Biblical Laws and Practices No Longer Applicable Today
The question of which biblical laws and practices are no longer applicable today is central to Christian theology, particularly in understanding the relationship between the Old and New Covenants. Christian thought generally distinguishes between different categories of Old Testament law, with the ceremonial and civil laws often seen as fulfilled or abrogated in Christ, while moral laws retain their enduring relevance.
The New Testament, particularly the writings of Paul, emphasizes that salvation is not achieved through adherence to the Mosaic Law but through faith in Jesus Christ [7]. For instance, Galatians highlights that those who seek righteousness through the law must obey every regulation of it [8]. However, Christ's followers fulfill the law by exercising love toward their neighbor, which is presented as summing up the whole law [4, 10]. This "law of Christ" involves carrying each other's burdens and loving one another [5]. This understanding contrasts with the "Israel after the flesh" and points to a "spiritual seed of Abraham by faith" [3]. The blessing promised to Abraham, which includes the Gentiles, is equated with receiving the Holy Spirit, not with adherence to the Mosaic Law [9].
The Epistle to the Hebrews explicitly addresses the abrogation of the Old Covenant. It quotes Jeremiah 31:31-34, which speaks of a "new covenant" that is "not like the covenant that I made with their fathers" [13]. This new covenant secures the forgiveness of sins and ensures permanent obedience through "effectual grace" [13]. Hebrews 10:17 further emphasizes this by stating, "AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL REMEMBER NO MORE" [2]. This suggests a fundamental shift in God's dealing with humanity regarding sin and the law.
Specific practices and aspects of the Old Covenant are understood to have ceased or been transformed. For example, the Old Testament speaks of prophets and signs, with Psalms 74:9 lamenting, "We see no miraculous signs. There is no longer any prophet, neither is there among us anyone who knows how long" [1]. This sentiment, expressed in the Old Testament itself, foreshadows a change in how God communicates and acts. Similarly, the prophet Micah speaks of a future time when God will "cut off witchcrafts out of thine hand" and there will be "no more soothsayers" [11]. This indicates a cessation of certain illicit practices and, by extension, a transformation of religious life.
Rabbinic tradition also acknowledges changes over time, though from a different perspective. Rashi, commenting on Ecclesiastes 4:13, notes that an aged person "no longer knows how to be vigilant" and "no longer accepts reproof" [12], implying a natural decline in adherence or understanding. While this refers to individual capacity, it illustrates the concept that practices or understandings can change with time or circumstance.
The distinction between Jews and Gentiles regarding the law is also addressed. Numbers 15:15 states, "One law, and one manner... shall be for you, and the stranger that sojourneth with you" [6]. John Gill interprets this as having a "distant view to the calling of the Gentiles in Gospel times, when there should be no difference between Jews and Gentiles called by grace in matters of religion, but would be one in Christ" [6]. This perspective suggests that the unity in Christ transcends the former distinctions based on adherence to specific laws.
Sources
- Psalms “We see no miraculous signs. There is no longer any prophet, neither is there among us anyone who knows how long. -- Psalms 74:9”
- Hebrews “Hebrews 10:17 (NASB) — "AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL REMEMBER NO MORE."”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 6:16: as many--contrasting with the "as many," Gal 6:12. rule--literally, a straight rule, to detect crookedness; so a rule of life. peace--from God (Eph 2:14-17; Eph 6:23). mercy-- (Rom 15:9). Israel of God--not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (Gal 3:9, Gal 3:29; Rom 2:28-29; Phi 3:3).”
- Galatians (Protestant academic) “Tyndale House on Galatians 5:14: 5:14 the whole law can be summed up (or the whole law is fulfilled): Christ’s followers fulfill the law by exercising love toward every neighbor (Lev 19:18; see Matt 7:12; Luke 6:27-36; 10:25-37; John 13:34-35; 15:9-17; Rom 13:8-10).”
- Galatians (Protestant academic) “Tyndale House on Galatians 6:2: 6:2 Carrying each other’s burdens (6:1) fulfills the law of Christ to love one another (5:13-14; see also Lev 19:18; Matt 22:36-40; John 13:34; 15:12; 1 Jn 3:23).”
- Numbers (Baptist/Reformed) “John Gill on Numbers 15:15: One law, and one manner,.... One law respecting these sacrifices, and one manner of offering them; one and the same precept to be observed, and one and the same judgment or punishment inflicted in case of non-observance: shall be for you, and the stranger that sojourneth with you; for Israelites and proselytes; which is said to invite and encourage the latter, and may have a distant view to the calling of the Gentiles in Gospel times, when there should be no difference between Jews and Gentiles called by grace in matters of religion, but would be one in Christ, Ga”
- Galatians (Protestant academic) “Tyndale House on Galatians 3:7: 3:7 Gentile Christians—including the Galatians—are among the real children of Abraham, not by keeping the law of Moses, but by faith in God (see Rom 4:9-17, 23-25; cp. Matt 12:48-50).”
- Galatians (Protestant academic) “Tyndale House on Galatians 5:3: 5:3 Those who seek righteousness through the law must obey every regulation of it (see 2:15-16; cp. Jas 2:10).”
- Galatians (Protestant academic) “Tyndale House on Galatians 3:14: 3:14 Christ Jesus has blessed the Gentiles with the same blessing . . . promised to Abraham, as described in 3:6-13. Paul equates this blessing with receiving the promised Holy Spirit (3:2-6; see also Rom 8:1-17, 23; Eph 1:13-14).”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 5:14: all the law--Greek, "the whole law," namely, the Mosaic law. Love to God is presupposed as the root from which love to our neighbor springs; and it is in this tense the latter precept (so "word" means here) is said to be the fulfilling of "all the law" (Lev 19:18). Love is "the law of Christ" (Gal 6:2; Mat 7:12; Mat 22:39-40; Rom 13:9-10). is fulfilled--Not as received text "is being fulfilled," but as the oldest manuscripts read, "has been fulfilled"; and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfec”
- Micah (Baptist/Reformed) “John Gill on Micah 5:12: And I will cut off witchcrafts out of thine hand,.... Such as were formerly practised among the Jews, though forbidden them, and in mystical Babylon, or the antichristian church, whose sorceries are mentioned, Rev 9:21; but nothing of this kind will be found in the Christian church, consisting of Jews and Gentiles, in the latter day; all unlawful arts, cheating and juggling in religious matters, will cease, and be no more: and thou shalt have no more soothsayers; or diviners, that cast a mist over people's eyes, and deceived them with false appearances of things; tha”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Ecclesiastes 4:13: Who no longer knows how to be vigilant. Because he has aged and no longer accepts reproof.”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:32: Not . . . the covenant that I made with . . . fathers--the Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; Heb 10:16-17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the ”