, making the Jews unable to perform their sacrifices. This destruction of the Temple is paramount to understanding Paul's gospel of trust.
The Temple is very important to the teachings of Judaism. In fact, it is so important that the Torah (The Law) teaches that sacrifices cannot be done outside the Temple (Deuteronomy 12:10-12,26-27):
But when you go over the Jordan and live in the land that the Lord your God is giving you to inherit, and when he gives you rest from all your enemies around, so that you live in safety, then to the place that the Lord your God will choose, to make his name dwell there, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution that you present, and all your finest vow offerings that you vow to the Lord. And you shall rejoice before the Lord your God, you and your sons and your daughters, your male servants and your female servants, and the Levite that is within your towns, since he has no portion or inheritance with you. . . . But the holy things that are due from you, and your vow offerings, you shall take, and you shall go to the place that the Lord will choose, and offer your burnt offerings, the flesh and the blood, on the altar of the Lord your God. The blood of your sacrifices shall be poured out on the altar of the Lord your God, but the flesh you may eat.
Likewise, the Passover lamb cannot be eaten except in a place God designates (Deuteronomy 16:5-7):
You may not offer the Passover sacrifice within any of your towns that the Lord your God is giving you, but at the place that the Lord your God will choose, to make his name dwell in it, there you shall offer the Passover sacrifice, in the evening at sunset, at the time you came out of Egypt. And you shall cook it and eat it at the place that the Lord your God will choose. And in the morning you shall turn and go to your tents.
Not to mention, one cannot eat it while under ritual defilement (Numbers 9:1-14). However, all are under ritual defilement.
Numbers 19 details a specific ritual involving the ashes of a red heifer. These ashes alone mixed with water are necessary to cleanse someone of ritual defilement if they touch a tomb, a bone or a dead body. The person has to be cleansed with this ashes on the third and seventh day, prefiguring Messiah's covenant and the destruction of the Temple prophesied in the Book of Daniel. Since there hasn't been a red heifer without blemish since (and since no one ritually unclean can enter the Temple Mount, per Numbers 5:2), all of Israel is ritually unclean. Or, as Paul says:
"For through the law I died to the law, so that I might live to God" (Galatians 2:19).
In fact, Hebrews 9:13-14 says that sprinkling the ashes of a red heifer was done to prefigure Christ's blood purifying our conscience from dead works.
One word which is often mistranslated "forever" is "olam" which means an age. It is important also to note which parts of the Torah were "olam" (until an age) and "l'olam" (until the Age, presumably the Messianic Age or Millennium). "Olam" without the article means "until an age", such as in Deuteronomy 23:3 where it says that Ammonites and Moabites won't enter the congregation of Yahweh (the Hebrew name for "God") "forever" for ten generations (an apparent contradiction).
Here's a small sampling of "olam" ordinances and "l'olam" ordinances in relationship to some of the ceremonial aspects of the Torah:
Sabbath - Exodus 31:17 ("l'olam")
Regarding the high Sabbaths:
Passover - Exodus 12:14 ("olam")
Unleavened Bread - Exodus 12:17 ("olam")
Firstfruits - Leviticus 23:14 ("olam")
Shavuot / Pentecost - Leviticus 23:21 ("olam")
Feast of Trumpets (nothing, possibly alluded to in Numbers 10:8,10, if so, "olam")
Day of Atonement - Leviticus 23:29,31,34 ("olam")
Feast of Booths/Tabernacles - Leviticus 23:41 ("olam")
Other Ordinances:
Circumcision - Genesis 17:17 ("olam")
Levitical Priesthood - Exodus 29:9 ("olam")
As one can see, the Sabbath is the only one in that list which is listed as both "olam" and "l'olam", which could possibly be a parallelism meaning "for an age and until the Age" since the references are near each other. The others are "olam" (an age) except for Feast of Trumpets which is listed as neither (but might be hinted at in other commandments listed above).
There's a number of people who might argue that all the Feasts are eternal on the basis of Zechariah 14, which is clearly a Millennial passage. However, it is important to note that since many of the Feasts are based on there being a physical Temple and since the Feast of Booths itself is one of three pilgrimage festivals to the land of Israel (Deuteronomy 16:16, 2 Chronicles 8:12-13), one is unable to fulfill the commandment to do so. The festivals of Israel might be kept again in their fullness in the Millennium, however, the truth still is while all are under ritual defilement and there is no physical Temple, we are forbidden from keeping them according to Mosaic prescription in this life.
Another issue is the seventh year Sabbath and the Jubilee Sabbath. These Sabbaths are not listed as being "olam", but there is an important distinction. Leviticus 25:2 says that the seventh year Sabbath of the land is to be kept in the land he shall give Israel. Obviously, believers in Messiah are not currently in possession of Israel, so thus are not obligated to obey them. As for the Jubilee Sabbath, it is given to proclaim liberty throughout the land and for each Israelite to return to their property and clan (Leviticus 25:10). Since one can easily assume that "the land" is the same "land", Israel, that God is speaking of in Leviticus 25:2, it, too, is no longer binding to believers in Messiah and is thus "olam".
Of all the festivals, however, the Sabbath alone is "l'olam". This is probably because it pre-existed the covenant given at Mount Sinai (Genesis 2:2-3, Exodus 16). So that there might not be any mistake about its perpetuity, the Messiah told the Israelites to make sure their flight is not in the Sabbath (Matthew 24:20). It, like the Festival of Booths, is the one of the festivals we will celebrate in the Millennium (Isaiah 66:23).
A final issue I would like to discuss is the kosher laws, albeit briefly. It is important to note that the laws themselves were given to make Israel "holy" or "set-apart" just as God is (Lev. 11:44). Contact them with them makes one ceremonially "unclean" under the Mosaic Covenant and one was only clean in the evening after washing. In fact, Leviticus 11, where kosher food laws are detailed, is so strict, that one had to bust up pottery and their ovens if the corpses of unclean animals touched them. And yet we do not see many people who claim to keep kosher laws going to those extents today!
Yet after the flood he told Noah that he was free to eat any animal that didn't have its blood still left in it, as well as plants (Genesis 9:1-4). This is because before the flood, man's diet consisted only of vegetables (Genesis 3:18). This was before Sinai, just like the Sabbath.
These laws and the others existed to serve as a distinction to keep the Israelites from the Gentiles. The "dividing wall of hostility" is created by "the law of commandments expressed in ordinances", also known as the ceremonial law or ceremonial Torah. Since all are now ritually defiled according to this law, all are under the curse (Galatians 3:10). This "dividing wall of hostility", though, is now "abolished" by the "blood of Christ". It was the harsh school master intended to bring us to Christ:
But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise.
As for Acts 21, it was probably an instance of "is, but not yet" (for example, Satan was defeated on the cross, but is not yet cast down to Hell). Paul, who claimed his Gospel was from a revelation of Jesus Christ and not by man (Galatians 1:11-12), probably foresaw the destruction of the Jerusalem Temple and the cessation of the ceremonial Torah. This is probably why he said the "form" or schema of the world is changing. Even Hebrews says that the Old Covenant is ready to vanish away (Hebrews 8:13). And it finally did when the Temple was destroyed in 70 AD.
And in its place was the glorious gospel of Jesus Christ. A gospel that changes the heart of a man as they place their absolute and total trust in Him (Ephesians 2:8-10):
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
Thus, according to Pauline theology, we don't need the outer laws that point to him, but rather, through our trust (pistis) in Him, we will keep God's moral law (Galatians 5:16-18):
But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law.
This fulfills the promise of the New Covenant (Jeremiah 31:31-33):
Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. But this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.
In this way, the Savior's words in Matthew 5:17-20 are made plain and not one letter has dropped from the Torah, since God, in His foreknowledge, planned this so that all of us might come to His Son in trust, the true Red Heifer who redeems everyone from their sins by trust in Him.
Created On: August 12, 2009
Last Updated: August 12, 2009
©SetApartPlace.ORG 2009
Views: 24
Comment
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Comment by DR on August 18, 2009 at 5:45pm
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While I don't think the kosher laws are obligatory on the Gentiles (and probably by extension, the Jews, since the Old Covenant is broken), I'm in basic agreement with you that the CEREMONIAL Law is fulfilled. But as for the moral laws of Torah, those are universal.
So I don't see where we're in disagreement?
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