“Is it any wonder that the unbelieving society around us is so lawless, if those who should have been light and salt to that same society were themselves not always sure what it was that they should be doing?”[i] The United States of America is at a crossroads. The book UnChristian indicates that each subsequent generation places less emphasis on the Bible when determining the rules by which humanity should be governed.[ii] Detractors cite Old Testament laws such as “whoever strikes his father or mother must be put to death,” as proof texts that the Bible is outdated and useless for modern ethical discourse.[iii] At the core of the current arguments denouncing the Bible is a lack of understanding about how the Mosaic Law reaches its fulfillment through Jesus. In its fulfillment, there is a discontinuation of the Old Testament Law’s covenant status; and yet, God’s will sustains the heart of the Law into the New Covenant. The Mosaic Law relates to the believer for spiritual edification and teaching but must be viewed through the lens of its fulfillment in Jesus, His teachings, and the New Covenant.
Fulfillment of the Law in Jesus
The Christian understanding of the Mosaic Law must stem from the fact that Jesus did not come “to destroy the Law or the prophets;” rather, He came “to fulfill” the Law.[iv] [v] In Matthew 5, Jesus stated that, “unless your righteousness surpasses that of the scribes and Pharisees, you will never enter the Kingdom of Heaven.”[vi] It is here, in the Sermon on the Mount, that Jesus begins to fulfill the Law by instituting new commandments of which the Old Covenant Laws were only “shadows.”[vii] Throughout the rest of chapter 5, Jesus expands upon several Old Covenant Laws, using the phrase “it was said to our ancestors… but I tell you” to place “His own authoritative demand alongside that of the Law.”[viii] [ix] Jesus’ “radical insistence” on His own authority and commands, is not only consistent throughout the New Testament, but introduces a discontinuity in the place of the Law in the Christians’ life.[x] [xi]
In Matthew 28:20, Jesus asserts the discontinuation of the Old Covenant when He instructs the disciples to teach and observe “all that I have commanded you.”[xii][xiii] Another example of an Old Testament commandment that “has been transcended by the radical demands of Jesus,” is found in Luke 10:25-37. In these verses, Jesus redefines the commandment to “love your neighbor as yourself” to include people normally despised by the Jews.[xiv] [xv] Mark 7:19 records that Jesus replaced the Old Testament cleanliness laws with the new teaching that “evil things come from within and defile a person.” In both of these cases, Jesus addresses the heart of the law and gives its perfect fulfillment that can be achieved through His ministry and atonement. To simply glean morality from the Old Testament laws based on the Hebrew understanding of the Law is no longer sufficient to satisfy the heart of God. In the teachings of Jesus, the Law is “completed, surpassed, transformed,” and fulfilled so that “the permanent validity” of the Law is maintained in the life of the believer.[xvi]
The paradigm by which Jesus fulfills and transforms the Mosaic Law is love. This is emphatically stated in the synoptic gospels where “Jesus declares, “all the Law and the prophets hang”” on love.[xvii] [xviii] Jesus frequently uses love as the “criterion” for both evaluating and fulfilling the Mosaic Law.[xix] In Mark 2:27, love becomes the primary interpreter of the Law as Jesus redefines the purpose of the Sabbath. Under the Mosaic Law, the Sabbath day was used to maintain righteousness and to appease God; Jesus replaces this duty-centric view of the Sabbath with the teaching that “the Sabbath was made for man” as gift from God.[xx] [xxi] Jesus’ radical redefinition of the Sabbath did not end with this declaration. Rather, both Jesus and Paul expand on this teaching that the Sabbath commandment is fulfilled through the people of God obtaining rest from God Himself.[xxii]
Fulfillment of the Sabbath in Jesus
The significance of the Mosaic Sabbath is derived from “the whole relationship between God and Israel … in which the Decalogue is perhaps at the heart.”[xxiii] In Exodus 31:12-17, the Sabbath is designated as a sign of the Mosaic Covenant between God and Israel. Verses 13 and 14 indicate that the Sabbath is to set the people of Israel apart from other nations, and is directly tied to Israel’s sanctification. Verse 17 teaches that the Sabbath is to be “a sign forever between [God] and the Israelites.”[xxiv] The Mosaic Sabbath finds its termination as a sign of the Old Covenant at the inauguration of the New Covenant.[xxv] [xxvi] Additionally, as a part of a set of laws designed to sanctify the people of God through works, the Sabbath is no longer required as the Holy Spirit performs the work of sanctification in the New Covenant.[xxvii] [xxviii] [xxix] [xxx] Finally, it must be understood that the everlasting nature of the Mosaic Sabbath is similar to other Mosaic administrations, such as the sacrifices, the tabernacle, and the priesthood, each of which were seen as eternal.[xxxi] The Old Covenant was “said to be forever and yet [was] subject to change according to God’s sovereign purposes in accomplishing redemption.”[xxxii] This understanding of the discontinuity of the Mosaic Sabbath is vital to the analysis of how Jesus captured the heart of the Sabbath in the New Covenant.
Under the Mosaic Law, the Sabbath was the theological link by which God Himself planned to provide His people with rest.[xxxiii] During the time of the Old Covenant, when God limited His presence to the Temple in Jerusalem, He also provided His rest through the inheritance that was the Promise Land.[xxxiv] [xxxv] Hebrews 4:9 indicates an end to the traditional Sabbath, yet the author teaches that “a Sabbath remains … for God’s people.” In verse 10, the Sabbath rest is defined as entering “His rest” and resting “from his own works, just as God rested from His.” No longer are the people of God to access God’s rest by living in a specific land or by observing a religious day; rather, those “who have believed” enter the rest of God.[xxxvi] God’s rest is also part of “the blessing of salvation” and believers “can now reinterpret Sabbath observance as an entry into that rest by ceasing from one’s own works.”[xxxvii] Hebrews 9:6 dictates that the reception of the “good news” is a requirement for entering the rest of God. One inference that can be drawn from this verse is that Jesus will bring the rest of salvation apart from the observance of the Law.[xxxviii] A second implication is that people will no longer receive their rest through a physical day, but rather through Jesus Himself.[xxxix] [xl]
Discontinuity of Old Covenant and New Covenant
The discontinuity in the source of Sabbath rest is one example of how God ushered in a New Covenant in place of the Mosaic Covenant. In the book of Galatians, Paul brings this transition to the forefront. In Galatians 3:11, he states that “it is clear that no one is justified before God by the law, because the righteous will live by faith.”[xli] Additionally, Paul argues that “the curse of the law,” which had power under the Mosaic Covenant, no longer holds sway as a result of Christ’s redeeming work.[xlii] Paul further emphasizes this in Galatians 3:21-23 by stating that “the Scripture has imprisoned everything under sin’s power” and that “we were confined under the law.” However, since faith in Jesus has come to man, Christians “are no longer under a guardian” which is the law.[xliii] In Galatians 5:2-6, Paul insists that Christians are no longer “obligated to keep the entire law.” In this statement, Paul seems to be referencing the notion that Christians are no longer bound by all of the particular laws of the Old Covenant.[xliv] He goes so far as to say that circumcision, which is integral to the Mosaic Law, accomplishes nothing. [xlv] In fact, Paul states that “every man who gets circumcised … is obligated to keep the entire law.”[xlvi] Therefore, if Christians begin to see the Mosaic Law as lists of rules they are required to obey for salvation, then they have “fallen from grace.”[xlvii] [xlviii] Rather, what leads to salvation is “faith working through love.” [xlix] [l]
Hebrews chapters 9 and 10 expand upon the concept that the Old Covenant is a “shadow of the good things to come and not the form of those realities.”[li] [lii] Specific items in the tabernacle and the temple are mentioned as symbols and representations “for the present time, during which gifts and sacrifices are offered that cannot perfect the worshipper’s conscience.”[liii] The earthly sanctuary is “only a model of the true one,” and to return to these earthly models would be a rejection of the heavenly models that Christians have been given access to.[liv] In the Old Covenant, “the way into the Holy of Holies had not yet been disclosed;” humanity could not yet approach God and had not yet attained forgiveness.[lv] The author of Hebrews is given authority to dismiss the Old Covenant “as obsolete” by “his knowledge of what has happened in the Son in these last days,” namely the sacrifice of Jesus.[lvi] Additionally, the author of Hebrews addresses the abrogation of many of the Mosaic food laws by saying that all of these “physical regulations” including “food, drink, and various washings” were only in effect “until the time of restoration,” when the Messiah would appear.[lvii] [lviii] These discontinuities between the Old and New Covenant laws hinge upon the fact that Jesus is the mediator of a new covenant that is separate from the first covenant. [lix]
By ushering in the New Covenant, Christians are no longer sanctified through obedience to commandments, but instead are “sanctified through the offering of the body of Jesus Christ once and for all.”[lx] [lxi] Changing the method of sanctification and the priesthood necessitated a “change of the law” as well.[lxii] [lxiii] This new law differs from the old in that it was not written by the hands of men. Instead, God promised that “I will put My laws into their minds and write them on their hearts.”[lxiv] [lxv] The introduction of the Holy Spirit as the means by which God imparts His law changes how Christians are to understand and interpret the Mosaic Law for themselves. Paul states that “the Spirit’s law of life in Christ Jesus has set you free from the law of sin and death,” thereby superseding the Mosaic Law in the life of the believer.[lxvi]
The second indicator that the Mosaic Law has ended is Paul’s statement that “Christ is the end of the law for righteousness to everyone who believes.”[lxvii] [lxviii] In Greek, the word telos is being translated as “end.” However, the full meaning of the word conveys a sense of culmination whereby the law reaches both its termination and its goal.[lxix] Douglas Moo of Wheaton University takes this culmination to mean that “the law has ceased to have a central and determinative role in God’s plan and among his people,” but not that “the law ceases to exist … [or] has no more relevance to believers.”[lxx] The proper use of the Mosaic Law can be seen though Paul’s quotation of some of the Ten Commandments in Romans 13:8-9. In that section, Paul quotes only the commandments that are directly implied by the command of Jesus to “love your neighbor as yourself” in order to provide illustration and context to the New Covenant command.[lxxi]
Heart of the Old Covenant in the New Covenant
Though the Old Covenant’s time has passed, it still has use in the life of the believer.[lxxii] Jesus himself, says that “if you want to enter into life, keep the commandments,” when questioned by the rich young ruler.[lxxiii] However, he does not stop at a Mosaic level of understanding. When the young man inquires about what he lacks, Jesus could have responded by simply telling him “Do not have other gods besides Me.”[lxxiv] Instead, on His own authority, Jesus expands upon that command through the lens of love. He knew that the ruler did not love God with his whole heart due to the material possessions that he owned. When Jesus replied, He used the law of love to expand upon the commandment, saying “go, sell your belongings and give to the poor, and you will have treasure in heaven.” In this way Jesus personalized the “perfect law of freedom” to the ruler, modeling how the Holy Spirit would soon write His Law on the hearts of the believers. [lxxv] [lxxvi]
One critique of the discontinuation of the Mosaic Law in the modern era is that it is impossible to determine a cohesive Biblical ethic when the Christian community is “bound only by what is clearly repeated within the New Testament teaching.”[lxxvii] In order to develop a modern day Biblical ethic, it is necessary to examine how the New Testament authors viewed the Law in light of the Gospel. For example, Paul argued that the Law was “holy, righteous, and good” as well as that it was our “guardian until Christ.”[lxxviii] [lxxix] [lxxx] Both of these statements seem to indicate that the total rejection of the Mosaic Law is inappropriate. Rather, the focus seems to be on the impossibility of the Mosaic Covenant to deliver or confer salvation since “if a law had been given that was able to give life, then righteousness would certainly be by the law;” however, “the Scripture has imprisoned everything under sin’s power, so we are now “justified by faith.”[lxxxi] [lxxxii] Paul’s primary concern seems to be that Christians take themselves out from under the yoke of the Law. His secondary concern is similar in that some Christians were still treating all of the Old Testament laws, such as those concerning circumcision, as binding, if not necessary for salvation.[lxxxiii] It is neither that all laws are binding nor that only laws repeated word for word in the New Covenant are valid; rather, the Spirit of God will view all of Scripture through the lens of Jesus’ ministry and the law of love to use “the sacred Scriptures, which are able to instruct you for salvation through faith in Christ Jesus.”[lxxxiv] Indeed, “all Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness.”[lxxxv]
Conclusion
In conclusion, the Mosaic Covenant relates to the life of the believer as viewed through the lens of Jesus’ life, death, and ministry. Christians are no longer held to the
[i] Walter C. Kaiser, Jr., “Response to Willem A. VanGemeren,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 75.
[ii] David Kinnaman and Gabe Lyons, UnChristian: What a New Generation Really Thinks About Christianity … and Why it Matters, (Grand Rapids, MI: BakerBooks, 2007), 164.
[iii] Exodus 21:15 (Holman Christian Standard Bible).
[iv] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 373.
[v] Matthew 5:17 (Holman Christian Standard Bible).
[vi] Matthew 5:20 (Holman Christian Standard Bible).
[vii] Hebrews 10:1 (Holman Christian Standard Bible).
[viii] Matthew 5:21-43 (Holman Christian Standard Bible).
[ix] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 349.
[x] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 353.
[xi] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 350.
[xii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 372.
[xiii] Matthew 28:20 (Holman Christian Standard Bible).
[xiv] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 375.
[xv] Luke 10:25-37 (Holman Christian Standard Bible).
[xvi] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 374.
[xvii] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 353-354.
[xviii] Matthew 22:34-40 (Holman Christian Standard Bible).
[xix] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 353.
[xx] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 355.
[xxi] Mark 2:27 (Holman Christian Standard Bible).
[xxii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 378.
[xxiii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 352.
[xxiv] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 352.
[xxv] Exodus 31:17 (Holman Christian Standard Bible).
[xxvi] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 352.
[xxvii] Exodus 31:13 (Holman Christian Standard Bible).
[xxviii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 352.
[xxix] 2 Thessalonians 2:13 (Holman Christian Standard Bible).
[xxx] Dr. William D Barrick, Sanctification: The Work of the Holy Spirit and Scripture. MSJ 21/2 (Fall 2010) 179-191.
[xxxi] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 352.
[xxxii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 353.
[xxxiii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 353.
[xxxiv] Deuteronomy 12:9 (Holman Christian Standard Bible).
[xxxv] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 353.
[xxxvi] Hebrews 4:3 (Holman Christian Standard Bible).
[xxxvii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 378.
[xxxviii] Hebrews 4:8-10 (Holman Christian Standard Bible).
[xxxix] Hebrews 4:5-10 (Holman Christian Standard Bible).
[xl] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 378.
[xli] Galatians 3:11 (Holman Christian Standard Bible).
[xlii] Galatians 3:13 (Holman Christian Standard Bible).
[xliii] Galatians 3:25 (Holman Christian Standard Bible).
[xliv] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 370.
[xlv] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 370.
[xlvi] Galatians 5:3 (Holman Christian Standard Bible).
[xlvii] Galatians 5:4 (Holman Christian Standard Bible).
[xlviii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 370.
[xlix] Galatians 5:6 (Holman Christian Standard Bible).
[l] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 370.
[li] Hebrews 10:1 (Holman Christian Standard Bible).
[lii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 378.
[liii] Hebrews 9:9 (Holman Christian Standard Bible).
[liv] Hebrews 9:24 (Holman Christian Standard Bible).
[lv] Hebrew 9:8 (Holman Christian Standard Bible).
[lvi] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 378.
[lvii] Hebrews 9:10-11 (Holman Christian Standard Bible).
[lviii] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 378.
[lix] Hebrews 9:15 (Holman Christian Standard Bible).
[lx] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 378.
[lxi] Hebrews 10:9-10 (Holman Christian Standard Bible).
[lxii] Hebrews 7:12 (Holman Christian Standard Bible).
[lxiii] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 374.
[lxiv] Andrew T. Lincoln, “From Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in From Sabbath to Lord’s Day, ed. D. A. Carson (Eugene, OR: WIPF and Stock Publishers, 1999), 377.
[lxv] Hebrews 10:16 (Holman Christian Standard Bible).
[lxvi] Romans 8:2 (Holman Christian Standard Bible).
[lxvii] Romans 10:4 (Holman Christian Standard Bible).
[lxviii] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 357.
[lxix] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 358-359.
[lxx] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 359.
[lxxi] Romans 13:8-9 (Holman Christian Standard Bible).
[lxxii] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 324-325.
[lxxiii] Matthew 19:17 (Holman Christian Standard Bible).
[lxxiv] Exodus 20:3 (Holman Christian Standard Bible).
[lxxv] James 1:25; 2:12 (Holman Christian Standard Bible).
[lxxvi] Douglas J. Moo, “A Modified Lutheran View,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 374.
[lxxvii] Walter C. Kaiser, “Response to Douglas Moo,” in Five Views on Law and Gospel, ed. Stanley N. Gundry (Grand Rapids, MI: Zondervan, 1999), 400.
[lxxviii] Albert H. Baylis, From Creation to the Cross: Understanding the First Half of the Bible (Grand Rapids, MI: Zondervan, 1996), 137.
[lxxix] Romans 7:12 (Holman Christian Standard Bible).
[lxxx] Galatians 3:24 (Holman Christian Standard Bible).
[lxxxi] Albert H. Baylis, From Creation to the Cross: Understanding the First Half of the Bible (Grand Rapids, MI: Zondervan, 1996),137-138
[lxxxii] Galatians 3:21-24 (Holman Christian Standard Bible).
[lxxxiii] Galatians 5 (Holman Christian Standard Bible).
[lxxxiv] 2 Timothy 3:15 (Holman Christian Standard Bible).
[lxxxv] 2 Timothy 3:16-17 (Holman Christian Standard Bible).
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