"Obvious examples of discontinuity are all over the place. The ancient Jewish purity laws are seen as no longer relevant to a community in which Gentiles are welcome on equal terms (Mark 7; Acts 15; Galatians 2). The Temple in Jerusalem, and the sacrifices that took place there, are no longer the focal point of God's meeting with his people (Mark 12:28-34; Acts 7; Romans 12:1-2; Hebrews 8-10); indeed, there will be no Temple in the New Jerusalem (Revelation 21-22, the more remarkable since that passage is built on the Temple-centered climax of Ezekiel). The sabbath is no longer mandatory (Romans 14:5-6), and indeed if people insist on such observances they are cutting against the grain of the gospel (Galatians 4:10). There is now no holy land: in Paul's reinterpretation of the Abrahamic promises in Romans 4:13, God promises Abraham not just one strip of territory but the whole world, anticipating the renewal of all creation as in Romans 8. Perhaps most importantly, the dividing wall between Jew and Gentile has been abolished (throughout Paul, and summarized in Ephesians 2:11-22). These conclusions were reached by the early Christians, not by a cavalier process of setting aside bits of the Old Testament which they found unwelcome, bu through a deep-rooted sense, worked out theologically and practically, that all of that scripture had been summed up in Jesus Christ (Matthew 5:17, itself summing up the message of much of the book; Romans 3:31, 2 Corinthians 1:20) and that now God's project of new covenant and new creation had begun, necessarily taking a new mode. . . . Precisely because of the emphasis on the unique accomplishment of Jesus Christ, the Old Testament could not continue to have exactly the same role within the Christian community that it had had before."
-The Last Word, 55-56