My message today will hopefully be brief, but I trust that at
the same time it will provide an immense amount of clarity to
what we believe as followers of Jesus Christ.
And my prayer is that this clarity will instill a
confidence, confidence in your peace, in your boldness, and in
your proclamation of the truth, the truth that you have given
your life to. I believe, and I hope it's fair
to say, that in most Bible preaching, teaching churches
that people understand the centrality of the message of the
gospel, that they are able to explain the essence of the
message of salvation. Not to say that in those
churches everybody believes the gospel or has been transformed
by the gospel, but that they are able to articulate the key
components of what makes us different as Christians who
follow Jesus Christ. That being said, I'm not sure if
there is an equal level of clarity among professing
Christians about how they can explain what is demanded of them
in terms of practical, practical obedience to the Word of God.
What I mean by that is, if you were to ask different believers,
what does your life look like or what do you abide by in terms of
trusting God, yes, but also living for Him, what do you turn
to? What are you obligated to?
What standard do you surrender to or ascribe to?
I think you would get a variety of answers, especially when you
factor in the Old Testament. And some groups will argue that
the Old Testament is to be obeyed perfectly, and they will
cite the words of Jesus from Matthew 517, where he famously
said that he did not come to abolish the law of the prophets,
but to do what fulfill them. And then you have others who
would say that the Old Testament has 0 practical relevance to us
as followers of Jesus in the new covenant.
And at best, it's a historical document that you can make, you
know, reference to, especially if you want to explain
redemptive history or show how Jesus was predicted hundreds of
thousands of years ago. And there are others who
understand that the Scriptures tell us, especially in Second
Timothy 316, that all Scripture is breathed out by God, all of
it. And it is useful for not just
understanding who Jesus is, understanding how God was going
to save humanity, but for practical purposes in our
teaching, in our correction, in our ultimate maturity, all of
Scripture, including the Old Testament.
And So what they try to do is then reconcile, reconcile the
commands that you find in the old covenant with the commands
that we have in the new, especially because the new
covenant is God's revealed will for today and for the rest of
the age. And so that mentality has led
many to develop what is known as the threefold division of the
law. What I mean by that is that you
have people who have this view that we have to do something
with the Old Testament, and the best way to go about it is to
look at it in three different categories.
And so you have the moral law, and then you have the ceremonial
law, and lastly you have the civil law.
Now, this is probably something that you've heard taught or
you've probably even used to explain to someone who who
wanted to know what commands from the Old Testament are
binding on Christians. And so this has become popular
in recent times. And I'll try to summarize what
these three different elements of the law consists of.
So when you talk about the moral law, what people mean by that is
we're we're discussing the most important and enduring aspects
of God's commands. And they are summarized really
in the 10 commandments. This deals with his eternal
nature, his character, His Holiness.
And so it is applicable and it is timeless.
It is bound for all time and all people.
And then you have the ceremonial law.
And the ceremonial law focuses on the rituals and the the
rights that are related to Israel's worship and they
include the sacrifices and it's generally seen as fulfilled in
the person of Jesus Christ. And so those rights and those
those things that were done in the temple no longer are
applicable to us because they were fulfilled in the person of
Jesus Christ. That's the ceremonial law.
And then you have the civil law. And the civil law deals with the
commands that are issued for daily life in ancient Israel
society. And so really, they're all those
specific commands that are outside of the 10 commandments,
and they include also the judicial punishment for those
who disobey such laws. And those who explain this would
also clarify that they have no relevance to our modern context
for a variety of reasons. So that's really a general
summary of this threefold understanding of the law in the
Old Testament. You have the moral, the
ceremonial, and the civil. Why the distinction?
Because those who hold to this explanation will then followed
up with this, that there is a continuity with one out of the
three of those categories, the moral law.
The moral law is still standing because it reflects God's
holiness, it reflects His character, and the 10
commandments really reflect the bedrock of who He is.
Therefore, it must continue on for all time for all people,
especially Christians. Whereas the ceremonial and the
civil law dissolve. They have been dissolved because
Jesus Christ in His personal work fulfilled much of it, and
we received clarity in the subsequent teachings of His
Spirit appointed and inspired apostles.
So in essence, that distinction is made so that people can know
how to interpret the Old Testament in terms of practical
obedience. I am bound to the moral law, no
longer to the ceremonial or the civil.
As helpful as that explanation may be, it has challenges.
There are challenges with that explanation for a variety of
reasons, but here's the overarching 1 that try part
division is not found anywhere in the Bible.
Nowhere in the old or in the new will you find any author
explaining or categorizing laws in those three ways, which is
the reason why even those who believe this view and explain
this view have internal debate. And the main debate is, well,
how do we know which law belongs to which category?
Which one fits under the moral, which one fits under the
ceremony? Which one?
And some are clearer than others.
But let me give you one example of how this can be problematic.
So you have the moral law, which is ultimately represented in the
10 commandments, but then we no longer have the ceremonial or
the civil. Those are just shadows.
But then even if you look at the 10 commandments that we heard,
as we heard just a few weeks ago, you have one of them that
is treated in the New Testament as a shadow.
Which one is that? Observe the Sabbath.
And so why is that one treated as something that is fulfilled?
What about the other nine? And then you can see how people
can go back and forth on this. So I'm aware that there can be
some people here who have found great comfort in that threefold
understanding of the law, are now uncomfortable by what I am
saying. But I want to encourage you
today. Why?
Because I believe there is a better answer from the Bible and
helping us comprehend and be more confident regarding what it
is that we subscribe to, what it is that we abide by in terms of
God's demands for us in practical obedience.
And here's what I discovered even over the years, that there
is another law mentioned in the Bible that is rarely bought up
and brought up in this discussion and even really
expounded on in general. Let me show it to you Galatians
chapter 6. Look with me at verse 2.
Paul tells this group of believers bear one another's
burdens and so fulfill the law of Christ.
Fulfill the law of Christ. Law refers to a system of
regulations, of instructions, of commands that determine the
behavior, actions of those who are subject to it.
That's what a law is. And So what Paul is alluding to
here is that there is a set of teachings that are authoritative
and they come from Christ. And this is helpful.
So now we understand that there's this law called the law
of Christ. And interestingly, there's only
one other place where that phrase law of Christ appears in
all of the New Testament. And when we look at it there, we
receive even greater clarity of what this law consists of or how
it contrasts to something else. So I know I just told you to go
to Galatians, but go to 1st Corinthians.
Now in Chapter 9, I want you to look at this verse with me
beginning in 19, and we'll read down to verse 21. 1st
Corinthians 919 Paul writes For though I am free from all, I
have made myself a servant to all, that I might win more of
them. To the Jews I became as a Jew in
order to win Jews. To those under the law, I became
as one under the law, though not being myself under the law, that
I might win those under the law. To those outside the law, I
became as one outside the law, not being outside the law of
God, but under the law of Christ, that I might win those
outside the law. So here Paul has explained to
these believers the depths of his sacrifice, what he is
willing to do in order to win anybody to Christ.
And in general, he's saying here, I'm very pliable and I'm
willing to adapt to my circumstances and contexts and
my audience as long as my adaptation never compromises the
message of the gospel or or any clear principle from God's word.
What Paul is saying is I'm willing to become like my
listeners in order to obtain and win their ear without any
hindrance on my part, any obstacle that I create.
And so he understands that he has freedoms in Christ, but he's
not willing to implement those freedoms in the presence of
those who don't live by those freedoms so that again, he can
have their attention and they can hear the gospel without any
obstacles. And so as he breaks this down,
which I want to say first, that there there's a call for wisdom
here because there's a very fine line between the wisdom of this
approach and compromise. Because there's a lot of people
here who would quote Paul's words to try to justify anti
biblical methods to get the gospel out.
But that's not what we're talking about.
I just have to get that out there.
The main reason why I turned to this tax is because within it
you have Paul making a distinction between the law of
Christ and a different law. Notice at verse 20 what he says
and speaking about the Jews, he says that he is willing to
become as one under the law. Pause.
I'm willing to become as one under the law.
What law is he speaking about? The Jewish law.
That's the context. I'm willing to become as one
under the law. For what reason that I might win
those who are under the law. So here's how you can translate
this. I am willing to change and
become adaptable to the customs of the Jewish law in order to
minister to those who live by it.
And he's not compromising anything.
But I want you to notice what he says in the middle, he
clarifies, though not being myself under the law.
So though I may adapt, and though I may enter into the
synagogue or enter into certain feast or honor certain
celebrations in order that I can be with those who live by these
things and then present the gospel, I want to make sure that
you know that I am not under that law.
So is Paul lawless, Is it just this kind of whatever you feel
you need to obey God with? He'll honor that because you
live by grace? No, Look at the next verse.
Look at verse 21. Now to those outside the law, I
became as one outside the law. Now he's talking about the
Gentiles. He dealt with the Jews.
I'm willing to become like a Jew to an extent so that I can win
the Jews. But now I'm talking about the
Gentiles. So those who are outside the
law, I became as one outside the law, not being outside the law
of God, but under the law of Christ that I might win those
outside the law. So what is he saying here?
So I'm willing to be like a gentile, that I can win an
audience with the gentiles. And it says no.
Paul is anticipating a rebuttal or a concern from his readers.
So wait, you're willing to be like a gentile?
And you know, there's negative connotation in the minds of the
early readers here because Gentiles, especially to the
Jewish audiences like heathen. So wait, you're willing to loose
live and just kind of do what you want?
And, and before they even can entertain the thought, Paul also
reminded that I am not escaping even temporarily or even for a
moment, God's righteous decrees from my life.
And I want to clarify to you that I am under a law, even
though I might be like a Gentile, but I'm under the law
of Christ. That would have been a perfect
time for him to say that I'm under the law of Moses, that I'm
under the Sinai covenant, that I'm under the Jewish law.
But he makes a distinction between the Jewish law and the
law of Christ. So here's what would happen if
you lived in Paul's day and you say, Paul, I have a question for
you. What spiritual law are you bound
by? What are you obligated to?
And here's how you would answer the law of Christ, the law of
Christ. And when we hear that, we think,
OK, if Christ has a law, then what does it consist of?
How do we know what he asks of us, if he asks anything of us at
all? And there are many places I can
go, but let me give you a very well known passage at the end of
Gospel of Matthew, Matthew 2819 and 20.
These are Christ's marching orders to His apostles, and
really to the disciples that would come from them.
Matthew 2819 and 20 Go therefore, and make disciples of
all nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Spirit, teaching them to observe all
that Moses commanded you, teaching them to observe all
that I have commanded you. And behold, I am with you always
to the end of the age. So Christ is telling his
apostles that what they are commanded to do in building the
church and making converts and winning people over to the truth
is that they are going to from that place after laying the
foundation that they're saved by grace, they are going to receive
all that Jesus taught them. So the law of Christ comprises
of all that Jesus taught in the Gospels and subsequently what
the apostles added to that teaching.
Because Jesus told the very same disciples in John 16 that I have
much more to tell you, but you can't bear it now.
But when the Spirit of truth comes, He will take what is mine
and make it known to you. So that's why when we look at
the epistles, yes, ultimately we're seeing Paul's writings,
we're seeing Peter's writings, we're seeing John's writings,
but they come from the Spirit who got what he got from Christ.
So when people make this weird argument that I listen to what
Jesus said, not what Paul said, not what John said, do you
understand that what they said is what Jesus said because he
told them that I'm going to grant you the Spirit and he's
going to make everything that you need to know from me to you,
and then you will be able to make a known to the church.
So then that's the law of Christ, the commands of Jesus
and his apostles who've been commissioned by Jesus.
Where can you find it? It's called the New Testament,
the 27 books of the new covenant or what granted or what's
granted to you and I in order to understand what he asks of us.
It's so clear, but there's even more that the Spirit reveals to
us, making this reality even more irrefutable.
So I'm, there's so many verses to touch on.
I'm just giving you the key verses.
So in a moment, we're going to turn to the book of Hebrews.
But let me remind you what the book of Hebrews is about.
The intent of the author is that he wants to present Christ and
the new covenant far more superior to anything or anyone
else, including Moses, including the Mosaic covenant and the
Levitical priesthood. And at one point when he makes
this argument about how Christ is far greater, how his covenant
is far better, he makes this staggering claim.
The staggering claim, and it's found in Hebrew 7 and verse 11
and 12. Hebrews is a deep book and so if
you tend to get distracted at any point of the service, this
is not a place where you want to get distracted.
Hebrews 711 and 12. Let's read this closely and
carefully, shall we? Now if perfection had been
attainable through the Levitical priesthood, for under it the
people received the law, what further need would there have
been for another priest to arise after the order of Melchizedek
rather than one named after the order of Aaron?
You've heard me. I can't help it.
I have to say it again. You can't know the New
Testament. If you don't study the Old
Testament, you will be spiritually anemic.
If you don't honor the Hebrew Scriptures.
What is he saying here? OK, you Jews that want to go
back, you Jewish Christians that want to go back to the Old
Testament, the Old Covenant, If the Old Covenant was so great,
if the priesthood of the sacrificial system is so
wonderful, then explain this to me.
Why did the Holy Spirit tell us about another priesthood to
come? Why does he speak of another
priesthood to rise? And what priesthood is he
speaking about? The priesthood of Melchizedek,
Psalm 110, verse 4. You don't have to turn there,
but there's reference there of Melchizedek also in Genesis 14.
But the Bible tells us of another priesthood to come.
So if this one, this Levitical 1 is permanent, everlasting,
enduring, perpetual, unending, then why did the same God who
issued the law and the priesthood under Moses and Aaron
tell of one that would come through Melchizedek?
Good point. Brilliant point.
But he even goes further than that.
Look at verse 12. For when there is a change in
the priesthood, there is necessarily a change in the law
as well. Have you ever seen that verse
before? Here's what he's saying.
If the Levitical system was God's final plan for mediation
between man and God, what's the reason for a priest to come from
the priesthood of Melchizedek Furthermore.
The new. Priesthood, if it's to be
introduced, would necessitate a corresponding change in the law,
since the Levitical order was so deeply connected to the existing
legal system. In other words, you can't
separate the Levitical priesthood and the Mosaic Law.
Why? Because the priesthood came from
the law, and the priesthood upheld the law, it practiced and
exercised what the law asked for.
So he already. Made the point that there's
going to be a change in the priesthood because Melchizedek,
there's what what are you going to do with that?
That's in the Hebrew Bible. But let me also tell you this,
that if there's going to be another priesthood.
That means there's also going. To be another law.
If the ironic priesthood is gone, so is the law that was
also under that priesthood practiced, initiated, and
upheld. So be ready for.
A change in the less of the point that he is making here.
And what might that law be? The law of Christ.
And if that segment was
difficult to follow, just keep in mind that this passage in
Hebrews clearly shows that under the New Covenant we are bound by
a new law. And the law of.
Moses no longer applies to us. It's the law of Christ.
Yes, that should make you excited for many obvious
reasons. But while we're in Hebrews, let
me take you to another passage. Go to Hebrews.
Chapter 9, beginning in verse 6. Again, this is.
Another section that describes the limitations of the Old
Covenant and the system of the Old Covenant.
Notice what he says. Look at verse 6.
Let's read carefully together. These preparations having thus
been made, the priests go regularly into the first
section, performing their ritual duties.
But into the second. Only the high priest goes, and
he but once a year, and not without taking blood, which he
offers for himself and for the unintentional sins of the
people. What is he discussing here?
He's talking about the Tabernacle.
He's talking about the sections of the Tabernacle.
He's talking about the protocols of the Tabernacle.
He continues in verse 8. By this, the Holy Spirit
indicates that the way into the holy places is not yet open as
long as the first section is still standing.
That's so deep. That's a sermon in itself, verse
9, which is symbolic for the present age.
That's why it's so deep. By the way, let's continue
according to this agreement or arrangement.
Rather, gifts and sacrifices are offered that cannot perfect the
conscience of the worshipper. So he he goes through all this
to say this is not sufficient to deal with your conscience, to
deal with your record of sin verse 10 but deal only with food
and drink and various washings, regulations for the body
imposed. Look at these last few words
until the time of reformation. Reformation that.
Word in the Greek is only found here.
You know what it means to make crooked straight.
So after giving a general overview of the Levitical
system, he says, yeah, these things aren't perfect.
They're insufficient. They don't really deal with the
core of who we are. But there's a time of
reformation that's coming, amendment shift change.
And So what is he explaining here?
That the ordinances of the Old Covenant were temporary by
nature, intended only to last until a perfect system would be
introduced. And that's what he means by time
of reformation. And that's what we know to be
the New Covenant and also the law of Christ.
Now someone. Who disagrees might respond.
Well, it's convenient for you to claim that there is a change in
the law. And base your.
Defense solely on the New Testament.
But there is no. Shred of evidence of what you
are saying in the Hebrew scriptures, to which I would
respond. Are you sure about that?
There are many. Places we can go, but I want to
bring up. To your attention.
Something that is often missed. It's in a section that deals
with Messiah, one of the clearest, most profound
prophecies of Jesus in the book of Isaiah.
So now let's go to the Old Testament, and let's go to
Isaiah chapter 42. So we've seen in the new.
Testament, right? How Paul and how the author of
Hebrews and we're going to get to Jesus.
I know many of you might be thinking about Matthew 517.
We're going to get there. That's how we're going to end.
But now let's come to the Hebrew Scriptures and see if the
prophets have anything to say about this change.
Isaiah 42 beginning in verse one.
Behold my servant whom I uphold my chosen, and whom my soul
delights. I've put my spirit upon him.
He will bring forth justice to the nation's.
He will not cry aloud, or lift up his voice, or make it heard
in the street. A bruise read he will not break,
and a faintly burning Wick he will not quench.
He will faithfully bring forth justice.
He will not grow faint or be discouraged till he has
established justice in the earth and the coastlands.
Wait for his law. Some of you already saw.
It. But let me explain.
Here we're dealing with what Messiah will do, what he will
accomplish. And already from these verses we
know that his impact when he arrives will not be limited to
Israel. It will have a global impact.
It will have ripple effects throughout the earth.
It will be beyond the boundaries of this people group.
And notice the word. That he uses there at the end of
verse 4 until the coastlands. Coastlands or islands?
What is he referring to? Coastlands.
There he's speaking about Gentile regions.
How do we know that? Because.
That's the context. Look at the statement right
before Till he has established justice where in Israel.
In the earth. In the Earth.
Early on, what does he say at the end of verse one?
He'll bring forth justice to where?
The nations, the nations, the Earth coastlands.
So we're talking about what? Messiah will do across the
globe. And what he's saying.
Here with his prophetic vision, Isaiah is that these Gentile
regions. In some way are.
Expecting something from Messiah, this perfect servant of
God. And what's the one thing that
they're expecting? We talked about justice, yes,
but notice at the end of verse 4, the coastlands wait for His
law, Messiah's law. Interesting.
His law. You know what the word law is in
the Hebrew Torah? They're going to be waiting for
his Torah. Messiah is going to come, yes,
to bring justice. But he's also coming to bring a
law, a different law, a law that the New Testament expounds on
and clarifies. Is that not right?
And that's why now when? You read all those verses where
Jesus says if you love me, you'll do what you'll obey my
commandments. And he commissions the.
Disciples and he says go and teach them what I commanded you.
What is he doing there? He's fulfilling Isaiah 42 four.
That he has come. Now with his law, and Paul by
the Spirit gives us the label of that law, the title, that law,
the law of Christ, the law of Christ.
Now you might be wondering, is this about Messiah?
It is about Messiah. It is about Jesus.
Matthew. 1215 Jesus, aware of this, withdrew from there, and
many followed him, and he healed them all, and ordered them not
to make him known. This was to fulfill what was
spoken by the prophet Isaiah, verse 18 of Matthew 12.
Behold my servant whom I have chosen, my beloved, with whom my
soul is well pleased. I'll put my spirit upon him, and
he will proclaim justice to the Gentiles.
He will not quarrel or cry aloud, nor will anyone hear his
voice in the streets. A bruised Reed he will not
break, and a smoldering Wick he will not quench until he brings
justice to victory. And his name the Gentiles will
hope. What does Matthew do?
Matthew wants to let you know that Isaiah 42, one to four.
Really, that whole passage is about Jesus.
So Jesus is going. To come and he's going to bring
his law, his law. Speaking of fulfilling, I want
you and I to consider probably the biggest objection to what I
just shared in the past 30 minutes.
And it is what the. Lord, Jesus says in Matthew 517
to 19. So let's turn there to look at
these words, refresh our memories, and properly interpret
them. Matthew 517 and 19.
Do not think. That I have come to abolish the
Law or the prophets. I have not come.
To abolish them, but to fulfill them.
For truly, I say to you, until heaven and earth pass away, not
an iota, not a dot will pass from the law until all is
accomplished. Therefore, whoever relaxes one
of the least of these commandments and teaches others
to do the same will be called least in the Kingdom of Heaven.
But whoever does them and teaches them will be called
great in the Kingdom of Heaven. Can I just say something on a
personal level? This passage changed my life.
For. Many.
Reasons. But there was one particular
point in my life where I saw how every part of the Bible is
important. Because my Jesus, your Jesus,
says that whoever relaxes one of the least of these commandments,
what's going to happen? He'll be called least in the
Kingdom of heaven. I don't want that.
So evidently. Christ cares about every
component of His revelation. So when people have.
This idea like this is this is. Well, you got to be.
Careful there, because if you relax any part of his word that
is clear and obvious, then you're doing something to your
own reputation in the age to come.
But here's how this. Passage is commonly known.
Todd understood Jesus, in fulfilling the Law, came to obey
every aspect of the Law of Moses.
And every part of. The Law of Moses remains in
effect forever, and it is to be honored and enforced by all who
are truly part of his Kingdom, right?
Isn't that how most people understand it?
He came and he obeyed. It perfectly and the law remains
in effect forever and if you want to be great in the Kingdom
of heaven, then you're going to enforce it on your own life and
you're going to teach others to abide by everything that the
law, the law of Moses, the law of the prophets.
But is that what Jesus? Meant when he said I've come to
fulfill the law, is that what he was trying to convey?
That I'm here to obey everything perfectly.
Not primarily. It includes that, but that's not
what he is trying to communicate.
When he says here that he has come to accomplish all that the
law and the Prophet spoke of. What he means is I have come to
satisfy all that the law foreshadows.
And all that the. Prophets predicted that Messiah
would do. I've come.
To become the substance of the shadows of the law.
And I've come. To perform everything that the
prophet said, like what we heard in Isaiah 42, the prophet said
Messiah would do. I'm here to fulfill that.
I'm here to accomplish that. And if you're.
If you're confused by that idea, then remember what we just read
in Matthew 1217, where Matthew tells us that this Jesus who did
certain things did so in order to do what?
Fulfill what Isaiah the prophet said.
And then he quotes Isaiah 42. So even when.
You look at the broader context of the book of Matthew, you'll
notice how the word fulfill is genuinely implemented.
So let me give you one example. If you're there in Matthew 5, go
to Matthew 2. And you see this in.
Chapter 1, Chapter 2 and other chapters surrounding his birth
and his arrival. But look at Matthew 2. 14 and
15. And he rose, and.
Took the child and his mother by night and departed to Egypt and
remained there until the death of Herod.
This was to fulfill. With the Lord had.
Spoken by the prophet out of Egypt.
I called my son. And you see that same phrase
repeated whenever prophecy is fulfilled.
This was done to fulfill, to fulfill, to fulfill.
And from Jesus. Own lips he stands before his
audience on that glorious mount, because he made it glorious.
And he said, I haven't come to abolish the Law of the Prophets,
I've come to fulfill them. I've come to.
Accomplish what the Law foreshadowed, what the law was
pointing to. And I've come also to show you
that I'm the one the prophets predicted.
I've come to do all that they predicted.
So this is what it means. That he has come to manifest
what the Old Testament was ultimately speaking about.
But there's. Another layer to this concept of
fulfilling. Christ.
Also meant when he said that I have not come to abolish all,
but to fulfill it. That he has come.
To give the truest application of the law.
In other words, in his. Day there was such a shallow and
often misguided interpretation of the law.
And so when he says this, he means to say that I've come to
reveal the true essence of the law, the true purpose of the
law, showing how it is accurately fulfilled.
Seeing how are you? Saying that because you can't
just end it at Matthew 520, that's the beginning of the
Sermon on the Mount. What is he going to say after he
says that I've come to fulfill the law.
Let me give you a few examples. Look at Matthew 521.
You have heard that it? Was said of those of old you
shall not murder, and whoever murders will be liable to
judgement. But I say to you, I say to you,
Matthew 527, you've heard that it was said you shall not commit
adultery. But I say to you.
Matthew 530. One, it was also said, whoever
divorces his wife, let him give her a certificate of divorce.
But I say to you and over and over he does this.
But I say to you, but I say to you, but I what is he trying to
say? He's he's here to say that I've
come to give the true application, to reveal the true
essence of the law. So then what is the Lord
expecting of his people? Very simple that we believe that
He fulfilled everything. That the law.
Foreshadowed that the prophets predicted concerning who he is,
and to live by his explanation. And his.
Application of the law which becomes what?
The law of Christ Good. That's what he's saying, that
is. Why he ends the sermon of the
Mount the way he ends the sermon of the Mount.
Look at Matthew 724. I know there's many verses
because I want I want you to see with your own eyes.
And not quote. Me, but quote the Bible.
Matthew 7. 24. This is how we end it.
This is how he lands the sermon. Everyone then, who hears these
words of who? Mine everyone who hears.
These words of mine, and does them, will be like a wise man
who built his house on the rock. So in the same.
Context where he says I haven't come to abolish the law or the
prophets, but to fulfill them. He ends the sermon by saying,
abide by what I say. By what I.
Command. But how I interpret the law, the
essence of the law, That is what you're subject to as my
followers. And we know that to.
Be not just in the Sermon of the Mount, but across the New
Testament. And you're saying, well, yeah,
but OK, what do you deal with things that you find in the New
Testament that are also found in the Old Testament?
Well, in the wisdom of Christ, by his own prerogative, if he
wants to choose certain laws from the Old Testament, from the
Old Covenant to be carried over into the new, he'll do that.
That's why you find. Paul in Ephesians 6, for
example, telling children to obey their fathers and their
mothers, and he quotes the 10 commandments.
That's why we find. Commands about not committing
adultery. But remember.
We're in the new covenant. We're in the time of
reformation, according to Hebrews.
So you know what we don't do when somebody commits adultery?
We don't stone them to death. But what do we do if?
They're unrepentant based on 1st Corinthians 5, because we're
under the law of Christ. If they don't repent of that
sin, they're excommunicated from the church.
So how do I know? What the law of Christ is, you
go to the New Testament, you go to his teachings, you go to his
apostles who've expounded upon what he said, and that's how you
know the law of Christ. And so there might be even more
questions then. How do I engage with the Old
Testament then? And that's an important
question. Primarily, you're supposed to
see the Old Testament with the lens of Jesus being the
fulfillment of it. So when you come to the old.
Testament. Now you're looking for Christ.
You're interpreting it with the understanding that these shadows
and these prophecies have been fulfilled.
But more than that, you're also looking.
At what it can. Instruct you with because the
Bible tells us in the New Testament, in the law of Christ,
if you will, how we should deal with the Old Testament.
I know I've given you a lot of verses, but let me give you 3,
three final ones, very quick ones.
Write them down if you don't want to turn there, but I just
want to quote them in your hearing very quickly.
Listen to what the apostles say about the Old Testament as they
admit that they are under the law of Christ.
First Corinthians. 10-6 Now these things took place.
He's talking about the Old Testament, the stories in the
Old Testament, specifically the wilderness exodus.
Now these things took place as examples for us, as examples for
us, that we might not desire evil as they did.
First Corinthians. 1011 Now these things happen to them as
an example, but they were written down for our
instruction, our instruction on whom the end of the ages has
come. So I'm already learning in one
chapter of the New Testament alone that I could come to the
Old Testament, not just to look for Jesus, not just to teach and
preach on messianic psalms or shadows of Christ, but I can
actually not come to the Old Testament and do what?
Look for examples and illustrations of New Testament
truths. And I can look.
For instruction. So I'm not just.
Looking at prophecy now, I'm looking for practical guidance
in the Old Testament. In what way?
Well. If you come to Bible.
Study and Fridays you would know this, that we always repeat this
word principle. What's the principle behind this
passage? What's the principle behind this
story? What's the principle behind this
example? And we're discovering in the Old
Testament the heart of God, the character of God.
We're looking for principles that are confirmed in the New
Testament. Let.
Me give you another one. From the New Testament, Romans
15, four. For whatever was.
Written in former days was written for our instruction
that. Through.
Endurance. And through the encouragement of
the Scriptures, we might have hope.
So Corinthians. Says you can find examples.
In the Old Testament you can find instruction.
And Paul adds, in Romans you can find encouragement.
What scriptures are you? Referring to.
He's not even referring to Ephesians.
He's referring to the old. Testament.
So you have those. And and they have, I know where
they're coming from, but they're wrong in this, where they.
Almost. Scorn at Christians who would go
to stories in the old Bible and applied it to their personal
lives because they want to defend the honor of Christ.
So they say it's all about Jesus.
The Old Testament is all about Jesus.
Don't you dare put your story in this.
Don't you dare put your life in this.
Yeah, you can go an extreme way and make everything about the
Bible concerning you. But then you're missing out.
On this blessing that I can actually go to the story of
David and Joseph and Daniel and guess what?
Not just look for prophecies being fulfilled, but look for
encouragement for my own life. You're allowed to do that.
You're actually told to do that. So.
Here's what we learned at church today.
If anybody. Asks you.
What Old Testament? Laws do you abide by?
Do you? Obey this law.
Or that law? Do you keep this day or that
day? Be like Paul?
I'm under the law of Christ. I'm under the law of.
Christ and you have these verses, these key verses to
hopefully make a defense and see people liberated.
Who are under something that. They've not been called to be
under. And may the Lord give us.
All wisdom to know how to properly interpret the
scriptures, divide it rightly and to see the value, yes, of
the new and what the new has to say concerning us in the new
covenant, but also the old and how the two are married to each
other. And to trust.
That every part of God's word, Hebrew and Greek, little bit of
Aramaic, is for us, is for us. So, believers, you are under the
law of Christ. How do you know what the law?
Crisis study your New Testament. But if you want to know the New
Testament, even better study the Old Testament.
We're liberated. We're.
Freed we're under, we're under a better covenant because of our
Lord Jesus Christ. And in this covenant he tells us
to take these elements and to gather together as a church and
to remember what he has done. Because even the law of.
Christ though they are commands and regulations and observances.
They are built upon. The the basis of His
forgiveness, the gift of grace and His sacrifice for us.
Can we prepare our hearts to celebrate this truth together?
We thank you. From the bottom of our hearts,
Lord, that your word is wonderful.
Oh how real it is. Oh, how harmonious it is, how
brilliant it is. It's so clear that you were the
author of it. And we'll thank you.
For this group of people today that are like the Bereans, who
have a high regard of the Scriptures, who search it
diligently, may we always be people of the book, may always
guide us. Lord into truth, may you grant
us the gift that you gave to the disciples at the end of the
Gospel, Luke, where we're told there that you open the minds of
the disciples to understand the Scriptures.
We pray for that miracle. Every day.
And Lord now as we. Come to prepare to eat of this
table because in this new covenant you set this as an
ordinance for us. Help us do so in an honorable
way, in a way that would bless you and bless us as a result.
In Jesus name we pray, Amen. Well, the praise team is going
to join us here in a moment as we we sing these truths that
will help our hearts be aligned with the things that we are
going to partake of. And I just want to.
Encourage you that if you're, you're not a Christian here
today, this is an ordinance that Christ has designated for
believers, those who have put their faith and trust in the
person of Jesus Christ. So we would respectfully ask you
to refrain from participating if if you know that you haven't put
your faith in Christ, if you've not repented, if you've not been
born again, but that you would participate by observing what's
happening here. And believer, even as we sing
and as we're about to eat, I encourage you to do what the
Bible says to examine yourself and ask yourself, is there
anything that I'm holding onto that I know breaks the heart of
God? Not things that you're fighting
against and resisting, but things that you're justifying
that you know, the Scripture says that you cannot justify.
Then deal with that with the Lord as as Pastor Daniel opened
up with. If you know that there's people
that you have conflict with in the church, then you confront
that brother in in love and you reconcile before you would even
partake. And ultimately, believers, we're
here to celebrate. We're here to rejoice that his
body, his blood. Is the ransom.
That saves and redeems us. It's not about your works.
It's not about any law that you keep.
It's because of what He's done in His love for you.
He paid your debt. No matter what may seem to be
going wrong in your life, one thing is guaranteed and can
never be taken from you. You have eternal life.
You have heaven, you have God's favour forever, you are in the
palm of His hand and no one can take you out of it.
That's what we have come to celebrate.
Amen. Well, let's stand now, and let's
rejoice in the Lord.