The most important point in this entire debate is the historical or eschatological setting of the Mosaic law in connection with salvation; that is, the â€˜but nowâ€™ we have come across time and again in our look at various sections of Scripture â€“ notably Galatians 3 and Romans 5 â€“ 8. In this â€˜but nowâ€™, we have met the two epochs of salvation history, law and grace, especially noting the temporary nature of the epoch of law in that history. Intertwined with all this we have the law of God, the law of Moses and the law of Christ. In 1 Corinthians 9:19-23, Paul made a distinction between the law of Moses and the law of Christ, at the very least implying that, in the new covenant, the law of Christ has replaced the law of Moses as the law of God. This very important, though subtle, point, must not be missed or ignored. Linking it with the eschatological setting of law and grace, we may say that in the one age â€“ the age of law â€“ the law of Moses was the law of God, but in the present age â€“ the age of the Spirit â€“ the law of Christ is now the law of God. And it is only this fact which puts consideration of the law of Christ onto its proper footing. What we are talking about in â€˜the law of Christâ€™ is far more than a question of mere word play by Paul, however intriguing. I go further. It is this eschatological fact which gives the key to the understanding of the many scriptures which speak of rejoicing in the law. For believers, this rejoicing is in the law of Christ.17 I have noted how easy and tempting it is to conflate various texts without recognising the different use to which â€˜lawâ€™ may be put into the context of each passage. Dire results follow.