In the Sermon on the Mount, Jesus ratifies the Torah, but reinterprets it to emphasize interiority, the proper inward dispositions or attitudes. Indeed, sin is evil behavior—the adultery and the murder; but sin is also the evil attitude—the lust and the anger, that precedes and propels behavior.
Matthew tells us that Jesus affirms the Torah of Moses and that “whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven” (5:19).
Paul rejects the Torah as a means of justification, “We . . . may be justified by faith in Christ and not by works of the law because by works of the law no one will be justified” (Gal. 2:16). Some of Paul’s radical followers were pushing Paul’s gospel of freedom from Torah to a virtual antinomianism: “All things are lawful for me” (1 Cor. 6:12) (300). Matthew, exerting a strong influence on the church, acts as a moderating force on this radical element. Matthew answers his opposition by insisting on the validity of the Law, but in a Christian way relegates Paul’s followers, those who are not up to keeping the Law, those who break the Law, to “being called the least in the kingdom” rather than condemning them to suffer eternal damnation (5:19).
In “Matthew,” as far as modern Christians are concerned, Paul won the argument. Moderate Pauline theology did not deny the universal applicability of moral law and found them in the Torah. Neither Matthew nor Paul teaches that rejection of Torah as an ultimate norm for righteousness entailed its rejection as a moral guide. Moreover, today no major Christian church requires observance of all 613 precepts of the Old Testament law, ethical and ceremonial, but only the ethical commands such as the Decalogue and command to love God and neighbor.