Consider how the 10 Commandments apply today

The words and the events of the first 5 books, also known as the Torah, of the Bible are foundational for everything that follows the history of Israel all the way to our present generation. However, when the Law or Torah is mentioned in the Christian context, it brings about a myriad of reactions. Some people will be quick to recall the 10 commandments, which God gave to the Israelites at the Mount Sinai, rules from God who saved them from the land of bondage and slavery. While others will bring to mind the exchange of what is permissible between the self-righteous Pharisees during Jesus’ ministry on earth. Whatever the case, the Law tends to bring up somewhat negative feelings.

Whatever the image, one of the confusing issues the contemporary Christian faces is the relationship between the 10 commandments and the Gospel. On one hand, the Gospel seems to emphasize on the freedom and liberty that the Christian has as children of God, freedom from the bondage of sin. On the other hand, the law represents a life, which is bound by rituals and rules. These two facets seem to contradict each other and are not easily resolved. It is no wonder that Christians today often ask the question “Is the 10 commandments and the Torah relevant for Christians today”.

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The Law Versus the Gospel

To be “under Law” would have the implication of being excluded from the grace, which the Gospel imparts (Rom 6:14). In essence, to be “under Law” is the direct opposite of “under grace” and that means in a broad sense that the believer is condemned to be a slave to the power of sin and death. Thus, this is where the confusion tends to arise. On one hand, the Gospel imparts a freedom from sin and death and on the other the Law condemns us to that same death through sin. It would seem that the Gospel would then save us from the Law. In short, the Gospel saves us from the death, which the Law brings about because of sin. And, thus it is in this sense that the Gospel discharges us from the Law and put to death to the Law (Rom7: 4-6 cf. Gal 2:19) – “we are … dead to that, which held us captive”. Galatians 5:4 tell us that if we do not appreciate this discharge, the Gospel it then annulled and Christ has no effect on us. The present day Christian will tend to argue that the Gospel saves us from the Law and thus, there is no need for the Law anymore.

However, this understanding alone is incomplete. Paul in his defense argues “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law” (Rom 3:31). He insists that the law is good and that he delights in the law in his innermost self (Rom 7:16.25). He then goes on to praise the Law for it is through the Law that sin was revealed (Rom 7:7). In Romans 13:9, Paul shows us evidence that love, as the controlling of the believer’s life, and Law, conformity to God’s commandments, are compatible as he later says, “love is the fulfilling of the Law” (Rom 13:10). Thus Paul is reiterating that although as believers we have been discharged from the law, we still have a responsibility to uphold the law. The law takes on a new meaning in that sense. It is also significant to mention that our Lord himself enforces the necessity of keeping the commandments by appealing to his own example of keeping the Father’s commandments and abiding in and constraining the Father’s love (cf. John 10:17-18; 15:10).

However, it is clear that we are no longer slaves to the Law, but this does not mean that the Law has become useless or obsolete to contemporary Christians. Taking into consideration what Jesus claimed that he did not come to abolish the law but to fulfill it (Matt 5:17), we must realize that the law has a place in the lives of believers now and the future. In addition, the apparent dilemma created between the Gospel and the Law stems from a misunderstanding of the Law and its purpose. To help us resolve this contradiction, we need to understand what purpose the Law serves?

Purpose of the Law

The first 5 books of the Old Testament is collectively known as the Torah and in it contains both the ceremonial, civil and moral law, which God gave the Israelites. The word Torah comes from the verb “to point [out the direction one should go].” The inadequate translation of the Hebrew word Torah to the Greek word nomos (Law), has reinforced the misconception that the Torah contained regulations and rituals that the Jews could use to attain salvation. This incorrect and narrow understanding of the Law has impaired our appreciation of the “Law” in the fullest.

The conclusion that salvation can be earned by doing good works is in error as salvation was never possible by doing good works. Paul writes “For if a law had been given that could impart life, then righteousness would certainly have come by the law.” Paul presents an argument that if righteousness could have been made available by the law, then such a law would have been created (Gal 3:21) and “Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin” (Rom 3:20). Paul also tells us in his firm defence that we are justified not by our works but by our faith in our Lord Jesus Christ, and it is this faith in Jesus that makes us righteous before God (Rom 4:1-3 cf. Gen 15:6). In Psalm 119:105, the Law of God is likened to light and it is this light that illuminates us to our sins and it is through the Law that we become aware of our sinfulness (Rom 3:20, 7:7) and it is here that we see the purpose of the Law. Thus, in contrast, the Torah was intended to serve as a guide and direction for one’s life and not strict rules of what is permissible and what in not.

Thus, it is clear that the Law was never intended to make man righteous before God but rather to reveal the unrighteousness of man before God, to make man aware of his sinful nature. Ephesians 2:8-9 emphasizes that, “For by grace you have been saved through faith; that not of yourselves, it is the gift of God; not as a result of works, that no one should boast”. This is obvious that no one can earn his salvation, even by keeping the law. The law should be seen as a standard that reflects God’s character, a standard that He gave us in order that we can understand what it means to “Be Holy, as I AM Holy”. This becomes evident as God commands the Israelite to be set apart from the world, to be called a Holy nation. Israel is to become the light of the world, God’s people in the world showing them His holiness.

The 10 Commandments

There are 2 accounts in the Bible, which record the 10 commandments and they are found in the book of Exodus and Deuteronomy. (Exodus 20, Deut 5). It is given divinely and it is the standard set by God as a basis for the continuing relationship with His people. However, to overemphasize its nature as law would fail to appreciate the true role that it had. The law was binding but yet not in a restrictive sense. It is the representation of God’s love in that its injunctions, both negative and positive, led not to restriction of life, but rather brought fullness of life.

The 10 Commandments is a key segment of the Sinai covenant, which was entered into by God and the people of Israel. This covenant was modeled on the political treaties of that day between a great king and a subject people. In these treaties the king offered certain benefits and, in turn, called for certain behaviors from the people. All these treaties followed the same basic format, which the Sinai covenant, both in Exodus and in its restatement in Deuteronomy, also adheres to closely.

The Decalogue is a brief summary of the more detailed covenantal requirements that follow them. These requirements relate to the whole of life: ceremonial, civil, and moral. Similar commands have been found in the ancient Near East. However, the significance of the Decalogue is that it is placed in the context of a covenant. In comparison, the rest of the ancient laws are usually presented as “givens” from heaven by god and there is a lack of motivation to obey them except to avoid punishment. But the inclusion of the Decalogue within the covenant places the motivation at a different perspective. Obedience to the law is the way in which one can express loyalty to God. Thus, obedience is an expression of gratefulness for what God has done for us. Obedience to the law then is more than advancing one’s personal interest but maintaining a relationship with God. It demands a response of love, not because by obeying them we would gain favor in the eyes of God, but because of the grace that God had given in the liberation from Egypt.

An interesting observation of putting the commandments in the covenant context is the aspect of character. A study of the ancient treaties revealed that many of the laws that the kings put upon subject peoples were an expression of the kings' character and preferences. Thus, the carrying out of the biblical commandments is a means of learning and replicating the character of God. It is here that the continuing significance of the Ten Commandments is found: they reveal the character and will of the unchanging Creator of the universe.

Another interesting feature of the Ten Commandments is that social behavior and religious behavior are treated together. There is a mythological and ritual essence, and there are social prescriptions. However, the two are never related. The Old Testament suggests that the ways in which we treat each other are inseparable from our relationship to God. Ethics are a religious matter, and worship of the true God is the foundation of all non-manipulative ethics. Thus the first four commandments are primarily in relation to God while the remaining six have to do with human relationships. But it is clear that the four cannot be separated from the six, or vice-versa.

Although the commandments are, with the exception of the fifth, all prohibitive, they are not negative. They speak about love: love of God and love of others. But what is it to love. What the commands do is to define the parameters beyond which love cannot exist. This is clearly summarised by: if I love my neighbor I will not steal what belongs to him.

Thus, the 10 commandments can be broken down into 2 categories:

1) God’s rights
2) Man’s rights

It is sufficient to say that the order of these 2 categories would suggest the precedence of God’s rights over man’s rights. Here God sets the stage for the rules of Holy living. It is impossible to have the proper attitude toward fellow man without first understanding the proper attitude we should have toward man.

God first establishes his authority as Lord and God, reminding the Israelites that it was He who had saved them from the bondage of slavery from Egypt, “I am the Lord your God, who brought you out of Egypt, out of the land of slavery” (Deut 5:6). This reminded them that it was the Lord who had saved them from the suffering in Egypt; it was Him who liberated them and gave them freedom from slavery. God thus establishes the rightful place that He should possess in the hearts of the Israelites after which He gives the 10 commandments. God then give the first 4 commandments exerting His right as God. The correct attitude that man, who was saved from Egypt, should have toward God with grateful hearts.

However, God does not just stop at exerting his rights, but He carries on to command His people on the correct attitude that the Israelites should have toward their fellow man. It is interesting to note that God here is not exalting the man to a status equal to God but rather the emphasis that man was made in the image of God and therefore a creation of God and the correct attitude toward the creator God. This extension of God’ commandment to encompass the rights of man displays the love that God has for His creation as mentioned above.

An interesting observation was that when Jesus was asked what the greatest commandment was, he replied, " `Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments." (Matt 22: 37-40). This is in line with what God commanded, to love God first and to love man.

Relevancy in today’s context

John Calvin suggested that the old covenant with Israel does not differ in “essence and substance” from the New Testament covenant, the only difference is in its administration. The new covenant under Christ is not just established with one nation (Israel) but rather extends to believers and their descendants from all nations of the world (Act 2:39; Rom 9:24-26; Eph 2:11-22). Furthermore, practices associated with the Levitical priests, animal sacrifices, and feast days have ended to be replaced as the reality of all these things that is appeared in Christ. Hence, we can no longer look at the 10 commandments without relating them to the work of Christ. The principles embodied in the commandments are abiding value, but the application of the principle changes. Thus, the immediate significance of some of the commandments might differ from one environment to another but the principles remain the same.

It is important to note that the purposes that the 10 commandments serve are still relevant today. As they still show us both the characteristics of an eternal, unchanging God and also the rules of a social relationship with man and God. The 10 commandments involve the Lord’s commands about His law and it has not become irrelevant in today’s society in the light of the new covenant, but rather it now demands a new response. This response is parallel to that when God rescued His people from Egypt. The response for contemporary Christians is toward a loving God who willing sacrificed His son and to Jesus Christ for giving his life willingly for us, saving us from the bondage of sin and death.

Thus, a contemporary Christian has to utilize a new approach in understanding the 10 commandments. A proper treatment of the 10 commandments can only be achieved by understanding the entire context of Scripture. We do not live in the period of the Israelite at Sinai but in Christ. Thus, we cannot apply the 10 commandments fully in our lives without considering the Sermon on the Mount. We cannot and must not confine our understanding simply to the letter of the Law but rather comprehended in the entirety of Scripture. A good example is given to us in the book of Nehemiah how we should apply the Law in our lives.

In chapter 9 of Nehemiah, we see that the people of Israel repenting from their ways and coming before God to renew their covenant with God. The people promised to obey God’s law (v. 29) and in addition made promises concerning intermarriage (v.30), the Sabbath (v.31) and support of the temple priests (v.39) It is apparent that in this situation, some of the promises were in line with the Mosaic Law but not exactly the same. According to Roberts, the law was extended because the life setting of the people of Israel had changed from the time God gave the original Law. And example can be seen in v.31. The 10 commandments are very clear that one should not work on the Sabbath. The Israelite refrained from selling anything on the Sabbath in accordance to the Law. However, foreigners had come to live with them and they had no reservations about selling and buying on the Sabbath. Thus the question arose, could Jews buy on the Sabbath. It was apparent to the Israelites that neither buying nor selling was acceptable on the Sabbath and thus, they instituted an ancient version of the “Blue Laws” that prohibited commerce on the Sabbath. They reinterpreted the Law to fit their new situation.

The people of Israel applied the Law to their current situation to fit the context and we are certainly in that same position today. The biblical standards set up at Sinai continue to be authoritative. Furthermore, the teachings of our Lord have shed even more light to our conduct toward God. However, many of these standards do not speak immediately to our situation. As we seek to obey God, we are challenged to reinterpret his standards in our new situations. We shall take the first commandment as an example of how to apply it in today’s context.


The First Commandment, “You shall have no other Gods before me.”

The Bible has numerous references to Gods, which the people of Israel worshiped. Baal, Asherah, Milcom, Chemosh are some of the familiar idols the pagan people worshiped and most of these idols represented powerful forces within creation. For example, Baal was the personification of the fertility of the field, the god of rain and thunder. And people worshiped these powerful forces as if they were deities. These “gods” do not exist but represents man’s yearning of prosperity, love, and other intangibles. However, in today’s context, Baal and the long list of idols are “dead”, they are no long around as they have lost their worshippers. With the onslaught of technology and modernization, dependence on nature, weather and the like have ceased. Thus, is the first commandment no longer relevant today? Since these so called gods are no longer around, surely the first commandment is obsolete.

People no long worship idols made of wood, clay or metal. So does that mean that there are no more idols in today’s situation? Rather, the idols of the pagans have taken a new form. Power, material and status are such new idols that the people of today pursue and “worship”. We need to understand that the first commandment is a call to choose between everything else and God. Joshua in his exhortation to the people of Israel begins with a narrative of God’s deliverance of His people and ending with an appeal to choose Yahweh. The choice of Yahweh is a radical choice. It is not a choice of both-and, but rather of either-or. Joshua extends the choice to the Israelites, asking them to choose between the gods of Mesopototamia or Yahweh. (Joshua 24:14,23) And in the light of the New Testament, Jesus reiterates that it is not possible to serve 2 masters, he will love one and hate the other. It is clear that a clear choice has to be made, a choice of either-or. Thus it is still relevant to us today, a choice between choosing the world or to choose Yahweh as first.

Thus, in the light of Scripture and today’s situation, we need to approach the 10 commandments in a new way. We need to realize that we do not live during the times of Sinai and therefore cannot apply them to us in that context. But we need to understand the Laws of our God, which are eternal, in a context, which is relevant to us. Douma provides some specific rules for interpreting the 10 commandments to suit our context:

1. The Decalogue must be interpreted spiritually. The Law is understood in its depth only when we see it fulfilled in Christ and when we interpreted it in a “Christian” manner.
2. Negative commandments (“You shall not…”) include positive commands and vice versa.
3. Each commandment must be interpreted per synecdoche, which means that when one sin is mentioned, the commandment intends to cover the entire range of related sins.
4. Those commandments concerned specifically with love toward God weigh more heavily that those commandments concerned specifically with love toward neighbour. For example, love for God outweighs love for parents.
5. The starting point and goal of all the commandments is love.

In conclusion, Paul was very clear in his letter to Timothy, “All Scripture is God breathed and is sufficient for teaching, rebuking correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2Tim 3:15-17). This would suggest that the entire Bible is applicable in the lives of Christians in the first century and is still applicable to us in today’s context. What place does the Torah, in particular the 10 commandments have in the life of Christians today? We need to seek to understand what the Scriptures teach, with the help of the Holy Spirit, and to apply the teaching to our lives. It is our responsibility as children of the living God to apply the teachings in our context.

In summary, the 10 commandments are relevant to the contemporary Christian and will continue to be relevant to the generations to come. God’s word is eternal. We need to understand the teachings in our context and apply it to our lives.



Bibliography

1. J. Douma, The Ten Commandments (P&R Publishing, 1996).
2. P.C. Craig, The Book of Deuteronomy, The New International Commentary on the Old Testament (William B. Eerdmans Publishing Company, 1976).
3. W.C. Kaiser Jr., Are They Reliable?, The Old Testament Documents (InterVarsity Press, 2001).
4. Mark D. Roberts, Ezra, Nehemiah, Esther, The Communicator’s Commentary (Word Books Publisher, Dallas, Texas, 1993).
5. F.F Bruce, D Guthrie, et al, The Illustrated Bible Dictionary (InterVarsity Press, 1980)