The Law of G-d, the Law of Moses, & the Law of Christ

As Torah Observers, we often hear these statements when engaging with Christians:“The Law of Moses is not the Law of G-d.” or “The Law of Moses is not the Law of Christ” and even on occasion, “The Law of Christ is not the Law of G-d.” So it was interesting to me to see David Wilber from 119 Ministries have a brief interaction on this topic and bring a Scripture to the table that I had not seen used before.

Before I get into the topic, I want to layout what this article is not. It is not a discussion of law vs grace. It is not a discussion about being “under the law.” It is only a comparison of three specific things: The Law of G-d, the Law of Moses, and the Law of Christ. That said…

The interaction went something like this:

Person on his Feed: “G-d’s laws are not Moses’s laws!”

David Wilber: The Bible disagrees: “And they told Ezra the scribe to bring the Book of the Law of Moses that the L-RD had commanded Israel…They read from the book, from the Law of G-d, clearly, and they gave the sense, so that the people understood the reading.” (Nehemiah 8:1 & 8).

Here it appears that Nehemiah equates the Law of Moses with the Law of G-d. So naturally, I was curious to make sure that the Hebrew is what this translation says it is. Now, I don’t know what translation David used in his response, and this is not a critique of him or his process. Rather, I simply wanted to see if we could finally and definitively put to bed this oft heard complaint.

When I looked up these verse in my interlinear, Nehemiah 8:1 does in fact say that they asked Ezra to bring  סֵ֙פֶר֙ תּוֹרַ֣ת  מֹשֶׁ֔ה which in Hebrew sounds something like “sefer (the book) towrat (Of the Law) Mosheh (of Moses). So yes Nehemiah explicitly identifies the Law of Moses.

Now let’s look at verse 8 “So they read בַסֵּ֛פֶר בְּתוֹרַ֥ת הָאֱלֹהִ֖ים” which again would be “va'sefer (from the book) b'towrat (in the Law) ha'elohim (of G-d)”As we can now see that both “the Law of Moses” and “the Law of G-d” are explicitly and clearly used by Nehemiah, the only remaining task is to see if these two terms are in fact referencing the same thing or does context tell us that they are separate.

1 all the people gathered together at the square in front of the Water Gate. They asked Ezra the scribe to bring the book of the law of Moses that the L-rd had given Israel. 2 On the first day of the seventh month, Ezra the priest brought the law before the assembly of men, women, and all who could listen with understanding. 3 While he was facing the square in front of the Water Gate, he read out of it from daybreak until noon before the men, the women, and those who could understand. All the people listened attentively to the book of the law. 4 Ezra the scribe stood on a high wooden platform made for this purpose. Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah stood beside him on his right; to his left were Pedaiah, Mishael, Malchijah, Hashum, Hash-baddanah, Zechariah, and Meshullam. 5 Ezra opened the book in full view of all the people, since he was elevated above everyone. As he opened it, all the people stood up. 6 Ezra praised the L-rd, the great G-d, and with their hands uplifted all the people said, “Amen, Amen!” Then they bowed down and worshiped the L-rd with their faces to the ground.

7 Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah, who were Levites, explained the law to the people as they stood in their places. 8 They read out of the book of the law of G-d, translating and giving the meaning so that the people could understand what was read. (Nehemiah 8:1-8 (HCSB)

Upon inspection of the text, we can easily tell that there was one book of the Law. It is called both the Law of G-d and the Law of Moses and to continue to deny this is inexplicable. There is no second book brought out, there is no break in the passage that would indicate a change in time, venue, or swapping of books. They are quite simply, the same thing.

Now, let us examine some New Testament references to both of these terms.

Law of Moses

And when the days of their purification according to the law of Moses were finished, they brought Him up to Jerusalem to present Him to the L-rd – Luke 2:22

Then He told them, “These are My words that I spoke to you while I was still with you—that everything written about Me in the Law of Moses, the Prophets, and the Psalms must be fulfilled.” – Luke 24:44

Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law (and so did the prophets): Jesus the son of Joseph, from Nazareth!” – John 1:45

Didn’t Moses give you the law? Yet none of you keeps the law! Why do you want to kill Me?” – John 7:19

If a man receives circumcision on the Sabbath so that the law of Moses won’t be broken, are you angry at Me because I made a man entirely well on the Sabbath? – John 7:23

and everyone who believes in Him is justified from everything that you could not be justified from through the law of Moses. – Acts 13:39

But some of the believers from the party of the Pharisees stood up and said, “It is necessary to circumcise them and to command them to keep the law of Moses!” – Acts 15:5

After arranging a day with him, many came to him at his lodging. From dawn to dusk he expounded and witnessed about the kingdom of G-d. He tried to persuade them concerning Jesus from both the Law of Moses and the Prophets. – Acts 28:23

For it is written in the law of Moses, Do not muzzle an ox while it treads out grain. Is G-d really concerned with oxen? – 1 Corinthians 9:9

For when every command had been proclaimed by Moses to all the people according to the law, he took the blood of calves and goats, along with water, scarlet wool, and hyssop, and sprinkled the scroll itself and all the people, - Hebrews 9:19

If anyone disregards Moses’ law, he dies without mercy, based on the testimony of two or three witnesses. – Hebrews 10:28

This is, as far as I can tell, every direct reference to “Law of Moses” (I will explain shortly certain passages that may be missing)

Next let’s look at our other phrase:

The Law of G-d

When they came, they said to Him, “Teacher, we know You are truthful and defer to no one, for You don’t show partiality but teach truthfully the way of G-d. Is it lawful to pay taxes to Caesar or not? – Mark 12:14

I thank G-d through Jesus Christ our L-rd! So then, with my mind I myself am a slave to the law of G-d, but with my flesh, to the law of sin. – Romans 7:25

For the mind-set of the flesh is hostile to G-d because it does not submit itself to G-d’s law, for it is unable to do so. – Romans 8:7

Now, what I did not record in this list are times when just “the Law” is mentioned. For those who hold that the Law of Moses and the Law of G-d are separate, they have to determine from context who said Law is from. To those who hold that it is one, we have no such issue. Now, having listed for your reading every time either phrase is used by the New Testament, let’s compare and contrast the list of both references.

Law of Moses	Law of G-d
	Mark 14:12
Luke 2:22
Luke 24:44
John 1:45
John 7:19
John 7:23
Acts 13:39
Acts 15:5
Acts 28:23
	Romans 7:25
	Romans 8:7
1 Corinthians 9:9
Hebrews 9:19
Hebrews 10:28

By examining these lists side by side, we can see that not only do the two phrases appear nowhere together in the New Testament, they don’t even appear in the same books. Paul is the only Author two use both phrases, but he utilizes them in separate epistles and does not make a distinction between the two. In fact the only distinction made between two laws in these passages is between the law of G-d and the law of sin. So for one to say that the New Testament teaches a difference between the law of G-d and the Law of Moses is in great error. This cannot be derived naturally from the text.

The Law of Christ

Before we look at The Law of Christ or more accurately The Law of Messiah. We should note that the Greek is very ambiguous on the use of "law." The word used for "law' has three possible meanings depending on the context. First, the law could be simply "the law" essentially what we might call "civil law" today, or in Paul's times, Roman Law; the law of the land. Next, it can of course be "Torah" As we have shown earlier. The word law is often used to reference the Law of G-d and Moses. Finally, the word "law" could also be "halachic rulings" or "halachic law." For those not familiar with the term, halacha is the way in which one keeps the law. While we might find it strange that there would be different ways to keep a single law, think if it like different households. All parents want respect and obedience; yet one set of parents may determine that obedience simply means doing as instructed. Another home may have the rule that obedience requires doing what is instructed plus doing the obvious continuation. For instance, cleaning your room might look like shoving things under your bed in Home A but in Home B you must actually put things in a designated spot. While in Home C, you not only have to put things in a designated spot, but you must also do it with a good attitude. A bad attitude will result in discipline. Also to be noted, anything that is in your room that does not belong in your room must be put away, not just thrown in the room to which it actually belongs. If you asked children of all three homes if there is a rule that they must clean their room, all three would say yes, but each child would have a very different understanding of what is involved in the fulfillment of the "law."

In the first century, the pharisaic school of Hillel and the school of Shammai had two very different understandings of how to fulfill the commands of Torah. Add in the additional philosophies of the Sadducees and the Essenes and you will find that one could be a "torah follower" and have slightly or drastically different lifestyles.

The term “Law of Christ” is only used once in the Bible, as such it is difficult to determine exactly what kind of law this is. I believe civil law could very easily be dismissed, and as we believe that all of Messiah's teachings conform to Torah, I think it would be difficult to determine that it is a separate law altogether. Rather, I think when we examine the criteria of the "Law of Christ" we will see that it is more likely instructions on how to keep Torah...the "Halacha of Messiah" if you will.

Carry one another’s burdens; in this way you will fulfill the law of Christ. - Galatians 6:2

In full context of Galatians, we read:

6 Brothers, if someone is caught in any wrongdoing, you who are spiritual should restore such a person with a gentle spirit, watching out for yourselves so you also won’t be tempted. 2 Carry one another’s burdens; in this way you will fulfill the law of Christ. 3 For if anyone considers himself to be something when he is nothing, he deceives himself. 4 But each person should examine his own work, and then he will have a reason for boasting in himself alone, and not in respect to someone else. 5 For each person will have to carry his own load. – Galatians 6:1-5

First let’s examine the obvious circle that the trinitarian must square. If Christ is G-d, then the Law of Christ equals the Law of G-d. And if the Law of G-d equals the Law of Moses, then trinitarians should naturally seek to keep the law of Moses. Not out of legalistic obligation, but because Christ said, “if you love me, keep my commandments.”

Now that I have given my pithy quip, let’s actually examine this statement of Paul and see what we can derive about the “Law of Christ” and then compare it with the very words of Christ.

1.     Restore a fallen person with a gentle spirit.

2.     Be cautious of yourself not to be tempted to fall to the very thing you are helping someone else be restored from.

3.     Carry one another’s burdens

Each of these 3 statements gives a key to how Christ wants us to act. So let’s now look at what Christ said in Luke 6: 27-36

27 “But I say to you who listen: Love your enemies, do what is good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 If anyone hits you on the cheek, offer the other also. And if anyone takes away your coat, don’t hold back your shirt either. 30 Give to everyone who asks you, and from one who takes your things, don’t ask for them back. 31 Just as you want others to do for you, do the same for them. 32 If you love those who love you, what credit is that to you? Even sinners love those who love them. 33 If you do what is good to those who are good to you, what credit is that to you? Even sinners do that. 34 And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners to be repaid in full. 35 But love your enemies, do what is good, and lend, expecting nothing in return. Then your reward will be great, and you will be sons of the Most High. For He is gracious to the ungrateful and evil. 36 Be merciful, just as your Father also is merciful.

The key in this passage that really is the heart of the other statements is verse 31, “Just as you want others to do for you, do the same for them.”

This is similar to what Rabbi Hillel the Elder said in Shabbat 31a:6

There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.

To further explain the mindset of Christ, examine what we know of the “Law of Christ” with what he held to be the greatest commandments in the Torah:

34 When the Pharisees heard that He had silenced the Sadducees, they came together. 35 And one of them, an expert in the law, asked a question to test Him: 36 “Teacher, which command in the law is the greatest?” 

37 He said to him, “Love the L-rd your G-d with all your heart, with all your soul, and with all your mind. 38 This is the greatest and most important command. 39 The second is like it: Love your neighbor as yourself. 40 All the Law and the Prophets depend on these two commands. – Matthew 22: 34-40

It seems that the law of Messiah is to love G-d with all your heart, soul, and all your mind as said in the Shema, and to love your neighbor as yourself. How would I want to be loved? Would I want to be shown mercy? Would I want to be restored if I fall? Would I want someone to do to me that which I hate? That is loving your neighbor.

So in the end, I believe Scripture is clear that we cannot find a difference between “the Law of G-d” and “the Law of Moses.” Further, I believe that the Law of Messiah is derived from the greatest commandment. It is not separate from it, nor in contradiction to it. Rather it is the source of our motivation for keeping the Law of G-d.