The assertion by some pastors, including Abel Damina, that Jesus abolished the Law contradicts Jesus’ own words in Matthew 5:17, where he explicitly states that he came to fulfill, not abolish, the Law and the Prophets. This fulfillment implies a deeper understanding and application of the Law, not its eradication. The indwelling Spirit of Christ within believers enables them to live in accordance with the moral principles of the Law, even as they are covered by Christ’s sacrificial love and atonement. This echoes the Old Testament concept of atonement as described in Leviticus 16:16, where atonement is made for the uncleanness of the people and the tabernacle. Furthermore, many New Testament passages, including those concerning righteousness by faith (Romans 10:6-8) and the importance of love (Matthew 7:21-23), are rooted in the principles of the Torah. Dismissing the Law entirely ignores its continued relevance in shaping Christian ethics and understanding of God’s character.
The complex relationship between the Old Testament Law (Torah) and the New Testament often leads to misinterpretations, particularly regarding Paul’s statements about being “under grace, not under law.” This does not imply a disregard for the moral principles of the Law, but rather liberation from the burden of legalistic self-effort and the unattainable goal of perfect adherence to the Law for justification. As Romans 3:31 clarifies, faith does not nullify the Law but establishes it. True righteousness, exemplified by Christ, is not achieved through flawless law-keeping, which can lead to pride and self-righteousness, but through faith in Christ’s atoning sacrifice. This understanding is further emphasized in Romans 6:14 and 8:15, which highlight the freedom from the dominion of sin and the spirit of fear through adoption by grace.
Furthermore, Romans 10:4 states that Christ is the “end of the Law for righteousness” not because the Law is obsolete, but because it is through faith in Christ that true righteousness is attained. The Law exposes our inability to achieve righteousness through our own efforts, pointing us towards the need for a savior. This is consistent with Romans 3:21, which states that the righteousness of God is revealed apart from the law, yet testified to by the Law and the Prophets, exemplified in figures like the Passover Lamb and the Day of Atonement (Yom Kippur). These Old Testament symbols prefigure Christ and his atoning work, illuminating the continuity between the testaments.
The Acts 15 council provides a crucial framework for understanding the application of the Law in the early church. The council addressed the question of whether Gentile converts were obligated to observe the ceremonial aspects of the Law, such as circumcision, dietary restrictions, and Sabbath observances. The apostles decided that these practices were not required for Gentiles, reflecting the understanding that salvation is through faith in Christ, not adherence to Jewish rituals. This decision is further supported by passages like Colossians 2:16-17. However, the moral principles of the Torah, epitomized by loving God and neighbor, remain binding on all believers. This distinction between ceremonial and moral law acknowledges the transformative work of Christ while upholding the enduring ethical principles of the Torah.
The Acts 15 decree acknowledges a distinction between Jewish and Gentile believers in their relationship to the ceremonial aspects of the Law. While Gentiles are exempt from these practices, Jewish Christians living in the land of Israel were permitted to continue observing them, provided they understood that these rituals were symbolic and not the essence of salvation. This is illustrated in Acts 21:20-32, where Paul participates in Jewish temple rituals to demonstrate his respect for Jewish traditions and avoid causing offense. This approach reflects a nuanced understanding of the relationship between the Law and the Gospel, recognizing the continued significance of Jewish identity and practice within the context of Christian faith.
Abel Damina’s teachings, particularly regarding the replacement theology perspective, contradict Romans 11, which affirms the ongoing role of the Jewish people in God’s plan. The re-establishment of Israel in 1948, foretold in the Tanakh, underscores the continued importance of the Jewish people and their connection to the land. Furthermore, Romans 11 emphasizes the enduring presence of a believing remnant within Israel throughout history and anticipates their future role in welcoming the Messiah’s return. Rejecting the significance of Jewish identity and the continued existence of Jewish Christians undermines the biblical narrative and ignores God’s faithfulness to his covenant with Israel. Additionally, dismissing practices like symbolic baptism (Acts 10:47, Matthew 28:19, Acts 8:36-39), communion (1 Corinthians 11:23-26), and head coverings (1 Corinthians 11) as mere rituals denies their symbolic importance within the Christian faith and the clear instructions provided in the New Testament. These practices serve as tangible reminders of spiritual realities and should not be disregarded by church leaders.
