All Scripture is for us, though not all Scripture is to us (1 Cor. 10:11). The Law of Moses and the Law of Christ refer to two distinct, yet related, covenant relationships within the Word of God, the Holy Bible. The Law of Moses, found in the Old Testament, outlines a system of laws and commandments given to the Israelites, primarily through Moses, under the Old Covenant. The Law of Christ, emphasized in the New Testament, focuses on the teachings and example of Jesus Christ, particularly his teachings on love and grace, within the New Covenant. 

Throughout every age God has given laws for mankind to observe. God gave commands to the Israelites known as the Mosaic Law which are found mostly from Exodus 20 to Deuteronomy 34 and to Christians which are found mainly from Romans 1 to Revelation 3. These distinctions are important. Not all the Bible applies to Christians today; all of Scripture is for Christians, but not all is written to Christians. Romans 1 through to Revelation 3 is the specific body of Holy Scripture that directs the Christian in matters of faith and practice.

The Law of Moses was given specifically to Israel. Leviticus 26:46 says, “These are the statutes and ordinances and laws which the Lord established between Himself and the sons of Israel through Moses at Mount Sinai.” The Mosaic Law (613 laws in total) reveals the holy character of God. There are three parts to the Mosaic Law; the moral law, the civil law and the ceremonial law. The moral law is summed up in the Ten Commandments (Exd. 20:2-17; Deut. 5:6-21). The civil law encompass a range of regulations governing daily life and social order within ancient Israel such as slavery, property, marriage, divorce, sexual matters, criminal matters and civil life such as religious festivals. The ceremonial law deals with matters such as the tabernacle, priests, worship and the sacrificial system. The laws governing what was considered “clean” and “unclean” were also under the ceremonial law. The Lord Jesus Christ fulfilled the Law of Moses in every regard (Matthew 5:17). Christ is the end of the Law of Moses (Romans 10:4).

The purpose of the Law of Moses is as follows. 1. To reveal the holy character and nature of God (Lev. 19:2) 2. To set Israel apart from other nations (Exodus 19:5). 3. To reveal the sinfulness of mankind. 4. To provide forgiveness and a covering of sin by offerings and sacrifices for those who had faith in the God of Israel. 5. To provide a way of worship for the people of Israel. 6. To provide God’s way of directing the nation of Israel for physical and spiritual benefits. 7. To show that man cannot keep the law thus pointing to Christ. By faith in Christ the believer has the righteousness of Christ imputed to him.  

The Law of Moses served as the guiding principle and rule for life in Israel. The neighboring nations and people did not adhere to the Law of Moses since they did not have a covenantal relationship with the God of Israel. To express this idea in contemporary language, a citizen of the United Kingdom is bound by the laws that apply within the UK, but not by those of other nations. A British citizen is solely accountable to the laws of the United Kingdom.

The Law of Moses was never a means of justification before God, as justification is always based on faith in God (Gal. 2:16). The law by nature is not grace; justification is always based on grace (Rom. 10:5-6, Gal. 3:10, Heb. 10:28). The law shows our guilt and the sinfulness of mankind and justifies no one (Rom. 3:19-20). The law is our schoolmaster which points us to Christ (Gal. 3:24). Paul shows us that the Law of Moses is not the rule of life for the Christian (Gal. 2:16). Paul taught us that in the church age we are no longer under law, but under grace (Rom. 6:14, Gal. 5:1-4).

Being under grace and not law does not mean that the Christian is without law. The Christian is under the “Law of Christ.” Galatians 6:2 states that the law of Christ is fulfilled by carrying each other’s burdens. This means that the Christian is one who by love, prayer and encouragement bears the burdens of fellow believers. By doing so we show the love of Christ and honour our call of service from God. James 1:25 says, “But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does” and in verse 8 James mentions “the royal law.” Perfect liberty is found only in Christ. Those who by faith come to Christ are free from the bondage of sin. John 8:36 tells us that if the Son makes us free we shall be free indeed. 1 Corinthians 9:21 says, “to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law.”

“If I speak of moral law (which scripture does not), I make it, by the very expression, a fatal thing to be delivered from it. Yet Paul says the Christian is delivered from the law. If I make of the law a moral law (including therein the precepts of the New Testament, and all morality in heart and life), to say a Christian is delivered from it is nonsense or utterly monstrous wickedness; certainly it is not Christianity. Conformity to the divine will, and that, as obedience to commandments, is alike the joy and the duty of the renewed mind. I say, “obedience to commandments.” Some are afraid of the word, as if it would weaken love and the idea of a new creation; scripture is not. Obedience and keeping the commandments of one we love is the proof of that love, and the delight of the new nature. Did I do all right and not do it in obedience, I should do nothing right, because my true relationship and heart-reference to God would be left out. This is love, that we keep His commandments. We are sanctified to the obedience of Christ. Christ Himself says, “The prince of this world cometh and hath nothing in me; but that the world may know that I love the Father, and as the Father hath given me commandment, so I do.” His highest act of love is His highest act of obedience.”

Collected Writings of J.N. Darby: Doctrinal 3

“The only solution (which I have never seen proposed by anyone else) that seems to do full justice to the plain sense of these various Scriptures distinguishes between a code and the commandments contained therein. The Mosaic Law was one of several codes of ethical conduct that God has given throughout human history. That particular code contained 613 commandments. There have also been other codes. Adam lived under laws, the sum of which may be called the code of Adam or the code of Eden. Noah was expected to obey the laws of God, so there was a Noahic code. We know that God revealed many commands and laws to Abraham (Gen. 26:5). They may be called the Abrahamic code. The Mosaic code contained all the laws of the Law. And today we live under the law of Christ (Gal. 6:2) or the law of the Spirit of life in Christ (Rom. 8:2). This code contains the hundreds of specific commandments recorded in the New Testament.

The Mosaic Law was done away in its entirety as a code. It has been replaced by the law of Christ. The law of Christ contains some new commands (1 Tim. 4:4), some old ones (Rom. 13:9), and some revised ones (Rom. 13:4, with reference to capital punishment). All the laws of the Mosaic code have been abolished because the code has. Specific Mosaic commands that are part of the Christian code appear there not as a continuation of part of the Mosaic Law, or in order to be observed in some deeper sense, but as specifically incorporated into that code, and as such they are binding on believers today. A particular law that was part of the Mosaic code is done away; that same law, if part of the law of Christ, is binding. It is necessary to say both truths in order not to have to resort to a nonliteral interpretation of 2 Corinthians 3 or Hebrews 7 and in order not to have to resort to some sort of theological contortions to retain part of the Mosaic Law.”

(Charles C. Ryrie, Basic Theology, pg. 351-352).

“To mingle grace with the law changes nothing in its effect, except to aggravate the penalty that results from it by aggravating the guilt of him who violated the law, in spite of the goodness and the grace. The second descent of Moses from Mount Sinai [took place after] he had heard the name of Jehovah proclaimed: “merciful and gracious” (Ex. 34:6). God [had made] all His goodness pass before him, and the face of Moses reflected the glory which he had seen, partial as it may have been.

Though grace had been shown in the sparing [of the people] on Moses’s intercession (Ex. 32:30), the requirement of the law was still maintained, and every one suffered the consequences of his own disobedience.

There are many Christians who make a law of Christ Himself. They think of His love as a fresh motive to oblige them to love Him. It is an obligation, a very great obligation which they feel bound to satisfy. That is to say, they are still under the law, and consequently they are under condemnation.

The ministry which the Apostle Paul fulfilled was not this. It was the ministry of righteousness and of the Spirit—not as requiring righteousness in order to stand before God, but as revealing it. Christ was this righteousness, made such on God’s part for us, and we are made the righteousness of God in Him. The gospel proclaimed righteousness on God’s part, instead of requiring it from man according to the law.”

J. N. Darby (Synopsis on 2 Corinthians 3)