One of the most common ways people relate to Jesus is by seeing him as an example to follow. This idea is captured in the popular modern phrase “What would Jesus do?” or in the acronym WWJD. Even many non-Christians recognize Jesus as a positive moral example. While it’s not the primary way we should relate to Jesus—relating to him as creator, sustainer, and redeemer is—following his example is thoroughly biblical.
However, I recently had a discussion with some who said something like this: “I’m a follower of Jesus. If Jesus obeyed the law, then so will I.” While it sounds biblical on the surface, it’s misguided. In this post, I’d like to briefly survey what the Bible teaches about being like Jesus and then offer some cautions against an overly simplistic approach to trying to be like Jesus, where we try to follow him in ways we were never meant to. Those who reason this way have the best of intentions, but rather than honor Jesus they may dishonor him.
The Call to Be Like Jesus
The Bible is full of explicit and implicit, direct and indirect, calls to be like Jesus.
Be Like Jesus
Jesus and the apostles call Christians to be like Jesus in his selflessness, humility, service, love for others, purity, and willingness to suffer.
Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. 15 I have set you an example that you should do as I have done for you. 16 Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. 17 Now that you know these things, you will be blessed if you do them.
John 13:14–17
“A new command I give you: Love one another. As I have loved you, so you must love one another. 35 By this everyone will know that you are my disciples, if you love one another.”
John 13:34–35
Follow my example, as I follow the example of Christ.
1 Corinthians 11:1
Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. 1 Follow God’s example, therefore, as dearly loved children 2 and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
Ephesians 4:32–5:2
Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. 28 In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church—30 for we are members of his body. 31 “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” 32 This is a profound mystery—but I am talking about Christ and the church. 33 However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.
Ephesians 5:25–33
In your relationships with one another, have the same mindset as Christ Jesus: 6 Who, being in very nature God, did not consider equality with God something to be used to his own advantage; 7 rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. 8 And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!
Philippians 2:5–8
You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit. 7 And so you became a model to all the believers in Macedonia and Achaia.
1 Thessalonians 1:6–7
To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.
1 Peter 2:21
Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin.
1 Peter 4:1
But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed.
1 Peter 4:13
Whoever claims to live in him must live as Jesus did.
1 John 2:6
Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears, we shall be like him, for we shall see him as he is. 3 All who have this hope in him purify themselves, just as he is pure.
1 John 3:2–3
This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters.
1 John 3:16
This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus.
1 John 4:17
These are those who did not defile themselves with women, for they remained virgins. They follow the Lamb wherever he goes. They were purchased from among mankind and offered as firstfruits to God and the Lamb.
Revelation 14:4
We could add to this list the 22 places where Jesus says some form of “Follow me” (Mt 4:19; 8:22; 9:9; 10:38; 16:24; 19:21, 28; Mk 1:17; 2:14; 8:34; 10:21; Lk 5:27; 9:23, 59; 14:27; 18:22; Jn 1:43; 8:12; 10:27; 12:26; 21:19, 22), which implies both obeying his teaching and following his example.
Be Like God
Several texts call believers to be like God. Since Jesus is God (Is 9:6; Mt 1:23; Jn 1:1, 18; 8:58; 10:30; 20:28; Ro 9:5; Php 2:6; 1 Ti 3:16; Tt 2:13; Heb 1:3, 8; 2 Pe 2:1; 1 Jn 5:20; Re 1:17; 2:8; 22:13) and manifests what God is like (Jn 1:1, 18; 8:19; 12:45; 14:7, 9; 2 Co 4:4; Col 1:15; Heb 1:3), these texts are indirect calls to be like Jesus.
I am the LORD your God; consecrate yourselves and be holy, because I am holy. Do not make yourselves unclean by any creature that moves along the ground. 45 I am the LORD, who brought you up out of Egypt to be your God; therefore be holy, because I am holy.
Leviticus 11:44
Speak to the entire assembly of Israel and say to them: “Be holy because I, the LORD your God, am holy.”
Leviticus 19:2
Consecrate yourselves and be holy, because I am the LORD your God.
Leviticus 20:7
Be perfect, therefore, as your heavenly Father is perfect.
Matthew 5:48
Be merciful, just as your Father is merciful.
Luke 6:36
Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. 1 Follow God’s example, therefore, as dearly loved children 2 and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
Ephesians 4:32–5:2
Do everything without grumbling or arguing, 15 so that you may become blameless and pure, “children of God without fault in a warped and crooked generation.”
Philippians 2:14–15a
But just as he who called you is holy, so be holy in all you do; 16 for it is written: “Be holy, because I am holy.”
1 Peter 1:15–16
The theological concepts of (1) being in the image of God (imago dei), (2) being God’s children, God’s sons and daughters, (3) our union with Christ, and (4) theosis all imply likeness to God, and the many texts for each of these could be added to this list. But this is sufficient to demonstrate that believers are called to be like Jesus, who is like God.
Be Like Other Believers
Numerous texts also call us to follow the example of other believers as they are following the example of Christ. So, these texts, too, are indirect calls to be like Jesus.
Therefore I urge you to imitate me.
1 Corinthians 4:16
Follow my example, as I follow the example of Christ.
1 Corinthians 11:1
I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong.
Galatians 4:12
Join together in following my example, brothers and sisters, and just as you have us as a model, keep your eyes on those who live as we do.
Philippians 3:17
Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.
Philippians 4:9
You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit. 7 And so you became a model to all the believers in Macedonia and Achaia.
1 Thessalonians 1:6–7
For you yourselves know how you ought to follow our example. We were not idle when we were with you, 8 nor did we eat anyone’s food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you.
2 Thessalonians 3:7–8
Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in conduct, in love, in faith and in purity.
1 Timothy 4:12
We want each of you to show this same diligence to the very end, so that what you hope for may be fully realized. 12 We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.
Hebrews 6:12
Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.
Hebrews 13:7
Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock.
1 Peter 5:2–3
Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God.
3 John 11
So, it’s clear that believers should be like Jesus.
Ways We Shouldn’t Try to Be Like Jesus
It would be a mistake, though, to conclude that we should try to be like Jesus in everything he did. There are at least five ways we shouldn’t try to follow Jesus’ example—at least not exactly and without acknowledging Jesus’ uniqueness.
1. As the supernatural, divine, unique Son of God
Jesus was and is the unique, divine, co-equal Son of God. He is the unique (μονογενής) Son (Jn 1:14, 18; 3:16, 18; 1 Jn 4:9) and the preeminent one (πρωτότοκος) over all creation (Col 1:15, 18; Rom 8:29; Heb 1:6; 12:23; 1:5). As such, he possessed unique attributes, privileges, and relationships that belong to him alone.
We can’t and shouldn’t attempt to be like him in the ways that he is uniquely God. Theologians have called these God’s incommunicable attributes. Being like Jesus doesn’t include being like him in his sovereignty and immutability, for example. Our response to his incommunicable attributes should be awe, worship, and trust not imitation.
2. As the promised Messiah
Jesus was the one the Old Testament promised and anticipated, who the faithful people of God longed for and so desperately needed. He was the prophet like Moses (Deut 18:15, 18; John 6:14; 7:40; cf. John 1:21, 25), the better priest after the order of Melchizedek (Ps 110:4; Heb 5:6, 10; 6:20; 7:11, 15, 17), and the better king in the line of David (Acts 2:25–36; 13:22–23, 32–39; 15:14–18; Rom 1:3; 2 Tim 2:8; Rev 5:5; 22:16). As prophet he would represent God to man, revealing God and his will to the world. As priest he would bring man to God, dealing with their sin and representing them before him through atonement and intercession. As king he would rule in the hearts of his people and reign over all things for their good.
What Jesus did and continues to do in each of these Messianic functions he alone could do. We cannot be what Jesus is in these ways. While Jesus invites us in to participate with him in each of these mediatorial functions (prophets: Mat 5:14; 28:18–20; Acts 2:17–18; 1 Pet 4:10–11; priests: Exod 19:6; Isa 61:6; Mat 16:19; 18:18; John 20:23; 1 Pet 2:5, 9; Rev 1:6; 5:10; 20:6; kings: Matt 19:28; Luke 22:28–30; Rev 3:21; 5:10; 20:4, 6), we are not called to be the Messiah, to fulfill these Old Testament types, shadows, and prophesies, to be the one mediator between God and man (1 Tim 2:5). We must acknowledge and worship him as the one who is uniquely the Christ, the anointed one of God, even as we participate with him in his mediatorial functions.
3. As the Savior of the world
Closely related to his identity as the promised Messiah—particularly his high priestly role—is Jesus’ work as the Savior of the world (John 4:42; 1 John 4:14), the one who came to live and die for his people (John 10:11, 15; Eph 5:25), to make atonement for their sins (Heb 2:17), to save them (Mat 1:21) and bring them to God (1 Pet 3:18).
We are not called to be saviors, to live and die substitutionally for others. We are called instead to be bearers of this message to the world (Mat 28:18–20; 2 Cor 5:20; Col 1:28). To be sure, there are aspects of Jesus work that we can learn from and put into practice (e.g., 1 John 3:16), but we mustn’t miss the massive difference between what Jesus did and how we’re called to emulate the sacrificial love that motivated his life and death. Our primary response to Jesus’ atoning work should be belief, trust, gratitude, and proclamation.
4. As the sinless last Adam
Although Jesus was tempted like we are (Mat 4:1–11; Mk 1:12–13; Lk 4:1–13; Heb 2:18; 4:15), he was without sin (Jn 8:46; Heb 4:15; 1 Jn 3:5). Jesus was sent by God to be the last Adam, the federal head of a new humanity. Where the first Adam failed, Jesus succeeded. Jesus was led by the Spirit into the wilderness to be tempted by the devil. We are to pray that we not be led into temptation (Mat 6:13; Luke 11:4), work to avoid it (1 Cor 7:5; Gal 6:1), and flee it when we encounter it (1 Cor 6:18; 10:14; 1 Tim 6:11; 2 Tim 2:22), knowing that God will provide a way of escape (1 Cor 10:13).
While Jesus was led into battle as a warrior to fight and defeat the evil one, we must not be so bold. Yes, we have the same Spirit (John 14:17; Rom 8:9, 1; 1 Cor 6:19) and the same resurrection power at work in us (Rom 8:11; Eph 1:19–20). But we don’t have the same calling.
5. As the ultimate Old Covenant believer
Jesus by his death and resurrection instituted the New Covenant (Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:6–8; 9:15; 12:24). Naturally, Jesus lived his life before he died, which means he lived under the Old Covenant (2 Cor 5:17; Heb 8:13). As a faithful Old Covenant believer, he followed the law of Moses (Gal 4:4–5), while at the same time internalizing, interpreting, fulfilling, and transforming it—and, in a sense, replacing it with his new command to love (Jn 13:34).
It would be theologically erroneous and redemptive-historically myopic to conclude that Christians should live under the Mosaic law because we’re supposed to follow Jesus’ example and he lived under it. Christ fulfilled the law of Moses (Mat 5:17–18; Luke 24:44; Rom 10:4; Gal 3:13, 24), and believers are no longer under it (Rom 6:14–15; 7:4; 1 Cor 9:20; Gal 3:23; 4:21; 5:18) but under the law of Christ (1 Cor 9:21; Gal 6:2; cf. Jas 2:8), the command to love, which fulfills all the requirements of the law of Moses (Mat 7:12; Rom 13:8–10; Gal 5:14; 6:2).1 If we try to be like Jesus in his obedience to the law of Moses, we don’t honor him. Instead, we dishonor him by not living in a way that demonstrates that the Old Testament and all its types, shadows, and prophecies were temporary and designed to point to Christ.
As Paul said,
Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. 17 These are a shadow of the things that were to come; the reality, however, is found in Christ.
Colossians 2:16–17
Conclusion
We’re clearly called to follow Jesus’ example and be like him.
We were made in the image of God (Gen 1:26–27; 9:6; 1 Cor 11:7) and were designed to be like (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18) the one who is the image of God (2 Cor 4:4; Col 1:15) and reflect what God is like. So, we fulfill the purpose for which we were created as we are like God, which is most clearly seen in Jesus.
God’s design from the beginning was to create billions of little reflections of Jesus. Romans 8:29 captures this purpose beautifully:
For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters.
Romans 8:29
But we mustn’t follow Jesus indiscriminately and carelessly. We must understand how our being like Jesus fits into God’s creative and redemptive design for us and in the progressive unfolding of his eternal plan—in a way that exalts Jesus as the unique Son of God, mediator, Savior, last Adam, and ultimate Old Covenant believer.
- While the inauguration of the New Covenant made the Old Covenant immediately obsolete, it took decades for the implications of the New Covenant to work their way out as the Old Covenant faded away (Heb 8:13; cf. Acts 15:19–21, 28–29; 21:25). [↩]
quollcoffeetitan3224 says
Dear Mr. Gons,
Having read your article, I come to the conclusion that you give a to strong emphasis here on the abolishion of the law, which is close to replacement theology.
For the clarity, yes the old covenant has been replaced by the new covenant. However, the new covenant is the fulfilment of the old. That means to say that Jesus has fulfilled it completely. Therefore indeed we are not saved by keeping the law of Moses.
However, since we have freedom in Christ, is it not beautiful to celebrate the feast that point to Jesus, so as to be taught the new covenant hy the old? That means to say, we are taught the only saving grace by the foreshadow of the feasts and days and sabbath. At my home, we are not keeping all the laws strictly to try and earn salvation, we just like to celebrate the feasts of Passover (pointing to our salvation in Christ), Pentecost (pointing to the coming of the Holy Spirit), Yom Teruah (pointing to Jesus return), Yom Kippur (pointing to the day of judgement) and the feast of tabernacles (pointing to the New heaven and earth and our new bodies). We earn no merit to keep those feasts. By throwing overboard those feasts totally and not remembering them, have we not thrown overboard an awesome way to teach God’s salvation through Jesus Christ alone for both Jew and Gentile and even the redemption story of the whole world? All those things will still happen and indeed still need to be fulfilled. They are not yet, but will be fulfilled in Jesus Christ.
We are not keeping those laws, but we are being taught by them, just as those under the old covenant were taught by them that salvation is through Jesus Christ alone, the ultimate sacrifice, who satisfied the full demand of the law. After all, there is no other way by which man should be saved under heaven than through the name of Jesus, which is also for the old-covenant believers. Would Jesus not have died, they would not have been in heaven right now.
Yes, all days are equal, yes, all meats are pure, but there is a reason why the laws were originally given. To show what God is doing through human history. It was meant not to save a man directly, but indirectly, namely to save the man through the Lamb of God and His death of which the law is a foreshadow.
So indeed to follow Jesus in that aspect so as to obtain salvation is foolishness, but to follow Jesus in that aspect to point to and teach his death and ressurection is totally okay, after all, it was meant to be such. Colossions 2:16-17 says so, and in fact show that it is the main purpose of the law. The law condemns all mankind, but it also points to the only way of salvation. Why should Psalm 119:1-3 say; Blessed are the undefiled in the way, who walk in the law of the Lord. Blessed are they that keep his testimonies, and that seek him with the whole heart. They also do no iniquity: they also do no iniquity: they walk in his ways.
As if they (multiple) would truly fully keep God’s statutes and be saved. Only (singular) Jesus has lived by that. However, to keep His testimony of His righteous judgement (Psalm 119 verse 7) on the wicked, and thus God’s judgement that fell upon Jesus for us is what saves and none other done that. It is not keeping the statutes which saves a man, it is knowing and living in Jesus who fulfilled them. Verse 9 and 41 clearly confirm this. Paraphrase; To keep His Word will cleanse the way of a young man.
His mercies will come unto us, even the Lord’s salvation, according to His word.
Thus yes; unless thy law had been my delights, I should then have perished in mine affliction. (verse 94)
Romans 7:14,22 and 23a For we know that the law is spiritual: but I am carnal, sold under sin
For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind
Romans 8:3-4, For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
So yes, God’s law is good and leads us to the one way of salvation, Jesus Christ, who makes it possible to walk according to the law, through the Spirit. Not so that we might save our selves, but so that we might be like Him, conformed by His Spirit into His image.
Furthermore, the law is good for us as humans right now, in that sense that it is simply healthy to have a resting day, whether it be a Sunday or a Saturday, or whatever day of the week for that matter, to keep a sabbath is a good way of taking rest and also of remembering the only way to obtain the true sabbath rest, through our Lord Jesus Christ. In fact the laws of uncleanness and purification have saved many physical lifes of Jews during the plague in Europe. The catholics blamed the Jews for inciting the plague, but in fact the hygiene laws the Jews kept were very effective to stop infection. I mean, we all wash are hands, even when Jesus said it is not necessary to wash your hands before eating. Indeed it is true that we do not need to do it to ensure salvation and it is not in the law even, thus in fact people are free not to do it, but it does not make it an unwise thing to still wash your hands to prevent sickness. In Africa, circumcizion is even used as disease prevention. Indeed I would not require anyone to do so, I myself am not circumsized, but even Paul let Timothy be circumsized. For what purpose? To not stumble the Jews he was reaching out to. 1 Corinthians 9:19-20 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews, I became as a Jew, that I might gain the Jews; to them that are under the law, that I might gain them that are under the law.
Finally, what I would like to say is, that the aim of my reply is to show that their can be different motivations to keep the laws. It does not need to be for trying to obtain eternal salvation. It can also be for the following reasons.
1 . It can also be to teach and to live by, because we desire that which good in God’s eyes and that which is wise to do.
2. And to live healthier lifes
3. And to be saved by the knowledge of Jesus Christ, which points to the only way of salvation, through faith in Him (honestly, using the name of Passover instead of Easter and celebrating the Passah meal, with the explanation of all the symbols and the fulfilment in Jesus that they point to, I think makes the prophecies and truths more vivid for young children when they hear of the Gospel, which brings them closer to salvation then our chocolate easter bunnies or children’s Bibles)
4. and to reach out to them under the law who do not know Jesus yet.
Of course it is not necessary, but it is a nice way to live, even in its utter inability to save a man by itself. It is meant by God as a tool to bring a man to Christ and to give Him a better understanding and closer walk with Him, through the Spirit. If we did not have the law and all the summaries of the laws that are key to loving each other and God, such as Acts 15:19-21, 1 Corinthians 6:9 and Galatians 5:19-21 clearly stating we should not be decieved and all the other verses that call us to live holy lifes through the Spirit, we would not understand that indeed there are things God wants to forgive us and cleanse us from in His grace (1 John 1:7-9).
Galatians 5:18, does not mean that we dishonor God if we do observe his statutes. It simply means that it is not the means by which we are saved.
We are free to simply live the life of the Spirit and not regard the laws (Colossians 2:16-17), but we are also free to live the life of the Spirit and keep the law of Moses, or in fact any law that does not conflict with the law of the Spirit. (Romans 14:1-7)
As long as we recognize, that neither disregarding the law nor keeping it saves us. It is the cleansing blood of Jesus that does.
I hope you understand that I am not meaning to disregard the fallacy of being put back under the law as a means of salvation, but the rest of the law can still be useful. Therefore, please do not judge anyone that keeps the law, because they want to live more like Jesus did, if his or her motivation is not to obtain salvation. If it is just to follow the template of a healthy Christian life and example for others, than they have the full right to do so, as long as they will not judge anyone who does not, for we have full freedom to do whatever we like.
I hope this will also clarify the reasoning behind going back to the Hebrew roots for many christians. That some take it so far as to say it is necessary for salvation is very sad and should indeed be corrected.
God bless you!
Greetings from the Netherlands,
Stefan Schaab
Phil Gons says
Stefan, thank you for your thoughtful and gracious reply.
I appreciate your perspective. I don’t have time for a point-by-point response, but perhaps a few comments will be useful.
1. I taught through Galatians 3 and 4 a couple of years ago (https://philgons.com/resources/messages/), and Paul’s view of the law as expressed there has had a significant influence on my developing theology of the relationship between the old and new covenants and the role of the law for Christians. I’ve also benefit from Gentry’s and Wellum’s *Kingdom through Covenant* and other resources that articulate a progressive covenantal perspective.
2. There’s certainly rich educational and spiritual value in learning about the types, shadows, and prophecies of the Old Testament and how they anticipate, point to, and find their fulfillment and culmination in Christ. But I’m not sure we need to celebrate them to benefit from them. On the contrary, there’s real risk that celebrating them might distract from and pull our attention away from Christ. Imagine standing in the presence of Mt. Everest but instead of gazing on it and taking in its majestic glory you stare at the shadow it casts and only imagine how great the reality must be. That was appropriate before Christ came, but now that he has arrived the types and shadows should quickly point our gaze Christward.
3. I’d argue that “earning salvation” isn’t the right framework for evaluating the role of the law under the new covenant. Old covenant believers didn’t earn salvation by the law, either. A major role of the law was to mark out the people of God from the pagan nations. It was intended to show who the people of God were as distinct from those who were outside. God’s people didn’t follow the law to get saved or stay saved. They followed the law out of obedience to God, who wanted his people to be distinct from the nations. But it’s this very role of division and differentiation that Jesus tore down (Eph 2:14) through his death and resurrection as he created one new humanity/creation (Eph 2:15; 2 Cor 5:17; Gal 3:28; 6:15). And Paul rebuked the Galatian Christians not for trying to be saved by the law but by trying to add the law to their Christian experience as a way to progress in sanctification (Gal 3:3; 4:9–11). There’s a real risk that those who insist on retaining the law end up creating the very division among the people of God that Jesus suffered and died to remove.
4. Under the new covenant, our fundamental orientation toward God is to be characterized by the Spirit (rather than flesh), grace (rather than the law), faith (rather than works), and love. Love is the fulfillment of the law, and by focusing on love we fulfill all that the law requires (as I tried to demonstrate in https://philgons.com/2021/01/the-new-testament-ethic-of-love/ and https://philgons.com/2021/01/how-do-love-for-god-and-love-for-others-relate-the-two-greatest-commands-as-one/). Paul understood that setting aside the law as our way of knowing God’s will and pleasing him was risky. But he hits this head on in his argument in Galatians 5 (and elsewhere):
Galatians 5:1: It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.
Galatians 5:6: For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.
Galatians 5:13–18: You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. 14 For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.” 15 If you bite and devour each other, watch out or you will be destroyed by each other. 16 So I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. 18 But if you are led by the Spirit, you are not under the law.
Galatians 6:1–2: Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted. 2 Carry each other’s burdens, and in this way you will fulfill the law of Christ.
5. Many of Paul’s seemingly conflicting statements on the law can be explained through two factors: (1) whether he was speaking to Jews (more positive) or Gentiles and those trying to force the law on Gentiles (more negative), and (2) the transitional nature of the first century as the implications of the new covenant reality for the old covenant were being worked out and people were adjusting to them. In other words, there was (a) an audience factor and (b) a temporal factor. Paul had room for early first-century Jews to retain elements of the law as it was fading away (Heb 8:13). That’s also why the Jerusalem council put a small number of restrictions on Gentiles (Acts 15:19–21, 28–29; 21:25)—not because they were binding on them as Mosaic law but for the sake of unity among the weak Jews who would be offended otherwise (Rom 14–15; 1 Cor 8–9).
6. One of Paul’s key arguments in Galatians for why the Gentile Christians shouldn’t embrace the law is that the law was by God’s design temporary. Notice the temporal, redemptive-historical language throughout Galatians 3–4:
Galatians 3:19: Why, then, was the law given at all? It was added because of transgressions **until** the Seed to whom the promise referred had come.
Galatians 3:23–25: **Before** the coming of this faith, we were held in custody under the law, locked up **until** the faith that was to come would be revealed. 24 So the law was our guardian **until** Christ came that we might be justified by faith. 25 **Now** that this faith has come, we are **no longer** under a guardian.
Galatians 4:2–7: The heir is subject to guardians and trustees **until** the time set by his father. 3 So also, **when** we were underage, we were in slavery under the elemental spiritual forces of the world. 4 But **when** the set time had fully come, God sent his Son, born of a woman, born under the law, 5 to redeem those under the law, that we might receive adoption to sonship. 6 Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.” 7 So you are **no longer** a slave, but God’s child; and since you are his child, God has made you also an heir.
Galatians 4:8–11: **Formerly**, **when** you did not know God, you were slaves to those who by nature are not gods. 9 But **now** that you know God—or rather are known by God—how is it that you are turning back to those weak and miserable forces? Do you wish to be enslaved by them all over again? 10 You are observing special days and months and seasons and years! 11 I fear for you, that somehow I have wasted my efforts on you.
My appeal to (not judgment of!) those 21st century Christians who want to retain elements of the law, to be under them and their authority, and to observe them in a religious sense is to consider:
1. Paul’s argument in Galatians (especially 3–5) very carefully and prayerfully
2. the function of the law as inherently divisive
3. the risk of creating division among the people of God by retaining the law in religious practice
4. the temporary nature of the law in God’s plan of redemption
5. the audience (weak Jews) to whom Paul gave some latitude for retaining some elements of the law
6. how Paul gave much less latitude (understatement!) for Gentile Christians to add the law into their religious practice
7. the time frame (while the old covenant was fading away during the first century or so) during which Paul gave some latitude for weak Jews to retain some elements of the law
Grace to you!