Should A New Testament Christian Observe the Old Testament Laws?

Several years ago, I had an in-depth conversation with an elder of the Lord’s church about Sabbath keeping. The broader issue was whether a New Testament Christian can keep part of the old covenant. What did I think? At that point in my life, I was unsure. However, I’ve always found it beneficial to sit down with an open Bible and discuss my own views, and hear the views of others, with an open mind. It is my opinion that brothers in Christ should be able to do this without creating conflict or generating controversy. During the aforementioned conversation, I took copious notes and tried to hear the views of this brother without bringing my own presuppositions to the table. Just an open minded, heartfelt discussion.

For many, the Old Testament can feel like a daunting list of rules and regulations. Dietary restrictions, intricate sacrificial systems, and strict Sabbath keeping – it's a lot to take in! And understandably, some wonder if these ancient laws still apply to Christians today. What do the Scriptures reflect on this issue? Can we take an open minded approach? As we explore the Bible, we can find the answers. Remember that “all Scripture” is inspired by God (II Timothy 3:16-17). Within the Bible we can find the truth to set us free (John 8:32, 14:6, 17:27). Does it prove that we are no longer bound by the Old Law but live under the glorious freedom of grace under the New Covenant? Let's explore 6 different aspects of the changes from the old covenant to the new covenant.

1) Old Covenant vs. New Covenant

In the Sermon on the Mount (Matthew 5-7) Jesus repeatedly highlights the differences between the old covenant and the new covenant. He compares and contrast the old and new at least a dozen times. Clearly, He is pointing out that the new covenant is greater than the old covenant. In the Sermon on the Mount, Jesus significantly expands upon and reinterprets the Mosaic Law, including the Ten Commandments. He emphasizes their underlying spirit and intent, pushing beyond mere outward obedience to address the heart's true condition. For example, regarding the commandment against murder, Jesus declares that even anger or insulting a brother puts one in danger of judgment. Similarly, concerning adultery, He states that lustful thoughts themselves constitute adultery in the heart. Through these deeper interpretations, Jesus elevates the standard of righteousness, demonstrating that the commandments were originally set up as a set of rules to follow. However, now God's desire is for holy character, radical inward transformation, and bearing the fruit of the Holy Spirit (John 15:1-8, Acts 2:38-39, Romans 12:1-2, Galatians 5:22-23).

When you read the gospels, you can see that the very nature of Jesus' coming was about a new covenant and a new people. Everything about the Jewish religion, holy practices, worship in the temple, etc. was about to change. This is evident by His conversation with the Samaritan woman at the well (John 4). His life, death, burial and resurrection ushered in a fundamentally new era. The Old Covenant, established through Moses, served a crucial purpose: to reveal God's holiness, expose humanity's sin, and point forward to the need for a Savior. But it was never meant to be the ultimate and final way. The book of Hebrews offers a tremendous discourse on this very issue.

Jeremiah 31:31-32 prophesied this very change: "Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord." And Jeremiah is not alone! The prophets Isaiah, Daniel, Micah, Joel and King David not only prophesied this change, but gave details as to when it would happen. Though living under the Mosaic Covenant, they offered glimpses of a future new covenant with God's people, characterized by deeper intimacy and transformation. 

Isaiah prophesied of an "everlasting covenant" (Isaiah 55:3) and a time when God's Spirit would be upon His people and His words in their mouths forever (Isaiah 59:21). Daniel, in his prophecy of the seventy weeks, spoke of a time when "everlasting righteousness" would be brought in and atonement made for iniquity, hinting at a new spiritual reality beyond the old sacrificial system (Daniel 9:24). Micah foresaw a day when God would "again have compassion on us; he will tread our iniquities underfoot" and cast sins into the depths of the sea, remembering His faithfulness to Abraham (Micah 7:18-20). Joel vividly described the outpouring of God's Spirit on "all flesh," enabling sons and daughters to prophesy, old men to dream dreams, and young men to see visions, a promise fulfilled in Acts 2 at Pentecost (Joel 2:28-29). Finally, King David, through the Davidic Covenant, received the promise of an enduring house, kingdom, and throne, pointing to a future eternal ruler (II Samuel 7:12-16), a promise ultimately fulfilled in the Messiah who would establish the new and everlasting covenant and set on the throne of David.

Hebrews 8:13 declares, "In that He says, 'A new covenant,' He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away." The Old Law, with its specific commands, is “obsolete” because the New Covenant in Christ has arrived. The old law had been removed. Bookended. Completed. Fulfilled. Taken out of the way. If not, we would still be under the old covenant and responsible for all of the 613 commandments written in it. Jesus did not come to abolish or destroy the law, but to fulfill it by meeting all of the requirements for perfection. He lived a life of perfect obedience to the Law of Moses, fulfilling every requirement without blemish or transgression. From his circumcision on the eighth day (Luke 2:21) to his regular attendance at the temple and synagogues (Luke 2:41-42, Luke 4:16), he meticulously observed the Mosaic commands. He upheld the Sabbath, honored his parents, and never bore false witness, or coveted. His perfect adherence to the Law, both in spirit and in letter, qualified Him as the spotless lamb necessary for the atonement of sins, a sacrifice that no imperfect human could offer. This flawless obedience was essential to His role as the Messiah, demonstrating His righteousness and enabling Him to become the end of the Law for all who believe (Romans 10:4).

2) Legalistic Dietary Restrictions vs. Liberal Freedom in Christ

One of the most visible aspects of the Old Law was its extensive dietary restrictions, primarily outlined in Leviticus 11 and Deuteronomy 14 which categorized foods as "clean" or "unclean." For ancient Israel, these laws served to set them apart as a holy nation. However, the New Testament makes it abundantly clear that these distinctions no longer apply to believers. If someone wanted to follow them, the primary question is why? Would it be appropriate to live as a Christian, under the new covenant, and still practice things under the old covenant? What if many of the dietary laws were specifically written to the wandering Jews who through travel, captivity and culture needed to be protected from disease, idolatry and corruption?

Land animals considered clean were those that both had divided hooves and chewed the cud, such as cattle, sheep, and goats. This means that animals like pigs, camels, and rabbits were deemed unclean because they lacked one or both of these characteristics. In the water, only creatures possessing both fins and scales were permissible, excluding shellfish like shrimp, crab, and lobster, as well as fish without scales like catfish. Birds of prey and scavengers were forbidden, while certain insects like locusts were allowed. Furthermore, the consumption of blood was strictly prohibited (Leviticus 17:10-14), and specific fats from sacrificial animals were also forbidden. These dietary laws served to set Israel apart as a holy nation, symbolizing their unique relationship with God and encouraging ritual purity. However, the New Testament has much to say about keeping these laws and how things would be changing under the new law.

Consider Peter's vision in Acts 10. This may be the best example of how things were drastically changing in the new covenant. Peter saw a great sheet descending from heaven, filled with all kinds of animals, and a voice commanded him, "Rise, Peter; kill and eat." (Acts 10:13). Peter, still holding to Old Testament dietary laws, protested, "Not so, Lord! For I have never eaten anything common or unclean." (Acts 10:14). But the voice replied, "What God has cleansed you must not call common." (Acts 10:15). This vision was not just about food; it was a profound declaration that God was breaking down the barriers between Jew and Gentile and that ritualistic dietary laws were no longer in effect. Paul further reinforces this in Colossians 2:16-17: "So let no one judge you in food or in drink, or regarding a festival or a new moon or Sabbaths, which are a shadow of things to come, but the substance is of Christ." The dietary laws were merely a "shadow," pointing to the reality found in Christ. The process of sacrificing (being made holy or set apart) for God's purposes comes through prayer (I Timothy 4:5).

3) Circumcision of the Flesh vs. Baptism Into Christ

One of the fundamental criteria for a Jewish male was that they had to be circumcised. Under the Law of Moses, circumcision was a mandatory practice for all male Israelites, a sign of the covenant God made with Abraham and his descendants. Genesis 17:10-14 gives requirements concerning circumcision, and explicitly states, "This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised... It shall be a sign of the covenant between me and you." The procedure was to be performed on the eighth day after a male child's birth (Leviticus 12:3). Its purpose extended beyond a mere physical act; it served as a visible and permanent mark identifying the male as belonging to God's chosen people, set apart from other nations. Neglecting circumcision meant breaking the covenant and being "cut off from his people" (Genesis 17:14), emphasizing its profound spiritual and communal significance as a sign of inclusion in God's promises and blessings.

The practice of circumcision does not carry over into the New Testament. Nowhere do we see this being bound by the church. In the book of Galatians, Paul argues that Christians are not obligated to keep the entirety of the Old Testament law, particularly the aspects related to circumcision and other ceremonial practices, for salvation. Instead, salvation comes through faith in Jesus Christ and not by works of the law. This is evident when Jesus "nailed to the cross" the “handwriting of ordinances” against us (Colossians 2:14). All the legal demands of the old have been fulfilled.

Baptism in the New Covenant is the spiritual counterpart to physical circumcision in the Old Covenant. While circumcision was a physical sign of entry into the Abrahamic and Mosaic covenants, primarily for male Israelites, baptism is a spiritual sign of entry into the New Covenant, available to all believers, male and female, from any nation. Colossians 2:11-12 highlights this parallel, stating, "In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead." This passage suggests that Christian baptism accomplishes spiritually what circumcision symbolized physically: a cutting away of sin and a new life in Christ, not through a bodily mark, but through faith and identification with His death and resurrection. Unlike circumcision, which was a mark of ethnic identity, baptism is a mark of spiritual identity in the universal body of Christ.

4) Weekly Sabbath Keeping vs. Eternal Rest in Christ

The Sabbath, the seventh day of rest, was a cornerstone of the Old Covenant, commemorating God's rest after creation and served as a sign of the covenant with Israel. While the principle of rest and worship remains vital, the rigid adherence to a specific day of the week for rest (as a legalistic requirement) is no longer binding for Christians. Some people argue that the Sabbath, which originated in the garden (Genesis 1-3), must be something that God requires by oral law to bind in all three ages: Patriarchal, Mosaic, and Christian. Remember what was discussed above concerning circumcision.

We must not forget that the Torah, the books of the law, were written by Moses. It is evident from reading those books that Moses is trying to connect his audience with the creation account. As he looks back, he’s also teaching the Israelites about the divine purposes of God and why certain things are commanded. Just as a current writer would reflect on modern day examples, Moses does the same. Again, Colossians 2:16-17, quoted above, directly addresses this issue. The Sabbath was a "shadow" of things to come. The ultimate "rest" we find is in Christ Himself. Hebrews 4:9-10 beautifully articulates this: "There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His."

Our rest is not found in observing a particular day, but in the finished work of Christ on the cross. Every day can be a day of rest and we can remember Him. In fact, the eternal rest of Heaven, as illuminated by the book of Hebrews, signifies a profound and lasting cessation from earthly toil, struggle, and sin, ushering believers into the direct and unhindered presence of God. Hebrews 4 speaks extensively about this "rest" (Greek: sabbatismos), likening it to the Sabbath rest God entered after creation and the land of Canaan that Joshua led Israel into, yet emphasizing a greater, ultimate rest that remains for the people of God (Hebrews 4:9). This heavenly rest is not merely an absence of activity, but a state of perfect peace, fulfillment, and worship, where believers cease from their own works as God ceased from His (Hebrews 4:10). It represents the culmination of faith, where those who have persevered and endured will finally enter into the promised inheritance, dwelling eternally in the perfect harmony and glory of God's presence, free from all earthly burdens and imperfections.

I've heard it argued that the Sabbath was meant to be a day of worship. Does Sabbath compare with the Lord's day worship? Has Sunday replaced the Sabbath? Not exactly. While gathering for corporate worship on Sundays is a cherished practice for Christians, it is nothing like the Sabbath of the Old Testament (Acts 2:42, 20:7). However, this doesn't stop some from saying, "All the Ten Commandments are repeated in the New Testament" with the exception of the Sabbath. I would disagree. In fact, as stated earlier in this blog we noted that Jesus "spiritualized" the Ten Commandments in the Sermon on the Mount (Matthew 5-7). It is evident that Jesus was teaching that the spiritual aspect of service and worship superseded any physical form, action or observance. This is consistent throughout His ministry when He challenged the law driven Jewish leaders to learn "mercy" and "humility" over the strict observances of the Law (Micah 6:8, Matthew 9:13, 12:7, 23:12, Luke 14:11).

5) Living Under Law vs. Living Under Grace

The shift from "living under Law" to "living under Grace" is a foundational theological concept in Christianity, primarily articulated by the Apostle Paul in the New Testament. To live under Law, as understood in the Old Covenant, meant to be bound by the Mosaic Law, with its detailed commands, statutes, and ordinances. This system, while revealing God's holiness and man's sinfulness (Romans 3:20), demanded perfect obedience for righteousness, a standard no human could perfectly uphold (Romans 3:23). The Law identified sin and pronounced judgment, leading to a continual awareness of one's shortcomings and the need for repeated sacrifices. In this paradigm, salvation and right standing with God were contingent upon adherence to a legal code, a task that consistently proved impossible for humanity due to its fallen nature.

In stark contrast, "living under Grace" signifies the new reality brought about by Jesus Christ's atoning sacrifice. Grace is God's undeserved favor and power, freely given to believers through faith in Jesus. Romans 6:14 states, "For sin will have no dominion over you, since you are not under law but under grace." This means that believers are no longer striving to earn salvation or justify themselves through their own works or adherence to a legal code. Instead, righteousness is a gift received through faith in Christ's perfect obedience and sacrifice (Romans 3:21-26, 6:1-4). Grace empowers believers to live a new life, not because they must strictly follow rules, but because we have been transformed by God's Spirit. It must also be stated that the freedom we have in Christ is not a license to sin, but a call to live by the Spirit (Romans 8). Galatians 5:18 states, "But if you are led by the Spirit, you are not under the law." We are no longer striving to earn God's favor through perfect adherence to rules, but living in grateful response to His love and grace.

This transition does not imply that the Law is abolished or rendered irrelevant; rather, its purpose has been fulfilled in Christ. The Law serves as a guide for righteous living and reveals God's character, but it is no longer the means of justification. Under grace, the Holy Spirit indwells believers (Acts 2:38-39, Romans 8, I Corinthians 3:16-17, 6:15-20, Ephesians 2:19-22, I Peter 2:5), enabling us to genuinely desire and live out the principles of God's Law (Romans 12, I Corinthians 12-13, Galatians 5:22-23, Ephesians 4:11-16), not out of compulsion or fear of punishment (II Timothy 1:7), but out of love and gratitude for what Christ has accomplished (John 14:15). The ultimate goal is not legal conformity, but a transformed heart that expresses itself in love for God and neighbor (Mark 12:20-31), reflecting the very essence of the New Covenant.

6) One Holy Nation vs. The Great Commission

In my nearly 30 years of preaching I have often found this to be one of the most contended truths of Scripture. Around 2009 a friend of mine and myself were on a talk radio show (Rick & Bubba) to discuss this very subject. They invited callers to present their thoughts on this issue. We, of course, called in with a host of Scriptures for the audience to consider with an open mind and Bible. Time only allowed us to share a couple of the verses we planned to share (we were given only 30 seconds). I've shared several of those verses in this blog. In order to avoid redundancy I encourage you to consider the texts from Hebrews, Romans, Galatians and Colossians.

Both Israel and the Church are called God's chosen people. Both are called to be a light to the nations and to display His glory. The Church is seen as the continuation and fulfillment of God's redemptive plan that began with Israel. Many of the descriptions applied to Old Testament Israel are now applied to the Church in the New Testament. For instance, Peter addresses believers as "a chosen race, a royal priesthood, a holy nation, a people for his own possession" (I Peter 2:9), language directly echoing God's description of Israel in Exodus 19:5-6. The Church traces its spiritual heritage back to Abraham, with believers, both Jew and Gentile, being considered "Abraham's offspring, heirs according to promise" through faith in Christ (Galatians 3:29). This highlights a singular people of God, though its composition and the nature of the covenant have changed (Matthew 28:18-20, Mark 16:15-16, Acts 2:38-39, 17:30).

Israel under the old covenant was primarily an ethnic and national entity, centered on a specific land (Canaan), a physical temple (Jerusalem), and the Mosaic Law (Torah). Membership was determined by physical descent from Abraham and adherence to ritual practices mentioned above. The New Testament universal church, however, transcends ethnic and national boundaries. It is composed of all believers in Jesus Christ, whether Jew or Gentile, united by faith in Him. The focus shifts from a physical land to a spiritual kingdom, from a literal temple to believers themselves as the temple of the Holy Spirit (I Corinthians 3:16), and from the Mosaic Law as the basis for righteousness to grace through faith. The New Covenant, inaugurated by Christ's blood, offers a deeper, internal transformation through the Holy Spirit, making the church a spiritual assembly rather than a national one. This broadens God's people to include "every tribe and language and people and nation" (Revelation 5:9), demonstrating a universal scope that was not fully realized in the Old Testament nation of Israel (Genesis 3:15).

Some Concluding Thoughts

Before I close I want to say that I highly esteem the entire Bible; both the Old and New Testaments. We need both testaments! I have written extensively on this subject. The fulfilled old covenant doesn't make the Old Testament irrelevant. Far from it! It provides invaluable historical context, profound theological truths, timeless lessons learned from Bible heroes of faith and moral principles that still guide us. But we read the Old Testament through the lens of Christ, the church of Christ and the New Covenant, understanding that its ceremonial and civil laws have been fulfilled in Him. They are no longer binding upon His people.

Back to my Bible study with the elder of the church, suffice it to say that we had an impasse. He wanted to keep the Sabbath and, as you may have concluded from my notes, I felt my participation of any part of the old law would confuse my family and could hinder my ministry. Neither of us were able to convince to concede. There was no middle ground. He had his convictions. I had mine. However, we were able to agree on one thing... Paul gives great advice in Romans 14 on this very contentious issue: "Receive one who is weak in the faith, but not to disputes over doubtful things. For one believes he may eat all things, but he who is weak eats only vegetables. Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him. Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand. One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks. For none of us lives to himself, and no one dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ."

Each of us must give an account for what we believe and practice. So, rejoice in your freedom. Do not bind your opinions. And, if you disagree with a brother in one the key areas listen by Paul above... keep it to yourself. You can defend your position but are not encouraged to force them on others. You are not bound by the Old Law, its dietary restrictions, or its specific Sabbath keeping. You are under the New Testament, where grace reigns, obedience comes from a place of love, Christ is all we need, and the Spirit empowers us to live a life pleasing to God. Let us walk in this glorious liberty, always remembering the incredible price paid for our freedom. Jesus paid it all!

You are loved.

Ray Reynolds, PhD

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