The Ceremonial Laws as Visual Aids to Modern Society

The Reformed community has debated the validity of Old Testament law in today’s society since the beginning of the Reformation. Many of the early Reformers (Calvin And Bucer) and the Puritan Reformers (Thomas Boston and Cotton Mather) believed strongly in the application of the law of God to their particular societies. Today, many of our contemporary evangelical leaders mock their forefathers for their commitment to Old Testament penology and regulations. Many in the Reformed community cite that theocratic Israel is a distinct body of people with a distinct law never to be mixed with the new law of this new age inaugurated by Christ. Fortunately, most recent serious scholarship do not make such strong distinctions. They acknowledge that God’s laws in the Older Covenant are inextricably linked to His unchanging character. Though this most recent scholarship would distinguish their analysis from the late Greg Bahnsen or R.J. Rushdoony, they are actually advocating a form of direct application of the ceremonial laws to our modern society. Whether they call these applications epochal adjustments or modified application, they are still finding the relevance of Old Testament law in New Covenant life. How direct may these applications be made is disputed; however, they do agree, that there is a general equity, an underlying principle, that needs to carry on into the New Covenant, in order to maintain the integrity and the continuity of Biblical revelation in all ages. Though the Reformed community and our Westminster Confession are in complete agreement that the ceremonial laws have been fulfilled in the ultimate and last sacrifice for our sins, the Lord Jesus, it is the underlying principle that needs to be revived even in our era for the sake of the world and for the sake of the Church. Both Drs. Bruce Waltke and Richard Pratt argue in this manner. In his Old Testament Theology Waltke writes that the ceremonial laws “such as abstaining from ‘unclean’ foods are ‘visual aids’ to instruct God’s people of all ages to be pure” (An Old Testament Theology, 14). The dietary laws were given so that Israel would maintain their separation from other nations. It is part of the theme of Leviticus, which is holiness. Though dietary laws no longer bind New Covenant Christians (Matthew 15:11; Acts 10:13-15), the principle of the Ceremonial laws is that God’s people are to be a set-apart people; consecrated only to their covenant Lord. Indeed if the history of our forefathers was given to us as examples (I Cor. 10:6) then why not see the ceremonial laws as examples of faith and purity (I Tim. 4:12)? After all, nothing was more central to Old Covenant life than to offer sweet aroma in the presence of God.

Quote, Gage on Subduing the Earth

…In the divine command man is commissioned to reproduce God’s own activity in creation, that is, to subdue and to fill the earth. Contextually then, the divine image is the anthropological enablement for obedience to the divine command. After the disobedience of the first Adam, however, the dinvine command (as restated in the Protoevangelion) is confirmed through the divine covenants to Noah, Abraham, and David. Each of these promissory covenants successively designates more specifically the Seed who would subdue the earth. Christ, who is the Seed promised as well as the Mediator of the New Covenant, expresses in the Great Commission the redemptive correlative to the divine command, namely, that the earth is to be filled with disciples and subdued unto obedience to the Word. Finally, the resurrection becomes the telos of history whereby the divine command finds consummation.

-Warren Gage in The Gospel of Genesis, 28.