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Discussion Thread: Debate: Do Christians have to keep the Law today?
A topic that has sparked centuries-long debates among theologians, scholars, and philosophers revolves around whether contemporary Christians are obligated to adhere to the law. Scholars focused on Paul's writings have delved into extensive discussions to support their interpretations of what Paul intended by terms like 'law' and 'deeds (works) of the law' in relation
to the salvation of both Jews and Gentiles. I've chosen for this blog to defend the position that modern Christians do not need to follow the law, neither to attain salvation nor to ensure its continuation. First and foremost, it's crucial to understand what Paul meant by the phrase "works of the Law." This phrase is used repeatedly in Galatians and Romans, such as in Galatians 2:16. Paul's usage of this term refers to the specific observances and rituals of the Mosaic Law, including circumcision, dietary laws, and other ceremonial practices.
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He argues that these works
cannot justify or save anyone, as true righteousness comes through faith in Jesus Christ. Additionally, to grasp Christianity and the covenant established by God with His church, it's crucial to differentiate between the Gospel and the Law, as well as between Faith and Works. Elwell and Yarbrough assert, “The law condemns legalism (the view that salvation is attained by the merit of one’s good works) in the name of God.”
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Paul, observing that the communities in Rome and Galatia were reverting to legalistic practices instead of relying on their faith, addresses both Jewish and Gentile Christians in these churches. He aims to convey that the law wasn't in opposition to the gospel, but rather served as a preparation for it. Paul eloquently expresses this in Romans 3:20, stating that no one can be 1
Unless otherwise mentioned, all the biblical passages and references are from the Foundation Study Bible, King James Version, Thomas Nelson, Inc. 2015
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Walter A. Elwell and Robert W. Yarbrough, Encountering the New Testament: A Historical and Theological Survey, Third Edition, Encountering Biblical Studies (Grand Rapids, MI: Baker Academic, 2013), 241.
justified in God's sight through adherence to the law, as it primarily serves to highlight sin. He further emphasizes in Romans 3:28 that a person is justified through faith, independent of law-
based deeds.
In the Galatian church, due to their recognition of Christianity's Jewish roots, there was an inclination towards practices like circumcision and the observance of Jewish traditions, which
they deemed essential for salvation. Some even sought to establish these practices as a standard. Paul addresses this confusion in his letter, asserting that justification does not come from legalistic works, but through faith in Jesus Christ. He emphasizes in Galatians 2:16 that no one can be justified by keeping the law.
Throughout both of Paul's letters, he defends and distinguishes between the gospel of law
and the gospel of grace, embodied in the person and actions of Jesus Christ. He argues that righteousness is not attained by law-keeping, but through grace. Therefore, being declared righteous comes solely through faith in Christ, as Paul affirms, "If righteousness could be obtained through the law, then Christ's sacrifice would be in vain" (Galatians 2:21b).
Dr. Stacy's presentations highlight two distinct perspectives on interpreting Paul's phrase "the works of the law" - the Traditional (Reformation) view and the New Perspective view.
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The Traditional view, rooted in Luther's understanding and developed during the 16th-century Reformation, defines 'works of the law' as adherence to the Catholic system's understanding of the law in that era. Conversely, the New Perspective interprets Paul's term within the context of first-century Judaism, rather than through the lens of the 16th-century Catholic Church.
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Robert Wayne Stacy, “The New Perspective on Paul,” Course Video in Module 5 of NBST 520 at Liberty University, Lynchburg, VA.
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Ibid.
When viewed in the context of first-century Judaism, Paul's message aligns with the gospel of grace. According to the new covenant established by God with the church, both Jews and Gentiles can be justified through faith alone, without the need to fulfill the requirements of the law for salvation. Furthermore, Paul asserts that genuine salvation leads to the production of good works, as seen in Galatians 5:22-23, where he speaks of the fruits of the Spirit.
As Thomas R. Schreiner emphasizes, justification is a gratuitous gift from God, not earned through works. However, the resulting works serve as tangible evidence of one's justified state.
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Thomas R. Schreiner, “Paul: A Reformed Reading,” in Four Views on the Apostle Paul, ed. Stanley N.
Gundry and Michael F. Bird, Zondervan Counterpoints Series (Grand Rapids, MI: Zondervan, 2012), 40.
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