Are Christians Under The Law of Moses?

Are Christians Under The Law of Moses?

Introduction: The Law, Grace, and the Dividing Line of the Gospel

The Mosaic Law stands as one of the most hotly debated subjects in Christian theology. For some, the Law is the gold standard for obedience—even binding for believers today. For others, it is irrelevant, even harmful, a relic of an obsolete covenant.

Entire movements, such as Hebrew Roots and Torah-observant Christianity, have emerged insisting that followers of Jesus must return to the commandments of the Torah—dietary laws, feast days, Sabbaths, and more. At the same time, many in the church swing to the opposite extreme, treating the Law as though it never had a rightful place in God’s redemptive plan.

But the Bible does not leave this in ambiguity. Scripture—Old and New Testament alike—presents the Law as purposeful, limited in scope, fulfilled in Christ, and never designed to impart righteousness. This article traces the biblical arc of the Law: what it is, what it isn't, and how Christians must rightly handle it in light of Christ.

Key Terms: What Does “Law” Mean?

• Hebrew: תּוֹרָה (torah, Strong’s H8451) – instruction, law, direction; used for the Mosaic Law as a covenant, or more broadly as divine teaching.

• Greek: νόμος (nomos, Strong’s G3551) – law, rule, principle; can refer to the Mosaic covenant, the general concept of legalism, or the governing principle of obedience vs. grace.

In context, Paul uses nomos in a variety of ways. At times he refers to the Mosaic Law as a covenant system (Galatians 3). At other times, nomos refers to the principle of law vs. faith (Romans 3). Careful exegesis is required to know which meaning is in play.

The Law Given: Covenant and Category

“He declared to you his covenant, which he commanded you to perform, the Ten Words, and he wrote them on two tablets of stone.” (Deuteronomy 4:13, LEB)

“You shall therefore love Yahweh your God and keep his obligations and his statutes and his regulations and his commandments always.” (Deuteronomy 11:1, LEB)

The Law given at Sinai was a covenant, not a universal moral code for all time. It included:

• Moral Laws – timeless moral principles (e.g., no murder, no adultery)

• Ceremonial Laws – sacrifices, clean/unclean food laws, temple rituals

• Civil Laws – national regulations for Israel as a theocratic state

Psalm 147:19–20 makes it explicit:

“He declares his word to Jacob... He has not done so for any other nation.”

The Law was given to Israel, not to the Gentiles. It was never meant as a system of salvation, but as the covenant terms for a redeemed nation.

The Purpose of the Law: It Was Never Meant to Save

“For by the works of the law no person will be declared righteous before him, for through the law comes knowledge of sin.” (Romans 3:20, LEB)

“Why then the law? It was added on account of transgressions, until the descendant should come to whom the promise was made...” (Galatians 3:19, LEB)

Until Jesus came.

The Law served specific purposes:

• Expose sin (Romans 7:7)

• Define transgression (Romans 4:15)

• Imprison all under guilt (Galatians 3:22)

• Act as a guardian until Christ (Galatians 3:24)

It was preparatory—not salvific. No one was ever saved by keeping the Law, because no one could keep it (James 2:10).

Romans and Galatians: Justification Cannot Come Through the Law

“Now we know that whatever the law says, it speaks to those under the law... for no human being will be justified in his sight by works of the law.” (Romans 3:19–20, LEB)

“For Christ is the end of the law for righteousness to everyone who believes.” (Romans 10:4, LEB)

“We know that a person is not justified by works of the law but through faith in Jesus Christ.” (Galatians 2:16, LEB)

Romans and Galatians provide the most systematic dismantling of legalism. Paul makes clear:

• Righteousness comes apart from the law (Romans 3:21)

• The law stirs up sin, not sanctification (Romans 7:5)

• Christ is the end (Greek: telos – goal, completion) of the law for righteousness (Romans 10:4)

• Those who return to law-keeping “have fallen from grace” (Galatians 5:4)

The Mosaic Law is a dead system for those alive in Christ.

Hebrews: A Better Covenant Has Made the Old Obsolete

“In speaking of a new covenant, he has made the first obsolete. And what is obsolete and growing old is about to disappear.” (Hebrews 8:13, LEB)

“For the law made nothing perfect, but the introduction of a better hope through which we draw near to God.” (Hebrews 7:19, LEB)

The entire point of Hebrews is that Christ’s priesthood, sacrifice, and covenant have surpassed and replaced the old. The Law—especially the ceremonial and priestly system—has been fulfilled in Jesus.

The Four Restrictions in Acts 15: Law, Liberty, and Gentile Inclusion

The early church’s most pivotal doctrinal debate came to a head in Acts 15: Do Gentiles need to obey the Law of Moses to be saved?

Some believers from Judea were insisting, “Unless you are circumcised as required by the law of Moses, you cannot be saved” (Acts 15:1, NLT). This was not a minor difference—it was a false gospel. The apostles and elders convened in Jerusalem to settle the matter once and for all.

The Apostolic Verdict: Do Not Burden the Gentiles

After deliberation, Peter stood up and declared:

“Why are you now challenging God by burdening the Gentile believers with a yoke that neither we nor our ancestors were able to bear?” (Acts 15:10, NLT)

James followed with a clear judgment:

“And so my judgment is that we should not make it difficult for the Gentiles who are turning to God. Instead, we should write and tell them to abstain from eating food offered to idols, from sexual immorality, from eating the meat of strangled animals, and from consuming blood.” (Acts 15:19–20, NLT)

The council explicitly rejected Torah observance as a requirement for Gentiles. This conclusion was later circulated in a letter:

“For it seemed good to the Holy Spirit and to us to lay no greater burden on you than these few requirements...” (Acts 15:28, NLT)

What Were the Four Requirements?

1. Avoid food offered to idols – Pagan temple feasts were common social events. Participation implied endorsement of idolatry, which was deeply offensive both spiritually and socially (see also 1 Corinthians 8–10).

2. Abstain from sexual immorality – The Greek word here is πορνείας (porneias, Strong’s G4202), covering all forms of sexual sin outside God’s design for marriage, including fornication, adultery, homosexuality, and incest. This is the only moral law in the list that appears repeatedly in apostolic teaching (see 1 Corinthians 6, Ephesians 5, etc.).

3. Avoid eating meat from strangled animals – Strangulation left the blood in the meat, violating the ancient prohibition against consuming blood (Leviticus 17:13).

4. Do not consume blood – Echoing Genesis 9:4 and Leviticus 17:10–14, this practice was both spiritually symbolic (life is in the blood) and socially offensive to Jewish believers.

These four prohibitions were not a new law or a “mini Torah.” They were a pastoral compromise intended to facilitate unity in a multi-ethnic church.

Even though the Jerusalem Council in Acts 15 issued a clear decree to Gentile believers—abstain from meat sacrificed to idols, blood, strangled animals, and sexual immorality—Paul still urged grace and unity over strict adherence to those points in practice. In Romans 14, he warns not to quarrel over disputable matters like food, saying, “Don’t tear apart the work of God over what you eat” (Romans 14:20).

In 1 Corinthians 8–10, Paul addresses the same issue directly, acknowledging that idols are nothing and that food does not bring us closer to God (1 Cor. 8:8), yet he also calls for sensitivity to others’ consciences. His conclusion? “So whether you eat or drink, or whatever you do, do it all for the glory of God” (1 Cor. 10:31). The decree from Jerusalem was a pastoral concession for table fellowship and unity—not a re-binding of Mosaic law. Paul’s consistent message is that love and maturity should govern liberty—not legalism.

Not a New Covenant Code

The language in Acts 15:28 is important: “no greater burden.” This was not a supplement to salvation, nor an alternate version of the Mosaic law. It was the minimum necessary for:

• Preserving fellowship between Jews and Gentiles

• Avoiding idolatry and moral pollution

• Respecting Jewish conscience in mixed congregations

This is confirmed in Acts 21:25, where the apostles reaffirm that Gentile believers remain under this simple instruction and are not bound to the Law of Moses.

Connection to the Noahide Laws

Scholars often note that these four requirements bear similarity to the Noahide Laws, a set of seven ethical commands drawn from God’s covenant with Noah (Genesis 9). Rabbinic tradition viewed these as universal moral laws for Gentiles. They included:

• Prohibitions against idolatry, bloodshed, theft, sexual immorality, and consuming blood

• Commands to establish courts and honor God

The Acts 15 list reflects this tradition, particularly in its focus on idolatry, sexual immorality, and blood consumption. This likely provided common ethical ground between Jewish and Gentile believers while avoiding Torah obligation.

NLT vs. LEB Translation: Clarity on Intent

Both translations preserve the pastoral tone and theological clarity. Compare:

• Acts 15:28 (NLT): “It seemed good to the Holy Spirit and to us to lay no greater burden on you than these few requirements.”

• Acts 15:28 (LEB): “For it seemed best to the Holy Spirit and to us to place on you no greater burden except these necessary things.”

The intent is unmistakable: Gentiles are free from the Mosaic covenant, and these four practices are given for unity, not righteousness.

Conclusion

The decision at the Jerusalem Council stands as a historic affirmation of the gospel of grace. Salvation is by faith alone—not by circumcision, Sabbath-keeping, or Torah observance. The four restrictions of Acts 15 are not legal obligations, but relational accommodations, meant to protect the conscience of Jewish believers and preserve the unity of the church.

To resurrect the Law and bind Gentiles to its demands is to reject the very outcome of Acts 15, and ultimately, to nullify the sufficiency of Christ.

Common Errors and Objections Refuted

Objection: “Jesus said the Law wouldn’t pass away” (Matthew 5:17–18)

Answer: Jesus said the Law would not pass until all is fulfilled. And He fulfilled it (Luke 24:44). Fulfillment does not mean cancellation, but completion. He did not leave it intact for believers to follow—it found its end in Him.

Objection: “Paul circumcised Timothy!”

Answer: Yes, but as a cultural concession, not a theological necessity (Acts 16:3). He refused to circumcise Titus (Galatians 2:3–5) precisely to defend gospel liberty.

Objection: “Paul went to the temple in Acts 21!”

Answer: Paul was advised to take a Nazirite vow to avoid offending Jews—not to keep the Law for righteousness. He did it out of missionary wisdom, not theological conviction (Acts 21:24–26). Paul agreed to join in purification rites not as a doctrinal endorsement, but as a gesture to avoid unnecessary offense to Jewish believers still zealous for the law (Acts 21:20-26). This was cultural accommodation, not covenantal obligation. In that very moment, the elders reiterate the four essential restrictions for Gentile believers—the same ones from Acts 15—clearly showing that Gentiles were not under the Law of Moses (Acts 21:25). Paul’s actions were missional, not Mosaic.

Objection: “We should keep the feasts and Sabbaths to honor God.”

Answer: Colossians 2:16–17 says clearly:

“Let no one judge you in food or drink or with respect to a festival or a new moon or a Sabbath.” These things were shadows—but the substance is Christ.

Objection: “We can keep the Law through the Spirit now.”

Answer: The Spirit enables us to fulfill God’s moral will, but not by Torah observance. Romans 8:3–4 says the law is fulfilled in us as we walk by the Spirit—not by returning to Mosaic commandments.

Why the Law Cannot Be Kept Today

• There is no temple (required for sacrifices and feasts).

• There is no Levitical priesthood.

• There is no way to obey Torah fully—and James 2:10 says breaking one part makes you guilty of all.

• To try and keep the Law is to place yourself under a system that demands perfection (Galatians 3:10).

The Law Today: Used Lawfully

“We know that the law is good, if one uses it lawfully.” (1 Timothy 1:8, LEB)

The Law still serves a lawful function:

• To expose sin (Romans 3:20)

• To point to Christ (Galatians 3:24)

• To reveal God's holiness and moral standards

But it is no longer binding as a covenant. Believers are under the law of Christ (1 Corinthians 9:21)—summed up in love, empowered by the Spirit.

Final Word: From Sinai to Zion

“For you have not come to a mountain that can be touched... but you have come to Mount Zion... and to Jesus, the mediator of a new covenant.” (Hebrews 12:18, 22, 24, LEB)

We are not called back to Sinai. We are called forward to Zion. The Law was holy, just, and good—but it was temporary. Christ is the fulfillment. To return to the Law is not devotion—it is regression.

“For the law was given through Moses, but grace and truth came through Jesus Christ.” (John 1:17, LEB)