THE LAW
Perhaps the most important event recorded in the Old Testament was that time when the Ten Commandments were given to Moses on Mt. Sinai. It was the Law and was to be followed by all persons who wished to remain right with God. The leaders of the Jewish religion followed this by creating hundreds of rules and regulations to further define the meaning of the Law. It was thus felt that the sins of the people were covered by the following of these laws.
Now, it states in Romans that “…we are not under the law, but under grace…” (Romans 6:15). Not being under the law does not mean that we can neglect the law but that we can and should be able to avoid the results that come from breaking the law. It was apparently well known in the ancient world that human sin provoked God’s judgement. Evidently both the Jews and Gentiles accepted this but it was only after the apostle Paul’s preaching that it became apparent that rules, rituals, and good behaviour were not enough to atone for human sin.*
This, however, should have been already evident to the Hebrew people when they examined their own history. For example: By placing the blood of a spotless lamb on their doorposts and lintels, they were saved from death during the final curse against the Egyptians at the time of Passover. They were spared before the Laws were ever given on Mt. Sinai.
Hence, since the Hebrew people were saved from death before the Law was given, they were certainly not saved by the Law. In the same manner, the Law remains a guidepost for what we should not do and how to avoid sin, not as a means to escape the punishment that sinning requires. In that way we are still under the Law but not under the consequences that the Law entails.
This in fact is what angered the people to whom the early Christians preached. When Paul, for instance, spoke of religious rituals and good behaviour not being enough to atone for human sin, anger rose against him and others, often driving them out of a city. The point, however, is that if Christ lived the sinless life, which we don’t; died the brutal death, which we should; and took the punishment for us, which He did, then we should stop trying to cloud His sacrifice with our ideas.
This also is why Paul and others preached entirely “Christ crucified” (1 Corinthians 1:23); “[f]or the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God,” (1 Corinthians 1:18). The power of God is in the sacrifice and resurrection of Christ, not in any aspect of the Law. This is why the early church was so against adding any rituals or legalisms to the message of God’s grace.
In spite of this, many tried to add to the Gospel message. We are told in Acts 15:1 that “…certain men came down from Judea and taught the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’” This addition to the gospel preached by Judean men was rejected by the apostles because if the sacrifice of Jesus on the cross was perfect then adding anything to it obscured its saving power.
Unfortunately we continue to do the same today. By having rules and regulations for church membership and attendance, or by having obligations as part of the faith, are we not, once again, adding human works to God’s grace and the message of salvation? In one book, this reliance on legalism and works is referred to as pin-pricks in the gospel which makes it look fine on the outside but, like a balloon or condom, makes its’ use or function much less reliable*. In these times, when the gospel message is so needed, yet used less and less, perhaps getting back to that pure message as preached by the early apostles is something we should all start to think more about.
* Straight to the Heart of Galatians to Colossians by Phil Moore pg 17-19
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