Romans 10:4: If Christ ends the law, why do later passages still emphasize certain aspects of Old Testament regulations?

I. Understanding “the End of the Law” (Romans 10:4)

Romans 10:4 states: “For Christ is the end of the Law, to bring righteousness to everyone who believes.” The Greek word for “end” (telos) can mean “completion,” “fulfillment,” or “goal.” This indicates that Christ brings the Law to its intended purpose. He does not simply discard it but completes it in His life, ministry, death, and resurrection.

When the text says Christ is the “end” of the Law, it signifies that the Law—particularly its system of sacrifices—finds its ultimate resolution in His atoning work. No longer must believers offer animal sacrifices for atonement, for the perfect sacrifice has already been offered (Hebrews 10:10). The Law’s ultimate aim was always to point to this promised Messiah.

II. How Old Testament Regulations Pointed Toward Christ

Throughout the Scriptures, various regulations served multiple purposes, including setting Israel apart as God’s covenant people (Leviticus 20:26) and pointing forward to a better covenant (Jeremiah 31:31–34). Animal sacrifices, dietary laws, and ritual cleansings highlighted humanity’s need for holiness and foretold a coming Redeemer who would permanently resolve the sin problem (Galatians 3:24).

Hebrews 9:9–10 notes that these regulations were “external ordinances applied until the time of reform.” The patterns of worship and sacrifice foreshadowed what Christ would accomplish. Thus, the Law’s ceremonial and sacrificial aspects achieved their fullest expression in the Messiah, yet the moral truths undergirding them continue to reflect God’s character.

III. Moral vs. Ceremonial and Civil Distinctions

Scripture illustrates a distinction between moral, ceremonial, and civil regulations within the Old Testament. Moral commands, such as prohibitions against murder or theft, reflect God’s universal standards and remain relevant for guiding believers in holiness (e.g., Exodus 20:13–15; reiterated in Romans 13:8–10). Civil and ceremonial regulations, on the other hand, were designed for ancient Israel’s social, governmental, and religious life (e.g., Leviticus 11’s dietary rules, or Leviticus 16’s instructions for the Day of Atonement).

IV. Christ’s Teachings on the Law

In Matthew 5:17, Christ says, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them, but to fulfill them.” Here, “fulfill” conveys the idea that He is both completing and upholding the Law’s intent. Jesus interprets and applies the moral standards of the Law at a deeper, heart-oriented level (Matthew 5:21–22, 27–28). In doing so, He confirms God’s moral requirements rather than nullifying them.

Meanwhile, Jesus also demonstrated liberty in relation to ceremonial and dietary rules, such as declaring all foods clean (Mark 7:19). Later, the apostolic teaching, confirmed at the Jerusalem Council (Acts 15:19–20), indicated that strict adherence to all dietary regulations was no longer binding upon Gentile believers.

V. New Testament Emphasis on God’s Unchanging Moral Will

Romans 13:8–10 teaches that by loving one another, believers fulfill the moral essence of the Law: “Love does no wrong to its neighbor. Therefore love is the fulfillment of the Law.” This moral standard finds continuity in both Testaments and remains binding. The ceremonial and civil ordinances, however, served a provisional role, ultimately giving way to the new covenant realities inaugurated by Christ (Hebrews 8:6).

1 Peter 1:15–16 reiterates: “But just as He who called you is holy, so be holy in all you do, for it is written: ‘Be holy, because I am holy.’” Quoting Leviticus, Peter shows that these moral implications remain: the holiness God expects is consistent across both covenants.

VI. Illustrations from the Early Church

Acts 15 offers a clear example of how the early church understood the ongoing application of the Law. Jewish believers questioned whether Gentiles needed to adopt circumcision and other ceremonial regulations to be saved. The apostles and elders ultimately concluded that such requirements were no longer mandatory (Acts 15:28–29). Instead, they asked Gentile believers only to abstain from certain practices associated with pagan worship, due partly to practical fellowship and the moral framework of holiness.

Meanwhile, the church continued to uphold moral standards consistent with the Decalogue (Exodus 20) and Jesus’ teachings. This dual stance reflects how Christ’s final sacrifice ended the ceremonial aspects of the Law while the moral imperatives continue to shape Christian ethics and conduct.

VII. Paul’s Writings: Balancing Freedom and Holiness

In passages such as Galatians 3:24–25, Paul describes the law as a “guardian” leading to Christ. Once faith in Christ arrives, that guardian’s role changes. However, Romans 7:12 attests: “So then, the Law is holy, and the commandment is holy, righteous, and good.” Paul neither demonizes the Law nor dismisses it entirely. He acknowledges its divine origin and moral excellence but clarifies that justification before God does not come from adhering to the Mosaic system (Romans 3:20–22).

In 1 Corinthians 9:20–21, Paul adapts himself to Jewish customs when evangelizing Jews, even though he is “under Christ’s law.” This demonstrates a respect for certain cultural expressions of the Law while affirming that salvation rests wholly in Christ, not in the Mosaic code.

VIII. Consistency with Old Testament Prophetic Promises

Christ’s fulfillment of the Law aligns with prophecies that a new covenant would supersede and transform prior arrangements (Ezekiel 36:26–27; Jeremiah 31:31–33). Under the new covenant, God’s Spirit writes the Law on believers’ hearts (2 Corinthians 3:3), enabling them to live righteously out of inward transformation rather than mere external obligation.

This new covenant reality does not abolish God’s moral guidelines. Instead, it empowers believers by grace to follow His ways. This is one crucial reason certain Old Testament principles still resonate in the New Testament: they reflect God’s timeless moral standards.

IX. The Ongoing Relevance of God’s Standards

The New Testament reaffirms many moral commands from the Old Testament (e.g., Ephesians 6:2 referencing Exodus 20:12). Ceremonial regulations connected to the sacrificial system, however, have achieved their purpose: pointing to the ultimate Lamb (John 1:29). Civil statutes designed for ancient Israel’s theocratic structure are not universally mandated today. Nevertheless, these passages still offer timeless wisdom and reveal God’s principles for justice and mercy.

Believers’ adherence to certain ethical teachings found in the Old Testament does not negate Christ’s fulfillment of the Law. Instead, it honors the eternal character of God, manifested uniquely and perfectly in Jesus.

X. Conclusion

When Romans 10:4 says that Christ is the “end of the Law,” it does not declare God’s holy instructions null and void; it declares their culmination and fulfillment have come in Christ. Ceremonial Sacrifices and legal regulations meant to foreshadow the Messiah are fully satisfied in His work. However, the moral truths reflecting God’s righteous nature continue as guiding principles for believers.

Later New Testament passages emphasize aspects of the Old Testament that align with God’s unchanging moral character. They also demonstrate the liberated stance from ceremonial and civil stipulations, now replaced by direct faith in Christ. These layers work together harmoniously: the Law’s ceremonial aspect finds completion in Christ’s ultimate sacrifice, while the moral element stands firm as an expression of God’s holiness, guiding worshipers to love God and one another.