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{{See also|Leviticus 18}}

{{See also|Leviticus 18}}

The Bible is generally recognized as evidencing three broad types of [[Mosaic Law|laws]], moral, civil/judicial, and ceremonial/ritual. Within the first category are those which deal with basic human actions and heart attitudes which are directly applicable to mankind in general. Idolatry is the first command, (Ex. 20:2,3) and whatever holds our ultimate allegiance, or is our ultimate object of affect or source of security is our god, at least at that time,(Dt. 10:20; Ezek. 6:9; 14:3-7; 20:16; Rm. 6:16; 14:4; 1Cor. 10:31; 16:22) and all willful sin against what one knows God has ordained is idolatry. (Rm. 6:16)  

The Bible is generally recognized as evidencing three broad types of [[Mosaic Law|laws]], moral, civil/judicial, and ceremonial/ritual,<ref>[The Bible As Law, Gerald R. Thompson http://www.lonang.com/foundation/1/f17.htm]</ref><ref>Greg L. Bahnsen, Theonomy in Christian Ethics (Nutley, NJ: Craig Press, 1977), p. 214. Bahnsen points out that the early third century church document Didascalia Apostolorum clearly distinguished between the Decalogue and the temporary ceremonies.</ref><ref>http://www.reformedonline.com/view/reformedonline/law.htm</ref><ref>Ceremonies and the ceremonial law, Kaufmann Kohler</ref>  though Christians usually clearly differ with Jews as regards the transcendence of the latter as concerns the requirement of literal obedience.<ref>CEREMONIES AND THE CEREMONIAL LAW http://www.jewishencyclopedia.com/view.jsp?artid=303&letter=C</ref> Within the first category are those which deal with basic human actions and heart attitudes which are directly applicable to mankind in general. Idolatry is the first command, (Ex. 20:2,3) and whatever holds our ultimate allegiance, or is our ultimate object of affect or source of security is our god, at least at that time,(Dt. 10:20; Ezek. 6:9; 14:3-7; 20:16; Rm. 6:16; 14:4; 1Cor. 10:31; 16:22) and all willful sin against what one knows God has ordained is idolatry. (Rm. 6:16) Within this first category are moral laws which deal with mans behavior toward others, and which transcend historical and cultural boundaries, such as honoring parents, unjust killing, illicit sexual unions, etc.

In addition are civil laws and judicial penalties (judgments) which are based upon foundational moral laws. Both the judgments and certain aspects of laws are often culture specific, yet what they enjoin is usually literally applicable to all cultures and times, by way of modification in accordance with the principal behind them, though some controversy exists regarding details of such.<ref>[http://www.reformed.org/ethics/index.html?mainframe=/ethics/whom_law_intended.html Dr. Greg L. Bahnsen, For Whom Was God's Law Intended?]</ref><ref>[http://www.reformed.org/ethics/index.html?mainframe=/ethics/ligon_duncan_critique.htmlMoses' Law for Modern Government]</ref> Every culture may not need a law against being gored by an ox, (Ex. 21:28-36) but such jurisprudence is easily applied to contemporary culture. While the exact penalties may not always be exacted today, that they have penalties testifies to their sinfulness. However, laws in this category sometimes are later evidenced as not necessarily setting the highest standard, yet they can be seen as moving  in that direction. Such things as "a eye for an eye" is a restriction of restitution, moving toward benevolence, while loving one's neighbor would be expanded (Mt. 6:38-48) Laws ameliorating the accompaniment cultural practice of [[slavery]] can be seen as moving towards an original ideal, (1Cor. 7:21-23; Philemon 1),<ref>[http://medicolegal.tripod.com/cheevergvs.htm#p140 God Against Slavery, p. 140, by Rev. George B. Cheever, D.D</ref>  towards the charitableness seen in the genesis of the church, while while divorce laws became stricter (Mt. 19:4-9) in conformity to their Genesis original.

 

In addition are civil laws which are based upon foundational moral laws, and all judicial penalties (judgments). Both the judgments and certain aspects of laws are often culture specific, yet what they enjoin is usually literally applicable to all cultures and times, by way of modification in accordance with the principal behind them. Every culture may not need a law against being gored by an ox, (Ex. 21:28-36) but such jurisprudence is easily applied to contemporary culture. While the exact penalties may not always be exacted today, that they have penalties testifies to their sinfulness. However, laws in this category sometimes are later evidenced as not necessarily setting the highest standard, yet they can be seen as moving  in that direction. Such things as "a eye for an eye" is a restriction of restitution, moving toward benevolence, while loving one's neighbor would be expanded (Mt. 6:38-48) Laws ameliorating the accompaniment cultural practice of [[slavery]] can be seen as moving towards an original ideal, (1Cor. 7:21-23; Philemon 1),<ref>[http://medicolegal.tripod.com/cheevergvs.htm#p140 God Against Slavery, p. 140, by Rev. George B. Cheever, D.D</ref>  towards the charitableness seen in the genesis of the church, while while divorce laws became stricter (Mt. 19:4-9) in conformity to their Genesis original.

The final category is that of ceremonial laws, which mainly deal with amoral things, and which practices the [[New Testament]] reveals were typological, serving as physical examples of Christ and realities realized under the promised (Jer. 31:31-34) New Covenant instituted in Christ's blood (Lk. 22:20; Heb. 9:16). These consist of laws on sacrifices, the liturgical calendar, diet and  washings (Lv. 1-16,25; Is. 53; Jn. 1:29; 1Pt. 1:18,19; Col. 2:16,17; Heb. 4:3; 9:10; 10:1-22; Gal. 4:10). These laws overall do not target pagan cultic activity, but together with the other laws they served to make Israel distinctive by supplying them with superior standards in every respect. Though unlike moral laws, literal obedience to ceremonial laws for moral purposes  is not enjoined upon Christians, and literal obedience to many of these laws was made impossible by the destruction of the temple in 70 [[A.D.]]). Yet these ordinances do contain edifying qualities which can serve as a guide to good diet and cleanliness, etc.  

The final category is that of ceremonial laws, which mainly deal with amoral things, and which practices the [[New Testament]] reveals were typological, serving as physical examples of Christ and realities realized under the promised (Jer. 31:31-34) New Covenant instituted in Christ's blood (Lk. 22:20; Heb. 9:16). These consist of laws on sacrifices, the liturgical calendar, diet and  washings (Lv. 1-16,25; Is. 53; Jn. 1:29; 1Pt. 1:18,19; Col. 2:16,17; Heb. 4:3; 9:10; 10:1-22; Gal. 4:10). These laws overall do not target pagan cultic activity, but together with the other laws they served to make Israel distinctive by supplying them with superior standards in every respect. Though unlike moral laws, literal obedience to ceremonial laws for moral purposes  is not enjoined upon Christians, and literal obedience to many of these laws was made impossible by the destruction of the temple in 70 [[A.D.]]). Yet these ordinances do contain edifying qualities which can serve as a guide to good diet and cleanliness, etc.