This post marks the final edition of this series. I hope we have all learned a little something about how the Old Testament is still relevant in our Christian lives.
Read part one here. Read part two here. Read part three here. Now that we are all caught up, let’s move on.
Old Testament is the Foundation
The Pentateuch lays the foundation for salvation history. Without an understanding of it other books of the Bible would be much more difficult to understand[1]. The law is part of the counsel of God. The five books of Moses, the Pentateuch, make up what the first section the Old Testament. Its words are not only quoted throughout the rest of the Old Testament but are done so in the New Testament as well. In fact, Jesus quotes from the law on a regular basis to answer the questions of the Pharisees and in his overall teaching[2].
In regard to the law in the canon 2 Timothy 3:15-17 states,
“and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God[a] may be complete, equipped for every good work (ESV).”
What are these scriptures that Paul is instructing Timothy about? The New Testament was still being written at this time so that leaves one option. The books of the Pentateuch declare themselves as scripture (Deut 1:3) and are included in the sacred writing that Paul is telling Timothy about[3]. Here we have a New Testament epistle testifying to the canonicity of the law.
This concept is not just an isolated example from Timothy, but the canonicity of the law is also seen in the Epistle to the Hebrews. The inspired writer uses imagery from Deuteronomy, and quotations, are seen in Hebrews. Chapter 30 of Deuteronomy talks about how the law gives life through the love of God. This is echoed in Hebrews where the writer implores the reader to choose life, how the word of God is active, and to turn to the living God[4].
Though the Pentateuch has always been inspired, it did go through process of sorts to be made official. This appears to have begun when King Josiah discovered the boom of the law” in the seventh century before Christ. The book discovered was Deuteronomy and gradually the other four books were added to one compilation. This makes sense since each book of the Pentateuch builds on each other. They were now compiled into a volume and Esdras read it to the people and the people renewed their commitment to the law of Moses. This was done in a solemn ceremony, and though the books were always inspired, this just made it official from a legal standpoint[5].
Jesus also quoted from the law several times, mostly from the book of Deuteronomy. In doing so he began with a phrase “It is written” which relates back to an inspired writing that has come from Yahweh[6]. During the Temptation of the Jesus in Luke chapter four, Jesus responds to the temptations of Satan with passages from Deuteronomy. In the beginning of the Pentateuch, we see Adam and Eve fall into sin through Satan twisting the words of God. They were then banished from paradise. In the temptation we see Jesus in a wilderness, an das the new Adam deflects temptation by proper use of the word of God. He does this to bring paradise to man from a horrible wilderness[7]. This would only be beneficial if the words being spoken were canon and had the proper meaning,
We find deeper meaning when we realize that Jesus is not abolishing the law, but he is calling us back to it[8]. In Matthew 5:17 Jesus states, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them (ESV).” Jesus not only says the law is canon but takes it a step further. He says that he came to fulfill it. In calling us back to the law he shows us how to live the law. Since he has shown how to do it, he calls his people to live it out. As Christians we are held to a higher standard and are a people set apart. Jesus ushers in a progressive morality as he clarifies what the law means[9]. One example of this is about the command of not killing. Jesus elaborated on the Sermon on the Mount in Matthew 5-7 about what this means. Yes, it related to the physical taking of a life, but it also pertains to the much more[10]. It can relate to a person’s reputation, character, or morals. Killing either one of those is also a violation of the commandment not to kill.
Conclusion
The church has a whole has done a disservice to the people for ignoring the Pentateuch for so long. There are some churches who have taught it as the whole counsel of God and that is to be commended, but there are far too many who seem content to leave it on the shelf unless it serves a purpose to prove some point of morality.
The law has never stopped teaching morality, and that morality was emphasized by and taught by the Lord Jesus Christ. The law is a conduit, a way to show that we are all in need of a savior[11]. The law was never meant as a formula to fulfill to attain salvation, but it was established because God had already saved the people and expected them to live a certain way.
The law shows us how to love God and to love our neighbor. Studying the law in light of its ancient context also helps to see similarities with the nations around Israel, and the more profound differences that arise from it being given to them directly from Yahweh. Jesus lives the law out perfectly and showed us how to live it. He expects us to live it and in not teaching it we are not obeying the words of Christ himself in not showing others how to live the Christian life.
[1]. Mark W. Hamilton, A Theological Introduction to the Old Testament (Oxford: Oxford University Press, Incorporated, 2018), 3.
[2]. Sailhamer, The Meaning Of, 460.
[3]. Gane, Roy, Old Testament Law For, 197.
[4]. Albert J. Coetsee, “Deuteronomy’s Concept of Life in Hebrews,” Hervormde Teologiese Studies 75, no. 3 (2019).
[5]. Francis Ernest Gigot, General Introduction to the Study of the Holy Scriptures (New York; Cincinnati; Chicago: Benziger Brothers, 1900), 36.
[6]. Smith, The Pentateuch, 479.
[7]. Andrey N. Gorbunov, “Christ’s Temptations in the Wilderness (Milton and Dostoyevsky),” Literature and theology 20, no. 1 (March 2006).
[8]. Carmen Joy Imes, Bearing God’s Name, 143.
[9]. Gane, Roy, Old Testament Law For, 198.
[10]. William C. Mattison, “Jesus’ Prohibition of Anger (MT 5:22): The Person/Sin Distinction from Augustine to Aquinas,” Theological Studies (Baltimore), 68, no. 4 (2007): 839-864.
[11]. Sailhamer, The Meaning Of, 69.
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