Why don't Christians follow all the Old Testament laws?
Christians quote Leviticus on some moral issues but happily eat shellfish, wear mixed fabrics and ignore the Sabbath. That's cherry-picking: if the Old Testament law is God's word, they should keep all of it, and if they don't, they have no grounds to quote any of it.
Christians don't pick laws at random. The Old Testament law was the covenant God made with Israel as a nation, and the New Testament teaches that Jesus fulfilled it. Laws that marked Israel as distinct, like food and purity rules, sacrifices and many civil penalties, pointed forward to Christ and are not binding on the church. The moral will of God behind the law (love God, love neighbor) continues, and the New Testament restates much of it. The question isn't 'Is it in Leviticus?' but 'How does it apply after Christ?'
What Scripture says
17Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them. 18For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished. 19So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven; but whoever practices and teaches them will be called great in the kingdom of heaven. 20For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Jesus came not to abolish the Law but to fulfill it. The Law reaches its goal in him.
18“Are you still so dull?” He asked. “Do you not understand? Nothing that enters a man from the outside can defile him, 19because it does not enter his heart, but it goes into the stomach and then is eliminated.” (Thus all foods are clean.)
Mark notes that Jesus 'declared all foods clean'.
9The next day at about the sixth hour, as the men were approaching the city on their journey, Peter went up on the roof to pray. 10He became hungry and wanted something to eat, but while the meal was being prepared, he fell into a trance. 11He saw heaven open and something like a large sheet being let down to earth by its four corners. 12It contained all kinds of four-footed animals and reptiles of the earth, as well as birds of the air. 13Then a voice said to him: “Get up, Peter, kill and eat!” 14“No, Lord!” Peter answered. “I have never eaten anything impure or unclean.” 15The voice spoke to him a second time: “Do not call anything impure that God has made clean.” 16This happened three times, and all at once the sheet was taken back up into heaven.
Peter's vision about clean and unclean animals, tied to welcoming Gentiles into God's people.
6So the apostles and elders met to look into this matter. 7After much discussion, Peter got up and said to them, “Brothers, you know that in the early days God made a choice among you that the Gentiles would hear from my lips the message of the gospel and believe. 8And God, who knows the heart, showed His approval by giving the Holy Spirit to them, just as He did to us. 9He made no distinction between us and them, for He cleansed their hearts by faith. 10Now then, why do you test God by placing on the necks of the disciples a yoke that neither we nor our fathers have been able to bear? 11On the contrary, we believe it is through the grace of the Lord Jesus that we are saved, just as they are.”
The Jerusalem council decides Gentile believers need not be circumcised or take on the whole Mosaic law.
23Before this faith came, we were held in custody under the law, locked up until faith should be revealed. 24So the law became our guardian to lead us to Christ, that we might be justified by faith. 25Now that faith has come, we are no longer under a guardian.
The law was a guardian until Christ came; believers are no longer under that guardian.
6Now, however, Jesus has received a much more excellent ministry, just as the covenant He mediates is better and is founded on better promises. 7For if that first covenant had been without fault, no place would have been sought for a second. 8But God found fault with the people and said: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. 9It will not be like the covenant I made with their fathers when I took them by the hand to lead them out of the land of Egypt, because they did not abide by My covenant, and I disregarded them, declares the Lord. 10For this is the covenant I will make with the house of Israel after those days, declares the Lord. I will put My laws in their minds and inscribe them on their hearts. And I will be their God, and they will be My people. 11No longer will each one teach his neighbor or his brother, saying, ‘Know the Lord,’ because they will all know Me, from the least of them to the greatest. 12For I will forgive their iniquities and will remember their sins no more.” 13By speaking of a new covenant, He has made the first one obsolete; and what is obsolete and aging will soon disappear.
Jesus mediates a new covenant that makes the first one 'obsolete'.
1For the law is only a shadow of the good things to come, not the realities themselves. It can never, by the same sacrifices offered year after year, make perfect those who draw near to worship. 2If it could, would not the offerings have ceased? For the worshipers would have been cleansed once for all, and would no longer have felt the guilt of their sins. 3Instead, those sacrifices are an annual reminder of sins, 4because it is impossible for the blood of bulls and goats to take away sins. 5Therefore, when Christ came into the world, He said: “Sacrifice and offering You did not desire, but a body You prepared for Me. 6In burnt offerings and sin offerings You took no delight. 7Then I said, ‘Here I am, it is written about Me in the scroll: I have come to do Your will, O God.’” 8In the passage above He says, “Sacrifices and offerings, burnt offerings and sin offerings You did not desire, nor did You delight in them” (although they are offered according to the law). 9Then He adds, “Here I am, I have come to do Your will.” He takes away the first to establish the second. 10And by that will, we have been sanctified through the sacrifice of the body of Jesus Christ once for all.
The sacrifices were a shadow of the good things to come, fulfilled in Christ's once-for-all offering.
8Be indebted to no one, except to one another in love. For he who loves his neighbor has fulfilled the law. 9The commandments “Do not commit adultery,” “Do not murder,” “Do not steal,” “Do not covet,” and any other commandments, are summed up in this one decree: “Love your neighbor as yourself.” 10Love does no wrong to its neighbor. Therefore love is the fulfillment of the law.
Love fulfills the law; the moral commands are summed up in loving your neighbor.
18Do not seek revenge or bear a grudge against any of your people, but love your neighbor as yourself. I am the LORD.
'Love your neighbor as yourself' comes from Leviticus, a reminder that its moral core is not discarded.
The case
The law was a covenant with Israel
The laws of Exodus, Leviticus, Numbers and Deuteronomy weren't given as a free-floating rulebook for all people everywhere. They were the terms of a covenant between God and the nation of Israel, which he had just rescued from Egypt (Exodus 20:2). They governed Israel's worship, its national life and courts, and its daily habits as a people set apart. To ask whether Christians must keep them is to ask how that covenant relates to the new covenant promised by the prophets (Jeremiah 31:31–34) and established by Jesus (Luke 22:20).
Jesus fulfilled the law
Jesus said he came "not to abolish" the Law and Prophets "but to fulfill them" (Matthew 5:17). The New Testament spells out what this means:
1. Sacrifices and priesthood point to Christ
The book of Hebrews argues that the sacrificial system was "a shadow of the good things to come" (Hebrews 10:1). Jesus is both the final high priest and the once-for-all sacrifice. To keep offering animal sacrifices would be to miss what they were for.
2. Food and purity laws marked Israel as distinct
Kosher laws, prohibitions on mixing (fabrics, seeds, animals) and purity rituals were daily reminders that Israel was set apart to God (Leviticus 20:24–26). Anthropologist Mary Douglas argued these laws expressed ideas of wholeness and order. With the gospel going to all nations, the dividing line between Jew and Gentile is removed (Ephesians 2:14–15). Jesus "declared all foods clean" (Mark 7:19). Peter's vision in Acts 10 linked clean and unclean food directly to welcoming Gentiles, and the Jerusalem council confirmed Gentile Christians were not required to become Jews (Acts 15).
3. Civil laws governed a nation
Many laws concerned Israel's courts, land, inheritance and penalties. The church is not a nation with territory and courts. Christians can learn from the justice and wisdom reflected in these laws, but they don't apply them as civil statutes.
4. The moral will of God continues
Behind all the laws is God's unchanging character. Jesus summed up the law in two commands from the Old Testament itself: love God (Deuteronomy 6:5) and love your neighbor (Leviticus 19:18). The New Testament repeats most of the Ten Commandments and applies them even more deeply (Matthew 5:21–30; Romans 13:8–10).
A quick comparison
| Law | Example | Status for Christians | NT basis |
|---|---|---|---|
| Sacrifices | Leviticus 1–7 | Fulfilled in Christ's death | Hebrews 10:1–14 |
| Food laws | Leviticus 11 (shellfish) | Set aside | Mark 7:19; Acts 10 |
| Distinctiveness laws | Leviticus 19:19 (mixed fabrics) | Set aside; holiness now expressed differently | Ephesians 2:14–15 |
| Circumcision | Genesis 17 | Not required | Acts 15; Galatians 5:6 |
| Moral commands | Do not steal, murder, commit adultery | Continue | Romans 13:9 |
| Love of neighbor | Leviticus 19:18 | Continues, at the center | Galatians 5:14 |
Not cherry-picking, but reading in order
Cherry-picking means choosing arbitrarily. Christians follow a principle the New Testament itself provides: read the Old Testament through Christ. The same principle explains why Christians keep loving their neighbor (Leviticus 19:18), and why they eat shrimp. Leviticus is still Christian Scripture. It teaches about God's holiness, the seriousness of sin and the need for atonement, all of which find their fulfillment in Jesus.
Why it matters
The law showed what it looks like for a holy God to live among a sinful people. It needed constant sacrifice, separation and cleansing. Jesus fulfilled all of that. Through him, people from every nation may come near to God, not by keeping Israel's food laws, but by grace through faith. And the Spirit writes God's law on their hearts (Jeremiah 31:33).
Word study
greek · “to fill, fulfill, bring to completion” · Matthew 5:17
Matthew uses plēroō repeatedly for how Jesus fulfills Old Testament prophecy (e.g., Matthew 1:22; 2:15). When Jesus says he fulfills the Law, he means more than obeying it. The Law pointed to him, and he brings it to its intended goal. Its continuing force for his followers is now determined by its relation to him.
greek · “end, goal, completion” · Romans 10:4
Paul calls Christ the telos of the law. Interpreters debate whether this means 'end' (termination) or 'goal' (fulfillment), and the word can carry both senses. Either way, the law is now read through Christ, not apart from him.
“But what about…?”
Isn't the 'moral, civil, ceremonial' division just invented to dodge the hard laws?
The categories aren't spelled out in the Old Testament, and some Christians prefer other frameworks. But the distinction reflects real differences the New Testament itself makes: it sets aside food laws and sacrifices while repeating commands like 'do not steal' or 'honor your father and mother' (Ephesians 6:2). The categories go back at least to Thomas Aquinas (Summa Theologiae I-II, q. 99).
Then why do Christians still quote Leviticus on sexual ethics?
Because the New Testament independently reaffirms those moral teachings (e.g., Romans 1; 1 Corinthians 6:9-11), while it explicitly sets aside the food laws. Christians don't rely on Leviticus alone for their ethics; they ask what the New Testament teaches after Christ.
What about the Old Testament death penalties?
Those were part of Israel's civil law as a nation under God. The church is not a nation-state and has no such mandate. Jesus' response to the woman caught in adultery (John 8:1-11), whatever one concludes about that passage's textual history, reflects the New Testament pattern of calling sinners to repentance and offering forgiveness.
So why were shellfish and mixed fabrics forbidden in the first place?
Scholars offer several explanations. Many emphasize that these laws were object lessons in holiness, teaching Israel daily to be distinct and set apart (Leviticus 11:44-45; 20:24-26). Health explanations are sometimes suggested but are less central to the texts. Mixed fabrics may also relate to the mixed materials of priestly garments and the tabernacle.
Where Christians differ
Go deeper
- book · 1996Five Views on Law and GospelGreg L. Bahnsen, Walter C. Kaiser Jr., Douglas J. Moo, Wayne G. Strickland & Willem A. VanGemeren
- book · 2004Old Testament Ethics for the People of GodChristopher J. H. Wright
- book · 2014Leviticus (Tyndale Old Testament Commentaries)Jay Sklar
- ancientThomas Aquinas
- book · 1966Purity and DangerMary Douglas
Sources (3)
- Thomas Aquinas, Summa Theologiae I-II, q. 99: moral, ceremonial and judicial precepts
- Westminster Confession of Faith (1646), ch. 19, 'Of the Law of God'
- Mary Douglas, Purity and Danger (1966), ch. 3, 'The Abominations of Leviticus'
Related questions
Does the Bible condone slavery?
Much of what the Old Testament calls 'slavery' was debt service, not the race-based, lifelong chattel slavery of the Americas, which the Bible condemns at its root by forbidding kidnapping and slave-trading. Some laws, especially those about foreign slaves, remain hard. They regulated a fallen institution in a fallen world rather than endorsing it as ideal. Meanwhile Scripture planted principles (every person made in God's image, master and slave equal in Christ) that Christians eventually used to dismantle slavery.
Isn't the God of the Old Testament different from Jesus?
The contrast is a caricature of both Testaments. The Old Testament's most repeated description of God is 'merciful and gracious, slow to anger, abounding in steadfast love' (Exodus 34:6). Jesus, for his part, speaks about judgment and hell more than anyone else in the New Testament. Both Testaments show one God who is both holy and loving. Jesus claimed to be the full revelation of the God of Israel, the God of Abraham, whose Scriptures he quoted and loved.
Did God command genocide against the Canaanites?
These texts are genuinely hard, and Christians should not soften them. But several facts matter: the command was a unique judgment limited to one time and place, given after centuries of patience toward cultures that practiced child sacrifice; its main aim was to remove the Canaanite religious system, and it was not driven by ethnic hatred; and the same books show that 'leave none alive' was stock war rhetoric, since many Canaanites remained. It was never a standing command, and Jesus points to a different way.
This entry is a draft and has not yet been theologically reviewed.