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Matthew 5:17-20 - Part 1 · Providence Baptist Church - Sermons

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Please take out your copy of God's Word and turn with me to Matthew chapter 5.
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Our text for this morning is Matthew chapter 5 verses 17 through 20.
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! Before I read that, nine weeks ago I had intended to begin a study of Exodus 20 with a particular concern for the place of the law in the life of the law.
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Of the Christian. And this was a oft-used cross-reference text for that very study.
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What is the place of the law in the life of the Christian?
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In my studying, I discovered broad disagreement on the matter.
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So, we decided to call an audible a week before I was meant to begin that, on Friday in fact, before we were meant to begin that series,
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and begin a series on Jesus' famous Sermon on the Mount,
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knowing full well that we would arrive at our text for this morning and be pressed once again to consider the place of the law in the life of the Christian.
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This morning, we will only have time for the beginning of that consideration,
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but I promise that we will work it out together in the coming weeks.
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So, let's read together Matthew chapter 5 verse 17 through 20 in order to begin this first part of our study.
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Beloved, this is God's Word to us.
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It was written for His glory and for our good.
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And we would all do well to listen to it in order to believe its promises and obey its commands.
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Verse 17 and following.
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Do not think that I have come to abolish the law or the prophets.
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I have not come to abolish them, but to fulfill them.
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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.
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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.
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But whoever does them and teaches them will be called great in the kingdom of heaven.
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For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
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Before I proceed to say anything concerning today's text,
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I want us to be reminded that this most famous of Jesus' sermons was aimed primarily at His disciples
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and was about what their life in the kingdom of heaven was to look like.
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Recall back in Matthew chapter 4 and verse 17,
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Matthew records,
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From that time Jesus began to preach saying,
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this is Matthew's summary of Jesus' preaching,
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Repent, for the kingdom of heaven is at hand.
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And then at the beginning of Matthew chapter 5,
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we see that Jesus, seeing the crowds, went up on the mountain,
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and when He sat down, His disciples came to Him,
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and He opened His mouth and taught them saying,
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and then we launch into the Beatitudes.
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While His primary audience are the disciples,
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we cannot lose sight of the fact that there were crowds.
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The image in my mind is that Jesus who is escaping to teach a primary audience.
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So He's getting away from the hubbub and the noise in order to teach His disciples.
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But as the crowd begins to gather around Him and this teaching,
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He also has to pick up the matter of teaching others
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who are gathering to hear this most astonishing of sermons.
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So He's also speaking to those outside that closer and inner circle.
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We get a clue of this in the very end of this sermon on the Mount,
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Matthew chapter 27 and verse 28.
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Matthew records,
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And when Jesus finished these sayings,
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the crowds were astonished at His teaching.
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So there are crowds,
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and they are hearing what's being said.
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And then Matthew tells us why the crowds were astonished in verse 29.
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For He was teaching them as one who had authority and not as their scribes.
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This is what was so amazing about Jesus' teaching.
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He taught with absolute authority.
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And this made Jews seeking to evaluate Jesus very nervous.
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They were concerned with what He thought of the law
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and what He thought of Moses and the prophets.
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So Jesus, speaking to His disciples,
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has said some incredible things in verses 3 through 16 of chapter 5,
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which we've been considering over the past nine weeks.
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He has told them that citizens of His kingdom
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would be about the work of turning this upside-down world back right-side up.
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That they would be a people marked by spiritual poverty,
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sadness over their sin and the sins of others,
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meekness, a longing for righteousness,
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mercy, purity of heart, peacemaking.
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That they would bring preservation and light to the world
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and that they would be hated for it.
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Recall Jesus' themes throughout the Sermon on the Mount
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of human flourishing.
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Who is the blessed man?
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Human and whole person righteousness.
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Less what you do and more who you are.
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The religious leaders of Jesus' day
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had so manipulated God's law
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with the rabbinical, scribal traditions
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meant to interpret the law
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but served rather to obscure it,
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They were only concerned with the outward,
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the tangible and imposed impossible burdens on others
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and quite frankly on themselves.
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They were the very definition of legalists.
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Making themselves appear righteous,
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righteous in their own eyes
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by asking others to conform to them.
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And this was a great issue of their day.
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To give you some flavor of it,
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I'm going to read you just a bit of commentary
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from John MacArthur's commentary
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on this very text.
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Where he writes,
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The rabbis,
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And this was a tradition.
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They had many written sayings.
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They're called the traditions.
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Interpretations of the law.
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The rabbis looked through the scripture
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to find various commands and regulations.
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And to those,
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they would add supplemental requirements.
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They're often called hedge laws.
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To the command not to work on the Sabbath,
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they added the idea
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that carrying a burden
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was a form of work.
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They then faced the question
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of determining exactly
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what constituted a burden.
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They decided that a burden is food
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equal to the weight of a fig.
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Enough wine for mixing in a goblet.
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Milk enough for one's swallow.
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Honey enough to put on a wound.
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Oil enough to anoint
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a small member of the body.
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Water enough to moisten eye salve.
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Paper enough to write
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a customs house notice.
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Ink enough to write
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two letters of the alphabet.
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Read enough to make a pen.
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And so on and so on.
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To carry anything more
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than those prescribed amounts
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on the Sabbath
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was to break the law.
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So out of what I believe
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would have began
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as a good intention,
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a wrong understanding of the law,
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but a good intention
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to keep it,
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these types of burdens
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had been amassed
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and built up.
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And the religious leaders
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of the day said,
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do these things
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look like us?
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These outward keeping,
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this exterior farce
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of keeping the law,
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and you will be
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in God's good favor.
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Jesus was not standing
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for this type of thing.
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Listen to what he said
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in Matthew 23
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in verse 15
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to these very men.
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He says,
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Woe to you,
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scribes and Pharisees,
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hypocrites.
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He points out the very fact
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that they weren't keeping
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their own expectations.
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And then he goes on to say,
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For you travel across sea and land
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to make a single proselyte,
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a convert to Judaism.
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And when he becomes
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a proselyte,
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you make him twice
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as much a child of hell
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as yourselves.
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This was the good
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that these types
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of expectation were.
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They simply damned people.
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Matthew 15
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and verse 6.
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Jesus says of these
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religious leaders,
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For the sake
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of your tradition,
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you have made void
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the word of God.
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This was the religious world
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that Jesus is speaking into
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as he preaches
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the sermon before us
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this morning.
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He is addressing those
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who would pile up
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impossible burdens.
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But he is also speaking
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to those who interpreted
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Jeremiah chapter 31
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and verse 31,
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which says,
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Behold, the days are coming,
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declares the Lord.
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when I will make
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a new covenant
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with the house of Israel
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and the house of Judah.
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He is addressing also
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those who would take
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Jeremiah 31, 31
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to mean
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that the Messiah
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would annul
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the old covenant
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in its entirety
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and replace it
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with a completely
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new moral basis.
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There were many
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that Jesus was speaking to
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that were seeking
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for the Messiah
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to come and wipe
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the slate entirely clean.
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to put away
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Moses and the prophets
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and start with
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a fresh piece
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of parchment
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and write
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new command
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altogether.
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In many ways,
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these are the people
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who are on the opposite
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side of the
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legalist coin.
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They're the licentious,
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the antinomians,
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the ones who wanted
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nothing to do
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with the law
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anymore.
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And he's speaking
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to both of these crowds,
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both those who wanted
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everyone to keep
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these very carefully
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put in place
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hedge laws
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and those who were
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exhausted by
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the demanding
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hypocritical legalism
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of the religious leaders.
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So it is at this point
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in Jesus' sermon,
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as he has already said
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so much to flip the world
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on its head,
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that he makes
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two audacious claims
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concerning the Scripture.
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So this is your outline
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for this morning.
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He makes two audacious claims.
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Number one,
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that the Scripture
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is authoritative.
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The Scripture
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authored by God
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is authoritative.
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And secondly,
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Jesus makes the claim
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that He
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is the authority
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of the Scripture.
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He says,
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I am the authority
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of the Scripture.
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The Scripture
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is authoritative.
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And Jesus
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is the authority
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of the Scripture.
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So first,
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the Scripture
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is authoritative.
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Jesus says
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in verse 17,
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Do not think.
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Which would suggest
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that some were thinking.
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Right?
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Do not think.
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Do not make
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the error of thinking
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that I have come to
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abolish the law
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or the prophets.
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Now,
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we'll talk a bit about
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the word abolish
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in a moment,
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but first,
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let's take a look
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at this idea
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of the law
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or the prophets.
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Now,
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the Jews of Jesus' day
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referred to the law
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in four different ways.
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They would use this term,
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law,
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in four different ways.
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First,
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the Jew of Jesus' day
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may have said the law
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and be referring
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specifically to
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the Ten Commandments
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found in Exodus
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chapter 20,
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those commands
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that God etched
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in stone
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and gave to Moses
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on Mount Sinai.
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So that's first,
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the law,
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the Ten Commandments.
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Secondly,
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they could have also
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used that phrase,
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the law,
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to refer to
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the Pentateuch,
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the first five books
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of the Old Testament
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traditionally said
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to have been authored
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by Moses.
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We don't know that
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with great certainty,
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but traditionally,
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this is what
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the Jews of Jesus' day
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believed,
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that Moses was the author
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of Genesis,
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Exodus,
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Leviticus,
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Numbers,
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and Deuteronomy
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called the Pentateuch.
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Third,
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this term,
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the law,
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was used
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to refer to
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the entire Old Testament.
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It was used
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very broadly
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in that sense.
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And fourth,
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this term,
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law,
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was also used
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to refer to
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those rabbinical
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traditions
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that I was
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mentioning previously.
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All of those
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extra interpretations
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out beyond
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God's inspired
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word.
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This
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is the teaching
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that Jesus
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is referring to
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in Matthew 15,
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6,
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when he says,
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for the sake
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of your tradition,
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you have made
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void
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the word
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of God.
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So,
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it's used
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in a lot
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of ways
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and it's
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used
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very broadly.
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However,
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Jesus here says
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in verse 17,
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do not think
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that I have
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come to abolish
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the law
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or the prophets.
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And this
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phrase,
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the law
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and the prophets,
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Jesus here saying
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the law
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or the prophets,
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used roughly
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15 times
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in the New Testament
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with slight
14:59
variation,
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was always
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used to refer
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to the entirety
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of the Old Testament.
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To the entire
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thing.
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Those that we
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now have,
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we know as
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39 books
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of the Old
15:14
Testament.
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You see,
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beloved,
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Jesus had a
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very high
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view
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of his Bible.
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The part that we
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consider the Old
15:24
Testament was
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the Bible
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of Jesus'
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day.
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And I want
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to show you
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that.
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I want you
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to be able
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to wrap
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your mind
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around.
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And this
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is a thing
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that you
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can help
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others with.
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How is it
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that we
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know
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this is
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the Scripture?
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We can have
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a great
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confidence
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in the Old
15:42
Testament text
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because Jesus
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had a great
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confidence
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in the text.
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If we are
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followers of
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Jesus Christ,
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we believe
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his words,
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he said
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some astounding
15:51
things about
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the Old
15:53
Testament text.
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He quoted
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from every
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section of
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it almost
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countless
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times.
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Many,
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many,
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many times.
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He's referencing
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back,
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he's referencing
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back,
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he's referencing
16:05
back.
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But there's
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this really,
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really astonishing
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thing that
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Jesus does
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in Luke
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chapter 11.
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And I want
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you to turn
16:11
there with
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me because
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I want
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you to see
16:12
this.
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Mark,
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Matthew
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chapter 5.
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Turn to
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Luke chapter
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11.
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And I want
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to show
16:19
you the
16:19
Bible of
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Jesus'
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day.
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Luke 11,
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and we'll
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read verses
16:33
49 through
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51.
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Now,
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I don't
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want you
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to wrap
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your mind
16:39
into what
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Jesus is
16:40
really teaching
16:41
at this
16:41
point,
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but he
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makes,
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as a
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proof to
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what he's
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trying to
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say about
16:45
demanding
16:46
justice for
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the prophets,
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an astounding
16:50
thing that he
16:50
does here.
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So,
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beginning
16:52
of verse
16:52
49.
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Therefore,
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also the
16:55
wisdom of
16:55
God said,
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I will
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send them
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prophets
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and apostles,
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some of
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whom they
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will kill
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and persecute,
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so that the
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blood of all
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the prophets
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shed from the
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foundation of
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the world
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may be charged
17:10
against this
17:11
generation.
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From the
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blood of
17:14
Abel to
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the blood
17:16
of Zechariah
17:17
who perished
17:18
between the
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altar and
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the sanctuary,
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yes,
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I tell you,
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it will be
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required of
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this generation.
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So,
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he's
17:26
indicting
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the
17:27
generation
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for the
17:28
blood of
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the
17:29
prophets
17:29
and he
17:30
bookends
17:31
the
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prophets
17:33
between
17:33
Abel
17:34
and
17:35
Zechariah,
17:36
right?
17:36
So,
17:36
we have
17:37
Abel
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who Jesus
17:38
is claiming
17:39
was the
17:39
very first
17:40
prophet.
17:40
Most of us
17:41
don't tend
17:41
to think
17:41
of him
17:41
in these
17:42
terms.
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However,
17:45
Genesis 4.10
17:46
and the
17:46
Lord said
17:46
to Cain,
17:47
what have
17:48
you done?
17:49
The voice
17:50
of your
17:50
brother's
17:51
blood
17:51
is crying
17:52
to me
17:53
from the
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ground.
17:54
Jesus
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says he
17:55
was the
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very
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first
17:57
martyred
17:58
prophet.
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So,
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Abel
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is the
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one
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bookend,
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but then
18:02
Zechariah?
18:04
It would be
18:04
really easy
18:05
to read
18:05
passages
18:05
and I
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have no
18:06
idea
18:06
why Jesus
18:07
puts
18:07
Zechariah
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at the
18:09
other end.
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Some of
18:10
you might
18:10
be thinking
18:10
that he's
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using
18:11
A to
18:12
Z.
18:12
This
18:12
was not
18:12
the
18:12
alphabet
18:13
of his
18:13
day.
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I am
18:16
sure
18:17
that many
18:17
American
18:18
Bible
18:18
readers
18:19
have made
18:19
that
18:20
error.
18:21
So,
18:21
why then
18:22
is
18:23
Zechariah
18:24
the
18:25
bookend?
18:25
This
18:25
particular
18:26
Zechariah,
18:26
in fact,
18:27
the bookend
18:28
of the
18:29
prophets
18:29
that Jesus
18:30
is here
18:30
referring to.
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We see
18:33
the martyrdom
18:34
of Zechariah
18:35
in 2 Chronicles
18:36
chapter 24
18:37
verse 20
18:38
and following.
18:39
So,
18:39
this is
18:39
the Zechariah
18:40
who perished
18:42
between the
18:42
altar and
18:43
the sanctuary.
18:44
It says,
18:45
then the
18:45
Spirit of
18:46
God
18:46
clothed
18:46
Zechariah
18:47
the son
18:47
of Jehoiada
18:48
the priest
18:49
and he
18:49
stood
18:49
above
18:50
the
18:50
people
18:50
and said
18:50
to them,
18:51
thus says
18:52
God,
18:52
why do you
18:53
break the
18:53
commandments
18:54
of the
18:54
Lord
18:54
so that
18:54
you
18:55
cannot
18:55
prosper?
18:56
Because
18:56
you
18:57
have
18:57
forsaken
18:57
the
18:58
Lord,
18:58
he
18:58
has
18:59
forsaken
18:59
you.
19:00
And then
19:00
verse 21,
19:01
but they
19:02
conspired
19:02
against him
19:03
and by
19:03
command
19:04
of the
19:04
king,
19:04
they
19:05
stoned
19:05
him
19:05
with
19:06
stones
19:06
in
19:06
the
19:07
court
19:07
of
19:08
the
19:08
house
19:08
of
19:09
the
19:09
Lord.
19:11
Okay,
19:11
so this
19:11
is
19:12
Zechariah
19:12
in
19:13
2 Chronicles
19:14
chapter
19:14
24.
19:15
If you're
19:15
with us
19:19
week,
19:19
didn't
19:19
you?
19:20
Now,
19:22
chronologically,
19:23
in real
19:25
time,
19:26
the last
19:26
martyr was
19:27
Uriah,
19:28
whose death
19:29
is described
19:29
in Jeremiah
19:30
chapter
19:32
26.
19:34
Chronologically,
19:35
so,
19:37
Abel
19:37
to Zechariah?
19:39
Why does
19:39
Jesus do
19:40
this?
19:42
The
19:43
Jewish
19:43
Bible
19:43
of
19:45
Jesus'
19:45
day
19:45
was
19:46
ordered
19:47
differently
19:48
than
19:49
ours.
19:51
Our
19:51
Old
19:51
Testament
19:52
is
19:52
grouped
19:53
by
19:53
literary
19:54
type.
19:55
That
19:55
can be
19:55
confusing
19:56
sometimes
19:56
as you're
19:57
trying to
19:57
read through
19:57
the
19:57
narrative.
19:58
You
19:58
can't
19:58
read
19:59
from
19:59
Genesis
20:00
1-1
20:01
to the
20:01
end
20:01
of the
20:01
Old
20:02
Testament
20:02
and
20:02
have
20:02
it
20:03
make
20:03
a lot
20:03
of
20:03
sense
20:04
because
20:04
it's
20:04
grouped
20:05
differently
20:05
than
20:05
the
20:06
order
20:06
in
20:06
which
20:06
it
20:06
was
20:07
written.
20:09
Jesus'
20:09
Bible
20:09
was
20:10
entirely
20:10
different.
20:12
1
20:12
and
20:12
2
20:12
Chronicles
20:12
were
20:13
one
20:13
book,
20:14
the
20:14
book
20:14
of
20:14
Chronicles,
20:15
and it
20:17
was
20:17
written
20:17
as an
20:18
overview
20:18
of
20:19
Israel's
20:19
history,
20:20
so it's
20:21
looking back
20:21
over
20:22
Israel's
20:22
history,
20:23
with a
20:24
particular
20:24
emphasis
20:25
on
20:26
David
20:26
and the
20:28
temple.
20:29
Rightly
20:30
understood,
20:30
the book
20:31
of Chronicles
20:31
was at
20:32
the end
20:32
of the
20:33
Jewish
20:33
Old
20:33
Testament
20:34
because
20:35
it was
20:35
meant
20:36
to point
20:37
us to,
20:39
and God's
20:39
people then
20:40
to,
20:40
a
20:41
better
20:42
David
20:42
and a
20:43
better
20:43
worship
20:44
that's
20:44
found
20:45
in
20:45
the
20:45
Messiah,
20:46
Jesus
20:46
Christ.
20:47
That's
20:47
why it's
20:47
ordered
20:47
in
20:48
that
20:48
way.
20:49
Honestly,
20:50
it's
20:50
a
20:50
better
20:50
order,
20:51
and it's
20:51
why our
20:51
Bible
20:52
reading plan
20:52
took us
20:53
through
20:53
the
20:53
scripture
20:53
in
20:54
that
20:55
way.
20:56
So,
20:58
in
20:58
Luke
20:59
11,
20:59
he's
21:00
speaking
21:00
to a
21:00
Jewish
21:01
audience
21:01
when he
21:02
says,
21:03
from
21:03
the
21:03
blood
21:03
of
21:03
Abel
21:04
to
21:04
the
21:04
blood
21:05
of
21:05
Zechariah,
21:07
he
21:08
knows
21:08
that they
21:08
have
21:09
in their
21:09
hand,
21:09
they
21:09
have
21:10
been
21:10
reading
21:10
and
21:11
reading
21:11
taught
21:11
the
21:12
first
21:12
prophet
21:13
to
21:13
the
21:14
last
21:15
prophet
21:16
in
21:16
the
21:16
text.
21:17
You
21:18
see what
21:18
he's
21:18
done?
21:19
He
21:19
has
21:19
now
21:20
bookended
21:20
their
21:21
Old
21:22
Testament,
21:23
which
21:23
is
21:23
ours,
21:24
now
21:24
organized
21:25
into
21:25
39
21:26
books
21:26
and
21:26
rearranged
21:28
for
21:29
literary
21:29
type,
21:30
but he
21:31
is affirming
21:32
that all
21:34
of those
21:34
writers
21:35
in between
21:36
were
21:36
prophets.
21:37
This
21:37
was
21:37
his
21:38
Bible.
21:40
It's
21:41
incredible.
21:42
It's
21:42
an
21:42
incredible
21:42
case.
21:43
Luke
21:44
chapter
21:44
11
21:45
verse
21:45
49
21:46
and
21:46
following
21:46
can
21:47
serve
21:47
you
21:47
in
21:48
that
21:48
way.
21:49
So
21:49
it
21:49
is
21:49
this
21:50
Bible
21:51
when
21:52
Jesus
21:52
says
21:53
I
21:53
do
21:53
not
21:53
come
21:53
to
21:53
abolish
21:54
the
21:54
law
21:54
or
21:55
the
21:55
prophets
21:55
that
21:56
Jesus
21:57
is
21:57
talking
21:57
about.
21:59
Now
22:00
the
22:01
Greek
22:01
word
22:02
here
22:02
translated
22:03
abolish
22:04
is a
22:05
strong
22:06
word.
22:08
It
22:08
means
22:08
to
22:08
tear
22:09
down,
22:10
to
22:10
demolish,
22:12
to
22:12
destroy
22:13
utterly.
22:16
It
22:16
is the
22:16
very same
22:17
Greek
22:17
word that
22:17
Jesus
22:18
uses in
22:18
saying
22:19
in
22:19
Matthew
22:19
26
22:20
verse
22:20
61
22:21
I
22:22
am
22:22
able
22:23
to
22:23
destroy
22:24
the
22:25
temple
22:25
of
22:25
God
22:26
and
22:26
to
22:26
rebuild
22:26
!
22:26
It
22:27
in
22:27
three
22:28
days.
22:28
That
22:28
strong
22:29
language
22:29
of
22:29
destroy
22:30
in
22:31
English
22:31
is the
22:32
very
22:32
same
22:32
word
22:33
here
22:34
translated
22:35
abolish.
22:37
Jesus
22:37
is saying
22:38
I
22:38
did
22:38
not
22:38
come
22:39
to
22:40
tear
22:40
down
22:41
to
22:41
utterly
22:42
destroy
22:43
God's
22:45
word.
22:48
Rather
22:48
what
22:49
he does
22:50
and what
22:50
he does
22:51
for us
22:51
in the
22:51
rest of
22:52
the
22:52
Sermon
22:52
on
22:52
the
22:52
Mount
22:52
and
22:53
in
22:53
the
22:53
rest
22:53
of
22:53
the
22:53
gospel
22:54
accounts
22:54
is
22:55
he
22:55
clarifies
22:56
he
22:57
explains
22:58
right
22:59
he
22:59
helps
23:00
to
23:00
get
23:00
a
23:01
right
23:01
understanding
23:02
of
23:03
God's
23:04
law
23:04
in
23:05
our
23:05
mind
23:06
and
23:06
in
23:06
theirs
23:07
in
23:07
that
23:08
day.
23:08
In
23:08
fact
23:08
there's
23:08
a
23:09
pretty
23:09
stark
23:10
theme
23:10
that
23:10
emerges
23:10
throughout
23:11
chapter
23:12
5
23:13
of
23:14
this
23:14
you
23:14
have
23:15
heard
23:15
that
23:16
it
23:16
was
23:16
said
23:17
but
23:18
I
23:19
say
23:19
to
23:20
you
23:20
you
23:21
have
23:21
heard
23:22
he's
23:22
referring
23:22
to
23:23
the
23:23
traditions
23:23
he's
23:24
referring
23:24
to
23:25
the
23:25
wrong
23:25
interpretations
23:26
of
23:27
the
23:27
law
23:27
you
23:28
have
23:28
heard
23:28
it
23:29
was
23:29
said
23:29
he'll
23:30
follow
23:30
that
23:31
with
23:31
something
23:31
but
23:32
I
23:32
say
23:32
to
23:33
you
23:33
and
23:33
he
23:33
brings
23:33
the
23:34
clarification
23:34
what
23:35
the
23:35
law
23:36
was
23:36
actually
23:36
meant
23:37
to
23:38
command
23:38
us
23:38
to
23:39
and
23:39
you
23:39
can
23:39
see
23:40
this
23:40
again
23:40
and
23:41
again
23:41
and
23:42
again
23:43
chapter
23:43
5
23:44
verse
23:44
21
23:46
you
23:47
have
23:47
heard
23:47
it
23:47
was
23:47
said
23:47
in
23:47
verse
23:48
22
23:48
but
23:48
I
23:49
say
23:49
to
23:49
you
23:50
27
23:51
and
23:51
then
23:52
28
23:53
chapter
23:53
5
23:54
chapter
23:55
5
23:56
verse
23:56
31
23:57
this
23:57
time
23:58
it
23:58
was
23:58
also
23:59
said
23:59
then
24:00
verse
24:00
32
24:00
but
24:01
I
24:01
say
24:01
to
24:02
you
24:02
and
24:03
then
24:04
in
24:04
verse
24:04
33
24:05
and
24:05
34
24:06
38
24:06
and
24:07
39
24:07
43
24:09
and
24:09
44
24:11
so
24:13
he's
24:13
just
24:14
bringing
24:15
he's
24:15
not
24:15
abolishing
24:16
he's
24:17
bringing
24:17
a
24:17
clarification
24:18
he's
24:19
helping
24:20
God's
24:20
people
24:21
to
24:21
understand
24:21
what
24:22
God's
24:23
word
24:23
always
24:24
meant
24:25
he had
24:26
a very
24:27
high
24:27
view
24:27
of the
24:29
scripture
24:29
it
24:30
is
24:31
authoritative
24:32
Matthew
24:34
4
24:34
4
24:35
Jesus
24:37
being
24:37
tempted
24:37
by the
24:38
devil
24:38
responds
24:39
it
24:39
is
24:39
written
24:40
man
24:40
shall
24:40
not
24:41
live
24:41
by bread
24:42
alone
24:42
but
24:42
by
24:43
every
24:43
word
24:44
that
24:44
comes
24:45
from
24:46
the
24:46
mouth
24:46
of
24:47
God
24:47
he
24:48
there
24:48
affirms
24:49
for
24:49
us
24:49
that
24:49
it
24:50
is
24:50
by
24:50
our
24:50
very
24:51
living
24:51
that
24:51
the
24:52
scripture
24:52
speaks
24:54
to
24:54
you
24:54
and
24:55
he
24:55
goes
24:55
on
24:56
to
24:56
say
24:56
in
24:56
verse
24:56
18
24:57
for
24:57
truly
24:57
I
24:58
say
24:58
to
24:58
you
24:58
until
24:58
heaven
24:59
and
24:59
earth
24:59
pass
24:59
away
24:59
not
25:00
an
25:00
iota
25:01
not
25:01
a
25:01
dot
25:02
will
25:02
pass
25:02
from
25:03
the
25:03
law
25:04
until
25:04
all
25:04
is
25:05
accomplished
25:06
now
25:08
iota
25:08
was the
25:08
smallest
25:09
letter
25:09
of the
25:10
greek
25:10
alphabet
25:10
and
25:11
a
25:11
dot
25:12
was
25:12
the
25:12
smallest
25:12
part
25:13
of
25:13
a
25:13
letter
25:13
in
25:14
the
25:14
greek
25:14
alphabet
25:15
he's
25:15
saying
25:16
the
25:16
very
25:16
tiniest
25:17
portion
25:18
of
25:18
it
25:18
any
25:19
little
25:20
bit
25:20
of
25:20
it
25:20
will
25:21
not
25:21
pass
25:21
away
25:22
until
25:22
it
25:22
is
25:22
all
25:23
accomplished
25:25
jesus
25:27
goes on
25:27
to say
25:28
that both
25:28
doing
25:28
and
25:29
teaching
25:29
the
25:29
law
25:30
is
25:30
of
25:30
highest
25:31
importance
25:31
in
25:32
the
25:32
kingdom
25:32
of
25:33
heaven
25:34
verse
25:35
19
25:35
whoever
25:37
relaxes
25:38
one of
25:38
the least
25:38
of these
25:38
commandments
25:39
and teaches
25:39
others to
25:40
do the
25:40
same
25:41
will be
25:41
called
25:42
least
25:42
in the
25:43
kingdom
25:43
of
25:43
heaven
25:44
but
25:45
whoever
25:45
does
25:45
them
25:45
and
25:46
teaches
25:46
them
25:46
will be
25:46
called
25:47
great
25:47
in the
25:48
kingdom
25:49
of
25:50
heaven
25:50
right
25:50
this is
25:51
this
25:51
wealth
25:52
of
25:53
information
25:54
for
25:55
whole
25:55
person
25:56
righteousness
25:56
and
25:57
human
25:58
flourishing
25:59
right
26:00
beloved
26:01
if we want
26:01
to honor
26:02
our
26:02
god
26:03
and do
26:03
well
26:04
in our
26:04
lives
26:04
by god's
26:05
definition
26:06
of
26:06
doing
26:07
well
26:08
we
26:09
will
26:09
be
26:09
obedient
26:10
and teach
26:10
others
26:11
to be
26:11
obedient
26:11
to god's
26:13
word
26:13
paul exhorts
26:16
!
26:16
timothy
26:17
paul's
26:18
last letter
26:19
that he
26:19
wrote
26:20
read
26:21
second
26:21
timothy
26:22
and just
26:22
the
26:22
matters
26:23
that he
26:24
presses
26:24
so much
26:26
of second
26:26
timothy
26:26
is about
26:27
the
26:27
scripture
26:28
itself
26:29
his
26:30
last
26:30
letter
26:31
written
26:31
to his
26:32
beloved
26:32
spiritual
26:33
son
26:33
timothy
26:34
he
26:34
says
26:35
all
26:36
scripture
26:36
in
26:36
second
26:37
timothy
26:37
3
26:37
16
26:37
and
26:38
17
26:38
all
26:39
scripture
26:40
here
26:40
paul's
26:41
referring
26:41
to
26:42
what
26:42
our
26:43
old
26:43
testament
26:44
the
26:45
law
26:45
and
26:45
the
26:45
prophets
26:46
all
26:47
scripture
26:47
is
26:47
breathed
26:48
out
26:48
by
26:48
god
26:49
and
26:49
profitable
26:50
for
26:50
teaching
26:50
for
26:51
reproof
26:51
for
26:51
correction
26:52
and
26:53
for
26:53
training
26:53
in
26:53
righteousness
26:54
that
26:54
the
26:54
man
26:54
of
26:55
god
26:55
may
26:55
be
26:56
complete
26:56
equipped
26:57
for
26:58
every
26:58
good
26:59
work
27:00
so
27:01
paul
27:02
simply
27:02
comes
27:02
alongside
27:03
jesus
27:04
and
27:04
unites
27:05
with
27:05
christ
27:06
in
27:06
his
27:06
high
27:07
view
27:08
of
27:09
the
27:09
bible
27:09
not
27:10
only
27:11
did
27:11
jesus
27:11
claim
27:12
that
27:12
the
27:12
scripture
27:12
is
27:13
authoritative
27:14
but
27:16
he also
27:16
claimed
27:17
that
27:17
he
27:17
is
27:17
the
27:18
authority
27:18
of
27:19
the
27:21
scripture
27:21
he
27:23
says
27:23
verse
27:23
17
27:24
do
27:24
not
27:24
think
27:24
that
27:25
i've
27:25
come
27:25
to
27:25
abolish
27:26
the
27:26
law
27:26
or
27:26
the
27:26
prophets
27:27
i
27:27
have
27:28
not
27:28
come
27:29
to
27:29
abolish
27:30
them
27:30
but
27:31
to
27:32
fulfill
27:33
them
27:33
we
27:35
will
27:35
talk
27:35
about
27:35
this
27:35
quite
27:36
a bit
27:36
in the
27:37
coming
27:37
weeks
27:38
but
27:39
in
27:39
brief
27:40
to
27:41
fulfill
27:42
as
27:42
some
27:42
have
27:42
suggested
27:43
does
27:44
not
27:44
mean
27:45
to
27:45
fill
27:45
out
27:46
as
27:46
if
27:47
something
27:47
were
27:47
lacking
27:48
right
27:49
that
27:49
he
27:50
fulfilled
27:50
the
27:51
law
27:51
and
27:51
the
27:51
prophets
27:51
by
27:52
his
27:52
teaching
27:53
they
27:54
were
27:54
already
27:54
inerrant
27:56
already
27:56
complete
27:57
already
27:58
sufficient
27:59
already
27:59
authoritative
28:00
his
28:01
teaching
28:02
is
28:02
clarifying
28:03
helping
28:04
us
28:04
to
28:04
understand
28:05
that
28:05
the
28:05
word
28:06
of
28:06
God
28:06
is
28:07
it
28:07
links
28:08
up
28:08
old
28:08
and
28:09
new
28:09
beautifully
28:10
together
28:11
this is not
28:13
what's meant
28:13
by this
28:14
he didn't
28:14
he didn't
28:15
fill it
28:15
out
28:16
he
28:17
filled
28:18
it up
28:18
he
28:19
fulfilled
28:20
it
28:20
jesus
28:21
fulfilled
28:22
the old
28:23
testament
28:23
by
28:24
being
28:25
its
28:26
fulfillment
28:27
all
28:28
of the
28:29
old
28:29
testament
28:29
points
28:30
to
28:31
jesus
28:31
and
28:32
he
28:32
embodies
28:33
the
28:33
obedience
28:34
required
28:35
by the
28:35
old
28:35
testament
28:36
law
28:36
and
28:37
the
28:37
devotion
28:38
to
28:38
god
28:38
that
28:39
the
28:39
prophets
28:39
called
28:40
god's
28:40
people
28:40
to
28:42
we're
28:43
going to
28:43
have to
28:44
spend
28:44
some more
28:44
time
28:44
on that
28:45
a great
28:46
deal
28:46
of
28:46
time
28:47
in
28:47
fact
28:47
on
28:47
the
28:47
meaning
28:48
of
28:48
this
28:49
word
28:50
and
28:50
we'll
28:50
get
28:50
into
28:50
that
28:51
next
28:51
week
28:51
but
28:51
for
28:51
now
28:52
I
28:52
want
28:52
you
28:52
to
28:52
turn
28:53
your
28:53
attention
28:54
again
28:54
to
28:56
the
28:56
astounding
28:57
phrase
28:57
I
28:58
say
28:59
to
29:00
you
29:01
so
29:02
I
29:02
know
29:02
I'm
29:02
skipping
29:03
a
29:03
stone
29:03
off
29:03
the
29:03
surface
29:04
when
29:04
I
29:04
simply
29:04
say
29:05
Jesus
29:05
fulfilled
29:06
that's
29:06
what
29:06
he
29:06
said
29:06
right
29:07
the
29:08
law
29:08
and
29:08
the
29:08
prophets
29:09
we'll
29:09
spend
29:10
much
29:10
time
29:10
on
29:10
that
29:11
next
29:11
week
29:11
but
29:12
look
29:12
now
29:12
at
29:13
the
29:13
phrase
29:13
I
29:15
say
29:17
to
29:18
you
29:18
who
29:20
does
29:20
this
29:20
Jesus
29:21
think
29:22
that
29:22
he
29:22
is
29:23
no
29:24
one
29:24
can
29:24
use
29:25
language
29:26
like
29:27
this
29:28
no
29:28
one
29:29
did
29:29
use
29:30
language
29:30
like
29:31
this
29:31
it
29:31
would
29:31
have
29:32
been
29:32
the
29:32
greatest
29:33
of
29:33
blasphemies
29:35
!
29:35
The
29:36
prophets
29:36
would
29:37
say
29:37
not
29:38
I
29:39
say
29:39
to
29:40
you
29:40
but
29:40
what
29:40
thus
29:42
says
29:43
the
29:44
Lord
29:44
an
29:45
example
29:45
in
29:46
Moses
29:46
Exodus
29:47
11
29:47
and
29:48
verse
29:48
4
29:49
thus
29:50
says
29:51
the
29:52
Lord
29:52
I
29:52
am
29:53
merely
29:53
creation
29:54
I
29:55
am
29:55
merely
29:55
a
29:56
pin
29:56
God
29:57
has
29:57
spoken
29:57
let
29:58
me
29:58
tell
29:58
you
29:58
what
29:59
he
29:59
has
30:00
said
30:01
Jesus
30:03
does
30:03
not
30:03
say
30:03
you
30:04
have
30:04
heard
30:04
it
30:04
said
30:04
but
30:05
the
30:05
Lord
30:05
says
30:06
to
30:06
you
30:06
but
30:07
rather
30:08
I
30:10
say
30:10
to
30:12
you
30:12
if
30:13
Jesus
30:13
is
30:14
not
30:14
God
30:14
this
30:16
is
30:16
absolutely
30:17
the
30:17
most
30:17
audacious
30:19
of
30:19
offenses
30:20
to
30:21
God
30:21
we
30:22
never
30:23
get
30:23
to
30:23
say
30:24
I
30:24
say
30:25
to
30:25
you
30:26
the
30:27
power
30:27
of
30:28
preaching
30:28
is
30:28
found
30:29
in
30:29
simply
30:29
explaining
30:30
what
30:30
God
30:31
has
30:31
said
30:31
I
30:32
have
30:32
nothing
30:33
to
30:33
add
30:33
to
30:34
or
30:34
take
30:35
away
30:35
from
30:35
this
30:36
word
30:37
my
30:38
job
30:38
is
30:38
to
30:38
say
30:39
thus
30:39
says
30:40
the
30:40
Lord
30:41
Jesus
30:42
says
30:43
I
30:44
say
30:45
to
30:46
you
30:46
praise
30:48
the
30:49
Lord
30:49
because
30:50
Jesus
30:51
is
30:52
God
30:53
he
30:54
has
30:54
the
30:54
right
30:54
to
30:54
bring
30:55
clarity
30:55
to
30:55
the
30:55
law
30:55
of
30:56
God
30:56
and
30:56
we
30:56
would
30:56
all
30:57
do
30:57
well
30:58
to
30:58
listen
30:59
to
30:59
him