Believers Relationship to Mosaic Law in Pauline Theology
In Pauline theology, the Mosaic Law is understood to have a distinct, yet temporary, role in God's redemptive plan, ultimately superseded by faith in Christ. Paul emphasizes that the covenant made with Abraham, which promised redemption through faith, predates the Mosaic Law and could not be nullified by it [1, 2]. This Abrahamic covenant is seen as the foundational plan of salvation [2].
The Mosaic Law, while good and holy in itself, was not given as a means of salvation [7]. Instead, it served several purposes. It revealed sin and demonstrated humanity's inability to achieve righteousness through works [8]. The law, interpreted by Jewish rabbis, could lead to condemnation for those who sought to gain merit through it, resulting either in transgression or pride [7]. As John Chrysostom notes, the law schooled its followers in virtue and pressed upon them the knowledge of their sins, thereby making them more zealous to seek Christ [8].
Paul contrasts the "old covenant of written laws" with the "new covenant written on human hearts" [7]. The old covenant, associated with the Mosaic Law, is described as leading to death, while the new covenant, established through Christ, brings life [7]. This does not mean the law is made void by faith; rather, faith in Christ fulfills the law's demands, as Christ is the "end" of the law [3]. Charles Hodge explains that Christ subjected himself to the law in all its forms—the covenant of works given to Adam, the Mosaic Law, and the moral law—to fulfill all righteousness [4].
The Mosaic Law contained various elements, including moral, ceremonial, and civil precepts. While some aspects, like the moral law, are considered to bind due to their inherent nature (e.g., obligations to God and fellow humans), other elements were positive enactments specific to the old economy [6]. For instance, the Sabbath law, while containing positive elements regarding the specific day, was distinguished by its capital penalty, elevating it above merely ceremonial or positive laws [5, 6].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Law Of Moses — It will be the object of this article to give a brief analysis of the substance of this law, to point out its main principles, and to explain the position which it occupies in the progress of divine revelation. In order to do this the more clearly, it seems best to speak of the law, 1st. In relation to the past; 2d. In its own intrinsic character. + (a) In reference to the past, it is all-important, for the proper understanding of the law, to remember its entire dependence on the Abrahamic covenant. See (Galatians 3:17-24) That covenant had a twofold ch”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 74: gospel had been already revealed in the law and the prophets; and his definite object, in Gal. iii. 13-28 , is to prove that the covenant under which we live and according to the terms of which we are to be saved, is the identical covenant made with Abraham, in which the promise of redemption was made on the condition of faith in Him in whom all the nations of the earth were to be blessed This is a covenant anterior to the Mosaic law, and which that law could not set aside or invalidate. The covenant of grace, or plan of salvation, being ”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 3:31: Do we then make void the law through faith? - 1. By law here we may understand the whole of the Mosaic law, in its rites and ceremonies; of which Jesus Christ was the subject and the end. All that law had respect to him; and the doctrine of faith in Christ Jesus, which the Christian religion proclaimed, established the very claims and demands of that law, by showing that all was accomplished in the passion and death of Christ, for, without shedding of blood, the law would allow of no remission; and Jesus was that Lamb of God which was slain from the foundation of t”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 127: § 2. He was made under the Law. The humiliation of Christ included also his being made under the law. The law to which Christ subjected Himself was, (1.) The law given to Adam as a covenant of works; that is, as prescribing perfect obedience as the condition of life. (2.) The Mosaic law which bound the chosen people. (3.) The moral law as a rule of duty. Christ was subject to the law in all these aspects, in that He assumed the obligation to fulfil all righteousness, i.e ., to do everything which the law in all its forms demanded. This s”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 46: every one that defileth it shall surely be put to death.” ( Ex. xxxi. 14 .) The violation of no merely ceremonial or positive law was visited with this penalty. Even the neglect of circumcision, although it involved the rejection of both the Abrahamic and the Mosaic covenant, and necessarily worked the forfeiture of all the benefits of the theocracy, was not made a capital offence. The law of the Sabbath by being thus distinguished was raised far above the level of mere positive enactments. A character was given to it, not only of primary”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 46: when the old economy passed away. A moral law is one that binds from its own nature. It expresses an obligation arising either out of our relations to God or out of our permanent relations to our fellow-men. It binds whether formally enacted or not. There are no doubt positive elements in the fourth commandment as it stands in the Bible. It is positive that a seventh, and not a sixth or eighth part of our time should be consecrated to the public service of God. It is positive that the seventh rather than any other day of the week should b”
- 2 Corinthians (Protestant academic) “Tyndale House on 2 Corinthians 3:4: 3:4-18 The contrast between Paul’s ministry and the others’ ministries leads Paul to contrast the old covenant of written laws (Exod 31:18) with the new covenant written on human hearts (Jer 31:33). 3:4-6 The old written covenant is the Mosaic law as interpreted by the Jewish rabbis. It ends in death for adherents who see it as a way of salvation. The law is good (Rom 7:12-14), but those who use it to gain merit fail. It leads either to transgression or to pride; either way, the law brings condemnation (2 Cor 3:9).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: but now being given, it has effected two things; it has schooled its followers in a certain degree of virtue, and has pressed on them the knowledge of their own sins. And this especially made them more zealous to seek the Son, for those who disbelieved, disbelieved from having no sense of their own sins, as Paul shows; “For being ignorant of God’s righteousness, and seeking to establish their own righteousness, they did not subject themselves to the righteousness of God.” ( Rom. x. 3 .) Ver. 23 . “But before faith came, we were k”