Henry Krabbendam - James - World Evangelical Alliance

All this helps explain the relationship the OT sustains to the NT in terms of its
abiding value for, its recognition by and its use in the NT. As I already indicated
above, but presently explain at greater length, it is determined by (1) the substantial
focus, (2) the methodological objective, (3) the preparational transition, and (4) the instructional
value of the OT in general and of the law in particular.
(1) Substantially the focus of the OT/law, is upon obedience to God (Deut. 32:47;
Jer. 31:33; Ezek. 35:27; Rom. 10a; Heb. 8:10), and insists that it spells “life” (Deut.
32:47). It is hardly surprising, therefore, that in its substantive implementation it is the
permanent crowning piece of the New Covenant (Heb. 10:16).
(2) Methodologically the objective of the OT/law is to expose man’s sin (Rom.
3:20; 7:7), in fact, to stir it up (Rom. 7:9; Gal. 3:19), and exhibits that it spells “death”
(Rom. 6:23). The lasting character of the constitution, the Ten Commandments, guarantees
that this message never goes away.
(3) Preparationally the OT/law points to the transition from old to new covenant,
from sin to holiness, from a ministry of death to a ministry of life (2 Cor. 3:7-8), as
specifically but not exclusively indicated by the sacrificial legislation. From this perspective
it is hardly surprising that the symbolical and political laws, especially the
death penalties, are principially temporary (Acts 10:9-16; Gal. 2:3-5; Heb. 10:24-31).
As has been argued already, the symbols are the transitional shadows that point to substance.
This applies both to the blood sacrifices, which point to the substance of justification,
and to the separation laws, which point to the substance of sanctification. The
death penalties are the “scaffolding” of Old Testament Israel, which by definition was
“a mixed multitude,” for the specific purpose to keep the old covenant Church reasonably
pure. (The State polices the Church.) They are part of the old covenant and
need not to be practiced any more. The old covenant has come to an end (Gal. 3:23ff;
4:21ff; Heb. 8:7, 13)! The new covenant presents us with the substance of justification
and sanctification in Christ and the Holy Spirit. Besides, the new covenant calls for
excommunication in stead of the death penalties (1 Cor. 5:1-5; Heb. 10:26-27). (The
Church can and must now police itself, and no longer needs the State.) Of course,
murder is a matter of the Noahic covenant, and still requires the death penalty (Gen.
9:6), to be executed by the civil magistrates (Rom. 13:4).
(4) Instructionally the OT/law presents universal principles and patterns, that are
applicable to all people in all places and at all times. This includes the constitution of
the Decalogue, which is of lasting character (Rom. 13:9; see also Linnemann, Biblical
Criticism, 10) as well as the case laws, which are versatile and adapt the principles and
patterns of the Decalogue to new situations in fresh applications. While the Ten Commandments
are principially permanent, the case laws are practically temporary. They
change with the conditions. They cannot be practiced in the New Covenant when different
conditions prevail. But their principles and patterns can be re-applied in analogous
circumstances, just as the OT stipulation of a fence on a flat roof as part of the
obedience to the Sixth Commandment (Deut. 22:8) finds its modern day counterpart in
city ordinances that require fences around swimming pools.
In summary, in the New Covenant, which is personified in Christ (Is. 42:6) and
personalized by the Spirit (Is. 59:21), the “shadows” (symbolic regulations) and the
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