by R. L. Morrison

Many people apparently do not really recognize the difference in the two Covenants, the Old and the New Testaments. This is understood when one hears many people try to explain a statement Jesus made recorded in Matt. 5:17: "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill."

Some, in an effort to explain, say that Jesus took away the ceremonial portion of the law. This, they say, included the animal sacrifices, the burning of incense, and all other ceremonies, but that the moral law and especially the ten commandments are yet binding on men. This means that people today are required to obey them because they are a part of the Old Covenant or Testament. Some of those who believe this place emphasis upon the "Sabbath law", and believe that men must worship on Saturday, the Sabbath day.

Others, who are just as sincere and honest, believe that Jesus took away the moral law. I suppose they include the "ceremonial law", for they do not offer the animal sacrifices the law required. But I have yet to hear an explanation of what is meant by the "moral law" that Jesus took away.

The word "fulfill" in Matt. 5:17 means to fill, to fulfill, or to complete (Vine's expository dictionary of N. T. words, page 135). Jesus said, then, that his purpose in coming was to fill, to fulfill, or to complete the law. He did not destroy it, that is cast it down, pull it down by force, or overthrow it. Rather, he kept it perfectly. He did not violate any one of its commandments. In addition to this, he fulfilled what the Old Testament prophets had spoken of a coming Messiah, or a Redeemer! He said the scriptures, the Old Testament, testify of him (John 5:39). Jesus did not destroy the law or prophets, but he did fulfill both law and prophets.

Does one necessarily conclude then, that we who live today are bound to that Old Covenant law? Not at all. Let us study some things about that law.

First of all, we should learn to whom that law was given. When Moses led the Israelites from Egyptian bondage, they came to Mt. Sinai, in the wilderness. There they encamped, and God called Moses up on the mountain and gave the law. In Exodus 20, we find an account of it: "And God spake all these words saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage" (Ex. 20:1-2). Following this, we find the ten commandments, and after them, the statutes and judgments which were also a part of that law. In Deut. 5, Moses referred to this again: "And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them. The Lord our God made a covenant with us in Horeb. The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day" (Deut. 5:1-3). God made this covenant with Israel. He did not make this covenant with any other people, nor were others expected to obey it!

In the New Testament, we learn that the law was given to keep these Israelites "shut up" unto the faith which should afterwards be revealed. This law separated the Israelites from all other people. It was a school master to bring them to Christ, in whom they could be justified by faith. But after Christ and that faith had come they were no longer under the law, the schoolmaster (Gal. 3:23-25). So Jesus did not destroy the law, the purpose of which was to bring him into the world to justify men, both Jew and Gentile, by faith. He fulfilled it. He met all its requirements, and having done so, took it out of the way, nailing it to his cross (Col. 2:14). Here Paul refers to that law as "a hand writing of ordinances which was against them, and contrary to them". When he speaks of the "handwriting of ordinances", he speaks of the ten commandments, which were written on the tables of stone.

Paul also refers to this in 2 Cor. 3:7-8: "But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the spirit be rather glorious?" Here, that which was written on stone, is called a ministration of death. It is also said to be glorious; and that it was to be done away. Then in verse 11, he says "For if that which was done away was glorious, much more that which remaineth is glorious". That Old Testament law, given to Israel by Moses, was glorious, but was also a law unto death. It made no provision for the forgiveness of sins. It remained effective until Jesus fulfilled it. Then it ceased to be effective, for the New Testament, which is a better covenant, began then to be revealed by inspired men. This New Testament is to be preached to all nations or every creature. It does what the Old Law could not do. It offers the sinner pardon or the forgiveness of sins. The blood sacrifices, animals and birds, of the Old Covenant could not atone for sin. But the blood of Christ was shed as a sacrifice that can cleanse one, enable that one to stand before God justified. In view of these things, why should one want to try to turn to the "ministration of death"?

In the Hebrew letter this difference in the two covenants is set forth clearly. In Chapter 7, the writer says Jesus is a priest forever (vs. 17-21). Following this, he says Jesus was made a surety of a better covenant (vs. 22). In Chapter 8, the writer says: "But now hath he (Christ) obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. For if that first covenant had been faultless, then should no place have been sought for the second" (vs. 6-7). We then read of the promise of a new covenant with the house of Israel and Judah, not like the one made with their fathers. And then, verse 13: "In that he saith, a new covenant, he hath made the first old." In chapter nine, we read of the sacrifices under the old law, and then of the sacrifice of the blood of Christ. "And for this cause, he (Christ) is the mediator of the New Testament." Finally, in 10:9, we read: "Then said he, lo, I came to do thy will O God. He taketh away the first, that he may establish the second." When Jesus fulfilled the law, he took it away, but he gave a better law, with greater blessings than the old law provided.

One should also be aware, that Christ is not a mediator under the Old Covenant. It had its priests, who offered the sacrifices for the people. But Jesus was not, could not have been a priest under the Old Testament law: He was of Judah, the priests were of Levi. One who tries to keep the Old Testament law today, although no one can actually do so, should not expect Jesus to intercede in his behalf, whereas those who obey the New Testament have the privilege of approaching God through Christ. One who looks to the Old Testament law as his guide in life cannot do so!

This does not say the Old Testament isn't part of the Bible. It is! It was God inspired. But it has served its purpose. It did that which God intended for it. When its purpose was served, it was taken away, and we now have a perfect law, the law of liberty. It enables one to be forgiven of sin, to be justified. It provides us with a hope beyond this life, an inheritance incorruptible and undefiled, reserved in heaven (1 Pet. 1:3-9).

Many today follow the doctrines of men, in an effort to "keep the Sabbath" or the ten commandments. These are but doctrines of men, and can be so recognized by any who will make the effort, and search the scriptures to see if these things be so! As stated earlier, God gave that law to a certain people - Israel - and it was fulfilled and taken away by Christ. Do not seek to bind or obey that which God removed!

No one can understand and know what should be known about the Bible without recognizing the difference in the Old and New Testaments. In fact, until one does recognize the superiority of the New Testament, it is doubtful that its requirements to become a Christian could be obeyed.

"Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of Truth" (2 Tim. 2:15).

Are you acceptable to God?