If Paul teaches faith alone, he "is inconsistent with authority greater than his own [i.e., Jesus]...."William Paley (1825)
If Paul teaches faith alone, he "is inconsistent with authority greater than his own [i.e., Jesus]...."William Paley (1825)
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I have recently found your site and am reading through it with great interest. If I may, I'd like to ask a question. In your view that the law of Moses is still binding for the Christian, does this include the ceremonial law? The food laws? Many thanks in advance for your consideration of these questions.
Hi Wheeler,
My view on the Law is simple...If it says it applied to a foreigner/sojourner, it applies to Gentiles. Otherwise, it applies only to Israelites, e.g., circumcision in Lev. 12:1-3. These foreigner-directed laws represent a very small set of commands -- largely the 10 commandments - which applies to Gentiles. (More can be found between Lev. 17-22.) See my article LAW FOR SOJOURNERS below.
Luther in Antinomian Theses and Bonhoeffer in Cost of Discipleship reduced it more-or-less simply to the 10 commandments, but I think that is too narrow. Many of Jesus' moral statements were paraphrases of the Lev. 17-22 section. Tyndale is consistent with how I interpret the scope of the Law on Gentiles, and thus what Jesus meant for us to teach in Matt. 5:17-19.
As a result, none of the ceremonial laws or clean-unclean laws apply to foreigners/sojourners unless expressly stated to apply to foreigners/sojourners, of which are few. (I keep the food laws as health laws, and not laws of right/wrong, because Jesus said the food that goes in you does not make you a sinner. Hence "clean" "unclean" signified a health issue, not a moral one. Eating idol meat was in Exodus -- in a different text from food laws -- and was a moral wrong. Not much concern today about that.)
Also, in my opinion, any of the temple laws are in suspense for reasons explained at this knol.
I also believe Jesus' sacrifice entirely fulilled the sacrifice principle under the law, as the Epistle to Hebrews concluded.
Did this help?
Doug
The Law of God is perfect and unchanging. Ps. 19:7; James 1:25. It is "eternal for all generations" -- a statement repeated 11 times: Ex. 27:21; 30:21; Lev. 6:18; 7:36; 10:9; 17:7; 23:14, 21, 41; 24:3; Num. 10:8.
But Charles Ryrie, the famous Paulinist evangelical scholar, insists "the Law was never given to Gentiles, and was expressly done away for the Christian." (Charles Ryrie, Balancing the Christian Life (Chicago: Moody Press, 1969) at 88, quoted in Mathison: 88.)
Charles Mathison, a Reformed Christian, correctly responds -- albeit from within his Reformed world-view: -- that Ryrie errs
But that claim cannot be substantiated Biblically. Throughout Scripture there is only one ultimate standard to which God holds not only the Jews but also the "stranger" among them (Lev. 24:22), "the nations" (Ps. 9:4-5), "the world" (id., vv. 7-8), that is the Gentiles....God is the universal king over "all the earth," and not only Israel. (Ps. 47: 2, 7-9)...In many passages, Scripture teaches that non-Israelites have the same moral standards as Iraelites and are punished for breaking them (e.g., Lev. 18:24-27; 2 Kings 17:24-41; Ps. 119:118-19; Prov. 14:34; 16:12; 17:15; Isa. 10:1; 24:5-6; Dan. 4:24-25; Amos 1:3, 6,9,11,13; 2:1,4,6.) (Keith Mathison, Dispensationalism: Rightly Dividing the People of God? (P&R Publishing: 1995) at 88.)
Mathison is correct that there is one Law, and the Gentile was subject to the commands therein, often referenced by the name 'strangers' or 'foreigners.'
How do we know when it extends to strangers or foreigners? In my opinion, there are five types of Laws in the Original Testament that apply to Gentiles.
First, under the Law, certain commands were open-ended, applicable to all. I put the Ten Commandments here.
Second, some applied only to the sons of Israel, such as the circumcision command. See Lev. 12:1-3 ("sons of Israel").
Third, some were extended to both Israel and sojourners equally (such as the moral commands between Leviticus 17 and 22 and sprinkled elsewhere in Leviticus). Some of the food laws are within this category too, e.g., not to eat animals killed by other animals. Lev. 17:15.
Fourth, some applied equally only depending upon special circumstances (e.g., if a sojourner wanted to participate in Passover seder, they had to be circumcised)(Ex. 12:48).
Finally, some of the Law was extended solely to non-Israelite sojourners, e.g., eating animals that died naturally which Israelites were prohibited from eating. Deut. 14:21.
For more detailed information, see below: "Encyclopedia References to Law Applicable to Gentiles Under the Torah."
The Ten Commandments appear open-ended and have universal application to Israel and Sojourners / foreigners living in community with Israel. But others argue the Ten Commandments (Decalogue) are not open-ended, implied from Exodus 20:2 which says "I...brought you out of the Land of Egypt."
This is largely irrelevant. You can find specific mention of most of the Ten Commandments imposed on sojourners: blasphemy -- using God's name in vain (Lev. 24:16; Num 15:30); murder (Lev. 24:17); Sabbath-breaking (Deut. 5:12-15; Lev. 25:6; Exo 23:12); adultery (Lev. 20:2, 10), etc.
Even if the Decalogue as a whole does not apply, Bonhoeffer says Jesus extended the Decalogue to all in the New Covenant when He spoke to the young rich man. (Matthew 19:16-26; Mark 10:17-31; Luke 18:18-26.) See Bonhoeffer, Cost of Discipleship (1937) at 72-84.
To find more, I suggest one start by reading Leviticus 17 to the end of Leviticus, and highlight any command you think applies to foreigners / sojourners or is open ended.
In Isaiah 56:1-7, we read about the salvation terms for the "son of the stranger" (i.e., the non-Jew who runs into the Jew):
1Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.
2Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.
3Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
4For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant;
5Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.
6Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant;
7Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah 56:1-7 KJV.)
This passage makes crystal clear that laying hold of the covenant and doing things pleasing to God, including taking our Sabbath rest, are the conditions of salvation for Gentiles.
The inclusion of Gentiles was in the Law itself.
Deteronomy 32:43 - Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.
And in the Prophets, Jeremiah 3:17 reads:
At that time they shall call Jerusalem the throne of Yahweh; and all the nations shall be gathered unto it, to the name of Yahweh, to Jerusalem: neither shall they walk any more after the stubbornness of their evil heart.
Passover dinner, which precedes the feast of unleavened bread, is optional for the Sojourner. However, if he "will keep it," then the Sojourner has to be circumcised. (Exo 12:48; Nu 9:14.)
Thus, Passover was an honor for a non-Jew sojourner to celebrate. If he chose to do so, he must be circumcised.
Blessings of God After A Meal
There are certain laws that are wise to follow. For example, the Law apparently commands a blessing after one has eaten and is satisfied. See Deuteronomy 8:10.
When you have eaten and are satisfied, praise the LORD your God for the good land he has given you.
It apparently is a safeguard against ungratefulness and idolatry. Cf. 8:12; 31:20. There is no command to bless God prior to a meal.
What Of Levitical Interpretations of the Law?
The Levites had a special authority under the Law to provide binding interpretations of the Law (not to extend it or nullify it):
"And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment: And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee: According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, [to] the right hand, nor [to] the left. And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel." Deuteronomy 17:9-12.
What do we do now that there are no more Levites to turn to? In my opinion. God took them away so our High Priest Jesus / Yashua, would be the one whose words interpreting the Law would be paramount. We would not sway to the left or right, but "listen to Him," as Yah spoke twice from heaven about Jesus / Yashua -- once at His baptism and second at His transfiguration.
"The Mosaic legislation was quite open to receive outsiders into the covenant community (hence the LXX rendering of ger proselytos). Certain rights were conceded to them, including sabbatical rest (Ex. 20:10; 23:12; Dt. 5:14), a fair trial (1:16), access to the cities of refuge (Nu. 35:15; Josh. 20:9), and participation in the Feasts of Booths and Weeks (Dt. 16:11, 14). Their sustenance was to be guaranteed by provision for gleaning (along with other needy groups, Lev. 19:10; 23:22), by the triennial tithe (Dt. 26:11f) and by the produce of the land during the Sabbatical Year (Lev. 25:6f). Indeed, the juxtaposition of ger with "native of the land" (e.g., Ex. 12:19, 48), "your countrymen" (lit "your brother"), "sons of Israel," and similar expressions clearly indicates that sojourners were to be treated for the most part just like ordinary Israelites. Their privileges andresponsibilities thus included observing the Day of Atonement (Lev. 16:29), the Passover (Ex. 12:49; Nu. 9:14), Unleavened Bread (Ex. 12:19); sacrificial procedures (Lev. 17:8; 22:18; Nu. 15:14–16); atonement for unintentional and defiant sin (15:26–31); purification rites after eating unclean meat (Lev. 17:15; Nu. 19:10), sacrifices to Molech (Lev. 20:2); blaspheming the name of the Lord (24:16), sexual and moral purity (18:26),lex talionis (24:20–22). Lev. 19:33f summarized the idealized position of the ger's [Heb. native born] position was so secure that his prosperity could conceivably exceed that of the native Israelites, and the latter could become servants for the former (Lev. 25:47–55). Covenantal infidelity would bring these conditions as a curse upon Israel (Dt. 28:43)..... Whereas Lev. 17:15 forbids the native and the ger to eat animals that have died a natural death, Dt. 14:21 suggests that such animals could be given to the ger or sold to foreigners for consumption.... At an early period Israel probably adhered to these ideals (Dt. 29:10f [MT 9f]; cf. also 31:12, which included the sojourners in the assembly of those gathered for instruction in the Torah and the fear of the Lord). The gerîm were also present at the covenant renewal ceremony conducted at Mt. Ebal and Mt. Gerizim (Josh. 8:33). ... Second-class treatment of sojourners may, however, be documented from later history. The gêrîm noted separately in David’s census (2 Ch. 2:17 [MT 16]) became the basis of Solomon’s work crews, some of which consisted entirely of sojourners (cf. 1 Ch. 22:2). Nevertheless, in Ezekiel’s vision of the restored community (47:22), the identification of the gêrîm with native Israelites is almost complete, even to receiving an inheritance of land in the midst of the tribe in which they resided. [ISBE (Editor Geoffrey Bromiley)(1995) Vol. 4 at 562, with some bracketed corrections.]
"Alien," Baker Encyclopedia of the Bible reads:
Foreigners or sojourners had certain rights but also certain limitations while in Israel. They could offer sacrifices (Lv 17:8; 22:18) but could not enter the sanctuary unless circumcised (Ez 44:9). They were allowed to participate in the three great Jewish festivals (Dt 16:11, 14) but could not eat the Passover meal unless circumcised (Ex 12:43, 48)....They were not to work on the sabbath and the Day of Atonement (Ex 20:10; 23:12; Lv 16:29; Dt 5:14) and could be stoned for reviling or blaspheming God’s name (Lv 24:16; Nm 15:30). Foreigners were forbidden to eat blood (Lv 17:10, 12) but could eat animals that had died a natural death (Dt 14:21). Israel’s code of sexual morality also applied to the foreigner (Lv 18:26). There were prohibitions against Israelite intermarriage with foreigners, but it was nevertheless a common occurrence (Gn 34:14; Ex 34:12, 16; Dt 7:3, 4; Jos 23:12). ...Civil rights were provided for foreigners by the Law of Moses (Ex 12:49; Lv 24:22), and they came under the same legal processes and penalties (Lv 20:2; 24:16, 22; Dt 1:16). They were to be treated politely (Ex 22:21; 23:9), loved as those under the love of God (Lv 19:34; Dt 10:18, 19), and treated generously if poor and receive the fruits of the harvest (Lv 19:10; 23:22; Dt 24:19–22). They could receive asylum in times of trouble (Nm 35:15; Jos 20:9). Foreign servants were to receive treatment equal to Hebrew servants (Dt 24:14). A foreigner could not take part in tribal deliberations or become a king (17:15). The prophet Ezekiel looked forward to the messianic age when the foreigner would share all the blessings of the land with God’s own people (Ez 47:22, 23) in Israel.
D writes me:
You may recall I told you we were having a Bible Study in our home conducted by a Messianic Jew.... and at one time we had 20 people attending. Slowly, one by one, they stopped coming. In retrospect, I believe there was too much Jewish tradition that was not explained. At least, that was the case for me.
For example, wearing a shawl or a scull cap when praying. I understand all Jews follow this tradition. At present, I'm not sure, as a gentile, exactly what I should and should not be doing. One thing that turned me off regarding the Messianic movement was when I saw on the Internet a bunch of Jew wannabees wearing a scull cap along with a long beard. HOWEVER, I'm simply seeking truth. If I discover I need to be wearing certain things while praying, I will do so, to be obedient to our heavenly Father.
What is your understanding or belief regarding what you wear while praying? For example, at sundown on Friday night, while praying in the Sabbath.
I'm currently studying the feasts mentioned in the Torah. There seems to be a lot of blessings we are missing by not celebrating these dates. What are your thoughts on this subject? Have you written anything on this subject?
To answer how to know what laws apply, I start first with Yashua's words - Yahweh appointed him in Deuteronomy 18 as "the prophet" -- the obedience to whose words would be "required." This is a universal principle for Jew and Gentile stated in the Law.
The Bible does not command wearing of a unique prayer shawl or tallit. Instead, it presumes that people wore a garment of some type to cover themselves and instructs them to add fringes (tzitzit) to the 4 corners of these (Numbers 15:38, Deuteronomy22:12). These passages do not specify tying particular types or numbers of knots in the fringes. Nor do they specify a gender division between men and women, or between native Israelite/Hebrew people and those assimilated by them. The exact customs regarding the tying of the tzitzit and the format of the tallit are post-Biblical and rabbinical and can vary between various Jewish communities.
Hence, there is no command to pray with a shawl. (Paul taught a woman must have a head covering, but even Paul had no command a man use a prayer shawl.)
Incidentally, the fringes command only applies if you are wearing a 4 cornered garment, but there is no command to wear a four cornered garment (like a poncho). Thus, it is largely anachronistic -- meaning clothing practices of today rarely involve where one puts on a four cornered poncho. It can happen. But I don't concern myself about it because I do not wear such clothes.
By the way, the command about not cutting one's beard in a certain way is not a command to have a beard. It is a command not in effect to have a Fu Manchu shaped beard. I have a page on that if you need it. It is in JWO. Hence, having a beard, even for a Jew, is not required.
Hence, a lot of traditions are just that ... traditions.... or hedges around the Law -- exaggerated readings to prevent any possible theoretical violation. Jesus / Yashua told us not to live with such excessive unnecessary burdens not in the Law itself.
Perhaps the people attending at your home faded away when non-Biblical traditions were being suggested while the true Law was being denied validity by the Pauline rabbi you mentioned.
I personally celebrate Passover because it was an option for a circumcised Gentile under the Law to do so (Exodus 12:19), and I love its meaning. I don't understand the other high holy days as applicable to Gentiles. Booths clearly is for Jews. The Day of Atonement critically depends upon the Temple, but I celebrate it anyway in a spiritualized sense.
