Webmaster's introduction. What exactly is "the law of Christ" referenced in I Cor. 9:21 and how does it relate to the Covenants in the Hebrew Scriptures? What are the practical implications for the Covenant Christian's life and faith? These are some of the questions that Chris Mack seeks to answer Biblically in this paper. Enjoy!

Abstract. What is the "law of Christ"? What does it mean to be ‘under’ the law of Christ? What does the term "Christ" mean? Who is this "Christ" and how does He relate to law? How does the person of the Christ and the Christ Event affect the understanding of mankind in general and the covenant community in particular in terms of how they should relate to the Law that comes from God? In what sense is there continuity and/or discontinuity between the Old Testament scripture, era, people, and covenant and the New Testament scripture, era, people, and covenant? Is the "law of Christ" different from the law of God? Was the covenant community in the Old Testament era ignorant of the "law of Christ"? Conversely, is the church in the New Testament era without the law of God? Are the two laws mutually exclusive? Are there two different standards of judgment? Will men and women who lived pre-Calvary be judged on a different basis than those living post-Calvary? What methodology would we use in order to understand what Paul meant when he spoke of the "law of Christ"? Some Bible students will quickly tell you what the "law of Christ" isn’t but are much slower to tell you what it is. Is it possible to remove the ambiguity and to interpret what the "law of Christ" means in a systematic and sound manner? What are the implications of one’s view of the "law of Christ"? This paper will consider and seek to provide answers to all of these questions.
 

The Texts in Question

In 1 Corinthians 9:18-23, we read:

v18 What then is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel.

v19 For though I am free from all men, I have made myself a slave to all, that I might win the more.

v20 And to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, though not being under the law, that I might win those who are under the law.

v21 to those who are without law, as without law, though not being without the law of God but under the law of Christ, that I might win those who are without law.

v22 To the weak I became weak, that I might win the weak; I have become all things to all men, that I may by all means save some.

v23 And I do all things for the sake of the gospel, that I may become a fellow partaker of it.

In Galatians 6:1 & 2, we read;

v1 "Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, lest you too be tempted.

v2 Bear one another’s burdens, and thus fulfill the law of Christ."
 

Different points of View

In these passages, Paul speaks of the "law of Christ". Adherents of what is known as "New Covenant Theology" would especially use 1 Cor.9:21 to prove the Christian is no longer under the ‘old covenant", that is the ‘law of Moses’ which they believe is the ten commandments. They believe to be "under the law of Christ" is to be under a different law, a better law, a more spiritual law. In their minds, the old covenant, that is the ten commandments, have been abolished, nailed to the cross, made obsolete and are not the standard of rule and practice for the Christian. They believe the Christian is under a different and higher standard that is, under the "law of Christ". They believe that their subjective experience, guided by the Holy Spirit, apart from the law of Moses, will make them a free people and a holier people.

This writer will present a different view. It is this writer’s contention that ‘New Covenant Theology’ is not only significantly different from ‘Covenant Theology’ but is a modified form of ‘Dispensationalism’. In spite of be called "New Covenant Theology", it is not covenant theology at all. Covenant Theology is the structure and backbone of Scripture, whether it be in what we call the Old or the New Testament. When this theology is boiled down to its essence, we see that there is One God, One Lord, One Spirit, one covenant, one body, one bride, one Israel, and one way of salvation. God’s holy covenant Law was made known in Eden, revealed in detail by the pre-incarnate Christ on Sinai, and was manifested, magnified, and kept by the man Christ Jesus, the Servant of the LORD, on behalf of and as an example to all mankind, and enforced by Christ the King in Revelation. Therefore, the "law of Christ" is not only one and the same as the Ten Commandments, it is at the very core of the Everlasting Covenant, being the stipulations thereof. This unity of God’s covenant as it relates to men, and by which it links the men and women of faith in the era before the Christ Event with the men and women of faith in the era after the Christ Event, was fully exemplified in the Messiah, that is the King of Israel. Our key Witness is Christ the King and Covenant Mediator. The Christ first had to live by every word that proceeds from the mouth of God, and having been recognized by God the Father as having done so, now rules, judges and enforces the Everlasting Covenant from His seat at the right hand of God. Repentance, which is itself an expression on man’s part of covenantal solidarity, is in the context of covenant law and sin. Judgment for the people of faith who willingly express covenantal solidarity by their repentance is to be regarded as righteousness in God’s sight, this ‘righteousness’ itself being a premier provision of the covenant. Judgment, on the other hand, is against those who have broken the everlasting covenant. The rebellious unbelieving ones who have refused to submit to God’s holy covenant Law and Christ’s Lordship, and who have persisted in lawlessness, will be cut off. This is the message of the LORD through His servants, the prophets, in the Old Testament era. This is the message of the Christ. This is the message of Paul for the church. The Old Covenant is primarily a mindset. Ones who hold to this mindset, from Cain on down to the end of the age, believe that they can have a righteous standing in God’s sight based on their own works. The Old Covenant also is referred to in the New Testament as the shadowy sacrifical system of ceremonial law which found its fulfillment in the person and sacrifice of Christ.
 

A Methodology for Understanding 1 Cor. 9:21

For those who hold to the ‘New Covenant Theology’ view, the question that needs to be asked is: what is the "law of Christ"? What is this text actually saying? If the Christian is "under the law of Christ", it is important to define what the "law of Christ" is.

How would we go about uncovering the meaning of 1 Cor.9:21 in which Paul speaks of the "law of Christ"? We need to begin with a careful study of 1^st Corinthians. In light of 1^st and 2^nd Corinthians being written somewhere between 3 months and 12 months apart, and that both epistles deal with the same issues and problems, it is important for us to consider both epistles in our quest to understand what Paul meant by the "law of Christ". In other words, instead of using a "proof-text" approach, in which a person can bring a group of texts together, without relation to their context, our study will focus on the totality of Paul’s messages to the Corinthians. Instead of organizing this material on the basis of the various points that one might be expected to make and seek to sustain, this paper will begin in 1 Cor.1 and proceed on through first and second Corinthians as we deal with the texts that relate to the question at hand in the context of the order in which Paul presented the material to the church at Corinth. We will find ourselves digressing from time to time as we consider what Paul had to say elsewhere on the subject at hand and we also consider the Old Testament basis for Paul’s reasoning. We will also need to especially consider Gal.6:2 where Paul said; "Bear one another’s burdens, and thus fulfill the law of Christ." As we will see, Paul’s two epistles to the Corinthians have much in common with his epistle to the Galatians.
 

The Foundational Nature of 1 Cor. 1

Our study will place special emphasis on keeping first things first. The first things mentioned in any given book of the Bible generally set forth the theme with which the writer is going to deal. Therefore, the first chapter is pivotal. What follows in 1^st and even 2^nd Corinthians will be related to and be an explanation of 1^st Corinthians chapter 1. We just have to discover how it is all inter-related. We will then continue through 1^st and 2^nd Corinthians and seek to bring out the pertinent points in context. We will pay special attention to the passages that deal with ‘covenant’.
 

Lord and Christ

Paul began his first epistle to the Corinthians by immediately declaring the Lordship of Christ Jesus. He referred to Jesus Christ as ‘Lord’ 6 times in the first 10 verses of 1 Corinthians chapter 1. Paul also referred to Jesus as ‘Christ’ 10 times in the first 10 verses of 1 Corinthians chapter 1. This in itself is significant. In 1 Cor.1:2; Paul addressed the church at Corinth but also recognized that the church included "all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours." This is a very important phrase. Paul used this same phrase in his letter to the Romans. In Rom.10:13; Paul said, quoting Joel, "Whoever will call upon the name of the LORD will be saved." Gen.4:26 says; "Then men began to call upon the name of the LORD." Throughout the Old Testament era, men of faith called upon the name of the LORD. As we have seen in Paul’s messages to the Corinthians and the Romans, men and women of faith in the New Testament era were also invited to "call upon the name of the Lord". Continuing on in Rom.10:12, Paul said; "For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call upon Him". Herein, at the beginning of Paul’s communication with the Corinthians, and expounded on in Romans chapter 10, we are seeing the organic unity between the Israel of faith in the Old Testament era and the people of faith in the New Testament era. There is one Lord over both eras, for Jews and for Gentiles. All who have called upon Him or will call upon Him will be saved. There is only one way of salvation, whether it be in the Old or New Testament eras, or whether it be for Jews or for Gentiles.
 

Christ, Lord, King, Judge

Who is this LORD/Lord that men and women of faith are to call upon? For Paul, it is the Lord Jesus Christ. 1 Cor.1:2. The term ‘Christ’ which means ‘anointed’ and pertains to the Messiah, that is the one anointed by God as King. What Paul wanted the church to understand was that Jesus was King and even Lord. This Jesus is the Lord of both the Old Testament and the New Testament eras. He is the Lord that Israel served and the Lord that the church serves. Israel called upon Him for salvation in the Old Testament, and His name must to be announced to the Gentiles so that they too can call upon Him. Paul spoke of the "revelation of our Lord Jesus Christ" in "the day of our Lord Jesus Christ" in 1 Cor.1:7&8. Paul has taken "the Day of the LORD", that is the day of judgment, of the Old Testament and morphed it into "the day of our Lord Jesus Christ". 1 Thess.5:1-9; 4:14-18; 2 Thess.1:6-10; 2:1,2,8. "For we must all appear before the judgment seat of Christ". 2 Cor.5:10. In Rom.14:10 Paul said; "For we must all stand before the judgment seat of God". The judgment seat of ‘Christ’ and the judgment seat of ‘God’ are one and the same thing. All the prophecies that speak of the "Day of the LORD" in the Old Testament will find their fulfillment when the Lord (Jesus Christ) Himself will descend from heaven. 1 Thess.4:16. The return, that is, the ‘coming’ of Christ is the "Day of the LORD". He will come as King and as Judge. He will punish the wicked and reward the righteous. He will ‘deliver’ the saints and pour out His ‘wrath’ on the unbelievers. 1 Thess.1:10. Creation and redemption must be understood in the context of eschatology by which the Judge of the whole earth will bring His covenantal purpose to fruition. In other words, Paul’s consideration of the "revelation" and "day" of the Lord Jesus Christ can only be fully understood in the light of the Everlasting Covenant.
 

Paul’s Basis of Authority

It was important for Paul to communicate to his hearers that Christ the Lord of the Christian church is the same ‘LORD’ God of the Old Testament. Important it is to note that Paul continually referred back to the Old Testament in order to substantiate the accuracy and validity of the message that he preached. We need to remember that the Jews at the time of Paul generally regarded the Gentiles as dogs and inferior. For Paul to even go to the Gentiles with a message from the God of Israel was no doubt regarded by many Jews as a contemptible thing to do. Paul, therefore, used the Old Testament to not only prove the validity of his message but also used it to prove that not only Jews, but Gentiles "who call upon the LORD", that is the Lord Jesus Christ, will be saved.

We have seen that Paul used the same phrase, "all who call upon the name of the Lord" in 1 Cor.1:2 and in Rom.10:12&13. In Rom.10:6-8, Paul was quoting Deut. 30:12-14.

Rom.10:6; "But the righteousness based on faith speaks thus, "DO NOT SAY IN YOUR HEART, ‘WHO WILL ASCEND INTO HEAVEN?’ (that is, to bring Christ down), [see Deut.30:12.]

V7: or WHO WILL DESCEND INTO THE ABYSS? (that is, to bring Christ up from the dead). [see Deut.30:13.]

V8: But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART" – that is the word of faith which we are preaching." [see Deut.30:14.]

The message that Paul preached of ‘righteousness by faith’ was not a new message. It was the same message that Moses gave in the Book of Deuteronomy. The same principles that guided the Old Testament believers must guide the New Testament believers, whether they are Jews or Gentiles. Deuteronomy is the ‘Book of the Law’. Deuteronomy 30, which Paul quoted in Rom.10 is a significant chapter in that it deals with Covenant in terms of the covenant stipulations, covenantal solidarity (covenantal loyalty and fidelity), covenantal continuity, and covenant enforcement.
 

Christ Jesus is YHWH, the Covenant God of the O.T.

For Paul, the Lord Jesus Christ was the ‘LORD’, that is the ‘YHWH’ of the Old Testament, YHWH being the covenant name of God in the Old Testament. In the same way as we should never seek to drive a wedge between the LORD (YHWH) of the Old Testament and the Lord Jesus Christ of the New Testament, we should never seek to drive a wedge between the people of God in the Old and New Testament eras. Consequently, the Lord of all who call upon Him has one way of ‘righteousness’ and ‘salvation’ in both the Old and New Testament eras. Paul quoted and expounded on the meaning of Deut.30 in order to make this very point.

Deuteronomy chapter 30 looks ahead to a time when Israel would forsake the LORD and forsake the Covenant that He had made with them when He brought them out of the land of Egypt. Deut.29:25. The prophet Moses looked forward to a future release from captivity. Deut.30:2 speaks of how the LORD would again call His people to repentance and the ‘obedience of faith’. See Rom.1:5; 16:26. In this same passage in Deuteronomy, the Covenant God of Israel promised to restore His people from captivity (save them) and even circumcise their hearts. Deut.30:3,6. The response that God expected from Israel, in light of His great act of deliverance from Egyptian bondage, was for them to turn to the LORD their God with ‘all their heart and with all their soul’. Deut.30:10. In Paul’s mind, how much more should the great deliverance by Christ at Calvary be a motivation to repent and to turn to the Lord. Moses implored His people to "choose life that you may live, you and your descendants by loving the LORD your God, by obeying His voice, and by holding fast to Him, for this is your life". Deut.30:19,20. The message contained in the "covenant" of the LORD God with Israel was that their very "life" was dependant on holding fast to Him. In Romans 10, Paul implored the ones who heard the message to "call upon the name of the LORD", to "believe in Him", and to "confess that Jesus is Lord". What Paul wants us to understand is that to "confess Christ" means the same as to "choose life".
 

Same God, Same LORD, Same Message

The message that Paul gave to the New Testament church was the same as the message that Moses gave to the Israel of the Old Testament. Paul’s message to the Romans and to the Corinthians was a true and valid message because it was faithful to God’s original covenantal intentions. In other words, far from seeking to invalidate Moses, Paul was seeking the validation of his own gospel from Moses. Did the Jews misuse and misunderstand the words of Moses? Doubtless they did. Nevertheless, a lack of faith on the part of the Israelites who heard the words of Moses did not invalidate the words of the prophet. The words of Moses were the words of God. Paul, therefore, used the words of Moses to validate the gospel that he was proclaiming. The Romans and the Corinthians needed to understand just who this Jesus was. As the LORD (YHWH) of the Old Testament come in human flesh, Jesus was worthy of their reverence, worship, love, and obedience. As the Christ, He came as their anointed Messianic King, even the Heir and Ruler of the world. All who have called or will call upon Him, in the Old or New Testament eras, will be saved.
 

Covenantal Holiness

In his first words to the Corinthians, Paul addressed "the church which is at Corinth, to those who have been sanctified [declared holy] in Christ Jesus, saints [holy/separate ones] by calling with all who in every place call upon the name of our Lord Jesus Christ". 1 Cor.1:2. When Moses addressed Israel at the bottom of Sinai, just before the LORD, (that is the pre-incarnate Christ), spoke the words of His holy Covenant Law in their hearing, Moses, speaking for God said to Israel; "Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holynation." Exod.19:5&6. In Exodus 20, we read how the Lord God Himself spoke the ten commandments, the stipulations of the covenant, to the people. From Heb.12:18-29, we understand that it was the voice of the pre-incarnate Christ that shook the mountain. We need to remember that the stipulations of the Covenant, that is the 10 commandments, were given to the nation of Israel in the context of the blood sacrifice. The Covenant itself was ratified with blood. See Exod.20:24&25; 23:14-18; 24:3-8. Israel’s ongoing solidarity with the LORD was not only to be continually demonstrated by their response of obedience to His holy Covenant Law but by their willingness to continue to worship God at His altar with the blood sacrifice.

We should never separate the call to obedience from the blood sacrifice, or separate the law from the gospel. Therefore to "obey God’s voice and to keep His covenant" always included the provision of grace revealed in the call to bring the blood sacrifice of the substitute. The nation of Israel was first delivered by "blood" when God "passed over" the houses that had the blood on the door. See Exod.12. Herein we are seeing the blood of Christ our Passover Lamb in type. The Israelites were then called on to continue to memorialize their deliverance by their continual celebration of the Passover. The church at Corinth was also called upon to continue to memorialize their deliverance through Christ, their Passover Lamb. 1 Cor.5:7.

At the beginning of his message to the Corinthians, Paul spoke of his mandate to preach the gospel, that is, to preach the cross of Christ. The "word of the cross" is the "power of God" to "those who are being saved". 1 Cor.1:17&18. The reason that God could regard the church at Corinth as "holy" in His sight was because of the blood of the crucified Christ. It was on this same basis of the "blood" that God called Israel a "holy nation".

No god had ever taken a nation for himself from within another nation or entered into a covenant with a nation. Deut.4:34,23."For what great nation is there that has a god so near to it as is the LORD our God whenever we call upon Him?" Deut.4:7. The Creator of the universe first delivered the nation of Israel from bondage and then publicly entered into a covenant with them. Therefore,they were holy and separate on the basis of what God had done for them. Their identity as God’s people was based on His sovereign call and salvific activity. What was true and valid for Israel was true and valid for the Gentile Corinthian church.
 

The Gospel Order

Herein we see the gospel order in which God’s sovereign redeeming grace is to be followed by the obedience of faith. We see this principle illustrated in the preamble to the Decalogue, that is the Ten Commandments.

Exod.20:1; "Then God spoke all these words, saying,

V2: I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

V3: [Therefore] You shall have no other gods before Me."

The word ‘therefore’ is not explicitly stated but is certainly implicit because the connection between God’s salvation and His subsequent call to separation and single-minded devotion to Him is clearly His intention. In the same way as God had a reasonable expectation of Israel’s loving obedience based on His grace and saving action on their behalf, so also did God have a reasonable expectation that the church at Corinth would also respond in an appropriate way in light of His great deliverance of them at Calvary. Paul was not advocating a new of salvation. Salvation has always been based on the LORD God’s faithfulness to His covenant. We need to remember that when Israel was called to obey the stipulations of the covenant ratified by the LORD God at Sinai, this call was based on a past deliverance and given in the context of mediation, blood sacrifice and God’s promises. We know that the reason that God delivered the sons of Israel from Egyptian bondage in the first place was because He heard their groaning and remembered His covenant with Abraham, Isaac, and Jacob. Exod.2:23-25.
 

Sanctification In Christ

We need to take notice of the fact that when Paul spoke of the Corinthian’s ‘sanctification/holiness’, he used the past tense. "To the church of God which is at Corinth, to those who have beensanctified in Christ Jesus, saints by calling". 1 Cor.1:2. In 1 Cor.1:30; Paul spoke of how they were "in", meaning "in covenant relationship" with God through ‘Christ Jesus who became to us sanctification’. The Corinthian church was riddled with problems. They were men of flesh and babes in Christ. (Interesting it is to note the unmistakable similarities between the nation of Israel and the church at Corinth.) Nevertheless, in spite of their problems, Paul declared that in light of the fact that they belonged to Christ and were therefore part of the temple of God, and because they were under the "blood", they were regarded by God as being ‘holy’. 1 Cor.3:1,3,23,17; 5:7; 10:16; 11:25,26. Why did Paul begin this carefully constructed epistle with this declaration of God’s sanctification and separation of the Corinthian church, especially in light of all of the problems that he knew that he was about to deal with? He did this because he wanted the church at Corinth to understand that neither wisdom, nor boasting, nor attaching oneself to one’s particular religious guru, or an ecstatic religious experience, or even the outward sign of circumcision made anyone holy. ‘Holy’ was what God declared all people to be, whether they be Jews or Greeks, if they were in covenant relationship with Him through the cross and blood of Christ. 1 Cor.1:17,18; 2:2. In light of the blood of the cross, and their reception of the gospel of Christ, Paul wanted the Gentile church at Corinth to understand that "you belong to Christ and Christ belongs to God." 1 Cor.3:23. The covenant promise to Abram that "in you all the families of the earth shall be blessed" was remembered by God and announced by Paul to the Gentiles.
 

Salvation Was and Is By Grace through Faith

Paul wanted the church at Corinth to understand that even possessing an external representation of the law, even the 10 commandments did not make the Israelites or the Gentile Corinthians ‘holy’. Paul wanted to drive this point home to the church at Corinth. This is the area of blindness that Israel and even Paul himself had experienced. The now enlightened Paul was determined that the church at Corinth would not make the same mistake. An eternalized Law brought condemnation and death.

Have we truly grasped the radical nature of the antithesis of 2 Cor.3? None were or are or ever will be saved under the ‘ministry of death’. The ‘letter’ kills. It always has. It always will. Are we to believe that anyone was saved in the Old Testament era by perfectly keeping the Law? On the other hand, are we to believe for a moment that everyone in the Old Testament era was lost? By no means. Salvation in both the Old and New Testament eras is by sovereign grace and received on the basis of faith. Hebrews chapter 11, which recounts the ‘hall of fame’ of the faithful saints of the Old Testament era is a powerful example of this. Who would question the faith or spirituality of men like Abel, Noah, Abraham, Moses, Samuel, David, or Elijah to name a few?

Paul began his message to the Corinthians by laying down the principles that reveal the true and only way of salvation. He then went on to reveal the error of the church at Corinth in terms of their willingness to accept another gospel. We would not argue that in spite of the fact that the Israelites had the gospel preached to them, and that the way of righteousness in the Old Testament era was rooted in the covenant promise of God and the blood sacrifice of the substitute; that many of them distorted, misused, misapplied, and misunderstood God’s way of salvation. Heb.4:2,6. "But Israel, pursuing a law of righteousness, did not arrive at that law. Why? Because they did not pursue it by faith, but as though it were by works." Rom.9:31&32.
 

The Old Covenant is a Mindset

Paul did not want Israel’s failure to be repeated in Corinth. Paul’s message to the Corinthians has much in common with his message to the Galatians. Paul spoke of the old covenant as a ‘mindset’, a mindset in which the subjective response of the hearer was one that led either to death or to life. Seeking to be justified in God’s sight on the basis of ones law-keeping is a yoke of bondage. Gal.5:1&4. It always has been a yoke of bondage. It always will be. "His [God’s] commandments are not burdensome." 1 John 5:3. The "royal law", that is the law of Christ the King is the "law of liberty". James 2:8,12. Interesting it is to note that James, the brother of Jesus, quoted Lev.19:18 in this same passage. "You shall love your neighbor as yourself". He also explicitly mentioned the sins of adultery and murder in this passage. Herein we are seeing that the same Law and the same principles that were manifested in the Old Testament era were to be foundational in the Kingdom of the Christ. A deeper study of the book of James reveals the many connections it has with the words of Jesus in the Sermon on the Mount. The ‘judgment’ of the ‘King’ is on the basis of the law of God which reveals what sin is and which also convicts the transgressors. James 2:9. From James’ perspective, it is only a living internalized faith revealed in covenantal solidarity with the principles of Christ the King that justifies. Therefore, God’s law, which is one and the same as Christ’s law is not a burden or a yoke of bondage. The ‘yoke of bondage’ is seeking a right standing before God on the basis of one’s law-keeping. This important distinction must be recognized and understood. Conversely, it is the ones who call upon the name of the Lord that are saved. The power of God unto salvation was and is found only in the blood of the Substitute. "Whenever a man turns to the Lord, the veil is taken away." 2 Cor.3:16. He is then able to see the way of salvation with the eyes of his heart. In the same way as the Israelites needed to understand that their only claim to holiness was to continue to walk in Covenant relationship with the LORD under the blood of the substitute/Substitute, so also did the Corinthians. This is the message of both testaments. This is the everlasting gospel. The heart felt appreciation for the provision and sacrifice of the Substitute was always the way of life. For Paul, the crucified Christ was that Substitute. 1 Cor.1:17,18,21; 2:4,5.
 

God’s Way of Salvation

Salvation has never been based on man’s obedience to the Law. It has always been based on the LORD’s faithfulness to His Covenant. Nevertheless, God’s desire has always been that humanity bear the image and likeness of God and reflect His glory. God has always been interested in an internalization of His holy Covenant Law. But how does God bring this about? How does God convince sinners of their need to be holy? How does God enable outsiders who want to be insiders to understand that their heart’s desire for freedom, integrity, righteousness, justice, inner peace, joy and even holiness are legitimate and can be fulfilled? (Who would argue that the image of God has become so defaced among mankind that these virtues are no longer desired by the common man/woman?) The universal desire to be clean and holy still resides within mankind. So also does the twistedness that we all share because of the fall. The twisted wisdom of man, especially the religious man, therefore, always seeks to make the acquisition of these attributes external and always wants to make them meritorious.

The genius of God, however, is to make righteousness a gift based on the doing and dying of Christ alone. Rom.5:17. In 1 Cor.1:2&30; Paul has used the words ‘righteousness’ and ‘sanctification’ in the context of describing what God as done for us in Christ. He has used it here to describe what God declares us to be. The word ‘sanctification’ is also used to describe a process. The subsequent process of sanctification in which God’s law is written on our hearts only takes place in those who are forgiven. Sin is essentially covenant breaking. Isa.24:5. Repentance for our transgressions against God’s holy Covenant is a recognition on our part of at least two things. First we must recognize God as the only Lawgiver and Judge. James 4:12. In other words, the knowledge of what sin is comes from the Law. God’s objective standard defines sin. It certainly can be argued that sin is much more that breaking the Ten Commandments. But it is not less than breaking the Covenant Law. Rom.2:18-22; 3:20; 7:7; Second, we must believe that God is actually willing and able to forgive our sins. Matt.26:28. The Law itself is not the problem. Our sin is the problem. God’s solution has never been to remove or change the Law. His solution is to call men and women to repentance, to forgive sins, and to change the way in which we think. Forgiveness of real sins, of real transgressions, of real and actual wickedness and twistedness is the catalyst for real and lasting inner change. The ones who have recognized themselves as sinners, repented, and have called upon the name of the Lord, and have been forgiven now see God in a different light and relate to Him in a new way. Because they trust Him, their response is to offer the obedient service of love. The sacrificial system of the Old Testament was the gospel in type. The believing repentant ones who brought the blood of the substitutionary sacrifice in the Old Testament era were forgiven, clean, and regarded as righteous in God’s sight in the same way as believers in the New Testament era. See Lev.4 &5.
 

A New Heart, a New Covenant, an Internalized Law

In Ezekiel chapter 36, (a premier passage in the Old Testament that describes the New Covenant), we read of all the LORD’s salvific activity for the sake of His holy name and for the sake of His covenant promise. Take special note of the ‘I will’ statements in this passage that speak of God’s part in the covenant. Notice man’s part in v31; "Then you will remember your evil ways and your deeds that were not good, and you will loathe yourselves in your own sight for your iniquities and your abominations." Clearly, our part is to repent. When we hear the message about the God of grace who is willing to bear the sins of His people and freely forgive them, this gives us the desire to repent.

When we perceive the grace of God, in the presence of our own heinous sin and rebellion, it engenders in us a softened heart. God is able to work with this softened heart. "Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh, and give you a heart of flesh. And I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." Ezk.36:26,27. This message is the same message that Moses gave in Deuteronomy. Even though many of the Israelities did not believe God, this did not invalidate the message.

The Law written on tables of stone has always and will always continue to condemn. It continues to condemn the people living in the New Testament era as much as it condemned those living in the Old Testament era. All unbelievers will be judged as rebels and punished in accordance with this Law. Conversely, for those who believe, and are forgiven, the life giving Spirit of the living God has written and continues to write the same Law on their hearts and minds. A new way of relating to the Lord, the LORD of glory, the LORD of the Covenant, the LORD of the Cross is seen and appreciated by those who have given heed to the gospel. Heb.4:2,6. The blood of the Substitute shines into the darkness and gives us the knowledge of the glory of God in the face of Christ. 2 Cor.4:6.
 

The Response of Faith

The response of faith in the lifeblood of the Substitute is manifested in covenantal solidarity, covenant faithfulness, and commandment keeping. It is revealed in the forgiven ones by a loyalty so strong that that they "did not love their life even to death." Rev.12:11. We are now getting close to understanding what Paul meant when he, like Moses and David before him, wished that he himself were accursed and even separated from Christ for the sake of his brethren. Rom.9:3. We are now beginning to understand what ‘calling upon the name’ of the ‘Lord Jesus Christ’ means. We are now beginning to understand what a ‘holy nation’ looks like. We are now getting closer to understanding what the ‘law of Christ’ is.
 

True Religion versus Illegitimate Religion

In the Old and in the New Testaments, God has been continually offering man the fellowship of grace in the Kingdom of God. In spite of this, the hardened heart of man has always tried to live independent of God. In order for rebellious man to be the king of his own domain, man has continually attempted to diminish the Law and reduce its boundaries. Man has done this as a way to illegitimately gain freedom on his own terms apart from God. This method, however, simply does not work, even in a practical way. Great peace have the ones who love God’s Law. Ps. 119:165-168. The ones who do not love God’s Law never have the ‘rest’ that they are seeking. Rev.14:11. It may come as a surprise to us, but the religion of the scribes and Pharisees was one of ‘lawlessness’. They did into enter the kingdom of heaven themselves and they tried to hinder those who were entering in. Matt.23:28,13. The antinomians never enter the rest of God that the repentant forgiven ones partake of. They are always striving for some nebulous indescribable ‘feeling’ that they can never acquire. While declaring themselves to be free, they are in slavery. They then begin to project their own lack of satisfaction on others, as the Judaizers did.

We are not saved by what God does in us. We are saved by what God did in and through Christ for us, and on behalf of us, in His doing and dying. The church at Corinth needed to first understand that their only certainty of a righteous standing before God was in the redemption wrought out for them by Christ Jesus on Calvary’s cross. "By His doing you are in Christ Jesus who became to us (for us) wisdom from God, and righteousness and sanctification, and redemption." 1 Cor.1:30. Only after Paul has laid out the truth about the ‘righteousness of God’ and the manner in which He declares those who have believed and called upon the name of the Lord to be ‘saints’ (that is, already sanctified and holy in His sight), does Paul begin to address the spiritual problems in the church. The Judaizers had a way of dealing with sin by offering an external mode of sanctification that had the appearance of holiness but which, at its core, was man centered, illegitimate, and ineffective. It may have given glory to man but it gave none to Christ or to His cross. When we understand this important point, the way that Paul carefully laid out his epistle to the Corintinians and the implications thereof now begins to make sense to us. Having laid down the foundation of the truth about the gospel, Paul then went on to expose the error of the Judaizers by way of comparison.
 

Covenantal Continuity

Salvation is the work of God for us. Nevertheless, separation from sin, separation from the lawless activities of "Beliel", and separation from the fleshy practices of the world is the reasonable expectation of a God who has acted again at Calvary, like He did at the Red Sea, to separate His people from idolatry and idolaters. 2 Cor.6:14-18; 1 Cor.10:1-14. Paul understood the integral linkage between the Christian church and our spiritual ‘fathers’. Consider how Paul spoke of the relationship and interdependence between the church that he was now addressing at Corinth with the Israel that stood at the bottom of Sinai. "For I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea". (That is the Red Sea.) 1 Cor.10:1. In some sense, all the people of faith personally join in and re-enact the historical drama of being separated and delivered from bondage and even passing through the Red Sea when we pass through our own watery rite of passage into the promised land in the person of Christ Jesus, who is our Passover. 1 Cor.5:7. We also like ‘our fathers’ before us, having received our deliverance, are now also expected by God to offer Him the obedience of faith to His holy Covenant Law. In this passage of 1 Corinthians chapter 10, Paul has revealed the covenantal continuity between the Israel (who passed through Red Sea and stood at the bottom of Sinai) and the Gentile Christian church at Corinth. In other words, Paul was saying that the Corinthian church should regard themselves as having stood at the bottom of Sinai in the person of their spiritual fathers. This ‘you were there’ principle can be seen in the covenant renewal ceremony described in Joshua chapter 24 that took place at Shechem. In this covenant that Joshua mediated between the LORD and a new generation, Joshua referred back to their fathers, namely Terah and Nahor who lived beyond the Euphrates, to their father Abraham, and to their fathers who came out of Egypt and passed through the Red Sea. Josh.24:2,3,6. Interesting it is to note how the language repeatedly shifts back and forth from "your fathers’ to "you" and back again to "your fathers". All of the previous generation of Israelites over the age of 20 had died in the wilderness. Numb.14:29. Most of the generation that had stood at the bottom of Sinai had died when Joshua renewed the covenant. Yet, in accordance with the principle of ‘covenantal continuity’, Joshua described this next generation of Israelites who he was speaking to as ‘being there.’

We see the same principle in Deuteronomy chapter 4. Here Moses continually used the word "you" to describe not only the generation that he was then speaking to, but to refer to the past generation that had stood at Sinai, and to the future generation that would be scattered among the nations. Deut.4:10-15; 25-31. This chapter in Deuteronomy needs careful consideration in light of what it can teach us about covenantal continuity. For the purpose of the subject at hand, we can understand at least three things from this passage.

First, we need to understand the unity and oneness of God’s people in all eras.

Secondly, we need to realize that, from God’s perspective, all the people of God are considered to have stood at Sinai and to have received His holy Covenant Law.

Thirdly, the ones who had stood at Sinai in the person of their ‘fathers’ were called upon to teach the same commandments to their children.

The covenant at Sinai was given in the context of the substitutionary sacrifice that enabled repentant Israelities to continue to maintain their relationship with God, in spite of their sin. Repentance itself is a statement of covenant solidarity. The blood of Christ, the Reality to which all the shadows pointed to, has been shed. In the New Testament era, we continue to repent for sins committed against the covenant. We do not, however, continue to bring the blood of bulls and goats. The very fact that the blood of the Son of God had to be shed in order to uphold the justice of God signifies to the ongoing relevance of God’s covenant Law.

Deut. 4:12 &13 state; "Then the LORD spoke to you [the vast majority of the people that Moses was speaking to were not there] from the midst of the fire; you heard the sound of words, but you saw no form – only a voice. So He declared to you His Covenant which He commanded you to perform, that is the Ten Commandments; and He wrote them on two tablets of stone."

Deut. 4:37 & 40 state; "Because He loved your fathers, therefore He chose their descendants after them. And He personally brought you from Egypt by His great power,

So you shall keep His statutes and His commandments which I am giving you today, that it may go well with you and with your children after you, and that you may live long on the land which the LORD your God is giving you for all time."

It is of interest to note that Peter, in his sermon on the Day of Pentecost, included the concept of covenantal continuity. Peter preached a message of repentance, forgiveness of sins, and baptism in name of Jesus Christ (Messianic Lord and King) that included the reception of the Holy Spirit. Peter then said; "For the promise, [of forgiveness of sins, the Messianic King, and the first portion of our inheritance which is the indwelling Holy Spirit] is for you and your children, and for those who are far off, [the Gentiles] as many as the Lord our God shall call to Himself." Act. 2:38 & 39.
 

The Same Covenant is Valid "Today"

The writer of Hebrews continually used the word ‘today" in terms of how God had continued to hold out the invitation to believe and to obey the gospel. The same gospel of salvation is relevant and available whenever we heed God’s call to repentance and respond by calling on the name of the LORD/Lord.

"Today if you will hear His voice, do not harden your hearts." "But encourage one another day after day, as long as it is still called ‘today’". Heb. 3:7,8,13,15; 4:7.

Paul wanted the church at Corinth to understand that the Israelities of the Old Testament era were to be considered as ‘brethren’. They were the ‘fathers’ of the Gentile Corinthian church. "Now these things happened to them (the Israelities) as an example, and they were written for our instruction, upon whom the ends of the ages have come." 1 Cor. 10:11.
 

One Passover, One Christ, One Covenant, One People

Whenever we eat the Passover, we remember and proclaim the Lord’s death until He comes. 1 Cor. 11:26. The Lord’s Supper is the Covenant meal, that is the New Covenant meal. The Israelites "ate the same spiritual food" and "drank the same spiritual drink" from the "spiritual rock which followed them, and the Rock was Christ." 1 Cor. 10:3&4. In what manner was Christ present with Israel in their wanderings in the desert? Certainly He was present in the Cloud that led them. We do not want to miss, however, that the place where Christ was especially present among His people was in the Sanctuary. "Let them build Me a Sanctuary that I might dwell among them." Exod.25:8. The Shekinah Glory of Christ dwelt especially over the Ark of the Covenant in the Most Holy Place. Israel was holy because YHWH, the pre-incarnate Christ tabernacled in their midst. Significant it is to note how Paul has clearly linked the "Christ" that the church at Corinth was called on to follow with the "Christ" that led the Israelites out of Egypt, through the desert, and into the promised land. This linkage again speaks to the unity and oneness of the people of God of both the Old and the New Testaments. But more than that, it speaks to the fact that the saints in both eras had the same Covenant Law and were saved in the same way. The Presence of the Christ over Israel in the cloud, His personal proclamation of the Covenant Law at Sinai, and His personal Presence among them in the Sanctuary will be helpful in determining what Paul meant when he spoke of the "law of Christ".

Paul went on to speak of how the Corinthian believers ‘share in’ the cup (with Israel) and therefore drink the blood of Christ and ‘share in’ the bread (with Israel) and therefore eat the body of Christ. "Since there is one bread, we (Jews and Gentiles) who are many are one body; for we all partake of one bread. 1 Cor.10:16&17. To eat the Passover, and to partake of the Lord’s Supper is not only an ongoing statement of our solidarity with the ‘Christ who died for sins’, even our sins, but an ongoing statement of covenantal solidarity with our spiritual forefathers of the Old Testament era. 1 Cor. 15:3. We need to remember that ‘sin’ is covenant breaking. The Lord’s Supper is an ongoing Covenant renewal ceremony. 1 Cor. 11:24-26. But it is more than that. Therefore,this symbol of the Passover was recognized by Paul as a symbol of the organic unity and covenantal continuity between the people of faith in the Old Testament and the people of faith in the New Testament. Therefore,this passage of 1^st Corinthians chapter 10, which follows immediately on the heels of the text under consideration of 1 Cor. 9:21, must be considered instrumental in terms of the interpretation of the "law of Christ".

The principle of God’s salvific redemptive action, which should naturally be followed by a response of gratefulness and obedience, is the same in the New Testament as it was in the Old Testament. Exod. 20:1,2; 1 Cor. 6:20. This is the principle that Paul wanted to clearly state and communicate as powerfully as he could to the church at Corinth. Paradoxically, the Judaizers who had strong armed their way into the Corinthian church, with their own program of ‘separation’ through Jewish rituals and especially circumcision never did produce any significant level of holiness at the personal or corporate level. Instead, under their influence, the church was filled with licentiousness. The weight of Paul’s introduction found in 1 Cor.1 will become more apparent as we dig into the message of first and second Corinthians.

After laying the foundation of Jesus Christ our Lord and our calling to separation in Him, Paul then began to deal with a serious problem that was dividing the Corinthian church. There were quarrels among them. 1Cor. 1:11. Some in the church would say that I am of Paul, or of Apollos, or of Cephas, or of Christ. v12 There was a power struggle going on. These quarrels were but symptomatic of a much deeper spiritual problem. It was one of pride. Paul told them that the only foundation that the temple, (the church of God), could be built on is Jesus Christ. 1 Cor. 3:11. To be followers of men is to be "walking like mere men". 1 Cor. 3:3,4. In Eph. 2:20; in a passage speaking about the same subject, Paul declared Christ Jesus to be the cornerstone of the temple. Christ Jesus wasn’t one of many gurus or teachers of wisdom or workers of signs. Christ Jesus is the Lord (Messianic King), the Son of God. He is the YHWH who led their fathers out of Egypt and continued to stand as Head over the church. What this statement means is that the person, the mission, the actions, the sayings, and the example of Christ are to be the basis of understanding and applying the teachings of the Kingdom of God. For Paul, Christ Jesus and His cross are at the very center of his theology and understanding of God.
 

Christ, the Wisdom and Glory of God

In light of this great truth, no man can boast in men before God. 1 Cor. 3:21. Christ Jesus, that is Jesus the Son of God, the Messianic King, the One who manifested the power of God at Calvary’s cross, is the embodiment of the very wisdom and righteousness and sanctification and redemption of God. If we are going to do any boasting, we need to boast in the Lord. 1 Cor.1:19,17,18, 29-31. Therefore, our faith must rest on the power of God, not on the wisdom of men. 1Cor. 2:5. The rulers of this age did not understand God’s wisdom. Jesus Christ and Him crucified is God’s wisdom. 1 Cor. 2:2,6-8. "If they had understood it, they would not have crucified the Lord of glory." 1 Cor. 2:8. This ‘Lord of glory’ is the same God of grace and compassion that renewed the Covenant with Israel, even in the face of heinous sin, at the bottom of Sinai. The LORD revealed His "glory" when He forgave their sin. Exod. 33:12-23; 34;1-10,27-35. If there ever was a covenant in the Old Testament that was a covenant of grace, it was the Sinaitic covenant.

The person of Christ is the personification and embodiment of the ‘Mystery’ which is the ‘Wisdom’ of God predestined before the ages. Eph. 1:4,9,10. The Christ is the Lamb slain from the foundation of the world, the Covenant Partner with the Father. Rev. 13:8. The ‘wisdom’ of the Godhead’s plan in eternity past is the revelation that God desires the world, and even the entire cosmos, to see, understand, and appreciate. The wisdom and glory of God finds its zenith in the Christ dying in self-sacrificing service on Calvary’s cross so that our sins might be forgiven and that we might be bound together with Him in a covenant of love forever. We are now getting closer to understanding what the ‘law of Christ’ is.
 

The False Religion of the Judaizers

The problem that Paul was having in the churches that he planted was that Judaizers had come in. These men had veils over their hearts. They were men with a self-centered, man centered, Israel centered, creature centered view of God. They essentially had a religion ‘made with human hands’ which worshipped in a temple ‘made with human hands’. They may have called themselves Christians but all the while they were idolaters. They possessed the same old covenant mindset that prevented Cain from offering true worship to God, which was revealed when he murdered his own brother. These men may have called themselves Christians but they were not. We can know this by their fruit. They were essentially Pharisaic Jews. Their desire was to dominate, rule over, and control the church. They are reminiscent of the false shepherds of Ezekiel chapter 34. "Those who are sickly you have not strengthened, the diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost, but with force and with severity you have dominated them." Ezk. 34:4 Jesus said of the scribes and Pharisees; they "love the places of honor in the synagogue", "they do all their deeds to be noticed by men", "they bind heavy loads on men’s shoulders and are unwilling to even use a finger to remove them", "outwardly they appear righteous to men, but inwardly they are full of hypocrisy and lawlessness." Matt. 23:6,5,4,28. These words aptly describe not only the Pharisees but the Judaizers.

The message of Paul to the Corinthians cannot be understood unless the religious and cultural context is recognized. The Judaizers, the lawless ones, the ones with the mindset of Cain, (which is one and the same as the mindset of Satan), have been with us from the beginning and will be with us until ‘the day of Christ’. Ones with this mindset believe that they can approach God on their own terms. This fact alone exposes them as rebels. The same truth that is repeated again and again throughout Scripture is that we can only approach God on His terms.
 

Paul’s Bulwark Against Error

Why did Paul powerfully state the Lordship and cross of Christ Jesus at the beginning of this epistle? Paul first stated the solution to the problem at Corinth, and the solution to the problem that would continually be perpetrated by apostates in the church until the "day of our Lord Jesus", at the beginning of his epistle so that every argument that raised its head against the Truth of God might be contrasted with the person and work of Christ our Lord. The problem of lawlessness and rebellion beginning in Eden, and manifested throughout Israel’s history, had raised its ugly head in the church at Corinth. Paul was well aware of the history of man, even of religious man, and he knew exactly what he was dealing with. Paul understood the problem posed by the Judaizers, because he had personally experienced the same mindset.

Paul went on to warn them; "if any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are." 1 Cor.3:17. This power struggle at Corinth was causing divisions that threatened to destroy the church at Corinth. The same problem had erupted in Galatia. Paul was dealing with a very serious problem here. If unchecked, it threatened the ongoing presence of the Christian church among the Gentiles.

The problem was manifested in the manner in which the various groups within the Corinthian church had rallied around their various heroes and were boasting in their wisdom. Paul warned them, "let no one boast in men". 1 Cor. 3:21. This boasting in men and in their own self perceived wisdom had made them arrogant. 1 Cor. 4:6,18; 5:1; 8:1; 13:4. This arrogance gave them an attitude of superiority. Paul sarcastically said to them; "you are already filled, you have already become rich, you have already become kings without us; and I would that you had become kings so that we might reign with you." 1 Cor. 4:7,8. See Rev. 3:14,17,18. In the next verses that immediately follow, Paul spoke of how he and his faithful associates in the gospel, by way of contrast, were treated like the scum of the earth for Christ’s sake. 1 Cor. 4:10-13. The Corinthians, having in some measure bought into the attitude of the Judaizers, saw themselves as prudent, strong, distinguished and recipients of honor. They saw themselves as ‘kings’. This begs the question. How did they get this attitude? Where did it come from?
 

The ‘Key’ to Understanding Paul’s Theology is in the "Story"

In 1 Corinthians chapter 5, Paul chastised the Corinthians in regards to the immorality in the church. Someone in the church was in an illicit relationship with his father’s wife. Instead of mourning over this sin and dealing with the party involved, they were arrogant and tolerated the wickedness. The way that Paul dealt with this problem is an object lesson for the church at Corinth and for us in terms of teaching how the principles of law and grace are to be administered. We see no evidence that the Judaizers were willing to deal with the problem. By way of contrast, Paul met it head on. This in itself reveals the difference between Paul’s gospel and that of the Judaizers. The Judaizers majored in the ritual of religion. Paul, on the other hand, was willing to deal with sin. For the Corinthian church to tolerate such a travesty was itself a manifestation of the results of the aberrant theology that had crept into the church. This situation, therefore, becomes the backdrop in terms of illustrating the difference between Paul’s theology of Christ and the theology of the enemies of Christ, and how it revealed the different gospel to which they held. In other words, the key to understanding Paul’s theology is in the ‘story’.

The story is a case study on how the church should deal with sin in the church. The result of a right use of the law was a godly sorrow on the part of the offender and also on the part of the church. Forgiveness of sin, reconciliation, and comfort were the positive outcome. 2 Cor. 2:6-11; 7:8-12. A theology that doesn’t point out and deal with sin, and a theology that doesn’t freely forgive, produces a dysfunctional church. Law and grace properly administered is the way of Christ.

The initial response to the man’s sin on the part of the Corinthians was arrogance and denial. The situation was but a repeat of what happened in Eden when Satan sought to enter into an illicit relationship with Christ’s bride; i.e. mankind. Where did the Corinthians get this attitude? They were mimicking the attitude of the Judaizers who were manifesting the attitude and characteristics of Satan.
 

Agents of Satan

Immorality, which is closely linked to idolatry, was a problem for the Corinthians. 1 Cor. 6:9,10,15-20. "You have been bought with a price: therefore glorify God in your body." Paul expanded this point in the next chapter when he said in 1 Cor.7:23; "You have been bought with a price; do not become slaves of men." The Corinthian church had becomes slaves to men. In what way, we might ask? The Judaizers had come in among the Corinthians and were the cause of their divisions. The Judaizers were Jewish so-called Christians who had come from Jerusalem and were causing havoc in the churches that Paul had planted. They brought a false gospel that threatened to enslave the people of Corinth. Paul and his theology was the focal point of their attack. What happened to Paul is reminiscent of the Israelities rebellion against the leadership of Moses. We need to listen to what Paul said about the Judaizers. We know from 2 Cor. 11:22 &23 that they were Hebrews, Israelites, descendants of Abraham. But are they servants of Christ? No they are not!

"For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising that his servants disguise themselves as servants of righteousness; whose end shall be according to their deeds." 2 Cor. 11:12-15.

These agents of Satan were preaching another Jesus whom Paul had not preached. They were preaching a different gospel with a different spirit. 2 Cor. 11:4. Paul had previously warned the church at Galatia about the Judaizers and their different, distorted, contrary gospel. "But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed." Gal. 1:8. The ‘angel from heaven’ was none other than Lucifer who deceived our first parents with his distorted message. His philosophy and those men who hold to it have been with us ever since the beginning. On the other hand, the gospel of grace and truth has also been with us from the beginning. "But I am afraid, lest as the serpent deceived Eve (in the beginning) by his craftiness, your minds should be led astray from the simplicity and purity of devotion to Christ." 2 Cor. 11:3.

The Judaizers, the agents of Satan, had infiltrated the church and even the minds of the Corinthians. They sought to establish their authority over the church at Corinth by way of letters of commendation, by boasting, and by their domineering attitude. They boasted especially in the flesh in terms of their self perceived wisdom and authority. And what was the response of the Corinthians to these Judaizers? Paul said; "For you bear with anyone if he enslaves you, if he devours you, if he takes advantage of you, if he exalts himself, if he hits you in the face." 2 Cor. 11:20. By way of contrast, Paul said this of himself and his associates: "Not that we lord it over your faith, but are workers with you for your joy; for in your faith you are standing firm." 2 Cor. 1:24. The Judaizers sought to dominate and control the church at Corinth. Holding to what John would later call the ‘teaching of the Nicolaitans’, the Judaizers and their so-called gospel threatened to turn the church in Corinth into a group of people who not only resembled themselves but resembled Satan. Rev. 2:13-15. They had made powerful inroads and Paul realized that he had to attack them and their false theology head on and put a stop to it.
 

Spiritual Combat

In 1 Cor.7:17-24, Paul spoke of circumcision. Paul instructed each man to walk and remain in the condition in which he was called. In other words, the Jews were to continue to walk as Jews, but the Gentiles were to remain in the condition in which they were called. "Has anyone been called in uncircumcision? Let him not be circumcised." 1 Cor. 7:18. Who would be compelling the Gentiles to be circumcised? It was the Judaizers. The same group of people that were troubling the churches of Galatia were troubling the church at Corinth. We read in Gal.5:9-12; "A little leaven leavens the whole lump of dough". These are the same words that Paul used in 1 Cor.5:6. Paul was concerned that the ‘leaven’ of the Judaizers was having a negative affect on the church. Continuing on in Galatians chapter 5:10 & 11, Paul said; "I have confidence in you in the Lord, that you will adopt no other view; but the one who is disturbing you will bear his judgment, whoever he is. But I, brethren, if I still preach circumcision, why am I still being persecuted? Then the stumbling block of the cross has been abolished. Would that those who are troubling you would even mutilate (emasculate) themselves." Gal.6:12 &13 says; "Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply that they may not be persecuted for the cross of Christ. For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised, that they may boast in your flesh."

Are we beginning to catch sight of the tone? Paul was involved in spiritual combat with a group of Hebrew so-called Christians from Jerusalem who were attempting to dominate and enslave the Gentile Christians in the churches that Paul had planted. For the Corinthians to submit to circumcision was to submit to the authority and the teaching of the Judaizers. The Judaizers saw themselves as gate-keepers. They were arrogant enough to believe that they could control who could and who couldn’t enter the Kingdom of God through their administration of circumcision.
 

God’s Original Purpose Maligned

Circumcision was originally the sign of covenant membership for Abraham and the Israel of God. Abraham had attempted to fulfill the purpose of God in his own strength, that is, in the flesh, in terms of producing an heir/Heir. Circumcision in its first context was a sign that God gave Abraham to show him that he should not rely on the flesh in terms of fulfilling the purpose of God but must rely solely on the promises and activity of God. Abraham’s activity in the flesh is the very heart of the ‘old covenant’ mindset. We are all prone to attempting to relate to God according to what we bring to the table or on the basis of giving God what we believe that He should receive in terms of worship instead of worshipping God in the manner in which He alone hasproscribed. God gave Abraham circumcision as a sign to remind him that it was only by cutting off the flesh and relying on the ‘word’ of the covenant keeping God that he might receive the promises and provisions of God. Abraham needed to learn as we all do that we are to live on, feed on, and trust on every word that proceeds from the mouth of God. We are not to add anything to it or take anything from it. Matt.4:4; Deut.8:3; 4:2.

We need to remember that Abraham knew and understood the promise of the Redeemer mentioned in Gen.3:15 and that his seed would be the Heir and King of the world. John 8:56. The rulership of the world and the Kingdom of God was at stake. Abraham understood this. Moses understood this. Paul understood this. Especially Christ Jesus and Satan understood this. Even in Abraham’s day, Satan had sought to infiltrate the covenant community and rule the world from inside the temple of God.

At the time of Christ and the New Testament church, the Jews had turned the meaning of circumcision on its head. They had taken circumcision’s original meaning and put a 180 degree spin on it. Instead of recognizing it as sign of their own weakness and need of total reliance on God, they had turned it into a meritorious work. The clear implication of the outward sign was always intended by God to be the inward circumcision of the heart. The ones circumcised in the flesh were to have circumcised hearts. Deut.30:1-20; esp.v6. Paul, having clearly recognized the true meaning of circumcision, spoke of it in terms of its spiritual meaning. "For neither is circumcision anything, nor uncircumcision, but a new creation. And those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God." Gal.6:15,16. Even in this declaration that the believing Gentiles were the ‘Israel of God’, Paul revealed the organic unity between the Israel of faith in the Old Testament and the Israel of faith in the New Testament. There has always been only one way of salvation for all mankind. "Therefore if any man is in Christ, he is a new creation/creature". 2 Cor.5:17. The point is plain. Gentile Christians who trust in the merits of the cross of the Lord Jesus Christ have the circumcision of the heart cut in them by the Spirit of God. They do not need to be circumcised in the flesh. The ones who would circumcise them wanted to do it for their own benefit in order to enslave them, dominate them, and lord it over them. The twisted distortion the Jews and the Judaizers had made out of circumcision had turned it into an unprofitable and dangerous practice.
 

The Importance of the ‘Commandments of God"

From Paul’s perspective, what did matter? What was important? "Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God." 1Cor.7:19 God’s desire has always been to write His holy Covenant Law on the tables of our hearts. How strange it would be for Paul to speak of the true meaning of circumcision in regards to the Law of God in chapter 7 and to make the Covenant Law of God of none effect in chapter 9. We need to take note of what Paul said and what Paul didn’t say in 1 Cor.9:21. "Though not being without the Law of God but under the law of Christ". Paul did not say; ‘though being without the Law of God.’ He said: "though not being without the Law of God." Is the Law of God different that the Law of Christ or is it one and the same thing? I would suggest that it is one and the same thing. We could investigate the many texts that reveal that it was the pre-incarnate Christ who Himself spoke God’s holy Covenant Law with His own lips at Sinai and who wrote them onstone with His own finger. It was the ‘form’ of Christ that Moses saw. It was the voice of Christ that shook the earth at Sinai when He spoke the ten words of the Covenant Law. It was the Christ that led Israel out of Egypt and subsequently destroyed the rebellious Israelites who rebelled. For the sake of brevity, I will list some of the key texts. 1Cor.10:1-10; Neh.9:6-15; Jude 4,5; Heb.12:18-26; James 4:12; John 5:37. We need to be careful to not seek to drive a wedge between the YHWH of the Old Testament and the Christ of the New Testament. They are one and the same God. There is but one way to relate to this Christ. It is by faith. Salvation is on the basis of God’s grace. The response of faith is to trust, serve, and obey Christ. True repentance leads to covenantal solidarity expressed in a heart’s desire to ‘keep the commandments of God’. What we need to understand and get fixed into our minds is that in the same way as circumcision was always intended to be an external sign of an inward relationship, so also the expectation of YHWH was that the external reception of the Law was to be followed by an internalization of the Law in the heart of the believer.
 

Covenant Theology is the Basis for Understanding Paul

The nature of covenants speaks to this fact. We can learn much from the Old Testament, especially from the books of Exodus and Deuteronomy, and from the Hittite treaties of the same era in terms of understanding covenants and the way in which they operated. The suzerain, that is the great king and overlord would often enter into covenants with kingdoms that he had conquered or were his neighbors. The suzerain would unilaterally draw up a covenant, which formed the basis of the agreement that he was prepared to offer the king that he had conquered. The suzerain kept a copy of the covenant under his throne or in the temple of his god. The vassal king, that is the subjugated king, also kept a copy of the covenant in the temple of his god. This symbolized the realization and agreement that the suzerain’s god was greater in stature than the god of the subjugated king. It also symbolized the fact that the vassal was bound to the terms of the agreement. There were privileges (blessings) in the agreement, such as peace and even protection. There were also responsibilities. When these covenants worked well, there was a situation where friendly relations took place and both kingdoms were at peace. To neglect any of the conditions of the covenant or to seek to alter or change the covenant in any way resulted in penalties (curses) by which the suzerain would punish the vassal. Since both parties had copies of the agreement, and because the stipulations were spelled out in the clearest of terms, breaking the covenant was regarded as rebellion. The covenant was broken on the pain of death. The suzerain, that is the covenant enforcer, would act as judge and take the life of the vassal if he broke the covenant. The vassal would become as dead as the animals that the two parties had ‘cut’, and shed the blood of, when they originally ‘cut’ the covenant. Covenant making was very serious business. Interesting it is to note that the entire Book of Deuteronomy is written in the covenantal structure. This is indicative of the fact that the entire Bible was written in the covenantal structure. The language of covenant saturated the minds and words of all the prophets. Jesus Christ, the Ultimate Prophet, understood His entire purpose, mission, and goal in the context of the Everlasting Covenant.

When the LORD God of Israel said to Moses; "Let them construct a Sanctuary for Me, that I may dwell among them"; He was commanding Moses to erect a Temple like unto the one in heaven. Exod.25:8,9. It has been argued that the heavenly ‘Temple’ spoken of in the book of Hebrews is metaphoric and not real. I would agree for the most part with this conclusion. But what we need to remember is that there is always a reality behind the metaphor. The point of the metaphor is that the Throne, the Rule, and the Kingdom of God is a heavenly reality. God’s eternal purpose is to make the Kingdom of God an earthly reality. The Sanctuary that God commanded Moses to erect was but a further revelation of God’s desire to reinstate the Edenic Temple in which He first placed Adam as king/priest. What is the point of all of this? In light of the fact that YHWH is our God and Suzerain, we are to keep a copy ofHis Covenant in the temple of our hearts. That is why Paul said; "You are the temple of God, the temple of God is holy, and that is what youare". 1 Cor.3:16,17.

The very fact that the Israelites worshipped in the temple in Jerusalem, the city of the great King, and that the high priest ministered in the most holy place before the mercy seat on the Ark of the Covenant, attests to the fact that it was always God’s will that the same covenant that was written on the tables of stone were to be written on the tables of their hearts. We have also "come to Mount Zion and to the city of the living God, the heavenly Jerusalem". "Let us therefore draw near to the Throne of grace". Heb.12:22; 4:16. "Your body is a temple of the Holy Spirit who is in you, who you have from God, and you are not your own." 1 Cor.6:19. Remember, the work ofthe Holy Spirit is to write the Law of God in our hearts. Heb.8:10,12. When a man, dead in his trespasses and sins catches sight of the surpassing riches of the grace of God revealed in Christ Jesus and receives the forgiveness of his sins, a new creation springs forth. Eph. 2:1,7; 1:7; 2:10. This is the New Covenant. This is what it means to enter the Kingdom of God. The law and treaty of the great King, which is the ten commandments, contains the very essence of the Everlasting Covenant. The terms of the covenant are as everlasting as His Throne is. Psm.89:14

For many of us reading the word of God with our 21^st century mindset, the language of covenant is foreign to us. For Paul, on the other hand, the language and theology of covenant saturated his mind and his teaching. Let us consider 2 Cor.6:14-18.

"Do not be bound together with unbelievers, for what partnership has righteousness with lawlessness, or what fellowship has light with darkness?

Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever?

Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said,

I will dwell in them and walk among them;

And I will be their God, and they shall be My people.

Therefore, come out of their midst and be separate, says the Lord.

And do not touch what is unclean;

And I will welcome you.

And I will be a father to you,

And you shall be sons and daughters to Me,"

Says the Lord Almighty."H""

This passage is a collage of passages from the Old Testament that Paul has melded together. Clearly, the Old Testament was the Scripture that Paul used in order to instruct and enlighten the Gentile Corinthian believers. See Exod.25:8; 29:45; Lev.26:11&12; Isa.52:11; Jer.31;1,33; Ezek.37:23,27; 2 Sam.7:14; Isa.43:6; Hos.1:10. This passage is also saturated with the language of covenant. The phrase; "I will be their God and they shall be My people" is continually and repeatedly mentioned in the Old Testament to describe the binding together, the partnership, the fellowship, the harmony, the things that God has in common with His people, and the agreement that God has made with His people. What is the basis for this righteous agreement? It is God’s holy Covenant Law. To be outside is to be in unbelief, to be in darkness, even to be among the rebellious and the lawless. The Spirit of the living God dwells in the throne room of the heart of the believer in Christ. The Law of God, which is a transcript of His character is the basis of the agreement and is placed in the temple of the vassal’s heart. This Covenant Law written by the Spirit of God on the fleshy tables of the believer’s heart was the distinct way in which those in covenant relationship with God were separate from those outside the covenant. This is the true circumcision of the heart that Paul is talking about in his epistles to the Corinthians and the Galatians.
 

The Holy Covenant Law in the Heart of Christ Jesus

Who would argue that Christ himself did not have this same Covenant Law of God written on His own heart. Speaking of his own heart and prophetically of the Messiah, David said; "I delight to do Thy will, O my God; Thy Law is within my heart." Psm.40:8. The writer of Hebrews attributes this Psalm to finding fulfillment in Christ. Heb.10:7 says; "Then I said, behold I have come, (In the Roll of the Book it is written of Me), to do Thy will, O God." Christ Jesus came to live out, exemplify, and magnify the Law and principles of the Kingdom of God in the fullest sense. Who could argue that the "Law of God" that Christ delighted in is something different than the "Law of Christ" that Paul admonished the church to internalize?
 

The Antinomian Heresy

The opposite of covenantal solidarity, fidelity, and faithfulness is lawlessness and unbelief. The dispensational antinomian (lawless) so called ‘new covenant theology’ that dispenses with the Law of God, while promising freedom, is but another yoke of bondage. How absurd it would be for God to have delivered Israel from Egypt, the house of bondage, only to place them under the so-called bondage of the ten commandments! Their incorrect perception, understanding, and application of the covenant cannot be used to nullify God’s intention in terms of the covenant. As we have already seen, this antinomian response is the same theology that not only the scribes and the Pharisees but the Judaizers held to. While claiming devotion to God, they replaced the commandments of God with their man-made traditions and made the Law of God of none effect. While appearing righteous on the outside, they were rebels on the inside. They continually tried to minimize the authority of the commandments, and extend the permissions of the Law. Matt.15:1-9.
 

Contrasting Paul with the Judaizers

Did the Judaizers have the Law of God or the Law of Christ in the temple of their hearts? This is where making a comparison between Paul and his opponents is helpful. 2 Cor.11:18-33 records the suffering that Paul endured in order to preach the gospel. 1 Cor.9:1-18 records how Paul preached the gospel without charge. 1 Cor.5:1-13 records how Paul dealt decisively with sin in the church. None of these things could be said about his detractors. Paul’s sincerity was beyond doubt in comparison to those who were "peddling the word of God" while "commending themselves" for their so-called wisdom and powerful rhetoric, "boasting" in their religiosity and "taking pride in their appearance". 2 Cor.2:17; 2 Cor.10:12; 2 Cor.5:12. All the while they were "walking in craftiness and adulterating the word of God." 2 Cor.4:2. Their teaching was a misuse and misrepresentation of the Law of God.
 

The Old Covenant is a Subjective Mindset

Some people misunderstand the nature of the Old and New Covenant and believe that the Old Covenant speaks of the time before Christ and that the New Covenant speaks of that time after Christ. This is simply not the case. Salvation has always been on the basis of God’s promise, on the basis of grace, and on the basis of the blood of the Substitute. The saints of the Old Testament era were saved on the basis of faith as certainly as those of the New Testament era. Hebrews chapter 11 is an excellent example of this truth. The ‘old covenant’ is a mindset. Ones with this old covenant mindset seek to be justified in God’s sight by their law-keeping, by their works, by what they bring to the table. They spurn the grace of God, and in spite of their profession, are lawless. Gal.5:1,4.
 

One Bride, One Temple, One Body, One Israel, One Covenant

How should the church relate to Christ? Paul said in 2 Cor.11:2; "I betrothed you to one husband, that to Christ I might present you as a pure virgin." The church is the bride of Christ. The LORD called Israel His wife in the Old Testament. Does the Lord have two brides? No He doesn’t. The people of God in both the Old and New Testaments make up the one bride of Christ. The highest form of covenantal relationship depicted in the Bible is that of husband and wife. This is the relationship of which God said; "they shall become one flesh". Gen. 2:24. The church, therefore, should relate to Christ on the basis of love.
 

Creation is Paul’s Basis for Order in the Church

In 1 Cor.11:1-15; Paul referred back to the order and nature of creation to give the Corinthians advice in regards to headship. It is clearly apparent the Paul had no problem using the words of the Old Testament for his basis, understanding, and application of timeless spiritual principles. "But I want you to understand that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ. 1 Cor.11:3. "The man … is the image and glory of God; but the woman is the glory of man." In this verse we see a clear connection with Gen. 1:26,27; 5:1,2; 9:6. In creating mankind, God’s reasonable expectation was that mankind in bearing His image andlikeness, would relate to Him at a very high level of intimacy and oneness.
 

Image Bearers of God

To be an image bearer of the glory of God is to appreciate the same principles in ones core beliefs that God holds to. The ten commandments, that is the stipulations of the Everlasting Covenant, were given in the negative so as to accentuate the positive. Jesus explained this principle in the Sermon on the Mount. We are not, however, left to our own devices in terms of understanding how the Israelities should have understood the ten commandments because the Law says; "You shall love your neighbor as yourself." Lev.19:18. Jesus Himself quoted this passage from Leviticus in the context of explaining the meaning of the 10 commandments. "And Jesus said, YOU SHALL NOT COMMIT MURDER; YOU SHALL NOT COMMIT ADULTERY; YOU SHALL NOT STEAL; YOU SHALL NOT BEAR FALSE WITNESS; HONOR YOU FATHER AND YOUR MOTHER, and YOU SHALL LOVE YOU NEIGHBOR AS YOURSELF." Matt.19:18&19. Love for your fellowman was always the intention of the holy Covenant Law of God. From this connection we can discern that to be regarded as an image bearer of God was and always has been the desire to manifest the same self-sacrificing love that Christ manifested. (Think of how Moses and David chose to be cut out of the book of life and die eternally rather than have God reject Israel. Exod.32:32; 1 Chron.21:17.) We of course will never come close to duplicating Christ’s love, but God does expect a willingness on our part to bear His image and to reflect His glory. The covenant of marriage is therefore a very apt metaphor that the prophets have used to describe the covenant bond between God and His bride. When we realize that the LORD of the Old Testament regarded Israel as His wife, the possibility of salvation in the Old Testament era on the basis of a covenant of works simply becomes untenable. Ezek.16:8&32; Isa.62.
 

What Does the Internalized Covenant Law Look Like?

The church at Corinth needed strong warning from Paul in regard to fornication. "Do you not know that your bodies are members of Christ? Shall I then take away the members of Christ and make them members of a harlot? May it never be! Or do you not know that the one who joins himself to a harlot is one body with her? For He says, the two will become one flesh. But the one who joins himself to the Lord is one spirit with Him." 1 Cor.6:15-17. "Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own?" 1Cor.6:19. The point in all of this for our present purpose is to understand what Paul means when he is speaking of ‘the Law of Christ’. The word ‘law’ is often used in the Bible to describe a ‘principle’. Within the context of the order set out by God in the beginning, the principle that should guide the way that husbands and wives relate to one another is the principle of self-sacrificing love. God wants us to extend this principle to our neighbor. Paul expounded on the excellence of love in 1 Cor.13. Love, however, is never alone. It always needs the guidance of the word and the Spirit of God.

This self-sacrificing love was exemplified in Christ who "died for our sins". 1Cor.15:3. "For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf." 2 Cor.5:14,15. This willingness of Christ to sacrifice Himself for His bride is the ‘law’ and ‘principle’ of Christ that guided His every action. God’s desire is that this self-sacrificing love would also guide our every action. This is the ‘law of Christ’. The ‘glory’ of God is His great love revealed in His saving sacrifice that provided the forgiveness of our sins in a righteous manner. We are to reflect that same glory, by being gracious, loving, forgiving and dealing righteously with all that we come in contact with. This is what Paul was speaking about in Gal.4:19 when he spoke of the Galatians as "my children, with whom I am again in labor until Christ is formed in you."

In light of what God did in Christ in "reconciling the world to Himself, not counting their trespasses against them", this revelation of the love of God for us has engendered a whole new way of relating to God. 2 Cor.5:19. As Paul said in Eph.5:1,2; "Therefore, be imitators of God, as beloved children; and walk in love, just as Christ loved you, and gave Himself up for us, an offering and a sacrifice to God". The ‘law of Christ’ is revealed in self-sacrificing love for others. This ‘love’ is not sloppy sentimentalism. It is justice and mercy in action, law and grace lived out from the heart.

Is this a new ‘truth’? Has God changed? Has His way of dealing with His creation changed? Have the principles that govern the Kingdom of God changed? Has God’s holy Covenant Law changed? No! What has changed is the way that we understand and relate to God.
 

The New Covenant is a Timeless Subjective Experience, Not a Dispensational Division

The New Covenant has continually been revealed and manifested to hearts that have been enlightened by the glory of God in the face of Christ. 2Cor.4:6. When a person hears the gospel and perceives, and understands, and believes that the righteous, just, and holy God and Judge of the universe died on the cross for his/her sins because of His great love for His creation, a new heart is created. A covenant in blood is established. A new law and a new principle guides the life. We could call it a New Covenant. Is there a different set of commandments? Is it a different covenant? No! What changes is us and our perception of the covenant. 1 John 2:7&8 state; "Beloved, I am not writing a new commandment (covenant) to you but an old commandment (covenant) which you have heard from the beginning; the old commandment (covenant) is the word which you have heard. On the other hand, I am writing a new commandment (covenant) to you, which is true in Him and in you, because the darkness is passing away, and the true light is already shining." We could call this new commandment, even this new covenant, the law of Christ. And because He laid down His life for us, we in turn should be willing to lay down our lives in service for others. 1John 3:16. The law of service which guided Christ’s life should guide our lives. For even the Son of Man did not come to be served but to serve, and to give His life a ransom for many." Mark 10:45. Is this the principle that guided the life of Paul? With certainty, it was. What of the Judaizers? Not even close.
 

A Ministry of Life or a Ministry of Death

In 1 Cor.11:1, Paul said; "Be imitators of me, just as I also am of Christ." In Eph.5:1 & 2, Paul said; "Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma." In 2Cor.2:15, Paul said; "For we are a fragrance of Christ to God among those who are being saved and among those who are perishing." The ‘law ofChrist’ is to be that fragrance. The ‘law of Christ’ is to be our law. The principle of self-sacrificing love among the people of God is the fragrance that draws people to Christ and condemns the hardened.

Peter and Stephen both preached the Law and the Gospel to the Jews after the resurrection of Christ. For the 3000 people who were cut to the heart and believed and repented on the Day of Pentecost, it was a "ministry of life". Yet for those who were also cut to the heart when Stephen preached, it was a "ministry of death". They hardened their hearts, covered their ears, and rejected the gospel. The same message that was a "ministry of life" to one group was a "ministry of death" to another. Both groups heard the same message. The difference was not in the message but in their response.

It was the same for Cain and Abel. They both heard the message of promise, of grace, of blood, and of forgiveness for their sins. The requirement of a blood sacrifice spoke to the fact that they were both sinners according to God’s objective standard. A willingness to bring the blood sacrifice on Abel’s part revealed his repentant heart. Cain, on the other hand, sought to relate to God on his own terms, thus revealing his rebellion. One man received salvation on God’s terms while the other rejected it. The message hardened one man’s heart and softened the other’s. And what did proud rebellious Cain do when his offering was not received? He murdered his brother. This is exactly what the religious leaders did to Stephen. "But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also." Gal.4:29.
 

The "Law of Christ" is the Ten Commandments with Flesh On It

Jesus stated an important principle in Matt.10:25. "It is enough for the disciple that he become as his teacher, and the slave as his master." This entire passage in Matthew chapter 10 is a revelation of how what happened to Christ is the pattern for what will happen to the church until Christ returns. As disciples, and even slaves, we are to order our life after the example of and inthe service of the Master. In Eph.6:6,7; Paul said; "Not by way of eyeservice, as men-pleasers, but as slaves of Christ, doing the will of God from the heart. [This is the ‘law of Christ.] With good will render service, as to the Lord, and not to men." Here we see clearly depicted the difference between Paul’s service and that of the Judaizers. We also see clearly depicted the difference between the Old Covenant mindset and the New Covenant mindset. We see the difference between the ‘law of Christ’ and the ‘law of sin and death’. To bear one another’s burdens is to fulfill the law of Christ. Gal.6:2. The law of Christ is not another law that is different from or in opposition to the ten commandments. The ‘law of Christ’ is the ten commandments applied and in action.The ‘law of Christ’ is the ten commandments with flesh on it. The "law of Christ’ is doing the will of God from the heart. In the same way as Christ was the embodiment of the covenant; as His ambassadors, we too are to have the same covenant in our hearts. Isa.42:6; 49:6-8; 2 Cor.5:17-20. "Through love serve one another." Gal.5:13. Self-sacrificing love fulfills the Law. Gal.5:14; Rom.13:8-10. Paul said in 1Cor.9:19, "I have made myself a slave to all, that I might win the more." Service, self-sacrifice, submission, and a willingness to give of oneself to others for their salvation and benefit is what the law of Christ is. The ‘law of Christ’ is committing oneself to the Lord’s proposition that God’s will be done on earth as it is done in heaven.
 

The Judgment Seat of Christ

The ten commandments, God’s holy Covenant Law is the standard of judgment. 2 Cor.5:10 says; "We must all appear before the judgment seat of Christ". The ‘judgment seat’ is one and the same as the Throne of the King which is one and the same as the Ark of the Covenant which contains the stipulations of the Covenant. Are we to suppose for a minute that God’s ‘judgment seat’ contains a different set of Covenant stipulations than the ones that God spoke with His own voice and wrote with His own finger, and which He commanded to be put in the Ark of the Covenant in the most holy place? See Rev.11:18.19; 15:5. Our only hope of a positive verdict in the judgment is to be found ‘in Christ’. "In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace." Eph.1:7. As sinners, the mercy seat on top of the Ark of the Covenant, that is on the judgment Throne of God, where the blood of the Substitute was ministered is our only hope. We can no more abrogate the Law of the Covenant than we can abrogate the blood of the Substitute that was poured over the Mercy seat! The righteous commandment keeping and justice of God manifested in Christ’s fidelity and solidarity with the stipulations of the Everlasting Covenant made in eternity past with His Father is our only hope. What is our part? Our part is faith. Our part is an ever-deepening repentance. Out part is to loathe ourselves in our own sight and throw ourselves on the mercy of the covenant keeping God. Our part is to continue to express fidelity and ongoing solidarity with the God of the Covenant and with the Covenant of God. No one will be saved on the basis of their law keeping. Conversely, no one will be saved who spurns the stipulations or blood of the Covenant. In the same way as Christ, our Judge, destroyed those at the bottom of the mountain who spurned Him and His covenant, so also will He destroy all who rebel and refuse to offer the service of love. 1 Cor. 10:1-11.