Moses Law Versus Jesus Grace and Truth
The concept of "Moses Law Versus Jesus Grace and Truth" is rooted in John 1:17, which states, "For the law was given through Moses. Grace and truth were realized through Jesus Christ" [1]. This verse contrasts the law given by Moses with the grace and truth brought by Jesus Christ.
The law given through Moses was a significant aspect of the Old Testament, serving as a guide for the Israelites and pointing to the coming Messiah [2]. It was given to Adam initially, then reaffirmed and expanded through Moses, emphasizing the importance of obedience to God's commands [3]. The law was considered holy, just, and good, but it was also recognized as being insufficient for salvation on its own, as it lacked the power to impart life or forgive sins [4].
In contrast, Jesus Christ brought grace and truth, fulfilling the law and providing a new covenant based on faith and love [1, 5]. According to John Calvin, the gospel dispensation brought a clearer revelation of Christ than was available under the law [10]. The grace of Jesus Christ is seen as the fulfillment of the law, with love being the essence of this fulfillment, as stated by Augustine, "Love is the fulfilling of the law" [4].
The early church fathers, such as Augustine and John Chrysostom, interpreted John 1:17 as highlighting the superiority of the grace and truth brought by Jesus Christ over the law given by Moses [4, 7]. They saw the law as a preparation for the gospel, with the gospel being the ultimate revelation of God's grace and truth.
The contrast between the law and grace is not a rejection of the law, but rather a recognition that the law was a temporary measure until the coming of Christ [6, 8]. As Augustine noted, the moral precepts of the law are still relevant, but they are fulfilled through the aid of divine grace, which is now revealed in Christ [8].
The Reformed tradition, as represented by Charles Hodge, views the new covenant, of which Jesus Christ is the mediator, as being distinct from the old covenant mediated by Moses [9]. This new covenant is characterized by a deeper understanding of God's grace and a more intimate relationship with God through Jesus Christ.
Sources
- John “For the law was given through Moses. Grace and truth were realized through Jesus Christ. -- John 1:17”
- 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”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Law of God, The — Is absolute and perpetual -- Mt 5:18. Given To Adam. -- Ge 2:16,17; Ro 5:12-14. To Noah. -- Ge 9:6. To the Israelites. -- Ex 20:2-17; Ps 78:5. Through Moses. -- Ex 31:18; Joh 7:19. Through the ministration of angels. -- Ac 7:53; Ga 3:19; Heb 2:2. Described as Pure. -- Ps 19:8. Spiritual. -- Ro 7:14. Holy, just, and good. -- Ro 7:12. Exceeding broad. -- Ps 119:96. Perfect. -- Ps 19:7; Ro 12:2. Truth. -- Ps 119:142. Not grievous. -- 1Jo 5:3. Requires obedience of the heart -- Ps 51:6; Mt 5:28; 22:37. Requires perfect obedience -- De 27:26; Ga 3:10; Ja”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XVII. (part 6): or taken away from the Scriptures of God. From this Faustus argues that there can be no fulfillment of what is spoken of as so perfect that nothing can be added to it or taken from it. Faustus requires to be told that the law is fulfilled by living as it enjoins. "Love is the fulfilling of the law,"(7) as the apostle says. The Lord has vouch-safed both to manifest and to impart this love, by sending the Holy Spirit to His believing people. So it is said by the same apostle: "The love of God is shed abroad in our hea”
- John (Baptist/Reformed) “John Gill on John 1:17: For the law was given by Moses,.... Both moral and ceremonial. The moral law was given to Adam, in innocence, which having been broken, and almost lost out of the minds, and memories of men, was given by Moses, in a new edition of it in writing; and points out what is man's duty both to God and men; discovers sin, accuses of it, convicts of it, and condemns for it; nor could it give strength to perform its demands; nor does it give the least hint of forgiveness; nor will it admit of repentance: and hence is opposed to grace; though it was a benefit to men, being in its ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XIX. (part 6): or acknowledge that Christ himself has already destroyed them; and from this acknowledgment it must follow, either that this text is spurious in which Christ is made to say that he came not to destroy the law, but to fulfill it, or that the words have an entirely different meaning from what you suppose. 7. AUGUSTIN replied: If you allow, in consideration of the authority of the Gospel, that Christ said that He came not to destroy the law and the prophets, but to fulfill them, you should show the same consideration to”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: compared to himself Him who is incomparably superior to all, thus afterwards shows His superiority, by saying, “is become before me,” and then adding the words, “was before me”: while the latter has done much more than he, though too little for the worthiness of the Only-Begotten, for he makes the comparison, not with John, but with one reverenced by the Jews more than John, with Moses. “For the law,” saith he, “was given by Moses, but grace and truth came by Jesus Christ.” Observe his wisdom. He makes enquiry not concerning the person, but the thin”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XIX. (part 17): to the commandment? Do Christians not abstain from fornication, and murder. and theft, and false witness, from coveting their neighbor's wife, and from coveting his property,--all of which things are written in the law? These moral precepts are distinct from typical sacraments: the former are fulfilled by the aid of divine grace, the latter by the accomplishment of what they promise. Both are fulfilled in Christ, who has ever been the bestower of this grace, which is also now revealed in Him, and who now makes manif”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 71: § 3 . Parties to the Covenant. At first view there appears to be some confusion in the statements of the Scriptures as to the parties to this covenant. Sometimes Christ is presented as one of the parties; at others He is represented not as a party, but as the mediator and surety of the covenant; while the parties are represented to be God and his people. As the old covenant was made between God and the Hebrews, and Moses acted as mediator, so the new covenant is commonly represented in the Bible as formed between God and his people, Chris”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 45: 363 CHAPTER 9. CHRIST, THOUGH KNOWN TO THE JEWS UNDER THE LAW, YET ONLY MANIFESTED UNDER THE GOSPEL. There are three principal heads in this chapter. I. Preparatory to a consideration of the knowledge of Christ, and the benefits procured by him; the 1st and 2nd sections are occupied with the dispensation of this knowledge, which, after the manifestation of Christ in the flesh, was more clearly revealed than under the Law. II. A refutation of the profane dream of Servetus, that the promises are entirely abrogated, sec. 3. Likewise, ”