Old Covenant Revisited

[kceaster]

Joseph....

Don't go too far, brother. You are making a dichotomy where none exists. Are we comparing Jesus to Moses as men? Not at all. There is no comparison. However, when dealing with the Scriptures, we are not talking about the comparison between two personalities, but two truths that must align, if they are true.

This is a fundamental flaw of some people these days. They want to make it all about law and grace, or Moses and Christ, as if these things are separate. But since God wrote all of our theology, and not Moses or Paul, we have to assume that He is continuous in what He is revealing to us.

In other words,, some have claimed that Jesus, in His sermon on the mount, is disagreeing with Moses, or somehow showing the deficiency in Moses' message. But this cannot be, since Christ voiced them both. Moses is not some theologian preaching uninspired words. What Moses brings to us is the very Word of God, which is Christ.

So, for there to be a dichotomy, it would mean that Jesus is speaking out of both sides of His mouth. We know this is not the case. It is difficult at times to keep this in the center of our memory, but we must see it. The whole of Scripture is one. It is not divided between poor theology and rich theology.

Moses instructions in the OT are Christ speaking those words. If we claim anything else but this, we denigrate the inspiration and inerrancy of the Scriptures.

In Christ,

KC

 

[doulosChristou]

Originally posted by kceaster
The whole of Scripture is one. It is not divided between poor theology and rich theology. Moses' instructions in the OT are Christ speaking those words. If we claim anything else but this, we denigrate the inspiration and inerrancy of the Scriptures.

Yes, I have come more than ever to see that this is true. Very well said, Kevin.

 

[Robin]

Originally posted by kceaster
This is a fundamental flaw of some people these days. They want to make it all about law and grace, or Moses and Christ, as if these things are separate. But since God wrote all of our theology, and not Moses or Paul, we have to assume that He is continuous in what He is revealing to us.

In other words,, some have claimed that Jesus, in His sermon on the mount, is disagreeing with Moses, or somehow showing the deficiency in Moses' message. But this cannot be, since Christ voiced them both. Moses is not some theologian preaching uninspired words. What Moses brings to us is the very Word of God, which is Christ.

So, for there to be a dichotomy, it would mean that Jesus is speaking out of both sides of His mouth. We know this is not the case. It is difficult at times to keep this in the center of our memory, but we must see it. The whole of Scripture is one. It is not divided between poor theology and rich theology.

Moses instructions in the OT are Christ speaking those words. If we claim anything else but this, we denigrate the inspiration and inerrancy of the Scriptures.

In Christ,

KC

Plus, the Ten Commandments are re-instated in the New Testament, Btw. They are not done away with --- but under Christ's mediation, we love God's Law (written on our hearts) and desire to do them. In fact, when we fail to do them, we are clothed in Christ's rightousness --- and to God, it is a though we did fulfill them perfectly, because we are IN Christ.

The Sermon on the Mount took the Law to the highest requirement -- to drive the hearers to despair and thus to Christ.

r.

 

[The Lamb]

Kevin:

Thank you for slowing me up alowing my mind to catch up with my hands.

My intention was not to imply the old is bad and the new is good. The old is from God, so how dare I say something like that. I was sent the following and perhaps it may help.


The Lord Jesus is the grand theme of both the New and Old Testament Scriptures which unifies all of the Bible as evidenced in Ephesians 1:7-10:

In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace that he lavished on us with all wisdom and understanding. And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment--to bring all things in heaven and on earth together under one head, even Christ.

the New Covenant as mediated by Christ is a brand NEW covenant, which totally replaces the Old Covenant:

But the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises. For if there had been nothing wrong with that first covenant, no place would have been sought for another. But God found fault with the people and said "The time is coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them, declares the Lord. This is the covenant I will make with the house of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, `Know the Lord,' because they will all know me, from the least of them to the greatest. For I will forgive their wickedness and will remember their sins no more." By calling this covenant "new," he has made the first one obsolete; and what is obsolete and aging will soon disappear.
(Hebrews 8:6-13)

The Old Covenant was a covenant that God established with the ancient Nation of Israel only. The terms of this covenant were the Ten Commandments:

Then the LORD said to Moses, "Write down these words, for in accordance with these words I have made a covenant with you and with Israel." Moses was there with the LORD forty days and forty nights without eating bread or drinking water. And he wrote on the tablets the words of the covenant--the Ten Commandments.
(Exodus 34:27-28)

Moses summoned all Israel and said: Hear, O Israel, the decrees and laws I declare in your hearing today. Learn them and be sure to follow them. The LORD our God made a covenant with us at Horeb. It was not with our fathers that the LORD made this covenant, but with us, with all of us who are alive here today.
(Deuteronomy 5:1-3)

The primary function of the Old Covenant was a ministry of death:

He has made us competent as ministers of a new covenant--not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, will not the ministry of the Spirit be even more glorious? If the ministry that condemns men is glorious, how much more glorious is the ministry that brings righteousness! For what was glorious has no glory now in comparison with the surpassing glory. And if what was fading away came with glory, how much greater is the glory of that which lasts!
(2 Corinthians 3:6-9)


The Old Covenant was historically time-bound that the Israelites were obligated to obey perfectly until the promised seed of Abraham (Jesus Christ) would arrive:

So the law was put in charge to lead us to Christ that we might be justified by faith. Now that faith has come, we are no longer under the supervision of the law.
(Galatians 3:24-25)

The New Covenant is a new and better covenant. Jesus Christ is the mediator of the New Covenant, which is founded on better promises:

But the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises.
(Hebrews 8:6)

The New Covenant is made up of a totally regenerate membership since Christ has died only for His people (the elect) who receive the complete benefits of His reconciling work on the cross (Heb. 8:10-12; Heb. 7:25). Jesus Christ kept the terms of the Old Covenant perfectly, qualifying Him to be the substitutionary atonement and the spotless Lamb of God on behalf of the elect:

But when the time had fully come, God sent his Son, born of a woman, born under law, to redeem those under law, that we might receive the full rights of sons. Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, "Abba, Father." So you are no longer a slave, but a son; and since you are a son, God has made you also an heir.
(Galatians 4:4-7)

All who rely on observing the law are under a curse, for it is written: "Cursed is everyone who does not continue to do everything written in the Book of the Law." Clearly no one is justified before God by the law, because, "The righteous will live by faith." The law is not based on faith; on the contrary, "The man who does these things will live by them." Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a tree." He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.
(Galatians 3:10-14)

Since Jesus is the mediator of the New Covenant, He is the new Lawgiver and Lord of the church:

If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come--one in the order of Melchizedek, not in the order of Aaron? For when there is a change of the priesthood, there must also be a change of the law.
(Hebrews 7:11-12)

In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.
(Hebrews 1:1-3)


The Old Covenant has been perfectly fulfilled in Christ and done away. God's law is still binding on the believer in the New Covenant era, but God´s righteous standards are contained in the Law of Christ, not the Law of Moses:

To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law.
(1 Corinthians 9:20-21)

Carry each other's burdens, and in this way you will fulfill the law of Christ. (Galatians 6:2)

We would agree that God had a gracious purpose in placing the nation of Israel under the law as a covenant. However, this does not make the Old Covenant a covenant of grace. Scripture indicates that the purpose of the Mosaic Law was to bring deep conviction of sin to those under the Old Covenant:

What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come.
(Galatians 3:19a)

But those sacrifices are an annual reminder of sins, because it is impossible for the blood of bulls and goats to take away sins.
(Hebrews 10:3-4)

The Old Covenant (Mosaic Covenant, also called the First Covenant) is a legal, conditional covenant, not another administration of the Covenant of Grace. Although God had a gracious purpose for giving the Mosaic Covenant the covenant itself is a legal covenant that was intended to show the Israelites their sin.


The nation of Israel is the "œunbelieving" people of God. Israel was a picture of the real people of God (the Church) that are fully revealed in the New Covenant era. Only a remnant of Israel were believers.


The Abrahamic Covenant is a revealing of God´s plan of salvation through Abraham and his physical descendants. The true seed of Abraham is Jesus Christ and the believers are the true children of Abraham.

The Law of Christ is the law in the New Covenant era. The issue is not whether or not believers in the New Covenant era are under law. The issue is which law are the believers under in this present era.



Bunyan is also vedry interesting in the following

http://www.johnbunyan.org/text/bun-lawgrace.txt

 

[VanVos]

Well said Joseph.

VanVos

 

[The Lamb]

Well, Like I said, those were not my words, but they sounded very good to me.

:bigsmile:

 

[Puritan Sailor]

Originally posted by The Lamb
The Law of Christ is the law in the New Covenant era. The issue is not whether or not believers in the New Covenant era are under law. The issue is which law are the believers under in this present era.

Wouldn't this issue of the role of the law also apply to OT believers? Were they not under the law of Christ?

 

[The Lamb]

Originally posted by puritansailor

Originally posted by The Lamb
The Law of Christ is the law in the New Covenant era. The issue is not whether or not believers in the New Covenant era are under law. The issue is which law are the believers under in this present era.

Wouldn't this issue of the role of the law also apply to OT believers? Were they not under the law of Christ?

I do not know what you are asking Patrick. Could you explain more please?

The LAw in the OT, is not the same is the Law intepreted through Christ in the NT is it?

 

[kceaster]

Joseph....

If we serve a God who has no shadow of turning, if Christ is the same, yesterday, today, and forever, then how can the law in the NT be different from that of the old?

We do not disagree that part of the law was abrogated, i.e., the ceremonial, and priestly. But this is not because of a change in the law, but because Christ has fulfilled them.

The moral law, the law that is expounded in Deuteronomy and the decalogue, is a constant, never changing law that will never be abrogated because it is tied to the attribute of God. God will never allow these laws to be of no effect, nor allow breakers of this law to go unpunished.

When you hear people talk about the law of Christ, what they want to say is that Christ superceded the law of the old covenant and gave new standards. This is not true. Even though they would never admit this, the reason that they want to believe in a law of Christ, is because they see it as easier to obey and thus, be more righteous than the OT saint. Nothing could be further from the truth. If one takes the summary of the law in the two great commandments and think that they can obey them perfectly (or at least better than everyone else), then it is no different than the rich young ruler. He thought he had fulfilled the requirements of the law, but he missed the part about no one being righteous according to the law.

Be careful with this thinking. Just keep in mind that God never changes, nor does His attribute, nor does His holiness. If this is the case, the creature must obey the constant law of God.

Thankfully, God in His grace, has provided the One who obeyed perfectly on our behalf.

In Christ,

KC

 

[Puritan Sailor]

My point Joseph, as KC has well noted, is that salvation of OT believers is the same as the NT. If NT believers are under the law of Christ, then that also applies to the OT believers. Unless you are arguing that the OT believers were somehow saved in a different way or have a seperate salvation status, like some form of dispensationalism. Salvation has always been by way of the covenant of grace in Christ. The conditions and benefits have always been the same, though the detailed knowledge of that covenant has not always been the same.

 

[The Lamb]

Originally posted by puritansailor
My point Joseph, as KC has well noted, is that salvation of OT believers is the same as the NT. If NT believers are under the law of Christ, then that also applies to the OT believers. Unless you are arguing that the OT believers were somehow saved in a different way or have a seperate salvation status, like some form of dispensationalism. Salvation has always been by way of the covenant of grace in Christ. The conditions and benefits have always been the same, though the detailed knowledge of that covenant has not always been the same.

I believe they are part of the Conveant of redemption, which is gracious. But their daily acceptance on God was determined by their obedience to the Law.

IF we say it is the same then and now, then how come we are not under the Law as Paul states?

 

[The Lamb]

Originally posted by kceaster
If we serve a God who has no shadow of turning, if Christ is the same, yesterday, today, and forever, then how can the law in the NT be different from that of the old?

We do not disagree that part of the law was abrogated, i.e., the ceremonial, and priestly. But this is not because of a change in the law, but because Christ has fulfilled them.

The moral law, the law that is expounded in Deuteronomy and the decalogue, is a constant, never changing law that will never be abrogated because it is tied to the attribute of God. God will never allow these laws to be of no effect, nor allow breakers of this law to go unpunished.

When you hear people talk about the law of Christ, what they want to say is that Christ superceded the law of the old covenant and gave new standards. This is not true. Even though they would never admit this, the reason that they want to believe in a law of Christ, is because they see it as easier to obey and thus, be more righteous than the OT saint. Nothing could be further from the truth. If one takes the summary of the law in the two great commandments and think that they can obey them perfectly (or at least better than everyone else), then it is no different than the rich young ruler. He thought he had fulfilled the requirements of the law, but he missed the part about no one being righteous according to the law.

Be careful with this thinking. Just keep in mind that God never changes, nor does His attribute, nor does His holiness. If this is the case, the creature must obey the constant law of God.

Thankfully, God in His grace, has provided the One who obeyed perfectly on our behalf.

In Christ,

KC

God is immutible. I will never deny that. What I question is if God in eternity, decreed an event that appears to differ, is that the same as being immutible?


I am also not erring on the side of Antinomianism. Just like the rich young ruler, it did not matter to Christ that he said he did those things since he was youg, what mattered is that he had his faith in that and his possessions and not Christ.

 

[Puritan Sailor]

Originally posted by The Lamb

Originally posted by puritansailor
My point Joseph, as KC has well noted, is that salvation of OT believers is the same as the NT. If NT believers are under the law of Christ, then that also applies to the OT believers. Unless you are arguing that the OT believers were somehow saved in a different way or have a seperate salvation status, like some form of dispensationalism. Salvation has always been by way of the covenant of grace in Christ. The conditions and benefits have always been the same, though the detailed knowledge of that covenant has not always been the same.

I believe they are part of the Conveant of redemption, which is gracious. But their daily acceptance on God was determined by their obedience to the Law.

IF we say it is the same then and now, then how come we are not under the Law as Paul states?

No. Their daily "acceptance" was a result of grace not obedience. The book of Exodus makes that plain as day. Israel was brought into the covenant not because of anything they had done, but because God was faithful to Abraham. God chose to love them and deliver them and then to give them the law.

Perhaps you are not clearly defining "acceptance." I understand it to be accepted in God's sight, which can only be done with the imputed righteousness of Christ. If you mean by obedience or disobedience we can incur the Father's pleasure or discipline, then I would agree.

When Paul states we are not under law, he is refering to the law as a means of justification (Gal. 3).

 

[The Lamb]

Originally posted by puritansailor

Originally posted by The Lamb

Originally posted by puritansailor
My point Joseph, as KC has well noted, is that salvation of OT believers is the same as the NT. If NT believers are under the law of Christ, then that also applies to the OT believers. Unless you are arguing that the OT believers were somehow saved in a different way or have a seperate salvation status, like some form of dispensationalism. Salvation has always been by way of the covenant of grace in Christ. The conditions and benefits have always been the same, though the detailed knowledge of that covenant has not always been the same.

I believe they are part of the Conveant of redemption, which is gracious. But their daily acceptance on God was determined by their obedience to the Law.

IF we say it is the same then and now, then how come we are not under the Law as Paul states?

No. Their daily "acceptance" was a result of grace not obedience. The book of Exodus makes that plain as day. Israel was brought into the covenant not because of anything they had done, but because God was faithful to Abraham. God chose to love them and deliver them and then to give them the law.

Perhaps you are not clearly defining "acceptance." I understand it to be accepted in God's sight, which can only be done with the imputed righteousness of Christ. If you mean by obedience or disobedience we can incur the Father's pleasure or discipline, then I would agree.

When Paul states we are not under law, he is refering to the law as a means of justification (Gal. 3).

Yes Patrick.

It is all gracious. I am speaking of after being chosen. The "changing" of Gods attitude towrds His people was dependant upon the blessings and curses in Deut.

I agree with Paul then!!!!!!!!!!!

We obey out of Love. Israel had to obey out of fear.

 

[Canadian Baptist]

Not exactly sure about this, and don't have a bible with me, but Galatians says that the Law was our tutor to bring us to Christ and that once faith came there was no need for that tutor any more. Now this could not fully apply under the Sinai covenant which David was under even though the Law drove him to "the one who does not impute sin" because of His grace. David was still required to carry out all the "tutor" commanded whether ceremonial or not, yet he was under grace and was not looking to the Law for justification. In the New Covenant it changes in this regard. They are not exactly the same. The Law drives us to Christ and then the blessings are ours by the same faith as David yet our covenant is definitely different in its expression and fulfilment. David was not threatened with judgment during that Old covenant even when he failed to do "all that was in the book of the Law" without fault. However, the unbelieving Jews in that same period could not receive the same blessing without faith. The Covenants of Works and Grace seem to run concurrently throughout the ages. If you are not in Christ, then you are in Adam and expected to render sinless perfection.
Soli Deo Gloria,
Darrin

 

[Robin]

Originally posted by The Lamb

Originally posted by puritansailor
My point Joseph, as KC has well noted, is that salvation of OT believers is the same as the NT. If NT believers are under the law of Christ, then that also applies to the OT believers. Unless you are arguing that the OT believers were somehow saved in a different way or have a seperate salvation status, like some form of dispensationalism. Salvation has always been by way of the covenant of grace in Christ. The conditions and benefits have always been the same, though the detailed knowledge of that covenant has not always been the same.

I believe they are part of the Conveant of redemption, which is gracious. But their daily acceptance on God was determined by their obedience to the Law.

IF we say it is the same then and now, then how come we are not under the Law as Paul states?

Joseph,

Paul does not mean we are anti-nomians --- Lawless. Paul means as we are IN Christ - Christ kept the Law for us. So, we too, share in Christ's perfection. If we are truly His -- we will desire to keep the Law and obey Christ (out of gratitude) - and be really upset when we fail. Actually (and I know it doesn't look like it) we are given the ability to "keep the Law" IN Christ - resting, trusting in His merits. Think about His works, Joseph. Cease looking inward (navel-gazing), my brother! Look away from yourself and look to Christ!

Joseph, our horrible, pitiful, weak, wicked, conceited, God-hating behavior continues -- though we are IN Christ! But the eyes of Faith (believing the Gospel) sees beyond our wretchedness---as we cling to Christ.

As said before, Christ re-instates the Law in the NT up to the 'enth degree! For those reprobate, hearing this will make them think they are keeping the Law just fine...or that it's possible to keep it (Sermon on the Mount.) But for the elect, their response will be like Peter's (as in Matthew 19:25- rich young ruler.)

R.

 

[Scott Bushey]

Joseph,
Do a search for the word law in the NT. You will assuredly see that that is not what Paul meant. The OT saint was not saved by adhering or keeping the law. It has always been by justification by Christs blood, else there is 2 ways of salvation.

[Edited on 4-12-2005 by Scott Bushey]

 

[The Lamb]

Originally posted by Robin

Originally posted by The Lamb

Originally posted by puritansailor
My point Joseph, as KC has well noted, is that salvation of OT believers is the same as the NT. If NT believers are under the law of Christ, then that also applies to the OT believers. Unless you are arguing that the OT believers were somehow saved in a different way or have a seperate salvation status, like some form of dispensationalism. Salvation has always been by way of the covenant of grace in Christ. The conditions and benefits have always been the same, though the detailed knowledge of that covenant has not always been the same.

I believe they are part of the Conveant of redemption, which is gracious. But their daily acceptance on God was determined by their obedience to the Law.

IF we say it is the same then and now, then how come we are not under the Law as Paul states?

Joseph,

Paul does not mean we are anti-nomians --- Lawless. Paul means as we are IN Christ - Christ kept the Law for us. So, we too, share in Christ's perfection. If we are truly His -- we will desire to keep the Law and obey Christ (out of gratitude) - and be really upset when we fail. Actually (and I know it doesn't look like it) we are given the ability to "keep the Law" IN Christ - resting, trusting in His merits. Think about His works, Joseph. Cease looking inward (navel-gazing), my brother! Look away from yourself and look to Christ!

Joseph, our horrible, pitiful, weak, wicked, conceited, God-hating behavior continues -- though we are IN Christ! But the eyes of Faith (believing the Gospel) sees beyond our wretchedness---as we cling to Christ.

As said before, Christ re-instates the Law in the NT up to the 'enth degree! For those reprobate, hearing this will make them think they are keeping the Law just fine...or that it's possible to keep it (Sermon on the Mount.) But for the elect, their response will be like Peter's (as in Matthew 19:25- rich young ruler.)

R.

Robin:

If I may interject something here. From reading the tone or your response here and other places, it appears to me as if you "think" I am in some early, milk fed predicamant about these issues.

I am far from a scholar, but this is not my first week with these subjects. Did you read my post above in reference to the outline presented about the Law and Grace?

May I also asked why everyone that elevates grace above the Law, which BTW is perfectly correct to do, are we cast as antinomians?

If you can please show me where I have in any way proposed lawlessness, I will repent immediately.

Let me attempt to represent the position I believe is warranted by the Writ.


1. With a change in the priesthood, from Levitical to Melchizedek, there must also be a change in the law. Hebrews 7:12

2. The Mosaic Law was weak and useless. Hebrews 7:18

3. The New Covenant is a better covenant and is made on better promises. Hebrews 7:22, Hebrews 8:6

4. The tabernacle of the Israelites was a copy and shadow of what was in heaven. Hebrews 8:5

5. The first covenant, Mosaic Covenant, was faulty. Hebrews 8:7

6. God found fault with the Israelites. Hebrews 8:8

7. The New Covenant guarantees a new heart. Hebrews 8:10-11

8. Everyone who is a recipient of the New Covenant receives its benefits. Hebrews 8:11

9. The Old Covenant is obsolete and will disappear. Hebrews 8:13




Hebrews 3:7- 4:2
1. The redemption that Israel experienced by crossing through the Red Sea was only a picture of true redemption. They were, as a whole, rejected for their unbelief.

2. The Israelites under Moses had the gospel preached to them and they rejected it.


2 Corinthians 3:7-18
1. The Mosaic Covenant is described as the ministry that brought death.

2. The Israelites are described as having the veil of unbelief over their faces whenever they read the Old Covenant (Mosaic Law).


Romans 11
1. Only a small portion (remnant) of the nation of Israel were really believers.

2. It was prophesied that Israel would never, except for the remnant, be a believing people.

Isaiah 6:8-13 (quoted in Matthew 13), Deuteronomy 39:1-4 (quoted in Romans 11)


The Elects State Is Not One Of Lawlessness

In emphasizing the important truth that the believer is not under the Law, because, if a Jew he was delivered from the yoke of the Law by the death of Christ, and if a Gentile he was never under the Law at all, must not obscure the important fact that the state of the believer is not one of lawlessness - far from it. What is spoken of in Romans 7 as "the Law" is the Law given to the Israelites through Moses. That Law was by no means a complete statement of God's requirements, though it was quite sufficient for the purpose of revealing the presence of sin in the flesh, for demonstrating the utter corruption of human nature, and for making manifest the exceeding sinfulness of sin. The teachings of Jesus Christ showed that the full requirements of God's holiness and righteousness are far above those of the Law of Moses. "You have heard that it was said by (or to) them of old, You shall not kill...But I say to you, Whoever is angry with his brother without a cause, etc." (Matt. 5:21-48).

The believer of this dispensation is not living under the Law of Moses. That law was given for the regulation of the conduct of men in the flesh. The believer is "not in the flesh, but in the Spirit." (Rom. 8:9). He is not, therefore, in the sphere in which the Law of Moses was effective.

The child of God, though not under the Law of Moses, is "not without Law to God, but in-law to Christ" (ennomous Christou, 1 Cor. 9:21). He owns the risen Christ as His Lord, and judges that his entire life in the body is to be lived no longer unto himself, but unto Him who died for him and rose again (2 Cor. 5:15). Being in the Spirit he is to be governed by "the law of the Spirit" (Rom. 8:2). Being in Christ he is to "fulfill the law of Christ" (Gal. 6:2). This is a condition very different from that of the Israelite under the Law of Moses, and on a much higher plane. The life of the child of God is not a life hedged about by constraints and prohibitions, but a life of liberty in which he is free to follow all the leadings of the Spirit, and all the inclinations of the new nature which the Spirit imparts to those whom He quickens. It is a life of freedom - not freedom to sin, but freedom not to sin. He who practices sin is the slave of sin; only the free man can refuse obedience to the demands of sin, and yield himself to God as one who is alive from the dead. The Word of God abounds in directions addressed to the children of God, by which their walk, while yet in the body, is to be guided and controlled. These directions are found in the commandments of Christ, and in the Epistles of the Apostle Paul, whom the risen Lord empowered to be the channel for the revelation of His special communications to and concerning the Church. And these directions are illustrated by all the holy Scriptures, the things which happened to the Israelites having been written, not for our imitation, but for our admonition (1 Cor. 10:11).

The believer has been called into liberty; and he is exhorted to stand fast in the liberty wherewith Christ has made him free (Gal. 5:1). Yet he is not to use his liberty so as to furnish occasions for gratifying the desires of his old nature (Gal. 5:13). Having been brought, through the resurrection of Christ, into the sphere of the Spirit, the believer is commanded to remain there; that is, to be occupied with and interested in the things of the Spirit. While so engaged he cannot at the same time be fulfilling the desires of the flesh. "This I say then, walk in [or by] the Spirit, and you shall not fulfill the desires of the flesh" (Gal. 5:16). "If you be led of the Spirit you are not under the Law" (Gal. 5:18).

Ephesians, which especially reveals the position of believers as quickened together with Christ, raised up (i.e. ascended) together with Him, and seated together in the heavenlies in Christ, abounds in practical directions for the believer's guidance in all his earthly relations. We...call attention to them in order to guard against the supposition that, because the believer of this dispensation is not under the Law of Moses, he is therefore in a state of lawlessness.




Again let me present these facts as presented to me by a fellow believer.

1. That the sufferings of Christ were incurred for the sins of His people, that is to say, the sins of those whom God justifies upon the principle of faith.
2. That the death of Christ delivers the believing sinner, whether Jew or Gentile, rom the servitude of sin.

3. That the death of Christ also brought the economy of the Law to an end, and delivered all converted Israelites from the yoke of the Law.

4. That the resurrection of Christ brings all believers into the sphere of a new humanity, where there is a new life, whose Source is the risen Christ, which life is imparted by the Spirit of God to the believer while the later is yet in the mortal body.

5. That believers, though not under the Law of Moses, are governed by the Law of the Spirit of life in Christ Jesus, and are required to "fulfill the law of Christ."

 

[Scott Bushey]

Joe,
The issue of contention here is when one believes the new covenant began..............The CT believes it happened far before the cross. Jesus' emphasis is not on the word new as you believe it to be.

[Edited on 4-12-2005 by Scott Bushey]

 

[The Lamb]

The Blessed William Cunningham, who was portrayed by some as antinomian, was far from it. Al he did was elevate Grace, which cannot be elevated to high, while leaving the Law in its place.

Here are some exccerpts from him...


"I come now to make a modest inquiry, whether the decalogue of itself, exclusive of the promises and other parts of scripture, be a sufficient, and a scriptural rule for the real Christian's life, walk, and conversation."


The word "rule" in scripture chiefly means two things; first, dominion, government, or authority, either given of God, or usurped; "by me princes rule, and nobles, even all the judges of the earth," Prov. viii. 16; and again, "as for my people, women rule over them," Isa. iii. 12. But the law as a covenant of works is not to reign and rule over a believer, no; "Sin shall not have dominion over you; for ye are not under the law, but under grace," Rom. vi. 14, we are under the law in no other sense than to Christ, 1 Cor. ix. 21. Christ is the believer's supreme head and ruler"“"Out of thee shall he come forth unto me, that is to be the Ruler in Israel, whose goings forth have been from of old, from everlasting," Mich. v. 2.


the decalogue can never be; for life comes not by working, or walking; life is the gift of God, a blessing of the covenant of grace, which was given us in Christ Jesus, before the world began, and so before there was any law at all;. nor is spiritual life kept up, either by working, or walking, but by believing; nor is it treasured up in the law; for Christ is our life, and we "live by the faith of the Son of God; he that believeth, hath everlasting life; he that liveth and believeth, shall never die." The decalogue is neither the fountain nor the rule of divine life to a Christian; for the law quickens none; divine life came from another fountain, and is kept up by another rule.


As it is not a rule of divine life, let us try it as a rule of direction for a believer to lay all that he does, and all that befals him in this life too. We will, in the first place, bring some of the actions of former saints, and some of our own also, and lay them to the decalogue, as the only rule, and see how they will fit.

I believe there are any ministers who labour often at the law, for fear that the pure liberty of the Spirit of God (which David calls a free spirit) should lead to licentiousness. But if the Spirit of love is not sufficient to constrain, the terrors of hell will not be sufficient to deter; and if the spirit of love will not produce good fruits, the pains of hell will never extort them; he that feels the most law terrors; feels also the most enmity to God.


And that minister that is always setting the law of Moses as a rule of life before all ranks of Christians, young and old, goes the ready way to bring them, whom God has justified, a second time to judgment, by setting the terrors of the judge before the child, instead of the bowels of the Father.


I have often observed, when I have been hearing a sermon, and the power of God has attended the pure truth that has been delivered, so that the dew of heaven seemed to drop upon every branch, Job, xxix. 19, when the conclusion has drawn near, a word of caution to the just, a word of warning to the wicked, has been sufficient to dry up all the dew that fell on the floor, Judges, vi. 39, and to wither all the budding hopes that moved in the weakling's heart; we cannot call this keeping the best wine till the last. This is more like the profuse cow that gives a pailful of milk and then kicks it over the milkmaid.

This is a method of preaching, rarely to be found in the ministry of Christ, the apostles, and the prophets: where you have one instance of this, you have five of another method: they generally described the saint and the sinner, gave the promise to the one, and the judgment as a warning to the other, and applied as they went on; and either concluded with exhortation, or finished abruptly, and left the dew where it fell. Hence it is, that we often find through many of the prophets, here an unconditional promise, and there is a dreadful judgment denounced: thus they are intermixed, and scattered up and down throughout the Bible; and the new-born heir of promise will be sure as soon as he feels the use of the hand of faith, to go after the good old reapers, and glean them up.

Therefore God does not always awaken sinners by the application of a law sentence; so far from it, that it is visibly seen to a demonstration that those who deal most in law terrors, have the least success and the foulest church; for the broken hearted fly from the storm, and embrace the rock for the want of a shelter, Job, xxiv. 8, while the eye-servant, the refined pharisee, the hardened hypocrite, and the sleepy formalist stand it out; having no more sensation than a woolpack. We may compare these to a troop of horse, or a blacksmith's dog, they are not afraid of fire. There is no domestic animal more in the way than a fire spaniel, and no greater plague to a preacher than an hardened hypocrite.

Nor can I call it faithful preaching in any sense; for if the law be preached to incline, reform, amend, convert, and bring to Christ, it is set about a work that it never was intended to do. God turns the sinner, makes him willing, puts his fear in his heart, and draws him to Christ, and by love unites him with him. This power is promised in the gospel, hence the gospel is called the power of God to salvation. And if such a preacher takes a gospel text, and delivers it in his accustomed law spirit, it is still the same; for though the text be a part of the word of the Lord that went forth from Jerusalem, yet the earthquake, the wind, and the fire is still from Horeb. Whereas, if the Spirit, as well as the text, had been from Jerusalem, we might hope that the same wind and fire (that once shook the apostles house, and inflamed their hearts) would have attended it more or less.


Nor is such preaching dealing faithfuly with poor sinners, for such "are but ministers of the letter, and the letter killeth," 2 Cor. iii. 6. The man that sounds an alarm from Sinai, should plainly point out the door of hope, Hos. ii. 15, and he that thunders from the storm, should never forget to clear the road to the refuge.


Legal preaching supports the fear of a criminal, and has a tendency to stir up an unbearable malice against God himself. This may be seen with a witness among the arminians, who have obscured the light of the gospel, and confounded and blinded their hearers with the smoke of the law, till the effects of their ministry is seen conspicuous on the faces of the hearers; poor souls have been rallied with the tempest, till the thunder is fixed on their visages. Not long ago this excellent paragraph was delivered from one of their pulpits, "Up and be doing; now is the time to get your names written in the Lamb's Book of Life; no decree, no eternal decree! no Lord, that be far from thee; that be far from thee, Lord."


No encouragement here; poor comfort, and worse, establishment: such are like the wool culver [or wild pigeon] whose perpetual note is doo, doo; and any country boy that is noted for rifling birds' nest, will tell you, that they are the worst builders in all the wood; or, as the Saviour says, they say, and do not. I hope God will serve them as he did Job, who wrapped himself up so secure in his own merit, that he hoped to die in it. "I was a father to the poor, and the cause which I knew not, I searched out; and I broke the jaws of the wicked, and plucked the spoil out of his teeth, [these were good fruits, but no Saviour]; then I said I shall die in my nest, and I shall multiply my days as the sand," Job, xxix. 16, 17, 18. But God sent a storm that tore all his nest to pieces; and when he was illuminated more clearly, he forsook the tree, and built in the rock, and made a better nest at the end than at the beginning.

Therefore cleave thou to Christ, and let his whole revealed mind and will be thy rule. Moses and his legal works; Elijah and his fiery zeal, willingly withdrew [as good servants ought] from the mount, while the disciples were with Jesus, Matt. xvii. 1. And when you hear men pointing the hardened and impenitent sinner to the blood of Christ, and sending happy souls to Moses' law for a rule, and a yoke, regard not every "lo here, and ho there," Matt. xxiv. 23, but go to Christ for both your rule and your yoke. If thou art a believer, go not to Sinai, but cleave to another mount, as Isaiah tells you in his vision; "And it shall come to pass in the last days [mark that], that the mountain of the Lord's house [that is Christ, compare with Dan. ii. 35,] shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths. For out of Zion shall go forth the law, and the word of the Lord from Jerusalem," Isa. ii. 1, 2, 3. There is your rule Christian [the law and the word]; see thou that ye go not to Moses for a yoke; stand fast in the liberty wherewith Christ has "made you free, and be not again entangled with the yoke of bondage," Gal. v. 1, but take your yoke and rule from your only master and ruler, as he commands thee. "Come unto me all ye that labour [under the legal yoke] and are heavy laden, and I will give you rest; take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls, for my yoke is easy , and my burden is light," Matt. xi. 29, 30.


When you hear men telling you, that they know of no other, rule than the decalogue, nor of any other assured hope of salvation, than that "those who endure to the end shall he saved," tell them to take their bibles and look again. A heart-felt union kept up by faith, prayer, and watchfulness, is the only way to be fruitful. If thou sufferest thyself to be beguiled out of this, and art led to Moses, thou wilt soon get the yoke of bondage on thy neck; and when that is fixed by legal preaching, thy heart will get hard; thy spirit will get narrow and contracted, 2 Cor. vi. 12; thou wilt be racked with cruel jealousy, inwardly galled at the happiness, prosperity, or success of another; you will then be a prating about good works being meritorious, while thy own soul is secretly led captive by the devil at his will, and thy own conscience will accuse thee for it; but being hardened, thou wilt not regard conscience. Thou wilt then hold the closest communion with those who are bound in the spirit of bondage with thee; and all thy conversation will be railing at those who are more happy in the Lord than thyself Yea, thou wilt at times obscure plain truth; or even dare to pervert the word of God, in order to entangle others in thy own bondage; because their heavenly frames will gall your bitter spirits; thus a company of Moses' advocates pull one another into the bush together I have been through all these blind straits, and know them as well as any one that shoots in secret at me. And I know that "this is the foolishness of him that perverteth his way, and his heart fretteth against the Lord," Prov. xix. 3.

 

[The Lamb]

Originally posted by Scott Bushey
Joe,
The issue of contention here is when one believes the new covenant began..............The CT believes it happened far before the cross. Jesus' emphasis is not on the word new as you believe it to be.

[Edited on 4-12-2005 by Scott Bushey]

To a CTER that is true Scott. But for a Covenant to begin, there has to be historical evidence of it being cut. And none exists.

Jesus' emphasis is on Him. And His grace alone, not the Law.

To blend the old and elevate to something that was never intended is to make the cross and His blood none effect in my humble opinion.

IT is NEw, it is glorious and it is far better.

The Law does not awaken a sinner, Gods grace does.

I am much more comfortable with biblical language. And Scripture presents and eternal purpose in Christ. Not necesarily a cov of Grace from eternity.

Yes they were saved exactly the same, but the Law was intended only for Israel. and the promise to Abraham was for the gentiles and Abraham saw this and rejoiced.


The New Covenant is the pivotal point in redemptive history. From the saying of Christ, "it is finished," we must observe something very important. The earthly accomplishment of redemption by the Messiah is both the culmination of (1) the eternal purpose (1 Pet.1:20), and (2) the historic process (Gal.4:4). In other words, the ordained plan prior to history, and redemptive history itself come to focus and fulfillment only by Christ sealing the New Covenant with His blood. This "blood" was both "foreordained" in eternity and typified in the sacrificial blood of the Mosaic era.

 

[Robin]

Hello, Joseph,

I did not mean to imply I thought you were anti-nomian, brother...nor a novice. Please excuse me, if you felt hurt...I certainly did not intend any harm. (Your signature says you are struggling.)

I do differ with you on some crucial points, though. Things may be better served by posing a couple rather pointed questions to all of us....

When we encounter a fellow Christian struggling with on-going sin (whatever it is)...do we speak the Law to them or the Gospel? Do they need to hear the Law or the Gospel?

What incites advancing levels of sanctification in the Christian life? Law or Gospel?

I think these are important questions.

R.

 

[Poimen]

Originally posted by Robin

Originally posted by kceaster
This is a fundamental flaw of some people these days. They want to make it all about law and grace, or Moses and Christ, as if these things are separate. But since God wrote all of our theology, and not Moses or Paul, we have to assume that He is continuous in what He is revealing to us.

In other words,, some have claimed that Jesus, in His sermon on the mount, is disagreeing with Moses, or somehow showing the deficiency in Moses' message. But this cannot be, since Christ voiced them both. Moses is not some theologian preaching uninspired words. What Moses brings to us is the very Word of God, which is Christ.

So, for there to be a dichotomy, it would mean that Jesus is speaking out of both sides of His mouth. We know this is not the case. It is difficult at times to keep this in the center of our memory, but we must see it. The whole of Scripture is one. It is not divided between poor theology and rich theology.

Moses instructions in the OT are Christ speaking those words. If we claim anything else but this, we denigrate the inspiration and inerrancy of the Scriptures.

In Christ,

KC

Plus, the Ten Commandments are re-instated in the New Testament, Btw. They are not done away with --- but under Christ's mediation, we love God's Law (written on our hearts) and desire to do them. In fact, when we fail to do them, we are clothed in Christ's rightousness --- and to God, it is a though we did fulfill them perfectly, because we are IN Christ.

The Sermon on the Mount took the Law to the highest requirement -- to drive the hearers to despair and thus to Christ.

r.

Amen!

 

[The Lamb]

Originally posted by Robin
Hello, Joseph,

I did not mean to imply I thought you were anti-nomian, brother...nor a novice. Please excuse me, if you felt hurt...I certainly did not intend any harm. (Your signature says you are struggling.)

I do differ with you on some crucial points, though. Things may be better served by posing a couple rather pointed questions to all of us....

When we encounter a fellow Christian struggling with on-going sin (whatever it is)...do we speak the Law to them or the Gospel? Do they need to hear the Law or the Gospel?

What incites advancing levels of sanctification in the Christian life? Law or Gospel?

I think these are important questions.

R.

The gospel is the answer to both.


IF the LAw is presented as the cure it will only cause more dispair.

I am struggling also Robin. With my faith and sin. Thank you for noticing.




Joseph

[Edited on 4-12-2005 by The Lamb]

 

[Scott Bushey]

Mat 5:18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Mat 24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand: )
Mat 24:16 Then let them which be in Judaea flee into the mountains:
Mat 24:17 Let him which is on the housetop not come down to take any thing out of his house:
Mat 24:18 Neither let him which is in the field return back to take his clothes.
Mat 24:19 And woe unto them that are with child, and to them that give suck in those days!
Mat 24:20 But pray ye that your flight be not in the winter, neither on the sabbath day:




[Edited on 4-12-2005 by Scott Bushey]

 

[The Lamb]

Originally posted by Scott Bushey
Mat 5:18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Mat 24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand: )
Mat 24:16 Then let them which be in Judaea flee into the mountains:
Mat 24:17 Let him which is on the housetop not come down to take any thing out of his house:
Mat 24:18 Neither let him which is in the field return back to take his clothes.
Mat 24:19 And woe unto them that are with child, and to them that give suck in those days!
Mat 24:20 But pray ye that your flight be not in the winter, neither on the sabbath day:




[Edited on 4-12-2005 by Scott Bushey]

Scott:

Scott. It has been fulfilled. By our glorious Savior.

The LAw had and has its place, but because of Gods Glorious plan, it is now Grace and Grace Alone.

Nomiano Christo is not part of the 5 Solas!!!!!!!!!!!!!!!

 

[kceaster]

Joseph...

Our contention is that it has always been grace. Look at the faith chapter of Hebrews. If faith is there and is the reason for justification, then it is grace that has brought that faith.

Abel is the first mentioned. Did his sacrifice please God because he obeyed the law, YES, but he obeyed the law because of the faith God gave him.

The law may not be obeyed by any after Adam. It cannot justify anyone. Therefore, those who are justified are justified by faith. And faith is a gift of God, lest anyone should boast.

Also, our tutor would be most ineffective if it were not for faith. The law can point out all of our sin and show us our need for a savior, but without faith, we cannot embrace that Savior.

Wherever faith is, grace is. And faith has been since the beginning.

So stating as you have that law is no longer, but grace is, you are actually creating another salvation in the OT, and a salvation without law in the NT.

No one is arguing that we keep the law in order to be saved. We are arguing that grace does not place us outside of law. God's grace helps us to keep it, not perfectly, and certainly not savingly, but nonetheless, God's standard is that we be holy, set apart for good works that He created for us beforehand.

So, grace is not devoid of law. You need to understand that. Grace would not be grace without the law, because without the law, we are not condemned. Where there is no law, there is no sin.

The grace you espouse is a grace that infuses righteousness. The grace that you espouse makes men to be without sin. And this is incorrect. We are sinners, and Christ's righteousness is imputed to us, while our sin is imputed to Him. Law must figure in here somewhere, because without law there is no sin.

In Christ,

KC

 

[The Lamb]

Originally posted by kceaster
Our contention is that it has always been grace. Look at the faith chapter of Hebrews. If faith is there and is the reason for justification, then it is grace that has brought that faith.

Abel is the first mentioned. Did his sacrifice please God because he obeyed the law, YES, but he obeyed the law because of the faith God gave him.

The law may not be obeyed by any after Adam. It cannot justify anyone. Therefore, those who are justified are justified by faith. And faith is a gift of God, lest anyone should boast.

Also, our tutor would be most ineffective if it were not for faith. The law can point out all of our sin and show us our need for a savior, but without faith, we cannot embrace that Savior.

Wherever faith is, grace is. And faith has been since the beginning.

So stating as you have that law is no longer, but grace is, you are actually creating another salvation in the OT, and a salvation without law in the NT.

No one is arguing that we keep the law in order to be saved. We are arguing that grace does not place us outside of law. God's grace helps us to keep it, not perfectly, and certainly not savingly, but nonetheless, God's standard is that we be holy, set apart for good works that He created for us beforehand.

So, grace is not devoid of law. You need to understand that. Grace would not be grace without the law, because without the law, we are not condemned. Where there is no law, there is no sin.

The grace you espouse is a grace that infuses righteousness. The grace that you espouse makes men to be without sin. And this is incorrect. We are sinners, and Christ's righteousness is imputed to us, while our sin is imputed to Him. Law must figure in here somewhere, because without law there is no sin.

In Christ,

KC

I do not believe I am espousing anything of the sort. In romans Paul explains without the Law, the Gentiles were still sinners.

Kevin. There is no other way of salvation. The imputed righteoussness of Christ.. Period. THe same in the OT as the NT.

How can we be both under the law and not under the law?

Perhaps we need to determine what purpose the Law now serves.

 

[The Lamb]

Again let me present these facts as presented to me by a fellow believer.

1. That the sufferings of Christ were incurred for the sins of His people, that is to say, the sins of those whom God justifies upon the principle of faith.
2. That the death of Christ delivers the believing sinner, whether Jew or Gentile, rom the servitude of sin.

3. That the death of Christ also brought the economy of the Law to an end, and delivered all converted Israelites from the yoke of the Law.

4. That the resurrection of Christ brings all believers into the sphere of a new humanity, where there is a new life, whose Source is the risen Christ, which life is imparted by the Spirit of God to the believer while the later is yet in the mortal body.

5. That believers, though not under the Law of Moses, are governed by the Law of the Spirit of life in Christ Jesus, and are required to "fulfill the law of Christ."



that minister that is always setting the law of Moses as a rule of life before all ranks of Christians, young and old, goes the ready way to bring them, whom God has justified, a second time to judgment, by setting the terrors of the judge before the child, instead of the bowels of the Father

[Edited on 4-12-2005 by The Lamb]

 

[kceaster]

Joseph...

If I might, I'll deal with these one by one.

1. That the sufferings of Christ were incurred for the sins of His people, that is to say, the sins of those whom God justifies upon the principle of faith.

Yes, Christ is the propitiation of our sins. And we receive this pardon and His righteousness is imputed to us when received only by faith in Him.

2. That the death of Christ delivers the believing sinner, whether Jew or Gentile, rom the servitude of sin.

Yes, we are no longer servants of sin, but bondslaves of Jesus Christ. Now, what is required of us as bondslaves? It is obedience to His revealed will. We merit nothing by this obedience. We are unprofitable servants whose duty it is to obey the will of God.

3. That the death of Christ also brought the economy of the Law to an end, and delivered all converted Israelites from the yoke of the Law.

In stating this, you automatically imply that the yoke was a means of being right with God and His law. However, covenant faithfulness has always been by means of a mediator, that is, Christ. The grace during the law is no different than the grace after Christ. It is fully revealed, to be sure. But grace made the unrighteous, righteous. Grace made the unjustified, justified. There is no end to the law. This is why Christ said that He came not to destroy it, but to fulfill it. The law does not annul the promise of grace, it establishes it.

Now, just because it is fulfilled does not mean that it is abrogated for the believer. The yoke you speak of has always been on our necks. But because of Christ, we do not chafe at it, it is not a burden we cannot bear. But again, we do not bear it for salvation's sake and neither did the Jews.

4. That the resurrection of Christ brings all believers into the sphere of a new humanity, where there is a new life, whose Source is the risen Christ, which life is imparted by the Spirit of God to the believer while the later is yet in the mortal body.

Agreed, as long as the OT saints are not excluded from this company who have new life in Christ imparted by the Spirit.

5. That believers, though not under the Law of Moses, are governed by the Law of the Spirit of life in Christ Jesus, and are required to "fulfill the law of Christ."

There is no dichotomy between the law of Moses and the law of Christ. They are one in the same. The law delivered by Moses is the law written with the finger of God. It is the Word of God, and as we now know, the Word became flesh and dwelt among us. Christ spoke all the words of the OT, as well as all the words of the NT. Since there is no contradiction, then the law is the same.

Therefore, the law that governs the Christian is the same law delivered in the garden, delivered to Abraham, delivered to Moses, delivered to David, delivered to Peter, delivered to Paul.

that minister that is always setting the law of Moses as a rule of life before all ranks of Christians, young and old, goes the ready way to bring them, whom God has justified, a second time to judgment, by setting the terrors of the judge before the child, instead of the bowels of the Father

No. No. And No. Our rule for faith and practice is found in the Scriptures of the Old and New Testaments. It is not misuse of the law of the OT that brings terror and judgment. It is the misinterpretation of required obedience that brings the terror and judgment. We do not save ourselves by keeping the law. The Reformed have never believed this. But we would say that the Scriptures are the rule because God has called us to be holy and perfect. A royal priesthood. We do not do as the Galatian church, nor are we preaching righteousness by works.

Obedience to law is not the problem. Thinking that we can please God without faith is the problem.

In Christ,

KC