Can a Christian eat anything?


Everything documented fine until your statement that a Christian can eat anything. This contradicts the statement of Jesus that He did not come to change the Law but to complete it. The dietary laws of Deuteronomy are still in effect. And for very good reason. Look carefully at the forbidden animals. The list is the scavengers of God's creation. They are the source of untold human misery if eaten. In Acts 10, God was conveying a completely different concept than food. This is often misquoted justification for discarding God's specific food prohibitions.


I'm not certain which page you are referring to. I searched for the phrase "can eat anything" and only came up with points that while all food is allowed, we don't expect people to eat poison ivy or toadstools. I would not make such a statement because the eating of blood is forbidden to Christians. "For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell" (Acts 15:28-29).

However, the New Testament does say that all meat is available for food when properly processed.

"And He said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated?" (Thus He declared all foods clean.)" (Mark 7:18-19).

"For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; for it is sanctified by the word of God and prayer" (I Timothy 4:4-5).

In speaking to Christians who had formerly been Gentiles, Paul told them, "So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ" (Colossians 2:16-17). The reason is that the Old Testament had come to an end. "And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross" (Colossians 2:13-14).

Your justification doesn't match what Jesus said. The relationship of Jesus to the Mosaical Law has been debated among certain people for many years. Most acknowledge that there is a difference between the law delivered by Moses and the one delivered by Jesus, but just how much of the Old Law was replaced and exactly when it was replaced has been contested.

Jesus said, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (Matthew 5:17).

The word “destroy” is from the Greek word kataluo. It means “to disintegrate, to demolish, to overthrown, or to abolish.” Jesus’ purpose was not to make a ruin of the Old Law. That law had a purpose and served its purpose well.

The word "fulfill" comes from the Greek word pleroo, which means "fill, make full, supply fully, complete." Its meaning can be seen in how it is used in other passages. For example, there are numerous passages that speak of something being done in order that a prophecy might be fulfilled, such as in Matthew 1:22, 2:15, 17, etc. The word means that the prophecy was answered in full and brought to completion. When something is made completely full by a task, the task is finished. We say this in English when we say we went to the gas station and filled up the car. In other words, we stopped pumping gas into the car once it reaches the full mark because no more gas could be added. This sense of a completed purpose is seen in Luke 7:1, "Now when He concluded all His sayings in the hearing of the people, He entered Capernaum." The word "concluded" is the Greek word pleroo. Jesus fulfilled his purpose in that particular lesson. There was nothing more that needed to be said at that moment, so he stopped. It is also seen in Acts 19:21, "When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, 'After I have been there, I must also see Rome.'" Paul had completed what he set out to do in Ephesus, so he looked to move on to another region. The same Greek word pleroo is being used, though it is translated as "accomplished."

By stating that the law would continue until all was fulfilled, or made complete, Jesus is implying that the law in its current state was not complete. We know from the apostle’s writings that the Mosaical Law was missing some essential parts. It was unable to give its followers life (Galatians 3:21). It could not make its followers perfect (Hebrews 7:18-19). Thus, it had a fault, not in itself, but in the inadequacy of those who tried to live by it (Hebrews 8:7). It could explain and hold a person accountable for sin, but in itself, it could not cleanse sin (Hebrews 10:1-4, 8-10, 14). It took the sacrifice of Jesus to correct the missing elements (Hebrews 9:15).

The difference between destroying and fulfilling the law is the same difference between declaring a mortgage note null and void, tearing it up, and throwing it into the fire, and paying the note off in full. Both bring the mortgage to an end, but it is done in vastly different ways. Jesus did not cancel the law but brought it to a natural conclusion.

Jesus explained what he meant by "fulfilled" when he emphasized that the Law would not end until all was fulfilled. “For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled” (Matthew 5:18). This "fulfilled" comes from a different Greek word, ginotai. It means, "to be, to come into being, to be made, be done, become, or to be celebrated." Jesus is stating that the permanence of the law was conditional. He gave two possible ending conditions: either heaven and earth would come to an end, or all is accomplished. His phrasing is similar to the parent who tells his child, “You’ll sit here all night until you eat your peas.” The implication is that the child would not be at the table all night; the peas would be eaten before then. In the same way, Jesus is saying that the world would have a better chance of ending before God accomplished His purpose for the Law. Some people focus so hard on the first condition that they miss the fact that the second condition would occur before the first. The same type of phrasing can be found in Matthew 24:34 and Luke 21:31-33.

Another verse that speaks to this same topic is Romans 10:4, "For Christ is the end of the law for righteousness to everyone who believes." The word translated "end" is from the Greek word telos, which means "end, termination, conclusion, aim, result, goal, outcome." In other words, the purpose of the Law culminated in Christ Jesus. Jesus was its goal. With His death, he brought the law to its conclusion. "Having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross" (Colossians 2:14). Or as Paul said in another letter, "Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor" (Galatians 3:24-25).

But in completing the purpose of the Law, I don't want to leave the impression that Jesus left us lawless. "Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was, how will the ministry of the Spirit fail to be even more with glory? For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory. For indeed what had glory, in this case has no glory because of the glory that surpasses it. For if that which fades away was with glory, much more that which remains is in glory" (2 Corinthians 3:5-11). The glory of the old Law was fading, but what remains is more glorious. The Hebrew writer put it this way, "But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises" (Hebrews 8:6). But also notice that the writer of Hebrews said that what remained was a new covenant. "In that He says, "A new covenant," He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away" (Hebrews 10:13).

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