The End of the Law: Mosaic Covenant in Pauline Theology

Written by Jason C. Meyer Reviewed By Peter Sanlon

Theological students risk drowning under the tsunami of recently published books on the topic of the Mosaic law. This is one text that is worth reading since it is something of a lifeboat to sanity on a tortuously convoluted subject. Meyer’s thesis is that “Paul conceives of the Mosaic (old) covenant as fundamentally non-eschatological in contrast to the eschatological nature of the new covenant” (p. 1). This means that Meyer believes there is a fundamental discontinuity between the dispensation of Israel living under the Mosaic law and a Christian believer alive today. The Mosaic law failed to impart spiritual power and life. The New Covenant imparts the Holy Spirit’s power to all who put their faith in Jesus. The framework Meyer utilizes to interpret Scripture clearly subscribes to much continuity as well, but he emphasizes discontinuity to a degree more pronounced than is usual in evangelical circles. Notwithstanding, his book presents a compelling case that his position—far from being eccentric—is the view of the NT.

The opening chapter sets the theological scene by sketching the approaches taken to the Mosaic law by scholars. Meyer correctly points out that few writers explain what precisely is ‘old’ about the old covenant. They promulgate a spectrum of views on continuity and discontinuity. The covenantal nomism which is the fountainhead of much modern writing on the law ‘fails to explain fully the differences between the “old” and “new” covenants because of a faulty understanding of grace’ (p. 5).

The second and third chapters outline how Paul views continuity and discontinuity and methods he uses to speak of the law when not actually using the word. These chapters helpfully orient readers. They are lucid, concise, and far more concerned to understand what Paul really said than many other modern texts which aspire to that mantle. Helpful though they are, these chapters are merely the prelude; the real meat of the book is found in chapters four through seven.

These four chapters are detailed, but not dense, exegesis. They look at the Mosaic law as represented in 2 Cor 3–4, Gal 3–4, Rom 9–11, and the Old Testament. Meyer’s view is not a slur on the Mosaic law. The law ‘kills not because it is inherently evil, but precisely the opposite, because it is inherently good’ (pp. 83–84). Believing that the new covenant is superior to the old covenant was what inspired Paul with confidence: ‘Paul’s confidence and boldness result from his belief that his ministry is qualitatively superior to Moses,’ precisely because of the contrasting inherent natures of the two respective covenants’ (p. 114).

Meyer is clearly a well-trained exegete. These chapters cover some of the most complex texts in the NT. They are a pleasure to read not only due to his deft interpretive judgments, but because he combines just the correct amount of lexical study with the necessary big-picture framework. Meyer’s consideration of the Mosaic law in the Old Testament itself (ch. 7) forces him to be highly selective in which arguments he explores. His conclusions are reliable, but one hopes there will be a future work expanding his many unspoken insights upon the Old Testament issues. He summarizes that Deuteronomy commands Israel to circumcise their hearts while Jeremiah promises that God will do this to them. The image of circumcising the heart ‘first appears as a command issued in order to safeguard against exile. God’s people never fulfill this obligation and suffer the curses of the covenant. Yahweh himself must circumcise and transform the heart’ (p. 261–62).

The final chapter summarizes the thesis and applies it to various modern issues. The most humbling of these applications is that much more spiritual power is available to modern Christians than old covenant Israel: ‘It is indeed a sad reality when the church of Jesus Christ under the new covenant looks and lives too much like the people of Israel under the old covenant’ (p. 279). Some reasons that Meyers mentions include modern evangelistic techniques and membership policies. His passing mention of approaches to church membership and discipline would need expansion or qualification, as there is some diversity of opinion within evangelicalism, but the foundational critique hits home. With regard to ethics, Meyer dismisses most contemporary writing on the topic as overly rationalistic. Ethicists tend to focus on discerning what is morally right or wrong. The Bible fills the gap between knowing and doing the good, by giving Christians the spiritual power to become somebody good (p. 280). Even where we fail to do what we know is good, a theology such as Meyer outlines enables us to understand the reasons for our failures.

The NT speaks often of the Mosaic law. Enabling Christians to think correctly about it is a fundamental part of helping believers to mature and enter fully into the experience of all that Christ’s death procured for them. The theological perspective of this book is that advocated by Richard Sibbes in the Puritan era and both Douglas Moo and Michael Horton in the modern. That is, that the Mosaic law was a temporary covenant which lacked the spiritual power offered in the new covenant. Many today look at the Mosaic law through the lens of the New Perspective, Reformed scholasticism, or deontological ethics. This book is essential reading because it challenges us to try looking at the Mosaic law through the lens of the NT. Take a peek; it is liberating.


Peter Sanlon

Peter Sanlon is writing a systematics theology PhD at Cambridge University on Augustine’s preaching. As an Anglican ordinand, he attempts to be involved in local church ministry alongside academic research. He edits the journal Still Deeper at www.stilldeeper.com. When possible he helps his wife restrain their pet kittens from eating their furniture.

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