Beginning in the 1970s and 1980s, an obscure branch[23] of Calvinism known as Christian Reconstructionism argued that civil and moral laws should be applied in contemporary society (a position called theonomy) as part of establishing a modern theonomic state. [16] This view is a break with the traditional Reformed position, including that of John Calvin and the Puritans, which states that civil laws have been abrogated, although they remain useful as a guide and revelation of God`s character. [24] Biblically speaking, in the New Covenant, because the theocracy of Israel has been dissolved and replaced by the Church, which is not a physical nation, but a people of “all nations and all parents, peoples, and tongues” (Revelation 7:9), Christians are no longer obliged to abide by the ceremonial or civil laws of the Old Covenant. From here we can see that God is the steward of the world. In the progression of His revelation and the development of His plan, there were different economies (dispensations) administered by God with different regulations or laws that gave precise instructions for each administration. The way God directed each economy or dispensation was different, but in each case, different people were addressed with different commandments in quantity and character, but always with specific instructions. Christ performed the ceremonial ordinances, shadows, and types of His person and work by dying on the cross for us and in our place. This showed that God was also perfect righteousness and that sin should be judged, but God provided for His Son, the precious Lamb of God. The penalty imposed by law has been paid.

Again, there is no condemnation because the believer is “in Christ” (Col 2:14; Romans 3:24-25). However, while the laws of judgment ceased to bind to the coming of Christ, applying them was not a mortal sin. Aquinas said, “If a ruler ordered that these judicial commandments be kept in his kingdom, he would not sin.” [8] Although Aquinas believed that the peculiarities of the judicial laws of the Old Testament were no longer binding, he taught that the judicial commandments contained universal principles of justice that reflected natural law. Thus, some scholars refer to his views on government as “Judge General Theomia.” [9] Well, if we remove the ceremonial and civil laws of the Old Covenant, what are we left with? God`s moral law. This law existed before Moses wrote it as part of God`s law for Israel as a theocracy, and this law is still in effect for Christians under the New Covenant. Modern differences on the interpretation of this stem from understanding the use of the word “law” in Paul`s writings (example: Gal 3:10), which refers only to the Mosaic Law (Torah), but in the 1st century, Hebrew understanding had several meanings that also included Jewish and Roman civil laws. The New Testament clearly speaks of Christ`s reign on earth and anticipates it when He reigns in perfect righteousness and righteousness (Isaiah 11:4-5). This, of course, will mean many laws that will govern the lives of the citizens of the kingdom. Just look at Isaiah 2:3, which says: Others note that many years after Acts 2 (Pentecost), Peter had never eaten anything that was not kosher. At the heavenly vision, he proclaimed, “This is not so, Lord; for I have never eaten anything ordinary or impure.

[44] Therefore, Peter was unaware that Jesus had changed the Mosaic dietary laws, implying that Jesus had not changed these rules. Later in the Acts of the Apostles, Peter realizes that the vision refers to the pagans who have now been cleansed by Christ. In Mark 7, Jesus may have been referring only to a Pharisee tradition of eating with unwashed hands. The phrase “cleanse all meats” may have meant the digestion and excretion of food from the body rather than explaining that all food was kosher. The confusion revolves mainly around the participle used in the original Greek to “purge”. Some scholars believe that it is consistent with the word for Jesus, which is nearly 40 words away from the participle. If this is the case, it would mean that Jesus Himself is the one who performs the purification. However, in New Testament Greek, the participle is rarely so far removed from the name that modifies it, and many scholars agree that it is much more likely that the participle modifies the digestive process (literally: the latrine) which is only two words away. [Citation needed] With all that is said here as an introduction, I will explain how I and other Christians like me treat the Old Testament.

I hope that at the end of this article, you will realize that when I quote old Testament laws and regulations, I don`t just “choose” the laws I like while leaving behind the laws I don`t like. The law of the Old Testament identifies sin and teaches the necessity of salvation; God`s grace gives us this redemption through Jesus Christus.Es gives us more than 600 Jewish laws and ceremonial rituals listed in the Old Testament. These are the laws that Paul says no longer apply. Some have interpreted the NRSV`s statement in parentheses: “(So he declared all clean food.”) [37] means that Jesus taught that the dietary laws of the Pentateuch were no longer applicable to his disciples, see also Antinomianism in the New Testament. The statement in parentheses is not found in the parallel Matthew 15:15-20[38] of the NRSV and is a controversial translation, for example, the Scholars version [39] “This is how everything we eat is cleaned”; Gaus`s unvarnished New Testament[40] has: “purify all that is eaten.” See also Strongs G2511. [41] While God`s moral laws had been transmitted orally and were known long before the time of Moses, he was the first person chosen by God to write His laws. Not only did Moses write God`s moral laws that had been known for thousands of years before he was born, but he also wrote new laws that God gave him for Israel`s new theocracy. In total, the Mosaic Law contains 613 orders. The view of the Reformed Churches, or Calvinism, called federal theology, is similar to the Roman Catholic view in that it states that the Mosaic Law persists under the New Covenant while declaring that parts of it are “expired” and are no longer applicable. [16] The Westminster Confession of Faith (1646) divides the Mosaic laws into three categories: moral, civil, and ceremonial.

[17] According to the Divines of Westminster, only the moral laws of the Mosaic Law, which include the Ten Commandments and the commandments repeated in the New Testament, apply directly to Christians today. [18] From this point of view, ceremonial laws include regulations on ceremonial cleanliness, feasts, nutrition, and the Levitical priesthood. Lutherans quoting Colossians 2 and Romans 14 believe that circumcision and other ceremonial laws of the Old Testament no longer apply to Christians. [15] Nevertheless, cultural issues have not been resolved. The main problem separating Hellenistic and Orthodox Jews was the application of biblical laws in a Hellenistic culture (melting pot). [52] One of the subjects was circumcision, which was repugnant to a Greek spirit. [53] Some theorize that the early Christians came largely from the group of Hellenized Jews who were less attached to Jewish rituals, philosophies, and practices. [Note 3] See also Anti-Judaism.

There has been much debate about these laws and how they are enforced. For the Christian, civil and moral laws reveal the nature and will of God and the way people should live. For when inheritance passes through the law, it no longer comes by promise; but God gave it to Abraham by a promise, Why then the law? It was added because of transgressions until the descendants came, to whom the promise had been given, and it was set up by the angels by a mediator” (The Apostle Paul, Gal 3:18-19, ESV). The covenant with Abraham shows that faith is the only way to go to heaven.