Introduction — the question and why it matters
The phrase “the Law and the Prophets were until John” (Luke 16:16) raises an essential theological question: What did Moses’ Law (the Law of Moses) intend, for whom, and for how long? This matters for Christian identity, the relation between Old and New Covenants, and how we understand moral, ceremonial, and civil dimensions of divine law.
This article defends the classical Catholic/orthodox reading: the Law of Moses (including moral, ceremonial, and civil precepts) had a saving, preparatory role centered on Israel and continued “until John” (the last prophet who prepared the way). With the coming of Christ the Messiah, the Law’s ceremonial and covenantal role was fulfilled and transformed; its moral truths remain, now interiorized under the Law of Christ and the gift of the Holy Spirit. I will show the biblical basis, the testimony of Apostolic and Church Fathers, canonical and magisterial teaching, and how theologians and scholars interpret these texts.
(Key primary texts: Luke 16:16; Galatians 3:19; Colossians 2:14–17; Hebrews; Didache; Ignatius; Justin Martyr; Epistle of Barnabas; CCC §§2174–2191 — all cited below.) earlychristianwritings.com+3Bible Gateway+3Bible Gateway+3
1) What precisely is “the Law of Moses”?
“The Law of Moses” refers to the body of divine instruction given through Moses to Israel (Torah):
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Moral law (e.g., the Decalogue / Ten Commandments),
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Ceremonial law (sacrifices, temple rites, clean/unclean foods, festivals, Sabbath observance), and
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Civil law (statutes governing Israel as a covenant nation).
The Law functioned as covenantal instruction and sign of God’s unique relationship with Israel, forming them socially and religiously until the fulfillment of God’s messianic promises.
2) Biblical anchors: “Until John” and the role of the Law
Luke 16:16 — “The Law and the Prophets were until John”
Jesus says, “The law and the prophets were until John; since then the good news of the kingdom of God is preached” (Luke 16:16). This line places John the Baptist as the terminal point of the prophetic era and implies a decisive shift: the public proclamation of the kingdom inaugurated by Christ. The common theological reading holds that John (and the coming of Jesus) marked the transition from the preparatory era (Law/Prophets) to the messianic fulfillment. Bible Gateway
Galatians 3:19 — “Why then the Law?… until the Seed came”
Paul explains why the Law was given: “It was added because of transgressions, until the coming of the offspring to whom the promise referred” (Galatians 3:19). Paul portrays the Law as a temporary measure, serving as guardian/teacher until the promised Seed (Christ) arrives; thereafter believers are justified by faith and become heirs of the promise. This text is primary evidence that the Mosaic Law served a provisional, preparatory function. Bible Gateway
Colossians 2:14–17 — Ceremonial observances and “handwriting”
Paul states that Christ “canceled the record of debt” and warns believers not to be judged about food, drink, festivals, new moons, or Sabbaths — categories associated with the ceremonial calendar (Colossians 2:14–17). This passage is widely read as indicating that ceremonial/legal observances of the Mosaic cult are no longer the means by which Christians are bound under the new covenant. Bible Hub
Load-bearing citations: Luke 16:16; Galatians 3:19; Colossians 2:14–17. Bible Gateway+2Bible Gateway+2
3) How early Christians understood the Law — Apostolic & Patristic testimony
Early Christian writings (Apostolic Fathers and Church Fathers) consistently show that Christians recognized a change in covenantal practice after John/Christ:
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Didache (late 1st / early 2nd century) instructs Christian communities to gather on the Lord’s Day (weekly), signaling Christian worship practice distinct from Israel’s temple/sabbath rites. earlychristianwritings.com
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Ignatius of Antioch (early 2nd c.) contrasts Christian observance of the Lord’s Day with Jewish Sabbath-keeping, indicating that Christians “no longer observe the Sabbath, but live in the observance of the Lord’s Day.” This shows an early understanding that cultic Sabbath observance belonged to the old order. newadvent.org
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Justin Martyr (mid-2nd c.) explains that Christians worship on Sunday because it is the day of Christ’s Resurrection — again showing an early shift from temple/temporal Jewish observances to the paschal-centered life. newadvent.org
These patristic witnesses demonstrate that the earliest generations of Christians read the coming of Christ as a covenantal watershed: Israel’s ceremonial law and temple system had a fulfilled role; the Church worships in the new covenant reality focused on Christ. earlychristianwritings.com+2newadvent.org+2
4) Theological synthesis: fulfillment, continuity, and transformation
Fulfillment, not mere abolition
Jesus emphatically states: “Do not think that I have come to abolish the Law or the Prophets; I have come not to abolish them but to fulfill them” (Matthew 5:17). The orthodox Catholic interpretation: fulfillment means that the Law’s purpose and telos find completion in Christ — the promises and types are realized in His person and work. Thus the moral truth at the heart of the Law endures, even as ceremonial/cultic forms are transformed or fulfilled.
Categories to keep in mind
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Moral law: retains binding force (the Decalogue’s moral teaching continues under the Law of Christ), now written on hearts by the Spirit (cf. Jeremiah 31:31–34; Hebrews 8).
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Ceremonial & sacrificial system: typological foreshadowing fulfilled in Christ’s one perfect sacrifice — therefore no longer required as covenantal means. (See Hebrews and Paul’s arguments.)
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Civil/national stipulations: pertained to Israel as covenant nation; they lose their binding force for the Church as a distinct covenant community of Jews and Gentiles.
Key Pauline synthesis: the Law served as a temporary guardian until Christ; believers now live under promise and Spirit (Galatians; Romans). Bible Gateway+1
5) Development / evolution (timeline)
| Period | Key development | Primary witness |
|---|---|---|
| c. 30–33 AD | Jesus’ ministry, death, Resurrection — inauguration of the new covenant | Gospel accounts; Resurrection on “first day.” |
| c. 30–60 AD | Apostolic preaching; first Christian communities; Paul’s teaching about Law & Promise | Acts; Paul (Galatians, Romans, Colossians). Bible Gateway+1 |
| late 1st / early 2nd c. | Apostolic Fathers record distinct Christian worship and practice (Lord’s Day) | Didache; Ignatius; Barnabas. earlychristianwritings.com+2newadvent.org+2 |
| 2nd–4th c. | Patristic theology develops categories (fulfillment, typology, new creation) | Justin, Irenaeus, Tertullian, Augustine. newadvent.org |
| 4th c. onward | Councils and canon law shape Christian worship and social observance (Sunday as principal day) | Council canons; imperial laws; later medieval theology. |
| Modern era | Magisterium articulates continuity: moral law endures; ceremonial fulfilled — Catechism sums up the tradition. | Catechism of the Catholic Church §§2174–2191. catholicculture.org |
6) Comparative table — What continued, what changed?
| Dimension | Law of Moses (pre-Christ) | After Christ (Law of Christ / New Covenant) |
|---|---|---|
| Authority | Mosaic covenant given to Israel by Moses | New covenant established by Christ; authority centered in Christ and apostolic teaching |
| Moral commandments | Binding as part of covenant law (Decalogue) | Moral truths retained, internalized by the Spirit; fulfilled in charity (Rom 13:8–10) |
| Ceremonial rites | Temple sacrifices, priesthood, food laws, festivals, Sabbath | Fulfilled in Christ’s paschal sacrifice; the Eucharist replaces temple sacrifice as memorial (Hebrews) |
| Civil/national laws | Applied to Israel as nation | Not directly binding for the Church as a political entity; moral principles inform Christian ethics |
| Function | Guardian/teacher until the Promised One (Gal 3:19) | Living under grace, guided by the Spirit and apostolic teaching (Gal 3:24–25). Bible Gateway |
7) Selected quotations (primary texts)
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Luke 16:16 — “The law and the prophets were until John…” (place of John as end of prophetic era). Bible Gateway
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Galatians 3:19 — “The law was put in place because of transgressions until the coming of the promised Seed.” Bible Gateway
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Colossians 2:14–17 — Christ canceled the written code against us... therefore let no one judge you about festivals or Sabbaths. Bible Hub
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Didache 14 — “But every Lord’s day gather yourselves together, and break bread…” (early Christian practice). earlychristianwritings.com
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Ignatius, Epistle to the Magnesians — “No longer observing the Sabbath, but living in the observance of the Lord’s Day…” (early patristic witness). newadvent.org
8) What the Catechism (magisterial teaching) says
The Catechism of the Catholic Church presents Sunday as the weekly celebration of the Resurrection — the “eighth day” — and explains that the Sabbath’s “completion” is now expressed in Sunday worship and Christian rest; the CCC affirms continuity of moral truths and transformation of ceremonial forms. See CCC §§2174–2191 for the full treatment. catholicculture.org
9) How historians and theologians read these texts (brief overview)
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Patristic exegetes (Irenaeus, Justin, etc.) saw the Old Testament as typological — foreshadowing Christ. The Law’s types are real but provisional. newadvent.org
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Reformation-era and later theologians: while differing on aspects (e.g., precise continuity of moral law), most major Christian traditions agree that Christ’s coming marks a new covenant reality. Catholic theology emphasizes fulfillment and continuity in moral law; some groups (e.g., Seventh-day Sabbatarians) argue for continued seventh-day observance — a position addressed in patristic and biblical debate. (For balanced scholarly discussion, consult standard commentaries on Galatians, Colossians, Hebrews and works on covenant theology.)
10) FAQs / Common objections
Q: Does “until John” mean the Law is abolished?
A: No — the traditional reading is fulfilled, not simply abolished. The moral core remains; the Law’s role as guardian/temporal pedagogue ends with the coming of Christ. See Galatians 3:19 and Luke 16:16. Bible Gateway+1
Q: Are Christians still bound by the Ten Commandments?
A: Yes; the Decalogue’s moral truths persist, but their shape is clarified in Christ (e.g., love as summation of the law) and internalized by grace. The ceremonial prescriptions are no longer required as salvific observances. (See Matthew 5:17; CCC on moral law.) catholicculture.org
Q: Did the Church “invent” Sunday to replace Sabbath?
A: No — first-century evidence (Acts, 1 Corinthians) and Apostolic Fathers (Didache, Ignatius, Justin) show early Christian observance of the Lord’s Day tied to the Resurrection well before imperial legislation. The Church's practice developed out of apostolic context and theological reflection. earlychristianwritings.com+1
11) Short bibliography & primary sources (recommended)
Scripture: Luke 16:16; Galatians 3; Colossians 2; Hebrews (esp. chapters 8–10). Bible Gateway+2Bible Gateway+2
Apostolic Fathers & Patristic texts:
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Didache (ch.14). earlychristianwritings.com
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Ignatius of Antioch, Epistles (Magnesians). newadvent.org
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Justin Martyr, First Apology (on Sunday worship). newadvent.org
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Epistle of Barnabas (eighth day motif). earlychristianwritings.com
Magisterial: Catechism of the Catholic Church, §§2174–2191 (on Sunday and fulfillment of Sabbath). catholicculture.org
Secondary scholarship: Standard commentaries on Galatians (e.g., F. F. Bruce, Douglas Moo), Colossians (e.g., N. T. Wright, P. T. O’Brien), and patristic introductions (e.g., The Early Church by Henry Chadwick) are recommended for deeper study.
12) Conclusion — concise apologetic summary
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The Law of Moses functioned as covenantal instruction for Israel and served as a temporary guardian “until” the coming of the promised fulfillment (John/Christ). Scriptural anchors (Luke 16:16; Galatians 3:19; Colossians 2) support a transitional role for the Mosaic law. Bible Gateway+2Bible Gateway+2
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Christ fulfilled the Law’s redemptive purpose; ceremonial and cultic institutions pointed to Him and thus are fulfilled in His once-for-all sacrifice. Moral obligations remain, now interiorized under the Law of Christ and the Holy Spirit. Bible Hub+1
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The early Church (Apostolic Fathers and later Fathers) read the transition in exactly this way — the prophetic period “until John” gives place to the kingdom inaugurated by Jesus, and Christian worship and practice develop accordingly. earlychristianwritings.com+2
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