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Matthew 5:17-20 - Part 2 · Providence Baptist Church - Sermons

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Please take out your copy of God's Word and turn with me to Matthew's Gospel, chapter 5 and verse 17.
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! I have to tell you I was really nervous about doing that without dropping everything.
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! This morning will be our second consideration of verses 17 through 20 of chapter 5 of Matthew's Gospel.
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Last week I focused our attention on the first half of verse 17 predominantly where Jesus says,
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Do not think that I have come to abolish the law or the prophets.
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And we established together that Jesus has a high view of the Scripture and that the Scripture has a high view of Him.
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We learned that the Jews of Jesus' day referred to the law in four different ways.
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Let me remind you of those quickly.
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First, they referred to the law as the Ten Commandments.
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It was the law of Moses found in Exodus 20.
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They also used this term to refer to the Pentateuch.
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The first five books of the Old Testament said to have been authored by Moses.
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Thirdly, they used this term to refer to the entirety of the Old Testament.
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And then fourth, to refer to the rabbinical traditions.
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Those laws that had been added to on top of God's Word revealed in the Old Testament.
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This is the teaching that Jesus is referring to in Matthew 15 and verse 6 when He says,
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For the sake of your tradition, you have made void the Word of God.
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And so there was one erroneous use of this term, right?
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Referring to the rabbinical traditions.
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And then there are three that we pay attention to and need to understand as we read through the New Testament.
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Jesus says,
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Do not think that I have come to abolish the law or the prophets.
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And this phrase in its variance, the law or the prophets here, found in most places, the law and the prophets,
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is used 15 times in the New Testament, always to refer to the entirety of the Old Testament.
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So as Jesus says this,
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Do not think that I have come to abolish the law or the prophets.
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This is what He's referring to, right?
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All of the teaching of the Old Testament.
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This is the Scripture that Jesus had a high view of.
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His Bible in His day, which we now consider the Old Testament.
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And it is this that Jesus says He did not come to abolish.
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Now in verse 17, Jesus goes on to say,
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I have not come to abolish them, but to fulfill them.
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Which presses the question,
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What is the place of the law in the life of the Christian?
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What do we, the New Testament church, do with the commands and precepts of the Old Testament?
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Join me in reading today's text,
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and I'm going to make every effort this morning to answer that question for our benefit to the glory of God.
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So Matthew 5, verse 17 through 20.
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It reminds you, beloved, that this is God's Word to us.
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It was written for His glory and 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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Jesus said,
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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,
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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
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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,
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you will never enter the kingdom of heaven.
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Now then, if you have been with us for some time,
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you will remember that we have found ourselves studying the Sermon on the Mount
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because I set out to begin a study through Exodus chapter 20,
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where we read of the law of Moses, most commonly called the Ten Commandments.
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In my preparation, I was surprised to find a broad disagreement
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concerning the place of the Ten Commandments in the life of the Christian.
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And today's text was referenced often by every author I read,
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no matter what position they held.
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The crux of the disagreement concerns really what Jesus meant by,
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I have not come to abolish, but to fulfill.
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So we made a very last-minute change to our preaching schedule on a Friday before that Sunday,
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which bought me ten weeks to sort through the complexity of the issue.
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We went to the beginning of Matthew chapter 5,
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and knowing full well we would arrive at Matthew chapter 5, verses 17 through 20.
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Here we are today.
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I'm sure that you have been patiently waiting to know why in the world I brought this stack of a dozen or so,
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I think it's a baker's dozen of books,
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and placed them to my left on a stool.
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I promised that I did not do so to reference each of them this morning.
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I'm not reading any quotations from any of these books this morning,
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but rather to show you the level of work it has taken
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to arrive at the position I will present to you today.
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Now, to be clear, just because I've used these books doesn't necessarily make me right.
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None of the authors of these books are infallible.
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I am certainly not infallible.
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And we all, like Jesus, ought to have a high view of the Scripture
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to carefully weigh out what it says and give it careful application to our living.
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I hope I've navigated that well and will continue to do so in the coming weeks.
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So this is the complexity of the issue stack, right?
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So when you're scratching your head, look here and go,
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yeah, there's a lot, a lot happening here.
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We may not always agree on all of the Bible's teaching or its application,
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but make no mistake, beloved,
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this church agrees that God's Word is the infallible,
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inerrant, authoritative guide for our lives.
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I've spent the last decade hanging all that I am on this book.
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I would be nothing without it,
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and to be more accurate, without the God of it.
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It is by this Word that God has established and built this church,
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and it will be only by neglect of it
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or uncharitable disagreements about it
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that this church will be torn apart.
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So as we pick up matters on which many disagree,
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let's agree that we will do so as partners.
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People who love the Bible and the God of it.
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Let us agree to work together through difficult doctrine and hard matters
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as God is glorified in our unity in the truth.
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So, to begin, and to give you a place to start your thinking and mine
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for what I believe about the place of the law and the gospel,
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I want to read to you from our statement of faith.
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So if you're a member of this church, you've agreed to this.
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This is what our church believes,
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of the harmony of the law and the gospel.
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And this is from our statement of faith that is largely based on the New Hampshire Confession of 1833.
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And it reads as follows.
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We believe that the law of God is the eternal and unchangeable rule of His moral government.
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That it is holy, just, and good.
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And that the inability which the Scriptures ascribe to fallen men to fulfill its precepts
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arise entirely from their love of sin.
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To deliver them from which and to restore them through a mediator to unfeigned obedience to the holy law
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is one great end of the gospel
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and of the means of grace connected with the establishment of the visible church.
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I'm going to give that to you in my translation so you understand.
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We believe that God's word is the eternal, unchangeable rule of His moral government.
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So we believe in a moral law, and we'll talk more about that later.
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And that is unchanging.
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It's holy.
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It's just.
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It's good.
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It's given to us for our good.
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That our inability to keep it, that the Scriptures say we're unable to keep it as fallen men,
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comes from our love of sin.
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And that the gospel of Jesus Christ seeks to deliver us from that, right?
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From our love of sin to a love of this moral law.
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And that it is one great end, one of the great ends of the gospel and the grace of the church,
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that we would do that very thing.
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Keep this law.
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This is what the New Hampshire Confession and our statement of faith says about the harmony of the law and the gospel.
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So that gives us a starting point.
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As people who believe that we are saved by grace alone, through faith alone, in Jesus Christ alone,
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I assert to you that we have to be so careful to not become antinomians.
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So there's your big word for today.
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Antinomians.
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We believe that the gospel is offered freely to mankind.
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That there is no work that will ever gain us God's satisfaction.
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We must be found in Christ's perfect work.
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And being people who believe this, this is the gospel of Jesus Christ,
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we must be careful that we don't become antinomians.
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Antinomians.
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Antinomians.
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Antinomian.
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Antinomian.
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Antinomian.
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Antinomian.
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which is law, so without the law,
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is one who takes the principle of salvation
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by faith and divine grace
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to the point of asserting
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that the saved are not bound
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to follow the Ten Commandments.
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This seems to me to be inconsistent
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with what Jesus is saying
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in verses 17 and following.
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He says,
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I have not come to abolish them,
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but rather, but to fulfill them.
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Now to understand a bit more
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about this word fulfill,
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we must take a careful look
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at what Matthew has done
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with this word so far.
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He's established a theme of fulfillment
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in his gospel account
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to this point in chapter 5.
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Now as we begun our study
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at the beginning of chapter 5,
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we need to be sure not to miss this.
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Maybe you picked it up
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from your Bible reading
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from this past week
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as we were at the beginning of Matthew.
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So to give you an example,
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Matthew chapter 1, verses 22 and 23.
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Matthew speaking of the birth of Christ says,
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All this took place
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to fulfill what the Lord
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had spoken by the prophet.
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Behold, the virgin shall conceive
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and bear a son,
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and they shall call his name Emmanuel,
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which means God with us.
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So this happened,
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the way in which Christ was born
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happened to fulfill,
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to make God's promise complete
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that had been spoken by the prophet.
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We see this also
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in chapter 2 and verse 15.
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Chapter 2 and verse 17.
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Chapter 2 and verse 23.
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And chapter 4 and verse 14.
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We see this repetition
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leading to where we are.
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And this theme carries throughout
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the Gospel of Matthew
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as well beyond today's text.
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Jesus fulfilled,
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didn't abolish,
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but fulfilled the Old Testament
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by being its fulfillment.
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The promise kept.
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All of the Old Testament
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points to the person
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and work of Jesus Christ.
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All of the roads
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of the Old Testament
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lead to Him.
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Jesus also points back
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to the obedience
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required by God.
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So I skipped over one of them
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as I was reading you
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these fulfillment verses
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in Matthew.
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Matthew 3, verse 14 and 15.
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When Jesus requests
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that John the Baptist baptize Him,
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Matthew records for us,
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John would have prevented Him saying,
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so John says to Him,
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I need to be baptized by You.
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And do You come to Me?
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But Jesus answered Him,
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Let it be so now,
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for thus it is fitting
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for us to fulfill
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all righteousness.
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Then He, being John,
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consented.
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So Jesus kept the law perfectly
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and He is our perfect righteousness.
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He also means this
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when He talks about
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fulfilling the Old Testament.
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However,
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Jesus intends for us
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to grow in righteousness.
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Isn't that the here and not yet
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of the Christian faith?
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We are found righteous in Christ
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and yet we are growing in righteousness.
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This is the doctrine of sanctification.
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God's law
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is the train tracks
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on which our life in Christ
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is meant to run.
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Jesus,
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having been raised from the dead
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and ascended
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to be seated
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at the right hand of the Father,
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gave to us
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the Holy Spirit
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who works as the engine
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that drives us
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down those tracks.
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In Ezekiel 36,
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verse 27,
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Ezekiel says,
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on behalf of God,
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and I will put My Spirit within you
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and cause you to walk in My statutes
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and be careful to obey My rules.
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The prophet Ezekiel does not say,
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God says,
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I will put My Spirit within you
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and you may follow the whim
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that you feel the Spirit is leading you to.
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No.
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He says there will be tracks
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and I will drive you down those tracks.
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My statutes
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and My rules.
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Further in today's text,
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Jesus goes on to say,
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and this will be a sweeping summary
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of the rest of it,
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for truly I say to you
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until heaven and earth pass away,
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so this apocryphic language
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when all things are brought to an end,
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not an iota,
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not a dot,
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the smallest letter
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in the Hebrew alphabet,
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the smallest mark
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in the Hebrew alphabet,
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none of that will pass
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from the law
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until it's all accomplished.
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All things will be accomplished.
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And then He goes on in verse 19,
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and this is the most stark case for me.
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Therefore, whoever relaxes
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one of the least of these commandments
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and teaches others to do the same
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will be called least
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in the kingdom of heaven.
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Whoever does them and teaches them
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will be called great
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in the kingdom of heaven.
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We are meant to pay attention to,
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to obey,
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and to teach others
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to do the same,
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these commandments of God.
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And then, as Jesus is doing
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all throughout the Sermon on the Mount,
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verse 20,
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for I tell you,
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unless your righteousness exceeds
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that of the scribes and Pharisees,
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you will never enter
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the kingdom of heaven.
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The scribes and the Pharisees
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were those who were viewed
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as most holy in this day.
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We're very good at keeping
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the outward appearance
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of holiness,
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of keeping all of those laws
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just so-so.
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But Jesus declares woes upon them,
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calls them whitewashed tombs,
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right?
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Pretty on the outside,
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but full of dead people's bones.
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These men were not righteous
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before God,
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but they gave the appearance of it.
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And Jesus,
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thematically throughout the Sermon on the Mount,
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is calling us to a greater understanding
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of the law of God of their day,
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and hopefully for us as well,
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that we would see
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that what God requires of us
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is whole person righteousness,
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and that we see
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that we need the righteousness of Christ
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for this demand to be met.
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At the end of Matthew chapter 5,
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Jesus says,
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you therefore must be perfect
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as your heavenly Father
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is perfect.
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So we find our righteousness in Christ,
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and then because we are righteous in Christ,
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we pursue righteousness
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by the law.
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So,
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I am anti-antinomian.
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I am anti-antinomian.
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As an interesting aside,
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many of you are aware
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of the Great Awakening,
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the First Great Awakening
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in North America
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was sparked off from a church
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that a man named Jonathan Edwards
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pastored,
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and it began with two sermons
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which were preached back to back,
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and they were both anti-sermons.
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The first was an anti-Arminianism sermon.
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He made big the God of our salvation,
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and the second was an anti-antinomianism sermon.
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And what happened as a work of the Spirit
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through Jonathan Edwards' preaching
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is that young people
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got a big picture of their salvation,
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this God that has saved them,
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their wretched self saved in God,
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and they saw their need for obedience
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to the law,
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and they went out from these church meetings,
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and they continued to meet together
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and to consider the text of the sermon
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and the sermon itself,
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to talk about it,
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and to pursue holiness together.
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And people in their town said,
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what is the weirdness that's happening
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with these young people?
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They have a huge God,
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and they are devoting their lives to Him,
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and they wanted to know about this God.
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And the Great Awakening was kicked off
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by young people
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who had a high view of God
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and of His law.
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Now, Sinclair Ferguson once said,
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words that end in IST and ISM
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can be dangerous
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because they pigeonhole people,
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and people are not pigeons.
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So, and if you want,
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sometime I'll actually show you
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the place that he said it
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because he says it with a Scottish accent,
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and it's much more wonderful than that.
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But they pigeonhole people,
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and people are not pigeons.
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So we have to be careful, right,
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when we set labels on belief systems
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in this way.
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Antinomianism comes in different varieties
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and shapes.
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I want to share at least three.
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I'm going to share three.
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There's at least three with you quickly
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before we get back to the Scripture.
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First, there's theological antinomianism.
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Most every one that I read
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that took an antinomian stance
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seemed to fall into this category,
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this theological or doctrinal category.
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These antinomians are lovers
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of the gospel of grace.
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As they should be.
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As they absolutely should be.
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That we are saved by grace alone,
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through faith alone,
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in Christ alone.
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They rightly have seen and experienced
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the law of God
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as the thing that drove them to Christ.
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And the law is used in this way, right?
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To expose our sinfulness.
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To show us how far we've fallen short
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of the holy standard of God.
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Paul writes about this
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in Galatians 3,
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verses 24-26,
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when he says,
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So then,
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the law was our guardian
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until Christ came,
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in order that we might be justified
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by faith.
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But now that faith has come,
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we are no longer under a guardian,
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for in Christ Jesus,
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you are all sons of God
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through faith.
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When Paul talks of this guardian,
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and the guardian would have been
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like a tutor.
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Somebody that the father would have hired
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to keep their son in line.
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And typically this man
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was given the privilege,
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the ability to discipline the son.
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So, you can imagine
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a young man being taken to school
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who doesn't want to go to school.
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And the guardian walks along
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behind him with a stick
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and smacks him every time
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he tries to divert off the road.
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This is the picture of a guardian,
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right?
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That we would be brought to Christ.
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So the theological antinomian says,
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look, it's accomplished this task.
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Now that we're in Christ,
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we're no longer,
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as Paul says here,
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under the law.
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We've been set free from the law.
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And they desire to be consistent
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in that way.
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I can appreciate that.
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I can appreciate that they're saying,
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wait, wait, wait.
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Right?
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We want to be very clear
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not to lay any burden on anybody
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except to give them
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the free offer of the gospel.
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This can be found also
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in Bunyan's writing
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in Hogan's Progress.
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And I don't think Bunyan
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was an antinomian,
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but he expresses this.
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If you stick around here long enough,
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I'm going to read this entire book to you
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in little bits and pieces.
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He expresses this
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in the story of Faithful.
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As Faithful has joined Christian
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on his journey,
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and they have both gone up
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this hill called Difficult.
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This hill called Difficult.
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He's recounting what happened to him
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when he went up this hill.
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And Faithful says,
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but good brother, hear me out.
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So soon as the man overtook me,
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he was but a word and a blow,
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for down he knocked me
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and laid me for dead.
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But when I was a little come
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to myself again,
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I asked him wherefore he served me so.
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Why?
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Why did he serve me so?
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He said,
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because of my secret inclining
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to Adam the first.
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Because I think
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that I can be justified by work.
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Because of my secret inclining
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to Adam the first.
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And with that he struck me
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another deadly blow on the breast
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and beat me down backward.
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So I lay at his feet
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as dead as before.
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So when I came to myself again,
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I cried him mercy.
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But he said,
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I know not how to show mercy.
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And with that,
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he knocked me down again.
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He had doubtless made me,
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made an end of me.
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But that one came by
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and bid him forbear,
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bid him to stop.
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Christian says,
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who was that
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that bid him forbear?
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And Faithful says,
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I did not know him at first,
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but as he went by,
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I perceived the holes
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in his hands and his side.
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Then I concluded
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that he was our Lord.
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So I went up the hill.
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Christian says,
25:37
that man that overtook you
25:38
was Moses.
25:39
He spareth none,
25:41
neither knoweth he how
25:43
to show mercy
25:44
to those that transgress
25:46
the law.
25:48
So these antinomians
25:50
rightly celebrate the fact
25:52
that those who are in Christ Jesus
25:55
have his righteousness
25:57
and are no longer slaves
26:00
to the law.
26:02
No longer under the oppression
26:04
of the law
26:05
that only condemns.
26:09
The great preacher,
26:10
Dr. Martin Lloyd-Jones,
26:11
once said,
26:12
if your presentation
26:13
of the gospel
26:14
does not expose it
26:15
to the charge
26:16
of antinomianism,
26:18
you are probably
26:19
not putting it correctly.
26:21
And he's saying,
26:22
there must be this
26:23
free offer.
26:24
There must be this
26:25
come with your wretchedness
26:27
and receive the righteousness
26:29
of Christ
26:29
by faith in Him.
26:32
But,
26:33
these antinomians fail to see
26:36
that having brought us
26:38
to Christ,
26:39
the law becomes
26:41
our friend.
26:43
Having once served
26:45
as our enemy
26:45
to show us our great need
26:48
of Christ,
26:50
once found in Him,
26:51
it becomes
26:53
our friend.
26:55
Listen to the way that Paul
26:57
does this very thing
26:58
with the law
26:59
in Ephesians 6,
27:01
verse 1 and 2,
27:02
where he instructs
27:04
children in the church
27:05
to obey your parents
27:06
and the Lord,
27:08
for this is right.
27:10
He says,
27:11
honor,
27:12
citing Exodus 20,
27:13
honor your father
27:15
and mother.
27:15
This is the first commandment
27:17
with a promise.
27:19
So,
27:20
he employs it
27:21
to help us
27:22
know how it is
27:23
we should walk
27:25
in the light
27:27
of the gospel
27:28
and that the two
27:29
are harmonious
27:30
together.
27:32
So,
27:33
that's the first type
27:33
of antinomian
27:34
that I would encourage
27:36
you not to be.
27:37
Secondly,
27:38
there's an exegetical
27:40
antinomian.
27:41
These antinomians
27:42
make the law
27:43
a single page.
27:45
They want to simplify
27:45
the law
27:46
as the law
27:48
that must be dealt
27:49
with all together.
27:51
Right?
27:51
So,
27:51
if we are no longer
27:53
under the law,
27:53
if the law
27:54
has been fulfilled,
27:55
then it is altogether
27:56
done away with.
27:58
They fail,
27:59
I assert humbly
28:00
to you,
28:01
to make distinctions
28:03
in types of law.
28:05
Civil,
28:06
ceremonial,
28:07
and moral.
28:09
We'll talk about
28:09
a bit more soon.
28:10
They fail to do this
28:11
and they take the law
28:12
collectively
28:13
and they sweep it away
28:14
now that we're found
28:16
in Christ.
28:18
And thirdly,
28:19
there is the
28:20
experimental
28:21
antinomian
28:22
or experiential.
28:24
I don't know
28:24
if that's really
28:25
a word though.
28:25
Experimental
28:26
antinomian.
28:27
This is the one
28:28
I am most
28:30
concerned about.
28:31
This is why
28:32
we wanted to pick up
28:34
and preach through
28:35
Exodus 20
28:37
to be sure
28:38
that we don't
28:39
err in this way.
28:41
This antinomian
28:42
says,
28:44
I have the grace
28:45
of God,
28:46
therefore,
28:46
I can live
28:48
however I please.
28:52
Romans 6,
28:53
verse 1 and 2,
28:54
Paul says,
28:55
what shall we say
28:56
then?
28:57
Having been set free
28:58
from the law,
28:59
are we to continue
29:01
in sin
29:01
that grace
29:02
may abound?
29:03
And then he says,
29:05
in a Greek expletive,
29:07
by no means.
29:11
May it never be.
29:13
This is a response
29:14
to that.
29:15
How can we
29:16
who died
29:17
to sin
29:18
still live in it?
29:21
And how
29:22
did Paul
29:24
and the Roman church
29:25
know
29:26
whether or not
29:28
they were living
29:28
in sin?
29:30
The law.
29:32
God's moral law
29:33
contained in
29:34
their
29:34
Scripture.
29:37
The problem
29:38
with
29:38
both
29:40
antinomianism
29:41
and on the other
29:43
side of the coin
29:43
legalism
29:44
is that they
29:46
both
29:46
divorce
29:47
the law
29:47
of God
29:48
from the
29:49
character
29:49
of God.
29:51
The one
29:52
fails to see
29:53
the law
29:53
as a means
29:54
to bring us
29:55
to the loving
29:56
kindness of God.
29:57
That'd be the
29:58
legalist.
29:59
The other
30:00
fails to see
30:01
the law
30:02
as God's
30:03
loving
30:04
instruction
30:04
for His
30:06
people.
30:08
We very
30:08
quickly
30:09
could play
30:10
a game
30:11
and I
30:11
won't
30:11
but if
30:12
I were
30:13
to
30:13
throw
30:13
a word
30:14
out
30:14
to you
30:15
you
30:15
could
30:15
quickly
30:15
come up
30:16
with the
30:16
opposite
30:17
of the
30:17
word
30:17
up
30:18
down
30:19
inside
30:19
outside
30:20
many
30:21
who
30:22
understand
30:22
this
30:23
word
30:23
if I
30:23
were to
30:24
say
30:24
antinomian
30:24
they would
30:25
say
30:26
legalist
30:26
but the
30:27
truth of
30:28
it is
30:28
that the
30:28
opposite
30:29
of
30:29
antinomianism
30:30
is
30:31
gospel
30:32
and the
30:34
opposite
30:35
of legalism
30:35
is
30:36
gospel
30:37
so we
30:39
work
30:40
as God's
30:40
people
30:41
to walk
30:41
very
30:41
carefully
30:42
down
30:42
the
30:43
middle
30:44
now
30:46
you turn
30:46
over
30:46
your
30:47
bulletin
30:47
this is
30:50
chapter 19
30:51
this text
30:52
of the
30:53
London
30:54
Baptist
30:54
Confession
30:55
of
30:56
1689
30:57
for the
31:04
sake of
31:05
time I'm
31:05
going to
31:05
spare you
31:06
the history
31:06
of the
31:06
London
31:07
Baptist
31:07
Confession
31:09
but I
31:12
want you
31:12
to be
31:12
aware
31:13
I read
31:13
to you
31:13
previously
31:13
the
31:14
New
31:14
Hampshire
31:14
Confession
31:15
statement
31:15
this is
31:15
much
31:15
longer
31:16
statement
31:17
the
31:19
Westminster
31:19
Confession
31:20
also
31:20
chapter 19
31:21
speaks
31:22
on this
31:23
the
31:24
Westminster
31:24
Divines
31:25
spent
31:26
more
31:26
pages
31:27
and
31:27
more
31:28
time
31:29
working
31:29
through
31:30
the
31:31
harmony
31:31
of the
31:32
law
31:32
and the
31:33
gospel
31:33
than
31:33
any
31:34
other
31:34
part
31:34
of
31:35
their
31:35
work
31:36
this
31:38
isn't
31:38
quite
31:38
the
31:39
longest
31:39
chapter
31:39
in the
31:39
London
31:40
Baptist
31:40
Confession
31:40
but it's
31:41
very
31:41
close
31:42
to it
31:42
because
31:43
these
31:45
divines
31:45
wanted to
31:46
be very
31:46
careful
31:47
now just
31:49
because
31:49
something is
31:49
old doesn't
31:50
make it
31:50
right
31:50
amen
31:52
but it
31:52
can be
31:53
helpful
31:53
it can
31:54
be helpful
31:55
that when
31:55
we look
31:56
back across
31:56
history
31:57
and see
31:57
see the
31:58
way that
31:58
churches
31:59
and councils
31:59
have
32:00
ordered
32:01
themselves
32:02
looked at
32:03
the scriptures
32:03
and arrived
32:04
at things
32:05
it can
32:05
inform
32:06
us
32:06
if
32:06
we're
32:06
way
32:07
off
32:07
it
32:08
could
32:08
be
32:08
that
32:09
we've
32:09
wandered
32:09
away
32:09
from
32:09
orthodoxy
32:11
altogether
32:12
so let me
32:13
run through
32:14
these statements
32:14
with a few
32:14
comments
32:15
and some
32:16
scripture
32:16
referencing
32:16
for them
32:18
and this
32:19
is kind
32:19
of the
32:19
outline
32:19
for the
32:20
case
32:20
the case
32:21
against
32:22
antinomianism
32:23
so number
32:24
one
32:25
God gave
32:27
to Adam
32:27
a law
32:28
of
32:28
universal
32:29
obedience
32:30
written
32:31
in his
32:32
heart
32:33
they
32:35
base
32:35
this
32:35
off
32:35
Genesis
32:35
127
32:36
so God
32:37
created
32:37
man
32:37
in his
32:38
own
32:39
image
32:39
so God
32:40
himself
32:40
being
32:41
holy
32:42
in the
32:42
image
32:42
of God
32:43
he created
32:43
him
32:43
male and
32:44
female
32:44
he created
32:45
them
32:46
God
32:47
himself
32:48
obedient
32:49
to
32:50
himself
32:50
right
32:51
so
32:51
Adam's
32:52
created
32:53
in that
32:53
very
32:53
same
32:54
image
32:55
and
32:55
a
32:55
particular
32:56
precept
32:56
of not
32:58
eating
32:58
the fruit
32:59
of the
32:59
tree
32:59
of knowledge
33:00
of good
33:00
and evil
33:02
Genesis
33:03
chapter 2
33:03
verse 16
33:04
and 17
33:05
by which
33:07
he bound
33:07
him in
33:08
all his
33:08
posterity
33:09
to personal
33:11
entire
33:12
exact
33:14
and perpetual
33:15
obedience
33:16
promised life
33:18
upon the
33:18
fulfilling
33:19
and threatened
33:20
death upon
33:21
the breach
33:22
of it
33:22
and endued
33:23
him
33:24
with power
33:25
and ability
33:26
to keep
33:27
it
33:27
so this is the place
33:28
we find Adam
33:28
and Eve
33:29
coming in
33:30
chapter 2
33:30
into the beginning
33:31
of chapter 3
33:32
the command
33:32
not to eat
33:33
of this
33:33
particular
33:34
and
33:35
Satan
33:36
comes along
33:36
brings
33:38
deception
33:38
they give
33:40
into it
33:40
want to be
33:41
like
33:41
gods
33:42
and transgress
33:43
this particular
33:44
command
33:45
given to
33:46
them
33:46
point number
33:48
two
33:48
the same
33:51
law that was
33:52
first written
33:52
in the heart
33:53
of man
33:53
continued
33:54
to be a
33:55
perfect rule
33:56
of righteousness
33:57
after the
33:58
fall
33:59
and was
34:00
delivered
34:01
by God
34:01
upon
34:02
Mount
34:02
Sinai
34:03
in
34:03
ten
34:03
commandments
34:04
and
34:04
written
34:05
in
34:05
two
34:05
tablets
34:06
the
34:07
four
34:07
first
34:07
containing
34:08
our
34:08
duty
34:09
towards
34:09
God
34:09
and
34:10
the
34:10
other
34:10
six
34:11
our
34:11
duty
34:12
to
34:12
man
34:13
in the
34:13
coming
34:13
weeks
34:13
we'll
34:13
look at
34:14
those
34:14
and we'll
34:14
look at
34:14
them
34:15
categorically
34:15
in
34:16
that
34:17
way
34:18
so
34:18
this
34:19
second
34:19
point
34:19
in
34:20
chapter
34:20
19
34:21
of
34:21
London
34:21
Baptist
34:21
confession
34:21
is
34:22
saying
34:22
this
34:23
very
34:24
same
34:24
law
34:24
has
34:25
been
34:25
written
34:25
on
34:25
the
34:25
hearts
34:25
of
34:26
man
34:26
we
34:26
have
34:26
been
34:27
given
34:27
this
34:27
knowledge
34:28
of
34:28
how
34:29
it
34:29
is
34:29
we
34:29
are
34:29
meant
34:30
to
34:30
go
34:30
and
34:30
God
34:31
in
34:31
his
34:31
mercy
34:31
wrote
34:32
it
34:32
down
34:33
etched
34:34
it
34:34
in
34:35
stone
34:36
his
34:37
people
34:37
did
34:37
still
34:37
not
34:38
quite
34:38
get
34:39
it
34:39
and
34:40
he
34:40
said
34:40
here
34:40
I'll
34:41
write
34:41
it
34:41
down
34:41
for
34:41
you
34:42
that
34:42
you
34:42
might
34:42
take
34:43
it
34:43
up
34:43
and
34:44
read
34:44
it
34:44
and
34:44
obey
34:45
it
34:46
Paul
34:46
speaks
34:47
!
34:47
of
34:47
the
34:47
Gentiles
34:48
those
34:48
who
34:49
would
34:49
have
34:49
been
34:49
outside
34:50
of
34:50
this
34:51
law
34:51
in
34:51
Romans
34:52
chapter
34:52
2
34:52
verse
34:52
14
34:53
and
34:54
into
34:54
the
34:54
first
34:55
half
34:55
of
34:55
15
34:56
for
34:57
when
34:57
Gentiles
34:57
who
34:58
do
34:58
not
34:58
have
34:59
the
34:59
law
34:59
by
35:00
nature
35:01
do
35:01
what
35:01
the
35:02
law
35:02
requires
35:02
they
35:03
are
35:03
a
35:03
law
35:04
to
35:04
themselves
35:04
they
35:05
are
35:05
giving
35:05
us
35:05
evidencing
35:06
that
35:06
they
35:06
have
35:07
it
35:07
in
35:07
them
35:08
even
35:09
though
35:09
they
35:09
do
35:09
not
35:09
have
35:10
the
35:10
law
35:10
they
35:10
show
35:10
that
35:11
the
35:11
work
35:11
of
35:12
the
35:12
law
35:17
besides
35:20
this
35:21
law
35:21
commonly
35:23
called
35:23
moral
35:24
so
35:25
here
35:25
you
35:25
get
35:25
the
35:25
distinction
35:25
the
35:27
ten
35:27
commandments
35:28
work
35:29
for us
35:30
as a
35:30
framework
35:31
and we're
35:32
going to
35:32
look at
35:32
these
35:32
at
35:32
length
35:33
in the
35:33
coming
35:33
weeks
35:34
right
35:35
for
35:35
God's
35:36
moral
35:36
law
35:37
besides
35:38
this
35:38
law
35:39
commonly
35:39
called
35:39
moral
35:40
God
35:41
was
35:41
pleased
35:41
to
35:42
give
35:42
to
35:42
the
35:42
people
35:42
of
35:43
Israel
35:43
ceremonial
35:45
laws
35:45
containing
35:46
several
35:47
typical
35:48
ordinances
35:49
partly
35:49
of
35:49
worship
35:50
prefiguring
35:51
Christ
35:52
his
35:53
graces
35:53
actions
35:54
sufferings
35:56
and
35:56
benefits
35:57
and
35:58
partly
35:58
holding
35:59
forth
35:59
diverse
36:00
instructions
36:01
of
36:01
moral
36:02
duties
36:03
all
36:03
which
36:04
ceremonial
36:05
laws
36:05
being
36:05
appointed
36:06
only
36:07
to
36:07
the
36:07
time
36:08
of
36:08
reformation
36:08
talking
36:09
about
36:09
the
36:09
time
36:10
of
36:10
Christ
36:11
are
36:12
by
36:12
Jesus
36:13
Christ
36:13
the
36:14
true
36:14
Messiah
36:14
and
36:15
only
36:15
law
36:15
giver
36:16
who
36:16
was
36:17
furnished
36:17
with
36:17
power
36:18
from
36:18
the
36:18
father
36:18
for
36:19
that
36:19
end
36:20
abrogated
36:21
which
36:22
means
36:22
cancelled
36:23
and
36:24
taken
36:25
away
36:26
so
36:27
what
36:27
that
36:27
statement
36:28
is
36:28
saying
36:28
that
36:28
all
36:29
of
36:29
these
36:29
ceremonial
36:30
laws
36:30
the
36:31
sacrificial
36:32
system
36:32
was
36:33
meant
36:34
to
36:34
point
36:34
us
36:34
to
36:35
the
36:35
greater
36:36
requirement
36:37
of
36:37
the
36:38
perfect
36:38
sacrifice
36:39
that
36:39
is
36:40
Christ
36:40
so
36:41
that
36:41
sacrifice
36:42
having
36:42
been
36:42
made
36:43
those
36:44
ceremonial
36:45
laws
36:46
are
36:46
no
36:46
longer
36:47
necessary
36:47
so
36:48
when
36:48
we
36:48
read
36:48
the
36:48
old
36:49
testament
36:49
and
36:49
we
36:49
read
36:49
the
36:49
ceremonial
36:50
laws
36:50
it
36:51
should
36:51
cause
36:51
us
36:52
to
36:52
praise
36:52
God
36:52
for
36:53
Christ
36:53
we
36:54
don't
36:54
have
36:54
to
36:54
continually
36:55
offer
36:55
sacrifice
36:56
we
36:56
have
36:56
that
36:56
final
36:57
and
36:57
completed
36:57
sacrifice
36:58
in
36:59
our
36:59
Lord
36:59
and
36:59
Savior
36:59
Jesus
37:00
Christ
37:01
the
37:01
writer
37:01
of
37:01
Hebrews
37:02
says
37:02
in
37:02
Hebrews
37:02
chapter
37:03
10
37:03
and
37:03
verse
37:03
1
37:04
for
37:05
since
37:05
the
37:05
law
37:06
has
37:06
but
37:07
a
37:07
shadow
37:07
of
37:08
the
37:08
good
37:08
things
37:09
to
37:09
come
37:09
instead
37:10
of
37:11
the
37:11
true
37:11
form
37:11
of
37:12
these
37:12
realities
37:12
it
37:12
can
37:13
never
37:13
by
37:14
the
37:14
same
37:14
sacrifices
37:15
that
37:15
are
37:16
continually
37:16
offered
37:16
every
37:17
year
37:17
make
37:18
perfect
37:18
those
37:19
who
37:20
draw
37:20
near
37:20
and
37:21
the
37:21
case
37:21
he's
37:21
making
37:22
is
37:22
that
37:22
Christ
37:23
can
37:23
accomplish
37:24
what
37:25
the
37:25
law
37:25
could
37:26
not
37:27
okay
37:28
fourth
37:29
to
37:33
them
37:33
also
37:33
he
37:34
gave
37:34
sundry
37:36
various
37:38
judicial
37:39
or
37:40
civil
37:40
laws
37:42
which
37:43
expire
37:44
together
37:44
with
37:45
the
37:45
state
37:45
of
37:46
that
37:46
people
37:46
not
37:48
obliging
37:48
any
37:49
now
37:49
by
37:50
virtue
37:50
of
37:50
that
37:51
institution
37:51
their
37:52
general
37:53
equity
37:54
only
37:54
being
37:55
of
37:55
moral
37:56
use
37:56
so
37:56
what's
37:57
he
37:57
saying
37:57
right
37:58
these
37:59
these
37:59
people
38:00
living
38:01
in a
38:01
theocracy
38:02
were
38:02
given
38:03
these
38:03
civil
38:03
laws
38:04
and
38:04
now
38:04
that
38:04
that
38:05
theocracy
38:05
does
38:05
not
38:06
exist
38:06
anymore
38:06
those
38:08
laws
38:08
also
38:09
are
38:10
not
38:10
of
38:10
use
38:10
other
38:11
than
38:11
to
38:12
point
38:12
us
38:13
to
38:13
some
38:13
moral
38:14
guideline
38:14
to
38:15
help
38:15
us
38:15
to
38:15
think
38:16
and
38:16
to
38:16
be
38:17
careful
38:17
and
38:17
to
38:17
look
38:18
at
38:18
the
38:18
way
38:18
God
38:19
would
38:19
have
38:19
us
38:20
proceed
38:21
in
38:22
particular
38:22
matters
38:23
let me
38:24
show you
38:24
an
38:24
example
38:25
of how
38:25
Paul
38:25
does
38:26
this
38:26
in
38:26
1st
38:26
Corinthians
38:26
chapter
38:27
9
38:27
verses
38:28
8
38:29
through
38:29
10
38:29
Paul
38:31
says
38:32
do I
38:32
say
38:32
these
38:32
things
38:33
on
38:33
human
38:34
authority
38:35
what's
38:35
he been
38:35
talking
38:36
about
38:36
he's been
38:36
talking
38:36
about
38:37
the fact
38:37
that he
38:37
deserves
38:38
he could
38:39
be paid
38:40
for the
38:40
work he's
38:41
doing
38:41
but he's
38:41
decided
38:42
not to
38:42
be
38:42
so
38:42
but he's
38:43
making
38:43
the case
38:43
that he
38:44
could be
38:44
paid
38:44
for the
38:45
work
38:45
that he's
38:46
doing
38:46
so he
38:48
says
38:48
do I
38:48
say
38:49
these
38:49
things
38:49
on
38:49
human
38:49
authority
38:50
does
38:50
not
38:50
the
38:50
law
38:51
say
38:52
the
38:52
same
38:53
right
38:53
so here's
38:53
one of
38:53
those
38:53
uses
38:54
of law
38:54
what's
38:55
he
38:55
talking
38:59
you
39:00
shall
39:00
not
39:01
muzzle
39:01
an
39:01
ox
39:02
when
39:02
it
39:02
treads
39:02
out
39:03
the
39:03
grain
39:04
so he
39:05
references
39:06
what we
39:07
believe
39:08
is a
39:08
civil
39:09
law
39:09
and they
39:10
would
39:10
have
39:10
obeyed
39:10
this
39:10
law
39:11
they
39:11
wouldn't
39:11
muzzle
39:11
the ox
39:12
as it
39:12
treads
39:12
out
39:12
the
39:12
grain
39:13
they
39:13
let
39:13
the
39:13
ox
39:13
eat
39:14
grain
39:14
as it
39:15
treaded
39:15
it
39:15
out
39:16
but then
39:17
he
39:17
says
39:17
and this
39:18
is
39:18
verse
39:18
9
39:19
is
39:20
it
39:20
for
39:20
oxen
39:21
that
39:22
God
39:22
is
39:22
concerned
39:23
does
39:24
he
39:24
not
39:24
certainly
39:25
speak
39:25
!
39:25
for
39:25
our
39:26
sake
39:26
it
39:27
was
39:27
written
39:27
for
39:27
our
39:28
sake
39:28
because
39:28
the
39:28
plowman
39:29
should
39:29
plow
39:30
in
39:30
hope
39:30
and
39:31
the
39:31
thresher
39:31
thresh
39:32
in
39:32
hope
39:33
of
39:33
sharing
39:33
in
39:34
the
39:34
crop
39:35
you
39:35
see how
39:35
Paul
39:35
does
39:36
that
39:36
very
39:36
thing
39:37
he
39:37
takes
39:37
this
39:37
sundry
39:38
judicial
39:39
law
39:40
he
39:41
says
39:41
we're
39:41
not
39:42
really
39:42
too
39:42
concerned
39:43
actually
39:43
about
39:44
the
39:44
ox
39:45
being
39:45
able
39:45
to
39:46
eat
39:47
when
39:47
it
39:47
wants
39:47
to
39:48
eat
39:48
as
39:48
it
39:48
treading
39:48
out
39:49
the
39:49
grain
39:49
God
39:50
speaking
39:50
this
39:50
so
39:50
that
39:51
we
39:51
would
39:51
have
39:51
some
39:51
example
39:52
and
39:52
be
39:52
concerned
39:53
about
39:54
those
39:55
who
39:56
serve
39:56
in
39:57
gospel
39:57
efforts
39:58
okay
40:00
fifth
40:00
here's
40:04
where that
40:04
language
40:04
gets so
40:05
fun
40:05
the
40:08
moral
40:08
law
40:09
dof
40:10
forever
40:11
bind
40:12
all
40:12
does
40:14
forever
40:14
bind
40:15
all
40:15
as
40:16
well
40:16
justified
40:17
persons
40:18
as
40:18
others
40:19
to
40:20
the
40:20
obedience
40:20
thereof
40:21
and
40:22
that
40:22
not
40:23
only
40:23
in
40:24
regard
40:24
of
40:24
the
40:24
matter
40:25
contained
40:25
in
40:26
it
40:26
but
40:27
also
40:28
in
40:28
respect
40:28
of
40:28
the
40:28
authority
40:29
of
40:29
God
40:29
the
40:29
creator
40:30
who
40:30
gave
40:31
it
40:31
neither
40:32
doth
40:32
Christ
40:33
in
40:33
the
40:33
gospel
40:34
any
40:34
way
40:34
dissolve
40:35
but
40:36
much
40:37
strengthen
40:37
this
40:38
obligation
40:39
this
40:39
is
40:40
what
40:40
I've
40:40
been
40:40
saying
40:41
to
40:41
you
40:42
right
40:42
that
40:43
we
40:43
are
40:43
meant
40:44
to
40:44
be
40:44
keepers
40:44
of
40:45
the
40:45
moral
40:45
law
40:45
and
40:46
Christ
40:47
gives
40:48
adds
40:49
to
40:49
that
40:49
right
40:50
he
40:50
doesn't
40:50
take
40:51
away
40:51
from
40:51
it
40:51
but
40:51
he
40:52
actually
40:52
raises
40:52
our
40:53
understanding
40:53
of
40:54
the
40:54
law
40:54
and
40:55
the
40:55
way
40:55
in
40:55
which
40:55
we're
40:55
meant
40:56
to
40:56
keep
40:57
it
40:57
as
40:57
God's
40:58
redeemed
40:58
people
40:59
two
41:00
places
41:01
in
41:01
scripture
41:01
here
41:02
James
41:02
2
41:02
8
41:03
through
41:03
11
41:03
James
41:04
says
41:04
if
41:05
you
41:05
really
41:05
fulfill
41:06
the
41:06
royal
41:06
law
41:06
according
41:06
to
41:07
the
41:07
scripture
41:07
you
41:08
shall
41:08
love
41:08
your
41:08
neighbor
41:09
as
41:09
yourself
41:10
you
41:10
are
41:10
doing
41:10
well
41:11
but
41:12
if
41:12
you
41:12
show
41:12
partiality
41:13
you
41:13
are
41:13
committing
41:13
sin
41:13
and
41:14
are
41:14
convicted
41:14
by
41:15
the
41:15
law
41:15
as
41:16
transgressors
41:17
so
41:17
he's
41:18
saying
41:18
to
41:19
the
41:19
church
41:19
this
41:21
is
41:21
a
41:21
law
41:21
you
41:22
should
41:22
keep
41:22
and
41:22
if
41:22
you
41:23
don't
41:23
you
41:23
are
41:23
sinning
41:25
for
41:25
whoever
41:25
keeps
41:25
the
41:26
whole
41:26
law
41:26
but
41:26
fails
41:27
in
41:27
one
41:27
point
41:27
has
41:28
become
41:28
guilty
41:28
of
41:29
all
41:29
of
41:29
it
41:29
for
41:30
he
41:30
who
41:31
said
41:31
he's
41:32
referencing
41:32
the
41:32
law
41:32
do
41:33
not
41:33
commit
41:33
adultery
41:34
also
41:34
said
41:35
do
41:35
not
41:36
murder
41:36
if
41:37
you
41:37
do
41:37
not
41:37
commit
41:37
adultery
41:38
but
41:38
do
41:38
murder
41:39
you
41:39
have
41:39
become
41:40
a
41:40
transgressor
41:41
of
41:42
the
41:42
law
41:42
so
41:43
James
41:44
upholds
41:45
its
41:45
value
41:45
and
41:45
its
41:45
place
41:46
in
41:46
the
41:46
Christian
41:46
life
41:47
Paul
41:49
wrote
41:49
in
41:49
Romans
41:49
3
41:50
31
41:50
do
41:52
we
41:52
!
41:52
overthrow
41:53
the
41:55
is that
41:56
the
41:56
question
41:57
we're
41:57
asking
41:57
I
41:58
believe
41:58
that
41:58
it
41:59
is
41:59
do
41:59
we
41:59
then
42:00
overthrow
42:01
the
42:01
law
42:01
by
42:02
this
42:02
faith
42:02
and
42:02
he
42:03
says
42:03
again
42:03
with
42:04
an
42:04
expletive
42:04
by
42:05
no
42:05
means
42:06
on
42:07
the
42:07
contrary
42:08
we
42:09
uphold
42:10
the
42:11
law
42:11
right
42:14
sixth
42:14
this
42:16
is
42:16
the
42:16
long
42:16
one
42:17
for
42:20
good
42:20
reason
42:21
although
42:23
true
42:23
believers
42:24
be not
42:24
under
42:25
the
42:25
law
42:25
as
42:25
a
42:26
covenant
42:26
of
42:27
works
42:28
so
42:30
so
42:30
these
42:31
divines
42:31
are
42:31
saying
42:31
to
42:31
us
42:32
and
42:32
we
42:32
don't
42:32
keep
42:32
the
42:33
law
42:33
to
42:33
be
42:33
saved
42:34
to
42:36
be
42:36
thereby
42:37
justified
42:38
or
42:38
condemned
42:39
yet
42:40
it
42:41
is
42:41
of
42:41
great
42:41
use
42:42
to
42:42
them
42:43
as
42:43
well
42:43
as
42:44
to
42:44
others
42:44
in
42:45
that
42:46
as
42:46
a
42:46
rule
42:47
of
42:47
life
42:47
informing
42:49
them
42:49
of
42:49
the
42:49
will
42:50
of
42:50
God
42:50
and
42:51
their
42:51
duty
42:52
it
42:52
directs
42:53
and
42:53
binds
42:54
them
42:54
to
42:54
walk
42:55
accordingly
42:55
discovering
42:57
also
42:58
the
42:58
sinful
42:58
pollutions
42:59
of their
43:00
natures
43:00
hearts
43:01
and
43:01
lives
43:02
so as
43:03
examining
43:04
themselves
43:04
thereby
43:05
they may
43:06
come to
43:06
further
43:07
conviction
43:08
of
43:08
humiliation
43:09
for
43:10
and
43:10
hatred
43:11
against
43:12
sin
43:13
so
43:13
so
43:14
God
43:14
is
43:14
saying
43:14
there
43:14
right
43:15
this
43:15
is
43:15
how
43:15
the
43:15
law
43:15
helps
43:16
us
43:16
right
43:16
shows
43:17
us
43:17
how
43:17
to
43:17
go
43:18
and
43:18
then
43:18
shows
43:18
us
43:18
when
43:18
we're
43:19
not
43:19
going
43:19
when
43:20
we
43:20
have
43:20
jumped
43:21
the
43:21
tracks
43:21
it
43:22
helps
43:23
us
43:23
we
43:23
get
43:23
back
43:24
on
43:24
the
43:25
tracks
43:26
it
43:28
is
43:28
likewise
43:28
of
43:28
use
43:29
to
43:29
the
43:29
regenerate
43:30
to
43:31
restrain
43:31
their
43:32
corruptions
43:32
in
43:33
that
43:33
it
43:33
forbids
43:34
sin
43:34
and
43:35
the
43:35
threatenings
43:36
of
43:36
it
43:36
serve
43:36
to
43:37
show
43:37
what
43:39
even
43:39
their
43:39
sins
43:40
deserve
43:40
and
43:41
what
43:41
afflictions
43:42
in
43:42
this
43:42
life
43:42
they
43:42
may
43:43
expect
43:43
for
43:43
them
43:44
although
43:45
freed
43:45
from
43:45
the
43:46
curse
43:46
and
43:47
unallayed
43:48
rigor
43:49
of
43:49
unsatisfied
43:50
undone
43:51
away
43:51
with
43:51
rigor
43:52
thereof
43:52
of
43:52
the
43:53
curse
43:53
right
43:54
so it
43:54
helps
43:55
us
43:55
to
43:55
see
43:55
the
43:56
temporary
43:56
consequence
43:57
for
43:58
sin
43:58
we
43:59
know
43:59
that
43:59
our
44:00
eternal
44:00
state
44:01
if we're
44:01
in
44:01
christ
44:01
is
44:02
sure
44:02
and
44:02
secure
44:03
but
44:03
what
44:04
about
44:04
the
44:04
between
44:05
it
44:05
helps
44:05
us
44:05
to
44:05
see
44:06
the
44:06
challenges
44:07
found
44:08
in
44:08
transgressing
44:09
the
44:09
law
44:10
the
44:11
promise
44:11
of
44:12
it
44:12
likewise
44:12
show
44:13
them
44:13
god's
44:13
approbation
44:14
of
44:15
obedience
44:15
and
44:15
what
44:15
blessings
44:16
they
44:16
may
44:16
expect
44:17
upon
44:17
the
44:17
performance
44:18
thereof
44:19
though
44:20
not
44:20
as
44:21
due
44:21
them
44:21
by
44:21
the
44:22
law
44:22
as
44:22
a
44:22
covenant
44:23
of
44:23
works
44:24
so
44:25
as
44:25
man's
44:25
doing
44:26
good
44:26
and
44:26
refraining
44:27
from
44:27
evil
44:27
because
44:28
the
44:29
law
44:29
encourages
44:30
to
44:30
the
44:30
one
44:31
and
44:31
deterrent
44:32
from
44:32
the
44:32
other
44:33
is
44:34
no
44:34
evidence
44:34
of
44:35
his
44:35
being
44:35
under
44:35
the
44:35
law
44:36
and
44:36
not
44:37
under
44:37
grace
44:38
and
44:38
that
44:38
last
44:38
part
44:38
of
44:39
it
44:39
I'm
44:39
pretty
44:39
sure
44:39
what
44:40
they're
44:40
saying
44:40
is
44:40
if
44:41
a
44:41
man
44:42
is
44:42
doing
44:42
well
44:43
or
44:43
if
44:43
a
44:43
man
44:43
is
44:44
doing
44:44
poorly
44:44
it
44:45
is
44:45
not
44:45
necessarily
44:46
the
44:46
evidence
44:46
of
44:47
whether
44:47
or
44:47
not
44:47
he's
44:48
in
44:48
the
44:48
faith
44:48
right
44:49
that
44:49
was
44:49
an
44:50
anti
44:50
prosperity
44:50
gospel
44:51
statement
44:52
there
44:52
at
44:53
the
44:53
end
44:53
right
44:54
so
44:55
Galatians
44:55
chapter 2
44:56
in
44:56
verse
44:56
16
44:58
Paul
44:59
says
44:59
we know
45:00
that a
45:00
person
45:00
is not
45:01
justified
45:01
by works
45:02
of the
45:02
law
45:03
but
45:03
through
45:03
faith
45:04
in
45:05
Jesus
45:05
Christ
45:06
so
45:07
we
45:07
also
45:07
have
45:07
believed
45:08
in
45:08
Christ
45:09
Jesus
45:09
in
45:09
order
45:09
to
45:09
be
45:10
justified
45:10
by
45:10
faith
45:11
in
45:11
Christ
45:11
and
45:12
not
45:12
by
45:12
works
45:13
of
45:13
the
45:14
law
45:14
because
45:14
by
45:15
works
45:15
of
45:15
the
45:15
law
45:15
no
45:16
one
45:16
will
45:17
be
45:17
justified
45:18
so
45:19
we
45:19
will
45:19
not
45:19
be
45:20
declared
45:20
accepted
45:21
by
45:21
being
45:21
keepers
45:22
of
45:22
the
45:22
law
45:22
but
45:23
as
45:23
those
45:23
who
45:24
have
45:24
been
45:24
accepted
45:25
we
45:25
will
45:25
want
45:26
we
45:26
will
45:26
desire
45:27
to
45:27
be
45:27
keepers
45:28
of
45:29
the
45:29
law
45:29
and
45:29
Romans
45:30
8
45:30
1
45:30
Paul
45:30
says
45:30
there's
45:31
therefore
45:31
now
45:31
no
45:32
condemnation
45:32
for
45:33
those
45:33
who
45:33
are
45:33
in
45:33
Christ
45:35
Jesus
45:35
seventh
45:37
and
45:37
lastly
45:38
neither
45:40
are
45:41
the
45:42
aforementioned
45:43
uses
45:43
of
45:43
the
45:44
law
45:44
contrary
45:45
to
45:46
the
45:46
grace
45:46
of
45:47
the
45:47
gospel
45:48
but
45:48
do
45:49
sweetly
45:49
comply
45:50
with
45:51
it
45:51
the
45:52
spirit
45:52
of
45:52
Christ
45:53
subduing
45:54
and
45:55
enabling
45:55
the
45:56
will
45:56
of
45:57
man
45:57
to
45:57
do
45:57
that
45:58
freely
45:58
and
45:59
cheerfully
46:00
which
46:00
the
46:01
will
46:01
of
46:01
God
46:01
revealed
46:02
in
46:02
the
46:02
law
46:02
requireth
46:04
to be
46:05
done
46:05
so
46:06
the
46:06
spirit
46:06
of
46:07
Christ
46:07
stops
46:09
us
46:09
from
46:10
sinning
46:10
and
46:11
enables
46:11
us
46:12
presses
46:12
us
46:13
to
46:13
what
46:14
the
46:14
law
46:15
requires
46:15
of
46:17
us
46:17
again
46:18
Paul
46:18
Galatians
46:18
3
46:19
and
46:19
verse
46:19
21
46:20
is
46:20
the
46:20
law
46:20
then
46:20
contrary
46:21
to
46:21
the
46:21
promises
46:22
of
46:22
God
46:22
certainly
46:23
not
46:23
for
46:25
if
46:25
a
46:25
law
46:25
had
46:25
been
46:25
given
46:26
that
46:26
could
46:26
give
46:26
life
46:27
then
46:27
righteousness
46:27
would
46:28
indeed
46:28
be
46:29
by
46:29
the
46:30
law
46:30
and
46:31
Romans
46:32
8
46:32
verses
46:33
3
46:33
and
46:34
4
46:35
so
46:36
so
46:36
this
46:37
for
46:37
me
46:37
puts
46:39
the
46:39
nail
46:39
in
46:39
the
46:39
coffin
46:39
of
46:40
antinomianism
46:41
those
46:42
who
46:42
would
46:42
say
46:42
I
46:43
just
46:43
want
46:43
to
46:43
follow
46:44
the
46:44
whim
46:44
of
46:45
the
46:46
spirit
46:46
the
46:47
spirit
46:47
doesn't
46:47
function
46:48
this
46:48
way
46:48
but
46:48
they
46:48
believe
46:48
that
46:48
he
46:49
does
46:49
Paul
46:50
here
46:51
said
46:51
for
46:51
God
46:51
is
46:51
done
46:52
with
46:52
the
46:52
law
46:52
weakened
46:53
by
46:53
the
46:53
flesh
46:53
!
47:00
in
47:01
the
47:02
flesh
47:02
right
47:02
so
47:03
he's
47:03
talking
47:03
about
47:03
how
47:03
the
47:04
law
47:04
can't
47:04
bring
47:05
us
47:05
righteousness
47:05
but
47:06
we
47:06
find
47:07
righteousness
47:07
in
47:08
Christ
47:09
verse
47:09
4
47:09
in order
47:10
that
47:10
the
47:10
righteous
47:11
requirement
47:11
of the
47:12
law
47:12
might
47:13
be
47:13
fulfilled
47:14
in
47:14
us
47:15
being
47:16
in
47:16
Christ
47:16
who
47:17
there's
47:19
activity
47:19
who
47:20
walk
47:21
not
47:22
according
47:22
to
47:22
the
47:23
flesh
47:23
but
47:24
according
47:24
to
47:25
the
47:25
spirit
47:26
so
47:27
what
47:27
is
47:27
this
47:27
work
47:28
that
47:28
the
47:28
Spirit
47:28
is
47:28
doing
47:29
!
47:29
right
47:30
fulfilling
47:31
the
47:31
righteous
47:32
requirement
47:32
of the
47:32
law
47:33
right
47:33
causing
47:34
us
47:34
to
47:34
walk
47:35
in
47:35
its
47:36
way
47:36
so
47:39
because
47:39
I
47:39
believe
47:40
that
47:40
we
47:40
ought
47:40
not
47:40
be
47:41
antinomians
47:42
we
47:46
will
47:46
spend
47:46
the
47:46
coming
47:47
weeks
47:47
in
47:47
Exodus
47:47
20
47:48
learning
47:48
from
47:49
the
47:49
commandments
47:49
that
47:49
God
47:50
etched
47:50
in
47:50
the
47:51
two
47:51
tablets
47:51
given
47:51
to
47:52
Moses
47:52
on
47:53
Mount
47:53
Sinai
47:54
we
47:55
will
47:55
look
47:55
at
47:55
what
47:56
each
47:56
of
47:56
those
47:57
good
47:57
commandments
47:58
!
47:58
ask
47:58
that
47:58
we
47:58
do
47:59
perform
47:59
and
48:00
what
48:00
each
48:00
of
48:01
them
48:01
forbid
48:01
and
48:02
we
48:02
will
48:03
be
48:03
reminded
48:03
all
48:04
along
48:04
that
48:04
we
48:04
are
48:05
not
48:05
accepted
48:06
by
48:06
God
48:06
because
48:06
of
48:07
our
48:07
keeping
48:07
of
48:07
the
48:07
commandments
48:08
praise
48:08
God
48:09
rather
48:10
we
48:10
are
48:10
accepted
48:11
by
48:11
God
48:11
because
48:12
Jesus
48:12
kept
48:12
the
48:13
commandments
48:13
and
48:13
because
48:13
Jesus
48:14
was
48:15
punished
48:15
for
48:15
our
48:16
failure
48:16
to
48:16
keep
48:17
the
48:17
commandments
48:18
!
48:19
beloved
48:19
if
48:19
you
48:20
are
48:20
in
48:20
Christ
48:21
you
48:22
have
48:22
been
48:22
adopted
48:23
by
48:24
a
48:24
loving
48:24
father
48:25
who
48:26
does
48:27
not
48:27
love
48:27
you
48:28
just
48:28
as
48:29
you
48:29
are
48:29
but
48:31
loves
48:31
you
48:31
in
48:32
spite
48:32
of
48:33
who
48:33
you
48:33
are
48:34
and
48:35
because
48:35
he
48:36
loves
48:36
you
48:37
he
48:38
desires
48:38
to
48:39
see
48:40
you
48:40
changed
48:41
for
48:41
his
48:42
glory
48:42
on
48:44
the
48:44
front
48:44
of
48:44
your
48:44
bulletin
48:45
in
48:45
conclusion
48:46
a
48:47
Puritan
48:47
preacher
48:48
named
48:48
Thomas
48:48
Goodwin
48:49
said
48:49
the
48:50
law
48:51
is
48:51
delightful
48:52
because
48:53
obedience
48:54
is
48:55
delightful
48:55
and
48:56
we
48:56
do
48:57
not
48:57
understand
48:58
that
48:58
as
48:59
we
49:00
should
49:00
let's
49:01
pray
49:01
together