Bible Students

Introduction

Commands of the Law in the Old Testament appear to serve primarily as pictures of the Law-Giver. This is for a whole manner of reasons, which would exceed the space allowed. Essentially, the Pentateuch seems to expect the people to not obey the Law and need a new covenant (see also Hebrews and Romans on the supremacy of Christ to the Law). The Law also seems to be literarily missing pieces. Lastly, other ancient laws seem to be understood as representations of the king who gave them, not to be exactly followed. Additionally, throughout the Scripture, God seems to care more about mercy, grace, and heartfelt obedience than strict obedience to the Law. This is not to dismiss the Law, but to show the nature of God’s giving the Law lies behind the letter, and so understanding the Law must go beyond the words and into the heart of man and God. 

Whereas one may expect the Laws to be strictly conformed to, it would seem the true “Law” expanded far more than the mere letter. Leviticus 19:9-10 offers a unique and especially revealing command of God. This command serves both as a practical measure for Israel as well as a particularly touching sentiment of the Law Giver’s character. Leviticus 19:9-10 reads as follows in the CSB:

“When you reap the harvest of your land, you are not to reap to the very edge of your field or gather the gleanings of your harvest. Do not strip your vineyard bare or gather its fallen grapes. Leave them for the poor and the resident alien; I am the Lord your God.”

This command lies inside of a 21-command list, however, the immediate context does not seem to illuminate the passage. This command also appears in Leviticus 23:22 and Deuteronomy 24:19 as parallel passages. The only complimentary material added in Deuteronomy 24 to this command is the inclusion of the fatherless and widow alongside the poor, and the conditional phrase, “so that the Lord your God may bless you in all the work of your hands” (Deut. 24:19b). 

Historical Setting

This command is relatively straightforward. When farmers would collect their ripe crops, they were to leave some behind in order that the poor could come and harvest it for themselves. The Bible Knowledge Commentary best explains this law in their exposition of Deuteronomy 24:19, as follows:

“This law to leave some grain (barley and wheat), olives, and grapes made it possible for aliens, the fatherless, and widows to glean during harvest time…In this way the needy were not reduced to the humiliation of begging or seeking welfare. They could still work for their good. Also farmers were given opportunity to express their gratitude for the Lord for His abundant provision and His love for poorer members in the covenant community.”

The “covenant community” was to take care of their neighbors. In fact, Jesus touches on this same responsibility in Matthew 25:40, followed by James in James 1:27. These will both be discussed later. 

God’s Character

As mentioned earlier, Jesus and James both capitalize on the love for neighbor presented in these commands. Of course, because loving one’s neighbor is such a central tenant of the Christian faith, any number of books and verses could be cited. However, for the sake of brevity, only Matthew 25:40 and James 1:27 will receive special attention.

Firstly, Matthew 25:40 states: “‘And the King will answer them, “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.”’” Throughout the whole body of Scripture, God judges His people for how they treat the powerless. In the parable, the sheep did not know they were helping the king, but did it anyways. If I am to be a true follower of Jesus, my heart should go out to those who are less privileged than myself. 

James 1:27a says, “Pure and undefiled religion before God the Father is this: to look after orphans and widows in their distress…” The IVP Background Bible Commentary most succinctly comments, “In contrast to the violent and unruly religion of the Jewish revolutionaries, true religion involves defending the socially powerless…” Religion is more than an inner relationship with God, but an outworking relationship to others. True religion is not solitary worship, but rather expressing one’s worship through concretely loving one’s neighbor. If I am to love Christ, I must love others.

Application

This section seeks to answer four pressing questions for the New Covenant believer. First, “Are all Old Covenant commandments irrelevant?” The answer to this question is a clear “no.” Due to the absolute nature of this question, if any commands were expected to be kept in the New Testament this question would show to be false. Clearly, Christians are to love the Lord with all their heart, mind, soul, and strength. (citation needed)

Second, “Can we divide the laws into categories like moral, civil, ceremonial?” This question is slightly misleading. While all laws for ancient Jews would be moral, civil, and ceremonial, there are many ceremonial laws which Christians are not to duplicate, particularly regarding the physical Temple. While all of the Laws were moral, civil, and ceremonial in some sense, Christians do not pull from this covenant for their Laws. Christians should look for the heart behind the Law in obeying God’s commands. However, the Covenant agreements (the Law) are not null to the New Covenant adherer. So, while the Laws can not be neatly divided into groups, they also are not the basis for the New Covenant. 

Third, “Can we pick and choose commands we like to keep?” In a way, no, we can not arbitrarily pick and choose which commands to keep. There are at least some laws New Testament believers are not meant to keep. For instance, all manners laws regarding the construction of the Tabernacle and Temple, laws regarding putting someone to death, and laws regarding similar punishments. As mentioned above, the Covenant agreements are different for members of the New Covenant. 

Fourth, “Is the command relevant only if it is discussed in the New Testament?” Continuing the discussion a little further, the heart of God behind the Old Testament Law must be extrapolated into the New, since both the Old and New Covenants are with the same God. 

Conclusion

One can clearly see that the commands in the Old Testament present a picture of God as one of their primary duties. This picture of God in Leviticus 19, 23, and Deuteronomy 24 are clearly that of a loving God who cares for the foreigner and the poor, contrary to modern pop-atheist caricatures of a vindictive, hateful god. This study has shown the love of the Father throughout the Old and New Testament for the afflicted as well as answer four pressing questions for Christians today. While the Law is an often overlooked section of Scripture, I believe it should be neither kept nor ignored: the Law shows a picture of God which would answer many doubts today and allow Christians to more fully honor the God of Abraham, Jacob, and Moses. 

Bibliography

Barker, Kenneth L. eds John R. Kolenberger III. The Zondervan NIV Bible Commentary. Grand Rapids, Michigan: Zondervan Corporation, 1994.

Bar, Eitan, eds. Seth D. Postell, Erez Soref. Reading Moses Seeing Jesus. Bellingham, Washington: Lexham Press, 2017.

Hamilton, Victor P. Handbook on the Pentateuch. Grand Rapids, Michigan: Baker Book House, 1982.

Keener, Craig S.. The IVP Bible Background Commentary: New Testament. Downers Grove, Illinois: InterVarsity Press, 1993.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids, Michigan: Zondervan, 1992.

Walvoord, John F. eds Roy B. Zuck. The Bible Knowledge Commentary: Old Testament. Wheaton, Illinois: Victor Books, 1983.

Walvoord, John F. eds Roy B. Zuck. The Bible Knowledge Commentary: New Testament. Wheaton, Illinois: Victor Books, 1983.