The Law and Sabbath in the Life of the Modern Christian: Part 1
Introduction
Theories and interpretations abound regarding the Mosaic Law (hereinafter referred to as “the law”) and its function in the life of the Christian. Primarily, these fall into two camps - the law enjoys permanent and binding status with Christians or the law has been abrogated with its fulfillment in Jesus Christ. And while there are two main camps in which we find theologians, differences in interpretation make for many more than two sides of the issue. Five views are presented in, what else, Five Views on Law and Gospel.[1] Of the views presented, I find Wayne G. Strickland’s dispensational view most compelling.
Although I will look at the law as a whole, I will also specifically address the Sabbath as it pertains to the Christian. First, I will look at the purpose of the law. Then, I will look at what place, if any, the law occupies in the Christian’s life. Finally, with purpose and place in mind, I will address how the Christian relates to the Sabbath.
The Purpose of the Law
In the Old Testament, the Law was given to a redeemed people and addressed moral, civil, criminal and ceremonial responsibilities of the theocratic nation.[2] It demonstrated God’s grace, reminding Israel of their special place as God’s chosen people (Ex. 19:5). The Law made provision for approaching God by defining “the responsibility of the covenant nation to God, marking out the requirement for fellowship and communion with him.” (Ex. 19:6)[3] The Law laid out the annual cycle of feasts (Lev 23:5-8), defining the rules for worship, and it was the constitu-tion for governing the theocracy. The law was never salvific, but if kept, would ensure God’s blessings on Israel (Ex. 15:26; 23: 25-26).[4]
In the New Testament, Paul enumerates two purposes of the Law. Its first purpose was to expose sin (Gal. 3:19). Within this context, it revealed the reality of sin (Rom. 3:20), the sinfulness of sin (Rom. 7:7) and the guilt associated with sin (Rom. 3:19; Gal. 3:22; Col. 2:14). Its second purpose was to act as tutor, or “custodian,” until Christ’s coming (Gal. 3:24-4:1).[5]
As a whole, all five authors in Five Views agree about the essential purpose and function of the law.[6] From a dispensational perspective, it is interesting to note the view of the law differed from the Old Testament to the New. While not conclusive in and of itself regarding the law’s applicability after Christ’s incarnation, it does point in the direction of a change of belief between the two periods about the function and place of the law.
Next, we'll discuss the application of the law to the modern Christian.
[1] Wayne G. Strickland, et. al., Five Views on Law and Gospel (Grand Rapids: Zondervan, 1996).
[2] Ibid., 234.
[3] Ibid., 237, author’s formatting maintained.
[4] Albert Baylis, From Creation to the Cross: Understanding the First Half of the Bible (Grand Rapids: Zondervan, 1996), 123.
[5] Strickland, Five Views on Law and Gospel, 241, summarized, applies to entire paragraph.
[6] Ibid., 28, 53, 57, 96-99, 178-179, 324, 335, 337-342. Although Douglas Moo’s modified Lutheran approach does allow that salvation may have been possible, he acknowledges no one could keep the commandments perfectly thereby obtaining his salvation. See Five Views p. 327.