10 commandments are they relevant to the church?

[timspong]

I was just thinking that just about every church I have been to adheres to the 10 commandments in some way. However, are not the 10 commandments part of the law and therefore not part of the present covenant?

[themuzicman]

All of the commandments with the exception of the Sabbath are repeated in the New Testament as commands to Christians.

So, directly they are not. However, 9 of the 10 are still applicable as commands to the church.

Michael

[lfellows]

I was just thinking that just about every church I have been to adheres to the 10 commandments in some way. However, are not the 10 commandments part of the law and therefore not part of the present covenant?

How can a church "adhere to the 10 commandments in some way"? Jesus made it clear that they were an all - or - nothing proposition. If they are picking and choosing what they will accept, then it would be proper to question whether they worshipped God or not.

But to your question: while we are not under the law, but under grace, we are under the two commandments to love God with our whole being, and to love one another as ourselves. If we are fulfilling those as we are required to do, we will be fulfilling the 10 commandments as they are wholely contained in those two commandments.

[timspong]

All of the commandments with the exception of the Sabbath are repeated in the New Testament as commands to Christians.

So, directly they are not. However, 9 of the 10 are still applicable as commands to the church.

Michael

can you please tell me where they are repeated?
Thanks

[Amazing Rando]

can you please tell me where they are repeated?
Thanks

Several of them are repeated (and intensified) in the Sermon on the Mount.

[themuzicman]

9 For this, "You shall not commit adultery , You shall not murder, You shall not steal, You shall not covet," and if there is any other commandment, it is summed up in this saying, "You shall love your neighbor as yourself. (murder, adultery, steal, covet)

9 Do not lie to one another, since you laid aside the old self with its [evil] practices, (bearing false witness)

6:1 Children , obey your parents in the Lord, for this is right. 2 Honor your father and mother (which is the first commandment with a promise), 3 so that it may be well with you, and that you may live long on the earth (honor mom and dad)

29 that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell." (idols)

Most of the book of Colossians deals with the problem of syncretism (incorporating other religions into Christianity), which would cover "No other Gods before me."

12 But above all, my brethren, do not swear , either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment. (don't use Lord's name in Vain)

OK?

Michael

[Bill the Cat]

A Pastor friend of mine explained that the law did not pass away, but Jesus came to remove the CURSE of the law. The law still defines what God considers sin, but the penalties for breaking them have been removed.

Food for thought

[timspong]

9 For this, "You shall not commit adultery , You shall not murder, You shall not steal, You shall not covet," and if there is any other commandment, it is summed up in this saying, "You shall love your neighbor as yourself. (murder, adultery, steal, covet)

9 Do not lie to one another, since you laid aside the old self with its [evil] practices, (bearing false witness)

6:1 Children , obey your parents in the Lord, for this is right. 2 Honor your father and mother (which is the first commandment with a promise), 3 so that it may be well with you, and that you may live long on the earth (honor mom and dad)

29 that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell." (idols)

Most of the book of Colossians deals with the problem of syncretism (incorporating other religions into Christianity), which would cover "No other Gods before me."

12 But above all, my brethren, do not swear , either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment. (don't use Lord's name in Vain)

OK?

Michael

Thx

[Shadow Phoenix]

This thread is being moved to biblical ethics

[sirhemlock]

I. Law and Gospel in Historical Theology:

There are considerable contrasts between different strands of historical theology on the question of the law. Many active current discussions of the NT data on the law are, IMO often arguing from systems rather than exegesis without even being apparently self-conscious of it.

(1) Roman Catholicism: Law and gospel as aspects of the whole counsel of God. Thomism: Natural law as the ordination by God of reason for the common good. Revealed law is supplemental and corrective to natural law, which is obscured by sin. Law as a means of salvation, but through the operation of prevenient grace (contra Pelegianism/Semi Pelagianism). Commandment-keeping characterizes Christian life through faith perfected by love: "The law was given so that grace might be sought; grace was given so that the law might be fulfilled" (Augustine).

(2) Luther: Antithesis of law and gospel; Two covenants (law/grace); “Three Functions of the Law” (held with differing emphases by all three main strands of Protestantism (Lutheran, Calvinist, Wesleyan): A. To show us sinners (Rom 5:20); B. Social restraint (civil/political use); C. Pattern for Christian life (Melchanthon; it is debated among Lutherans whether Luther himself held this "third function of the law," and Luther also spoke variously of the "law" as embodied by the Ten commandments, contained in the NT, being generally revealed through conscience, etc.). The third function of the law is primarily viewed negatively among Lutherans as having a condemning function, i. e. as showing men to be sinners (Christians as well as non-Christians; cf. Formula of Concord).

(3) Calvin: Unity of law and Gospel (Christ both agrees with and brings to fulfillment the law). Law = in its essence the Decalogue, Sermon on the Mount, and revelation of God to the conscience (Farley, B. W., Ed. & Transl., John Calvin's Sermons on the Ten Commandments (Grand Rapids: Baker, 1980). Three Functions of Law (as above), the latter (the law as a guide for Christian conduct) being the most important. One covenant (grace) extending through Old & NT (contra Luther's 2 covenants: works/grace); law does not come apart from or before grace, but is a form of grace. (Cf. Hesselink, I. John, Calvin's Concept and Use of Law (Doctoral dissertation, Basel University, 1961). Notice the basic difference between Calvin and Luther: for Luther what is not repeated in the NT is rejected; for Calvin what is not rejected by the NT is accepted.

(4) Pietists & Anabaptists: Antithesis of (old) law and Christ ("new law"). Holiness by conformity to the latter was emphasized, though perfectionism was denied; salvation is by grace alone. Three functions of law; third function primarily viewed negatively as with Luther (above).

(5) Wesley: Unity of law and gospel. Faith does not obviate the law, but rather establishes it (Works, IV, p. 241; Sermons, p. 255). Works of the law do not justify, but for the Christian they serve as a standard of conduct and indicate the Christian is continuing to rely on Christ for salvation, and that God and Christ are truly Lord. James' "Faith without works is dead" (Jas 2:14, 17, 18, 24) is hence in perfect harmony with Paul's "we are saved by grace through faith... unto good works" (Eph 2:8-10). Wesley emphasized the preaching of the law over and above preaching the gospel to show men sinners: "One in a thousand may be awakened by the gospel: but... the ordinary method of God is, to convict sinners by the law, and that only... You are first to convince them that they are sick; otherwise they will not thank you for your labour. It is equally absurd to offer Christ to them whose heart is whole, having never yet been broken." (Sermons, II, 61). "From the beginning they had been taught both the law and the gospel. 'God loves you: therefore love and obey Him. Christ died for you: therefore die to sin. Christ has risen: therefore rise in the image of God. Christ liveth evermore: therefore live to God till you live with him in glory.' So we preached, and so you believed. This is the scriptural way, the Methodist way, the true way. God grant we may never turn from it, to the right hand or the left." -John Wesley's description of the Yorkshire societies in 1751.

(6) Dispensationalism: the Bible as a Jigsaw Puzzle. C. Ryrie’s Dispensational Antinomianism vs. John MacArthur’s Lordship Dispensationalism. 19th century origin.

(7) Christian Reconstructionism/Theonomy (Rushdoony, North, Bahnsen, et al): Because Jesus' death was due to the requirement of the law (of death of all who have rejected God's Lordship for their own godship, i.e. reign of self/idolatry ---penalty of idolatry = death), "Grace does not set aside the law; it provides the necessary fulfillment of the law. Thus, the grace of God witnesses to the validity of the law and the full and absolute justice of the claims of the law." -Rushdoony. God would not and did not set aside the law even for His own Son though it meant His death on our behalf. The law demanded death; Christ bore a judicial death; we are therefore dead to the law with reference to its sentence of death upon us, and at the same time the law remains valid, in force, except where specifically modified or set aside in the NT, and retains the necessity and absoluticity that would not allow it's horrible sentence even upon the only begotten Son of God. "The blood of the altar was a grim and sustained declaration of the inflexible and abiding demand of the law that the justice of God be fulfilled." –Rushdoony


II. New Testament Data: Relevance and Eclipse of the Law. It is important to note that (1) continuing relevance of the law and (2) the eclipse of the law are both thematic to the NT, and are affirmed at least in part by all strands of historical theology outlined above.

A. Continuing Relevance of the Law: Cf. Matt 5:17-20 ("fulfill" in vs 17 is plerosai:" to make full"; "fulfill"l in vs 18 is genetai: "to come to pass"); Jas 2:8 ("Royal law" for Christians = loving neighbor as self); it is the Gentiles, specifically, who "wait for His law" (Is 42:4); law of liberty/required obedience to the commandments of Jesus (Lordship, e.g. Mt 28:20 directed to the Gentiles/ethne); etc. The 10 commandments as they recur in the NT are listed in the section E.

B. Lawlessness in the NT: The true opposite of law is not grace, or faith, but lawlessness. Although clearly in the NT no one is justified by law, "lawlessness" leads to rejection by God: "depart from Me you who practice lawlessness" (Mt 7:23b Gk. anomia, literally meaning no law). Anomia: Mt 7:23; 13:41; 23:28; 24:12; Rom 4:7; 6:19; 2 Cor 6:14; 2 Thess 2:7; Tit 2:14; Heb 1:9; 8:12; 10:17; 1 Jn 3:4. Anomos: Mk 15:28; Lk 22:37; Acts 2:23; 1 Cor 9:21; 2 Th 2:8; 1 Tim 1:9; 2 Pet 2:8.

C. Eclipse of the law: The sacrificial aspect of the law is completed/fulfilled in Christ, who was the last sacrifice (Heb 10:10). Frequently cited: Acts 15:5, 10, 29; Rom 6:14 (not under law, but grace); 7:4ff. (dead to the law); 8:1, 2 (no condemnation/free from the law of sin and death); 10:4 (Christ the end of the law for righteousness); 2 Cor 3:7-18; Lk 16:14-17 (Old/New: Tables of Stone/New Covenant; In Letter/In Spirit; Kills/Gives Life; Glory/Greater Glory; Fading/Permanent; Brings Condemnation/Brings Righteousness; Israelites look at Moses' face which is veiled/We behold... glory of the Lord... with unveiled face; Veil lies over their minds/Veil is taken away; Mind hardened/"We are being transformed," "the Lord is the Spirit," & "there is freedom"); Gal 2:15-16 (not justified by law) 3:13 (Christ redeemed us from the curse of the law); 3:25-26 (no longer under a custodian, but sons of God through faith); 4:9 (how is it that you go back to weak and worthless elemental things, to which you desire to be enslaved all over again?), 30 (cast the bondwoman out); 5:3-4 (seeking justification by law); Eph 2:14-15 (abolishment of ordinances); Col 2:14, 15 (cancellation of the certificate/decree of death against us), 23; 1 Tim 1:9 (ministry of death/condemnation vs. ministry of righteousness; Heb 7:7, 12 (change [not absence!] of law [sacrificial] with a change of priesthood), 18 (setting aside of the former which made nothing perfect); 8:7 (first covenant faulty), 13; 9:11, 13; 10:4, 9, 18. Cf. also Jn 1:17. It seems to the present author that the NT teaches the end of the condemnation of the law on us (who crucify ourselves) rather than the end of the law per se.

C. Laws concerning the Tabernacle have changed because there has been a change of Tabernacle by He who tore down the shadow, rebuilding it in three days. History of the Temple from Solomon to Ezra to Titus.

D. Laws of the Levitical Priesthood (sacrificial laws, laws of purification (including dietary laws) which enabled sacrifices and ensured the cleanliness of the Tabernacle and worshipper, and laws concerning the Tabernacle). Laws pertaining to the priesthood have changed because there has been a change of priesthood (Heb 7-8:6). This is also relevant for contemporary Judaism after the destruction in 70AD of the temple, the disappearance of the Levites, and the disappearance of the OT sacrificial cultus. Hebrews emphasizes there is no longer need for daily sacrifice, for this was provided once for all by Jesus, therefore the former laws relating to sacrifice (sacrifice/purification/ Tabernacle) are abrogated by He who came as a "greater and perfect tent." This change of priesthood is in accordance with the promise of the OT itself of an eternal priest after the order of Melchizedek (Ps 110:4/Heb 7). The promise of a new priesthood indicated the provisional nature of the old priesthood, and its imperfection (Heb 7).

E. All of the 10 commandments are explicitly reiterated or closely paralleled in the NT, with their significance often extended and expounded considerably (note: I only provide some selective examples here; many others can be found).

(1) No other gods: Mt 6:24; cf. one Lord: Mt 7:21; cf. Lk 6:46, 17:33 etc.
(2) Idols: "...idolaters ...shall have their part in the lake which burns with fire and brimstone, which is the second death" -Rev 21:8; "For this you know, that no covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God" (Eph 5:5); "Now the works of the flesh are evident, which are... idolatry... and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God" (Gal 5:19). "Do you not know that the unrighteous will not inherit the kindom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortionists will inherit the kingdom of God. And such were some of you..." (1 Cor 6:9-11a); Col 3:5; Eph 5:5; 1 Cor 5:10, 11; 6:9; 10:7; 10:14; 1 Jn 5:21; 2 Cor 6:14-16 a criterion of exclusion from the Kingdom of God: Gal 5:20. Rev 21:8; 22:15; Acts 17:16;
(3) Name in Vain: Jas 2:7; 5:12;
(4) Sabbath: Matt 24:20; Heb 4; Mk 2:27-8; Lk 6:5 (cf. Lord’s day: Acts 20:7; 1 Cor 16:2; Rev 1:10);
(5) Honoring Parents: Eph 6:1-2; 2 Tim 3:2;
(6) Murder; Mk 10:19; 1 Tim 1:9; Rev 21:8; 22:15; : "...murderers ... shall have their part in the lake which burns with fire and brimstone, which is the second death" -Rev 21:8. "Now the works of the flesh are evident, which are... murder... and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God" (Gal 5:19). To be angry with a brother without cause is to be guilty of murder in the heart (Mt 5:21-24).
(7) Adultery: Rom 13:8-9; Mk 10:19;
(8) Theft: 1 Cor 6:9; Rom 13:8-9 Mk 10:19;
(9) False Witness; Rom 13:8-9 Mk 10:19 Rom 7:7
(10) Coveting: Eph 5:5 exclusion from the kingdom; Rom 13:8-9 Mk 10:19.


F. Law and Faith. Since the law is not made for the righteous but for the lawless (1 Tim 1:9) those who live as righteous in Christ are not under its condemnation, not being murders, idolaters, thieves, etc (the latter, it is said, cannot inherit the Kingdom). Because Christ died in our place to atone for the demands of the law, as far as the law is concerned, we who live (walk) by faith are therefore dead to the law, i.e to its sentence of death upon us. The law does not need to be viewed negatively ("thou shalt not") when its demands are being fulfilled positively in holy living, made possible only through the sacrificial work of our most excellent High Priest (we are "saved... unto good works" (Eph 2:8-9), and hence cannot be saved without good works (Jas 2:14ff.)). As long as righteousness is maintained or restored (1 Jn 1:9; Rom 8:26) the condemnations of the law have no application upon us, we are not under them, but walk under grace.

G. Conclusions: (1) For the NT the Ten Commandments are not obsolete; they are absolute. (2) Justification is by faith unto works; (3) Those who abide in Christ are not under the condemnation of the law.