Chapter 4

Subversion and Distancing by Law

“For Christ is the end of the law, that everyone who has faith may be justified” (Rom. 10:4). RSV
Our beginning point will be the symbol of the old covenant Law or Scripture. We will begin by making the bold statement that revelation did away with the Old Testa-ment Law (Torah) and Scripture by encompassing its essence and superseding it by personifying it in the living symbol of Jesus. It was the reinstatement of the old and lifeless symbol of Law (written code) that marked the beginning of the subversion of the faith and a return to religion. This is not to say that the Law does not reveal God, for it surely does.

Furthermore, the Old Testament Scripture is useful for a number of things. It can aid us in understanding God as long as it is interpreted in light of the more complete revelation of God in Christ. It can also aid us in making ethical choices, though the decisive factor is the Spirit of Christ. Surely, the Scripture with its great stories of faith gives us encouragement (2 Tim. 3:16, Rom. 15:4). However, we need to remember when it comes to revealing God, the Law reveals Him in a hidden or veiled form, giving us only a shadow of His essence. It did this through the sacred symbols of mediation we find in the Old Testament, the old covenant itself being one of the sub-symbols of the Old Testament Scripture. These symbols were given to point to and foreshadow the final and complete revelation of God, which is Jesus Christ. Therefore, Jesus Christ is the fulfillment and the end (goal) of all Old Testament symbols. For once the reality has come, there is no need for the shadow to remain (Rom. 3:21, 10:4, Heb. 8:3-6, 10:1-4).
The truth that Jesus was the end and fulfillment of the Law was not a truth immediately grasped by the disciples or the early church. However, as time passed (at least 15 years) and the church began to expand into the world of the Gentiles (the people of the world), serious questions began to arise as to the relationship of the Old Testament Law and the Gentiles. Over a decade passed before the Law and its religion would be brought under the scrutiny of revelation and viewed anew through the Christ event. This may help us to understand why some time passed before the church developed a theology regarding the relationship of Law and Gospel. It simply was not an issue until the church began to invite the world to join it in the Christ event. At that time, the church was forced through circumstances to look at its religion and the religion of its fathers, in light of the revelation of Christ. The result of this shook the pillars of the Jewish religion. The conclusion of the Christian movement was that none of the symbols of its religion could be bound on the people of the world. These symbols included the Law itself, holy days, priesthood, circumcision, holy places, etc. (Acts. 15:5-12).
For many today, a similar crisis is dawning. For the primitive church, it was a question of whether their Jewish religion could be separated from their faith in Christ. Some decided it could; others decided it could not be separated from their faith; the latter ended up either subverting the faith or returning to Judaism. The question today is, can we separate our religious things from our Christ things? Will we listen to the Spirit as many did in the early church or will we revert to law and institutions? Will we allow others the time and freedom to make Christ a part of their culture, or will we impose our institutionalized religion and our mummified traditions on them? Do we dare let the living Christ out of our institutionalized religion as the early church did?
As the result of the early church’s decisions, we see in the first century a general and progressive movement away from religion toward a new and radical way of approaching God. It was the way of faith apart from religion. In fact, it was not new, for this was the way it all began with a man named Abraham (Rom. 4). Abraham had a relationship with God apart from the mediation of Law or Scripture – in other words, apart from organized religion. However, shortly after the death of the apostles, we begin to see a movement back toward religion. This movement back to religion began when the church turned back to the old covenant symbol of Law (100 to 200 A.D.). As time went on, the old covenant symbol of Law was expanded to take in all the creeds and traditions of the church and became known as Canon Law. During this earlier period (100 to 200 A.D.) there was some resistance to the reinstatement of Law, but for the most part it was accepted with little resistance. The reason for this ready acceptance of Law probably came as the result of the chaos that had entered the church after the death of the apostles. Because of this, the church began to be filled with wandering charismatics and disorderly members. Therefore, it seemed logical and expedient to return to Law. Besides, there was still a large Jewish element in the church that exercised a great influence on the entire church. This group had never totally abandoned their religion and would feel comfortable with this movement to reinstate the symbol of Law into the faith. Plus, the Roman culture that the church had moved into was steeped in Law. All this made it all too easy to return to the symbols of Law and religion, thus, subverting the faith and distancing the people through a symbol of mediation (Law or religion).
The consequences of reinstating the symbol of Law in the Christian movement were many. One of the major consequences was the impression that man not only had to believe in Christ for salvation, but he had to also practice the right religion in order to be saved. In other words, one would have to conform to human beliefs and traditions. It is to this that the apostle Paul spoke when he said, “But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy” (Titus. 3:4-5). Some have interpreted the phrase “righteous things” to mean good deeds in general, but it is obvious from the context Paul is talking about the practice of religion and the attitude that religion is going to somehow save you. This self-righteous attitude of right religion has now been translated into the “right church” mentality that is so prevalent in the Christian church today. Religion may have a number of practical benefits, but it will never save anyone. Good religion may lead one to revelation and therefore salvation, but one will never find salvation in religion. Salvation is only in revelation (Jesus).
It would be safe to say there is good religion and bad religion. Good religion is whatever we do or believe that brings us closer to God. Bad religion is whatever we do or believe that distances us from God. If I had my choice, I would hope that I would choose good religion. However, good religion will not save anyone and bad religion will not condemn anyone, unless it blinds one to revelation, which it has the propensity to do. The only thing that counts in Christ is faith that works through love (Gal 5:6). Religion counts for nothing. Religion at its best can only be one’s interpretation of revelation. Therefore, religion is the private property of the individual and should never be bound on others, and no one should get so serious about his religion that he allows it to separate him from his brothers in Christ. I think we all need a little more practice in distinguishing between religion and revelation – in other words, distinguishing human deduction from the facts of the faith. We need to recognize when people or institutions impose their deductions on others, those deductions become nothing more than human laws and constitute a return to Law (religion).
Here we need to remember to be cautious in interpreting the Scriptures with a Western mindset that sees an ethical meaning in the word Law. In some passages, it does carry an ethical meaning, but in many it simply means religion. Religion, in this context, means the Old Testament Scriptures and the system of ritual that grew out of them. One can be saved without religion, but one cannot be saved without ethics. We are not saved by our ethics, but we are saved unto an ethical life in Christ. When one has a right relationship with God, one will begin to live like Jesus. Anyone who does not live the ethical life of Jesus cannot be a Christian (1 John 1:6). The ethical life of the Christian centers on Jesus and is embodied in love for his brothers in Christ. However, being saved does not necessitate one being religious. In fact, you could say for the Christian, that Christ is our only ethic and our religion. For those wishing to study further the relationship of law and religion, I would recommend the following: Paul, the Law, and the Jewish People by E.P. Sanders and Jesus, Paul, and the Law by James D.G. Dunn.

The Mediation of the Law

The Law is both a symbol of mediation and actually a mediator between God and man. In other words, the Law stands between God and man, increasing the distance between the two. However, when we turn to the New Testament, we find that it is clearly stated, “There is one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5). In Christ, the lifeless mediator of Law has been replaced by the living and life-giving mediator, Jesus Christ. It is in the one mediator, Jesus Christ, God and man are united. In fact, all of humanity is potentially united in this one symbol of unity and peace. When the symbol of Law is added, it shatters this oneness, distancing God from man and dividing mankind. In view of the division in the Christian church, we would have to conclude that the symbol of Law is still very much a part of the mentality of the majority of Christians. This becomes even more obvious when you consider that creeds and theological systems, when accepted as absolutes, are nothing more than laws, whether verbal or written.

In view of what has been said about the Old Testament symbols of Law and Scripture, one would expect to find a great deal of information on this subject in the writings. In fact, this is the case. The New Testament is filled with teachings that address the relationship between the Law and revelation (Christ).

In keeping with the flow of thought, I feel one of the best texts in the New Testament for our study would be one that uses the analogy between a veil and religion. It may surprise some to learn that the apostle Paul used this analogy in a very similar way to our usage. He does this in 2 Corinthians, the third chapter, where he makes a contrast between the old way (Jewish religion) and the new way of faith in Christ.

Paul said; “Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you? You yourselves are our letter, written on our hearts, known and read by everybody. You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.” Paul here affirms that believers do not just read the Bible about the work of God. Like their Lord, they are the word and work of God. Through the power of the Spirit, they are becoming the word and are experiencing the work of God in their own lives. In fact, all men can see God at work in them as He transforms them into the image of His Son. In truth, they are becoming living Scripture. In other words, they are becoming living symbols of the will and presence of God. Therefore, the Church is thus not only receiver of the Word of revelation, but is itself revelation and Word of God. Only in so far as it is itself Word of God, can it understand the Word of God. Revelation can be understood only on the basis of revelation. The Word is in the Church in so far as the Church is the recipient of revelation. But the Word is also itself Church, in so far as the Church itself is revelation and the Word wishes to have the form of a created body. (Christ The Center, Bonhoeffer, pages 5859)

The apostle Paul goes on to say, “Such confidence as this is ours through Christ before God. Not that we are competent to claim anything for ourselves, but our competence comes from God. He has made us competent as ministers of a new covenant – not of the letter but of the Spirit; for the letter kills, but the Spirit gives life” (2 Cor. 3:1-5). If we approach this passage using symbolism as our mindset, we find Paul contrasting the effectiveness and meaning of certain symbols. The contrast is between the old covenant or Law, which to the Jews was a symbol of God’s presence and acceptance, and the new covenant symbol of God’s Spirit-filled people, which also symbolized God’s presence and acceptance. In this, Paul is pointing out that the very presence of the Christian community is in itself a symbol of God’s presence, acceptance, and in this case, a witness to Paul’s own ministry. In making this contrast, Paul is pointing out that the new covenant along with its symbolism is superior to the old. He also tells us why it is superior. The reason is the old is based on the symbol of Law (letter) and the new on the symbol of Spirit. He infers in this, the Spirit is greater than the Law (letter) for without the Spirit, the letter is powerless and ineffective. For the law (written code) is in itself a lifeless symbol that has no power to impart life; therefore, he characterizes law (religion alone with its sacred books) as leading to death, for the law has no life in itself. Thus, it cannot impart life. However, the Spirit is life-giving because it is alive and imparts life to all who receive it through faith in Christ. In Paul’s thinking, it seems life must come from life and death comes from death or the lifeless. Therefore, one receives either life or death from one’s absolute. In this context, Paul is telling his readers if they choose as their absolute the lifeless symbol of Law [religion], they will die, for there is no life in that symbol. In saying this, his plea is for them to put their faith in the quickening symbols of Christ and His Spirit and not in the lifeless symbols of religion.

Beginning with verse seven of the text, Paul begins to sharpen the contrast between the ministry of the new covenant which he says imparts the Spirit and life, and the old covenant which is a ministry of the letter (Law) and imparts death. (Also note Galatians 4:1-4). Under the old covenant, Moses and the Law were symbols of mediation that stood between God and the people. Under the new covenant, Christ and the Spirit are the only mediators between God and His people. Paul goes on to say, “Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, will not the ministry of the Spirit be even more glorious? If the ministry that condemns men is glorious, how much more glorious is the ministry that brings righteousness! For what was glorious has no glory now in comparison with the surpassing glory. And if what was fading away came with glory, how much greater is the glory of that which lasts” (2 Cor. 3:7-11).

In this section, Paul reminds his readers that when Moses came down from the mountain after receiving the Law (Ten Commandments), his face was reflecting the image or glory of God. Then upon returning, we find Moses putting a veil over his face so the people could not look directly at the image of God being reflected by his face. In this act, Moses was symbolizing what God was doing in the act of giving the Law. God was in this act veiling Himself in the Law and putting the Law and Moses as mediators between Himself and the people. Thus, the people were limited in having a personal relationship with God. However, under the new covenant, which is Christ, the veil has been lifted and believers can know God and have a personal relationship with Him in and through the God-man Jesus Christ. Unlike the new covenant, the old covenant was founded on the principle of human mediation. Therefore, it could not impart life, because no human has life in himself or herself to impart to another. Thus, Moses and the Levitical priesthood could only impart Law, which is as powerless to impart life as the human mediator who gives it. Thus, law can only be a symbol of the distancing of God from the people. In contrast, the new covenant, which is Christ, is founded on the principle of Spirit and because the Spirit has life in itself, it has the power to impart the Spirit (life) that leads to oneness with God and a sense of God’s immediacy. The Spirit then reveals God in the believer, which in turn allows and helps the believer to understand the true intent or spirit of the law. Therefore, the new covenant surpasses the old in glory, for through it, the Spirit is imparted and remains in the believer by faith in Jesus (Gal. 3:2-5). Thus, under the new covenant, the believer begins with faith and abides by faith and that leaves no room for religion (Law) and its works of righteousness (Titus. 3:5). In addition, the new covenant through the power of the Spirit reveals God to the believer and through the believer to the world, something that the old did not have the power to do.

Furthermore, from observing verse seven of this section (2 Cor. 3:7-11), we see the ministry of Moses, which included the Ten Commandments, is referred to as a ministry that brought death. The Ten Commandments formed the basis or the foundation of the entire old covenant. It was when Moses received the Ten commandments from God that his face began to reflect the glory of God. But gradually, that glory faded away. Paul here uses this fading glory in the face of Moses to illustrate what was happening in the transitional period he and the early church lived in. In this period, the superior ministry of the Spirit had come and the ministry of Moses and the Law [religion] was fading away (v.11). There was a time when Moses and the Law did reflect God, though in a veiled way, but now God was being reflected in a much fuller way by His Son and in the believers through the Spirit that dwells in them. Under the old covenant the cry was to the Law and to the testimony (Isa. 8:20), but under the new, it is to Christ and the Spirit. To the believer, Jesus is the only Law and the only testimony.

From the overall context of 2 Corinthians, chapter three, we can then infer that the written code is no longer a symbol of the presence of God, nor is it able to impart life for it has no life in and of itself. Therefore, neither the Law nor Scripture can symbolize or mediate the presence or acceptance of God. At their very best they can only be viewed as witnesses who point us to Christ; who is the Living Word that gives life to all who come to Him through the word of His testimony, which imparts the Spirit. In Christ, all Christians, like the Corinthians are becoming the embodiment of Scripture through the power of the Spirit even as the Lord Himself was the embodiment of the Old Testament Torah. It is in the believers’ hearts and lives that the Word of God is effective and becomes living and active and is read by all men. Some may not read the written Scriptures, but they cannot help but read and see God personified in the lives of His people even as He was in His Son.

It is the Christian community, filled with the Spirit that is now becoming living Scriptures that are read by all men. It is through this living Word of God, that is, God’s people, that the veil of religion is lifted allowing man to see and seek God. “We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at it while the radiance was fading away. But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. Even to do this day when Moses is read, a veil covers their hearts. But whenever anyone turns to the Lord, the veil is taken away. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (2 Cor. 3:13-18).

In the above, Paul continues to build the contrast between the two covenants by pointing out that Christians are not like Moses who veiled the glory of God, but rather they reflect God’s glory by reflecting the glory or image of Christ who is the image of God. When men looked at Moses, who symbolizes the revelation of God, they could not see a clear image of God because of the veil (religion, Law) he had over his face. Paul likens this to people reading the old covenant. He says that when they read it apart from Christ, their minds are darkened. Is this not the case today, when men try to understand God through the system and greed of the Christian religion? Only in and through the symbol of Christ alone can one have a clear understanding of God’s nature or glory. In view of this, the Old Testament should always be interpreted in light of the Christ event and the New Testament Scripture. Therefore, the New Covenant, with its symbols of Christ and His Spirit-filled people supersedes the symbols of Moses and the old covenant Scripture. In other words, revelation supersedes all religion. In a very true sense, the Word of God is God embodied in His Son and His people. Today, in this New Testament period, God’s glory or image is being powerfully reflected in the face of Christ and His people, which are the living symbols of the new covenant.

From the above we can understand that God revealed Himself in a veiled form in and through the old covenant (Law or religion) and its symbols of mediations. In contrast, He now reveals Himself fully (to those seeking Him) in and through His Son and His Spirit-filled people. It is now the work of the Spirit to first reveal Christ in His people and then reveal Christ to the world through His people. The gospel, which is the bearer of the Spirit, is embodied in all believers and is in their mouths and in their hearts and is heard and read (seen) by all men (Rom. 10:7-18). It is through the living Scriptures of His Spirit-filled people who God now draws near to man. When the symbol of Law is added, God is distanced from the people and the faith is subverted.

Moreover, we see in the reinstatement of Law the first step in the evolution of the Jesus movement from a simple faith and way of life, to a religion that has exceeded all others in its complexities and institutionalization.