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Matthew 22:34-40 · Providence Baptist Church - Sermons

0:00
So our text this morning, as Nathan said, is Matthew 22, verses 34 through 30.
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So let's start by reading our text.
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This is the Word of God, and it reads,
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But when the Pharisees heard that he had silenced the Sadducees, they gathered together.
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And one of them, a lawyer, asked him a question to test him.
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Teacher, which is the great commandment in the law?
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And he said to him, You shall love the Lord your God with all your heart and with all your soul and with all your mind.
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This is the great and first commandment.
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And the second is like it.
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You shall love your neighbor as yourself.
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On these two commands depend all the law and the prophets.
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So today's passage answers one of the most basic questions of Christian living.
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What does God desire of mankind?
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If we can perfectly obey the two commands that are given here throughout our lives perfectly, we will fulfill the law.
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That's what Jesus is teaching.
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No one but the Son of Man, Jesus Christ, has been able to do so.
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And as we'll see today, loving God and others in this way requires a whole self-devotion to God and to his work at all times.
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So my goal for this morning is for us to grow in our understanding of what these two commands actually require of us,
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that we may understand the heart of God in a more real sense, greater treasure, the atoning work of Christ,
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who perfectly fulfilled the law and imputed his righteousness to his people,
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and therefore grow in our ability to display the love we have for one another in a tangible way.
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So to do so, we'll take a look at this text in four points, and I'll refer back to them as we go.
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But it'll be the context, the question, the commands, and the connection, and the connection between those two commands.
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So firstly, let's look at our first main point, the context.
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So this passage in Matthew 22 has zoomed into the last week of Jesus' life.
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He has made his triumphal entry into Jerusalem from the Mount of Olives.
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He has driven out the money changers, and the next morning he curses the fig tree.
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It withers immediately, according to Matthew's account, and he enters the temple again to teach.
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We read in chapter 21,
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When he entered the temple, the chief priests and the elders of the people came up to him as he was teaching,
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and said, By what authority are you doing these things, and who gave you this authority?
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So the question that this particular leader asks is in the context of Jesus coming into the temple,
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teaching, and his authority being challenged.
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So Jesus' following teaching is bookended by two simple questions that they cannot or will not answer.
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And these questions expose the religious leaders' hypocrisy and ignorance of the law.
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So the first question, what Jesus directly responds to this challenge,
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he asks them where John the Baptist's baptism came from.
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And they discuss it among themselves, as it says in chapter 21.
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And if they said from heaven, Jesus would say to them,
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Why then do you not believe?
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But if they say from man, they are afraid of the crowds, for they all hold that John was a prophet.
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So they answer Jesus, We do not know.
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And he said to them, Neither will I tell you by what authority I do these things.
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And then on the other end, after our teaching, following our text,
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Christ asks them how the Messiah, as the son of David, is referred to by David as my Lord,
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which, again, they cannot or will not give an answer.
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So in between these two bookends, we find three parables that are specifically targeting the religious leaders
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who have come to challenge him.
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And then we find three questions asked of Jesus in order to test him.
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So in summary, we first have the parable of the two sons,
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where Jesus concludes in verse 31 of chapter 21,
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The tax collectors and prostitutes go into the kingdom of God before you, these religious leaders.
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And then we have the parable of the tenants and the parable of the wedding feasts,
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both showing the betrayal of Israel's leaders of God's original plan,
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accusing them of killing his messengers and denying his son.
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We know that these Jewish leaders understand that Christ is speaking about them,
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and they want to arrest him, but again, they fear the crowds.
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So instead, they resort to outsmarting him.
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So after, of course, they are unable to do this,
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we know that they eventually abandon this plan of outsmarting Jesus
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and instead bring false witnesses against Christ and convict him of crimes that he didn't commit
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and would crucify him on the cross.
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But they're not quite to that point yet.
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They're first trying to shame him or trip him up in his words.
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So our text this morning is the third in a series of questions that the leaders are asking.
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And Jesus takes the opportunity to teach about three fundamental relationships.
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So firstly, we see the Pharisees joining the Herodians,
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asking about our relationship with government,
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to which Jesus answers,
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render to Caesar that which is Caesar's.
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Then we see the Sadducees asking a question about the afterlife,
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to which Jesus answers,
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there is no marriage in the afterlife,
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and God is not a God of the dead,
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but of the living,
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thus confirming the resurrection.
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And then we have our text,
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where the Pharisees send a scribe or a lawyer
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concerning the relationship between man and the law.
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So that's the context of our passage this morning.
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Let's take a look at the question asked to test Jesus.
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So this question is asked by a lawyer or a scribe.
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And so this type of Pharisee
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would have had little to do with actually leading the people or teaching,
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but was more of an academic expert on the law.
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So this question is clearly meant to test Jesus,
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but if you read Mark's account of the same story in chapter 12,
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he seems to have a bit more of a positive impression.
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So we know that this Pharisee is trying to test Jesus,
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but at the same time,
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we also see him in some ways in Mark's account,
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genuinely seeking after wisdom.
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No matter this particular scribe's intent,
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we do know that some of the Jewish leaders were converted,
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or at least some came to Christ in humility,
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seeking to learn Nicodemus being one example of those.
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Now, as he asks our Lord,
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which is the greatest commandment?
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He's not simply asking,
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which is the first command among many that we should obey?
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Rather, he's asking,
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which is the preeminent command that informs all the others?
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The great command is in a category of its own.
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So we can know this from a couple of different points.
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Firstly, from Jesus's response,
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and then if you read the scribe's response in Mark's account,
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this is the question that he is asking.
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We also know from the rabbinic tradition,
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the rabbis held that there were 613 commands
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found in the Pentateuch,
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the first five books of Moses' teaching,
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one command for each letter in the Ten Commandments.
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248 of these commands were positive in nature,
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asking us to do something,
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whereas 365 were negative or forbidding in nature.
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So as a shortcut,
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the rabbis would categorize these commands
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into heavier commands
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and into lighter commands
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so that they could focus on the heaviest
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and not worry so much on the light ones.
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And there was an ongoing disagreement among the rabbis,
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which were the heavy ones,
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which were the light ones,
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and which was the heaviest of them all.
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So this scribe was asking Jesus
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a commonly disputed question.
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Now, likely what was happening in the rabbis' minds
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is that they were trying to take a shortcut on God's law.
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They were trying to see
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what was the least amount of effort
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that they could put in
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to feel or to be justified before God
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in their minds.
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We have a tendency in this direction as well,
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and we know that this contradicts
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James' later teaching
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that falling short at one point in the law
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renders us guilty under the whole law.
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So let's take a look at Jesus' response
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in our third main point.
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We'll, of course,
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spend a little bit more time here
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and in the next one,
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the two commands.
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So firstly,
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I want to address these commands separately,
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and then we'll examine
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the connection between them
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since that's kind of the main point
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of what Jesus is saying here.
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So firstly,
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sub-point A,
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if you're taking notes,
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we'll look at the great command.
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So as many of you know,
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Jesus is quoting here
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from the Shema
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found in Deuteronomy chapter 6,
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which reads,
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you shall love the Lord your God
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with all your heart,
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with all your soul,
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and with all your strength.
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In Matthew's account,
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we find all of your mind,
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and in Mark's account,
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we find all of your mind
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and strength.
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And I'll address that apparent discrepancy
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here in a second.
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But this was certainly
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the most precious
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of Jewish scriptures.
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They would have said this
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at least twice a day.
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They had it written
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on their doorposts,
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and the Pharisees
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literally wore it
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on their foreheads
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and tiny scrolls rolled up
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in their phylacteries.
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So it was already
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a strong candidate
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for the great command
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in the Jewish mind.
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Now as we look at this,
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I don't want to focus
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on the love part just yet,
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but I'd like to look at
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some other aspects
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of this text.
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So firstly,
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let's briefly unpack
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what we are supposed
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to love God with.
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Our heart
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and our soul
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and this third thing,
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either strength,
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mind,
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or mind,
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and strength.
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Before we do this,
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I want to recommend
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the series
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by the Bible Project,
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which some of you
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are probably familiar with
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on the Shema.
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It's kind of a word study
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on some of these
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different words.
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It's where I got
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a lot of the information here.
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But of course,
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the videos add
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some visual aids as well.
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So firstly,
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loving God
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with our heart.
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The Jewish people
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understood this concept
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differently
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than the modern
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American understanding
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of the heart.
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Typically,
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when we say heart,
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we primarily are referring
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to our feelings
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or our affections.
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And while the Hebrew
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understanding would have
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included these two things,
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it would have
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accomplished,
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accomplished,
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encompass,
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sorry,
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much more.
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In the words of Tim Mackey,
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the Israelites would have
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had no concept
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of the brain
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or mind
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or even any word
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for it.
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They imagine
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that all humans'
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intellectual activity
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takes place
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in the heart.
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So this is likely
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why both New Testament
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accounts add
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the word mind.
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The Greeks
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had a concept
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of the mind
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somewhat separate
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from the heart
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while the Hebrew
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language did not.
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And I was curious
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about this
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because I had
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heard this claim
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and so I went
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through my little
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Blue Letter Bible app
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and was looking
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for the Old Testament
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references to mind
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and I couldn't find
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any where the actual
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Hebrew language
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used the word mind.
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oftentimes it would
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have been more
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literally translated
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as some other
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part of the body
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or sometimes
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a better translation
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might have been
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heart in that case.
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So this means
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that we can know
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something with our
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hearts.
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As the book of
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Proverbs says,
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wisdom and discernment
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come from the heart
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and we know that
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it's the source
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of our choices
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and desires
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in the biblical context.
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Like the phrases
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that we desire
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something in our heart
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or we had it
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in our heart
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to make this
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or that choice
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as we see
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in scripture.
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So we can understand
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the heart
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as the all-encompassing
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essence of our
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inner being.
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The source of our
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physical life,
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our emotions,
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our desires,
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our choices
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and our thoughts.
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So to love God
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with our heart
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is much more
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than just
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our feelings
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and affections
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but our entire
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inner being.
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So next
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let's look at
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the word soul.
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Again,
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when we think
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of the word soul
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we tend to think
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a little bit differently
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than how the Hebrew
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authors would have
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written it
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and thought about it.
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Typically,
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we kind of defer
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back to the Greek
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philosophical concept
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of the soul
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which is like
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this non-physical
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essence
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which will be
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released from
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its imprisonment
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in our body
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upon our death.
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Now this is not
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what the word means
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in Hebrew
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and it's not
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what the Hebrew
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authors
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how they would
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have put it
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in Shema.
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Literally,
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this word
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the Hebrew
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is nefesh
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and it means
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throat
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but just like
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the concept
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of the heart
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has both
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physical
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and deeper
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metaphorical meaning.
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It can refer
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to the person
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as a whole.
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Both humans
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and animals
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are spoken of
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as living
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nefesh
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or souls
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and once
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something dies
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it is a
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dead nefesh
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which we don't
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really have
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the concept
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of a dead
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soul
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in the
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American
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mind.
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So we don't
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have a nefesh
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or a soul
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rather we
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are a soul
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a physical
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being
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so to love
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God with
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all our soul
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in the sense
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is to do
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so with all
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of our being
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all of our
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body
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our personhood
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or our
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essence.
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So next
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let's look
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at the word
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strength.
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Of the three
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this is probably
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the worst
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translated
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into English.
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So in the
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Hebrew
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this word
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is
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miod
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literally
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it means
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very
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or much
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it's an
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adverb
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specifically
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an intensifier
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so it makes
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another word
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mean more
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of itself
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like
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very
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big.
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So a better
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translation might
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be with all
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of our
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umph
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our power
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gumption
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fervency
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or zealousness
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but again
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Tim Mackey
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prefers with all
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of our
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muchness.
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He says
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this final
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thing that you
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used to love
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God isn't
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a thing
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at all
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it's
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everything
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devoting
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every
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opportunity
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possibility
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and
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capacity
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that you
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have to
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honoring
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God.
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This word
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again is
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all
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encompassing
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and implies
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that every
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single part
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of our
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life
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gives us
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an opportunity
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to demonstrate
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love to
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God
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or as Paul
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says in
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1 Corinthians
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10
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whether you
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eat or
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drink or
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whatever you
14:59
do
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do all
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to the
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glory
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of God.
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So to sum
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this up
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I'd like
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to read
15:04
a Matthew
15:04
Henry
15:04
quote
15:05
which
15:06
again sums
15:07
up this
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idea of
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loving God
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with all
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of these
15:10
things.
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He says
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we must
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highly
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esteem
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him
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be well
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pleased
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that there
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is such
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a being
15:15
well pleased
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in his
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attributes
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his
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relations
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to us
15:19
our
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desire
15:20
must be
15:21
towards
15:21
him
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our
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delight
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in
15:22
him
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our
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dependence
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upon
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him
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and to
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him
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we must
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be
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entirely
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devoted.
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It must
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be a
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constant
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pleasure
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to us
15:29
to think
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of him
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to hear
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from him
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to speak
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to him
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and to
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serve
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him
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we must
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love
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him.
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Secondly
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I'd like
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to look at
15:37
another aspect
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of the
15:38
Shema
15:38
the concept
15:40
of
15:40
unity.
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So while
15:42
it may
15:42
not
15:43
appear
15:43
glaringly
15:44
on the
15:45
surface
15:45
the concept
15:46
of unity
15:46
is in
15:47
the center
15:48
of this
15:48
command.
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So listen
15:50
to the
15:50
words from
15:51
Deuteronomy
15:51
which are
15:52
included
15:52
in our
15:53
text
15:53
that are
15:53
found
15:54
in
15:54
Mark's
15:55
rendering.
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Before
15:56
this
15:56
command
15:57
that Jesus
15:57
refers
15:58
to
15:58
we have
15:59
this
15:59
preface
16:00
of these
16:00
words
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before
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hear
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O
16:02
Israel
16:03
the
16:03
Lord
16:04
is
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our
16:04
God
16:04
the
16:05
Lord
16:05
is
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one.
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While
16:07
in
16:07
isolation
16:08
this
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oneness
16:09
or unity
16:10
in the
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person
16:11
of God
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may seem
16:12
like it's
16:12
insignificant.
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But once
16:14
we place
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this next
16:15
to our
16:15
disunity
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or
16:17
disintegration
16:17
of the
16:18
self
16:18
it takes
16:19
on a
16:20
new meaning.
16:21
So I'd like
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to look at
16:22
a couple
16:22
of passages
16:22
that demonstrate
16:23
this.
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Firstly
16:24
James
16:25
chapter
16:26
three.
16:26
You can
16:26
turn
16:27
there
16:27
if you
16:27
want
16:27
to
16:27
but
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you
16:28
can
16:28
just
16:28
listen.
16:29
James
16:30
three
16:30
it says
16:31
verse
16:32
eight
16:32
no human
16:33
being
16:33
can tame
16:34
the tongue
16:34
it is a
16:35
restless
16:35
evil
16:36
full of
16:36
deadly
16:37
poison
16:37
with it
16:38
we bless
16:39
our
16:39
Lord
16:39
and
16:39
father
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and
16:40
with
16:40
it
16:40
we
16:41
curse
16:41
people
16:41
who
16:41
are
16:42
made
16:42
in
16:42
the
16:42
likeness
16:43
of
16:43
God
16:43
from
16:44
the
16:44
same
16:45
mouth
16:45
come
16:45
blessing
16:46
and
16:46
cursing
16:47
my
16:47
brothers
16:48
these
16:48
things
16:48
ought
16:49
not
16:49
to
16:50
be
16:50
so
16:50
we
16:51
have
16:51
a
16:51
division
16:52
in
16:52
ourselves
16:53
between
16:53
what
16:54
we
16:54
say
16:55
at
16:55
one
16:55
time
16:55
and
16:56
what
16:56
we
16:56
say
16:56
at
16:56
another
16:57
time
16:57
and
16:58
then
16:58
Romans
16:58
7
16:59
is
16:59
the
16:59
classic
16:59
passage
17:00
on
17:00
this
17:00
topic
17:01
Romans
17:01
7
17:02
15
17:02
Paul
17:03
writing
17:04
I do
17:04
not
17:04
understand
17:05
my
17:05
own
17:06
actions
17:06
for
17:07
I
17:07
do
17:07
not
17:08
do
17:08
what
17:08
I
17:08
want
17:09
but
17:09
I
17:09
do
17:09
the
17:09
very
17:09
thing
17:10
that
17:10
I
17:10
hate
17:11
for
17:11
I
17:11
have
17:12
the
17:12
desire
17:12
to
17:12
do
17:13
what
17:13
is
17:13
right
17:13
but
17:13
not
17:14
the
17:14
ability
17:14
to
17:14
carry
17:15
it
17:15
out
17:15
for
17:16
I
17:16
do
17:16
not
17:16
do
17:16
the
17:17
good
17:17
I
17:17
want
17:17
but
17:17
the
17:18
evil
17:18
I
17:18
do
17:18
not
17:18
want
17:19
is
17:19
what
17:20
I
17:20
keep
17:20
on
17:20
doing
17:21
so
17:21
again
17:22
there's
17:22
a
17:22
disconnect
17:23
between
17:23
our
17:23
desires
17:24
and
17:25
then
17:25
what
17:25
our
17:25
actions
17:26
actually
17:27
manifest
17:28
and
17:28
then
17:29
in
17:29
Jeremiah
17:29
17
17:30
classic
17:32
text
17:32
verse
17:33
9
17:33
the heart
17:34
is
17:34
deceitful
17:35
above
17:35
all
17:35
things
17:36
and
17:37
desperately
17:37
sick
17:38
so
17:39
even
17:39
as
17:39
believers
17:40
our
17:40
affections
17:41
desires
17:41
words
17:42
choices
17:43
intentions
17:44
actions
17:45
feelings
17:45
and
17:46
thoughts
17:46
can
17:47
be
17:47
fickle
17:47
and
17:48
fleeting
17:48
they
17:48
can
17:48
contradict
17:49
one
17:49
another
17:50
and
17:50
they
17:50
can
17:50
wax
17:51
and
17:51
wane
17:51
and
17:52
furbously
17:52
and
17:53
in fact
17:53
in
17:54
my
17:54
experience
17:55
this
17:55
is
17:55
the
17:55
main
17:56
problem
17:56
of
17:57
the
17:57
Christian
17:57
life
17:58
what
17:58
we
17:58
know
17:59
to
17:59
be
17:59
true
17:59
and
17:59
what
18:00
we're
18:00
able
18:00
to
18:00
put
18:00
into
18:01
practice
18:01
are
18:02
so
18:03
often
18:03
disjointed
18:04
but
18:05
as
18:05
Psalm
18:05
115
18:05
proclaims
18:09
our
18:10
Lord
18:10
is in
18:10
the
18:10
heavens
18:11
he
18:11
does
18:12
all
18:12
that
18:12
he
18:12
pleases
18:13
God
18:14
is
18:14
perfectly
18:14
effective
18:15
in
18:15
every
18:15
action
18:16
we
18:16
are
18:17
woefully
18:17
disparate
18:18
and
18:18
disjointed
18:19
but
18:19
the
18:19
Lord
18:20
is
18:20
one
18:20
so
18:21
this
18:21
adds
18:22
yet
18:22
another
18:22
layer
18:22
of
18:23
meaning
18:23
to
18:23
the
18:23
great
18:24
command
18:24
be
18:25
united
18:25
as
18:26
the
18:26
Lord
18:26
is
18:27
love
18:27
him
18:27
with
18:28
all
18:28
of
18:28
your
18:28
heart
18:29
not
18:29
part
18:30
of
18:30
your
18:30
heart
18:30
here
18:30
and
18:31
part
18:31
of
18:31
your
18:31
heart
18:31
somewhere
18:32
else
18:32
all
18:33
of
18:33
your
18:33
soul
18:33
and
18:34
all
18:34
of
18:34
your
18:34
muchness
18:35
be
18:36
complete
18:37
united
18:37
in
18:38
all
18:38
of
18:38
your
18:38
being
18:39
to
18:39
the
18:39
singular
18:40
purpose
18:40
of
18:41
loving
18:41
the
18:42
Lord
18:42
so
18:44
how
18:44
do
18:45
we
18:45
show
18:45
love
18:46
to
18:46
God
18:47
our
18:47
next
18:47
sub
18:47
point
18:47
sub
18:48
point
18:48
C
18:48
for
18:49
taking
18:49
notes
18:49
how
18:50
do
18:50
we
18:50
love
18:51
God
18:51
it
18:52
can
18:52
seem
18:53
overwhelming
18:53
at
18:53
times
18:54
to feel
18:55
the need
18:55
to
18:55
reciprocate
18:56
the
18:56
love
18:56
that
18:57
God
18:57
has
18:57
shown
18:58
to
18:58
us
18:58
with
18:59
a
18:59
deep
18:59
emotionality
19:00
and
19:00
close
19:01
connection
19:01
with
19:02
him
19:02
these
19:03
intense
19:04
feelings
19:04
should
19:04
be
19:04
there
19:05
to
19:05
some
19:05
degree
19:05
and
19:06
sometimes
19:06
but
19:06
the
19:07
biblical
19:07
writers
19:07
certainly
19:08
didn't
19:08
feel
19:08
this
19:08
all
19:09
the
19:09
time
19:09
and
19:10
needed
19:10
to
19:10
remind
19:10
themselves
19:11
of
19:11
the
19:11
truth
19:12
we
19:13
can
19:13
never
19:13
show
19:14
the
19:14
same
19:14
love
19:15
for
19:15
God
19:15
as
19:15
he
19:15
has
19:16
demonstrated
19:16
to
19:16
us
19:17
he
19:17
requires
19:18
something
19:18
much
19:19
simpler
19:20
of
19:20
us
19:21
it's
19:21
not
19:21
incredibly
19:22
complex
19:22
very
19:23
hard
19:23
to
19:24
carry
19:24
out
19:24
but
19:25
simple
19:25
in
19:25
concept
19:26
Solomon
19:27
writes
19:27
in
19:28
Ecclesiastes
19:28
12
19:30
the end
19:31
of the
19:31
matter
19:31
all
19:32
has
19:32
been
19:32
heard
19:32
fear
19:33
God
19:34
and
19:34
keep
19:34
his
19:34
commandments
19:35
for
19:36
this
19:36
is
19:36
the
19:36
whole
19:36
duty
19:37
of
19:37
man
19:38
or
19:39
as
19:39
John
19:39
writes
19:40
in
19:40
1st
19:40
John
19:40
5
19:41
3
19:41
this
19:42
is
19:42
the
19:42
love
19:43
of
19:43
God
19:43
that
19:43
we
19:44
keep
19:44
his
19:44
commandments
19:45
and
19:45
his
19:45
commandments
19:46
are
19:46
not
19:47
burdensome
19:48
or
19:48
as
19:48
Jesus
19:49
says
19:49
simply
19:50
in
19:50
John
19:51
14
19:51
15
19:52
if
19:53
you
19:53
love
19:53
me
19:53
you
19:54
will
19:54
keep
19:54
my
19:54
commandments
19:55
now
19:55
this
19:56
phrase
19:56
is
19:56
repeated
19:56
in
19:57
one
19:57
form
19:57
or
20:01
15
20:01
of
20:02
John's
20:03
gospel
20:04
alone
20:04
so
20:05
loving
20:05
God
20:06
means
20:06
keeping
20:07
his
20:07
commandments
20:08
now
20:08
it's
20:09
not
20:09
just
20:09
this
20:09
outward
20:10
thing
20:10
but
20:10
it's
20:11
the
20:11
outward
20:11
manifestation
20:12
of
20:13
the
20:13
love
20:14
that's
20:14
occurring
20:14
on
20:15
the
20:15
inside
20:16
this
20:17
by itself
20:18
may seem
20:19
like it's
20:19
a plea
20:19
for a
20:20
dry
20:20
piety
20:21
a
20:21
legalistic
20:22
or
20:23
robotic
20:23
type
20:24
of
20:24
living
20:24
however
20:25
in the
20:25
context
20:26
of what
20:26
we have
20:26
observed
20:27
in the
20:27
Shema
20:28
consider
20:28
what it
20:29
means
20:29
for us
20:29
to obey
20:30
God's
20:30
commands
20:31
every
20:31
last
20:32
one
20:32
with
20:33
all
20:33
of
20:33
our
20:33
heart
20:33
our
20:34
soul
20:34
and
20:35
our
20:35
muchness
20:36
all
20:36
our
20:36
affections
20:37
emotions
20:37
desires
20:38
choices
20:39
physical
20:39
body
20:40
mental
20:41
energy
20:41
essence
20:42
and
20:42
fervency
20:43
united
20:43
together
20:44
to keep
20:44
his
20:44
commands
20:45
since
20:46
they are
20:46
the desired
20:47
expression
20:48
of our
20:48
love
20:49
for
20:49
God
20:49
first
20:51
John
20:51
the
20:51
passage
20:52
that we
20:52
just read
20:52
earlier
20:53
said that
20:53
these
20:53
commands
20:54
would not
20:54
be
20:54
burdensome
20:56
and
20:56
Jesus
20:56
says
20:56
here
20:57
in
20:57
John
20:57
15
20:58
in
20:59
the same
20:59
chunk of
21:00
teaching
21:00
if you
21:01
keep
21:01
my
21:01
commands
21:01
you
21:02
will
21:02
abide
21:02
in
21:02
my
21:02
love
21:03
these
21:03
things
21:04
I
21:04
have
21:04
spoken
21:04
to
21:04
you
21:05
that
21:05
my
21:06
joy
21:06
may
21:06
be
21:06
in
21:07
you
21:07
and
21:07
that
21:07
your
21:07
joy
21:08
may
21:08
be
21:08
full
21:08
so
21:09
this
21:09
is not
21:10
dry
21:10
root
21:11
obedience
21:11
to avoid
21:12
punishment
21:12
like
21:13
when
21:13
you're
21:13
watching
21:13
TV
21:14
or
21:14
playing
21:14
outside
21:15
as a
21:15
child
21:15
and
21:15
your
21:16
mom
21:16
tells
21:16
you
21:16
to
21:16
clean
21:16
your
21:17
room
21:17
rather
21:18
this
21:19
is
21:19
purpose
21:19
fulfilling
21:20
satisfying
21:21
joy
21:21
giving
21:21
action
21:22
rooted
21:23
in
21:23
deep
21:23
trust
21:24
in
21:24
the
21:24
rule
21:24
giver
21:25
that
21:25
he
21:26
has
21:26
designed
21:26
us
21:27
and
21:27
therefore
21:27
he
21:28
knows
21:28
what's
21:29
best
21:29
for
21:29
us
21:30
he
21:30
has
21:30
commanded
21:31
that
21:31
which
21:32
will
21:32
give
21:32
us
21:32
the
21:32
most
21:33
joy
21:33
and
21:34
satisfaction
21:34
so
21:35
this
21:35
concept
21:36
is
21:36
the
21:36
reason
21:37
for
21:37
David's
21:38
epic
21:38
psalm
21:38
119
21:39
which
21:40
over
21:40
and
21:40
over
21:40
demonstrate
21:41
his
21:41
deep
21:41
desire
21:42
to
21:42
know
21:42
and
21:42
obey
21:43
the
21:43
commands
21:44
of
21:44
God
21:45
now
21:45
I
21:45
could
21:45
have
21:45
chosen
21:46
any
21:46
stanza
21:46
to read
21:47
from
21:47
in
21:47
psalm
21:48
119
21:49
but
21:50
this
21:50
one
21:50
stuck
21:50
out
21:50
as I
21:51
was
21:51
beginning
21:51
to read
21:52
through
21:52
it
21:52
this
21:53
would
21:53
be
21:53
in
21:53
verses
21:54
9
21:54
through
21:54
16
21:55
this
21:55
is
21:56
again
21:56
just
21:56
an
21:56
example
21:57
of
21:57
this
21:57
connection
21:58
between
21:59
loving
22:00
God
22:00
and loving
22:01
his
22:01
word
22:01
and his
22:02
commands
22:02
and his
22:03
statutes
22:04
all
22:04
synonyms
22:05
for the
22:05
same
22:06
thing
22:06
so it
22:07
reads
22:07
how can
22:08
a young
22:08
man
22:09
keep
22:09
his
22:09
way
22:09
pure
22:10
by
22:10
guarding
22:11
it
22:11
according
22:11
to
22:11
your
22:11
word
22:12
with
22:12
my
22:13
whole
22:13
heart
22:13
I
22:13
seek
22:14
you
22:14
let
22:14
me
22:15
not
22:15
wonder
22:15
from
22:16
your
22:16
commandments
22:16
I've
22:17
stored
22:17
up
22:17
your
22:18
word
22:18
in
22:18
my
22:18
heart
22:18
that
22:18
I
22:19
might
22:19
not
22:19
sin
22:19
against
22:20
you
22:20
blessed
22:21
are
22:21
you
22:21
O
22:22
Lord
22:22
teach
22:22
me
22:23
your
22:23
statutes
22:23
with
22:24
my
22:24
lips
22:25
I
22:25
declare
22:25
all
22:25
the
22:26
rules
22:26
of
22:26
your
22:26
mouth
22:33
and fix
22:33
my
22:34
eyes
22:34
on
22:34
your
22:34
ways
22:35
I
22:35
will
22:35
delight
22:36
in
22:36
your
22:36
statutes
22:37
I
22:37
will
22:37
not
22:38
forget
22:38
your
22:39
word
22:39
some
22:41
of us
22:41
seriously
22:41
need to
22:42
question
22:42
whether
22:43
we
22:43
believe
22:43
what
22:44
David
22:44
believed
22:45
about
22:45
God's
22:45
commands
22:46
or if
22:46
our
22:47
understanding
22:47
is more
22:48
like a
22:48
child
22:49
being
22:49
required
22:49
to
22:50
clean
22:50
his
22:51
or
22:51
her
22:51
room
22:51
so
22:52
let's
22:53
look at
22:53
this
22:53
second
22:53
great
22:54
command
22:54
love
22:55
your
22:55
neighbor
22:56
it'll
22:57
be a
22:57
bit
22:57
shorter
22:57
in
22:59
response
23:00
to the
23:00
question
23:01
on
23:01
which
23:01
do
23:01
all
23:01
the
23:02
other
23:02
commands
23:02
rely
23:03
Jesus
23:04
answers
23:04
with
23:05
two
23:05
the
23:06
second
23:06
love
23:06
your
23:06
neighbor
23:07
as
23:07
yourself
23:07
is
23:08
cited
23:08
from
23:08
again
23:09
the
23:09
Torah
23:09
Leviticus
23:11
19
23:12
18
23:12
and is
23:13
placed
23:13
in the
23:14
same
23:14
category
23:15
as
23:15
the
23:15
Shema
23:15
by
23:16
Jesus
23:16
like
23:17
the
23:17
Shema
23:17
in
23:18
that
23:19
many
23:19
other
23:20
commands
23:20
are summed
23:20
up
23:21
in
23:21
these
23:22
words
23:22
all
23:23
commands
23:23
falling
23:24
into
23:24
one
23:24
of
23:24
these
23:25
two
23:25
categories
23:25
so
23:26
if
23:27
we're
23:27
able
23:27
to
23:27
fulfill
23:28
the
23:28
command
23:28
love
23:28
your
23:28
neighbor
23:29
as
23:29
yourself
23:29
we'll
23:30
be
23:30
fulfilling
23:30
every
23:31
command
23:31
that
23:31
involves
23:32
relationship
23:33
with
23:33
one
23:34
another
23:34
Paul
23:35
writes
23:35
in
23:36
Romans
23:36
13
23:36
the
23:37
commandments
23:37
you shall
23:38
not
23:38
commit
23:39
adultery
23:39
you shall
23:39
not
23:40
murder
23:40
you shall
23:40
not
23:41
steal
23:41
you shall
23:41
not
23:41
covet
23:42
and any
23:42
other
23:42
commandment
23:43
are summed
23:44
up in
23:44
this
23:44
word
23:45
love
23:45
your
23:45
neighbor
23:46
as
23:46
yourself
23:47
so
23:48
what
23:48
does
23:48
this
23:48
command
23:49
mean
23:49
many
23:50
have
23:51
used
23:51
it
23:51
to
23:51
say
23:51
that
23:52
we
23:52
can't
23:52
truly
23:53
love
23:53
others
23:54
until
23:54
we
23:54
first
23:55
love
23:55
ourselves
23:56
the
23:56
thinking
23:57
goes
23:57
like
23:57
this
23:57
our
23:58
capacity
23:58
to
23:59
love
23:59
others
23:59
is
24:00
increased
24:00
as
24:01
our
24:01
capacity
24:01
to
24:02
love
24:02
ourselves
24:02
is
24:03
and
24:04
I
24:04
hope
24:04
that
24:04
this
24:04
backwards
24:05
and worldly
24:05
way of
24:06
thinking
24:06
is as
24:07
obvious
24:07
to you
24:07
as it
24:08
is
24:08
to me
24:09
the
24:10
assumption
24:10
of the
24:11
Hebrew
24:11
thinkers
24:11
was that
24:12
we already
24:12
knew
24:13
how to
24:13
love
24:13
ourselves
24:14
to meet
24:15
our
24:15
needs
24:15
first
24:16
and then
24:16
to take
24:17
care
24:17
of
24:17
others
24:18
the
24:19
ideas
24:19
of liking
24:20
who you
24:20
are
24:21
or treating
24:21
yourself
24:22
or the
24:22
apparent
24:23
importance
24:24
of self
24:24
esteem
24:25
are relatively
24:25
new ideas
24:26
that only
24:27
seem to
24:27
be relevant
24:28
in extremely
24:29
affluent
24:29
and privileged
24:30
societies
24:31
like ours
24:32
poverty
24:33
and struggle
24:33
to make
24:34
ends meet
24:34
has been
24:35
the norm
24:35
not the
24:36
exception
24:36
throughout
24:37
history
24:37
when you're
24:38
worried about
24:39
getting food
24:39
on the
24:39
table
24:40
you don't
24:40
really have
24:40
the luxury
24:41
about whether
24:42
or not
24:42
you're fond
24:43
of your
24:43
personality
24:44
on the
24:46
contrary
24:46
the high
24:47
calling of
24:48
the Christian
24:48
life is
24:49
one of
24:49
self
24:50
sacrificial
24:50
love
24:51
and this
24:51
is demonstrated
24:52
to us
24:53
in the
24:53
person
24:54
of
24:54
Christ
24:55
we read
24:56
in 1
24:56
John 3
24:57
verse 16
24:58
and 8
24:58
through 18
24:59
by this
25:00
we know
25:00
love
25:01
that he
25:01
laid down
25:02
his life
25:02
for us
25:03
and we
25:03
ought to
25:04
lay down
25:04
our lives
25:05
for the
25:05
brothers
25:06
if anyone
25:07
has the
25:07
world's
25:08
goods
25:08
and sees
25:09
his brother
25:09
in need
25:09
yet closes
25:10
his heart
25:11
against him
25:12
how does
25:13
God's love
25:13
abide in
25:14
him
25:14
little
25:15
children
25:15
let us
25:16
not love
25:16
in word
25:17
or in
25:17
talk
25:17
but in
25:18
deed
25:18
and in
25:19
truth
25:19
in
25:20
John's
25:21
mind
25:21
closing
25:21
your
25:22
heart
25:22
against
25:23
a
25:23
brother
25:23
has
25:24
been
25:24
equated
25:24
with
25:25
seeing
25:25
a need
25:25
that you
25:26
can
25:26
fulfill
25:26
and not
25:27
taking
25:27
action
25:28
what is
25:29
on the
25:29
inside
25:29
is
25:30
reflected
25:30
on
25:31
the
25:31
outside
25:32
Paul
25:33
describes
25:33
this idea
25:34
more specifically
25:35
in Philippians 2
25:36
that we ought to
25:38
count one another
25:39
more significant
25:39
than ourselves
25:40
looking after
25:41
other people's
25:43
interests
25:43
having the
25:44
mind of
25:44
Christ
25:45
who gave
25:46
up his
25:47
right to
25:47
maintain
25:48
the full
25:48
expression
25:49
of his
25:49
deity
25:49
by
25:50
veiling
25:50
his
25:51
attributes
25:51
appearing
25:52
as a
25:52
creature
25:52
rather than
25:53
the
25:53
creator
25:53
and even
25:54
lowering
25:55
himself
25:55
to be
25:56
served
25:56
and killed
25:57
by his
25:57
very
25:57
creation
25:58
and this
25:59
is the
25:59
model
26:00
for our
26:00
own
26:01
love
26:01
to love
26:02
the neighbor
26:03
as the
26:03
self
26:03
is to
26:04
give up
26:04
our
26:04
interests
26:05
our
26:05
desires
26:06
for the
26:07
sake
26:07
of others
26:08
God
26:10
simply
26:10
loves us
26:11
it's in
26:11
his
26:12
nature
26:12
he's the
26:13
originator
26:14
of this
26:14
everlasting
26:14
and
26:15
unconditional
26:15
love
26:16
as Romans 5
26:17
says
26:17
God
26:18
demonstrates
26:18
his own
26:19
love for
26:19
us
26:19
that while
26:20
we were
26:20
still
26:20
sinners
26:20
Christ
26:21
died
26:22
for us
26:23
so let
26:24
us then
26:24
die to
26:24
the secular
26:25
concept that
26:26
we must
26:26
love ourselves
26:27
first before
26:28
we can love
26:28
others
26:29
God has
26:30
loved us
26:30
enough to
26:31
satisfy
26:31
and this
26:32
love as we
26:33
abide in it
26:33
is to overflow
26:34
abundantly
26:35
into the lives
26:36
of others
26:37
so how can we
26:38
actually do this
26:39
a big part of it
26:40
is understanding
26:41
the connection
26:42
between these
26:43
two commands
26:44
so let's look at
26:45
our last point
26:45
together
26:46
the connection
26:47
between the
26:48
commands
26:49
so according
26:50
to one
26:51
commentator
26:51
Jesus was
26:52
the first
26:53
to place
26:53
these two
26:54
commands
26:54
from the
26:55
Torah
26:55
together
26:56
however
26:57
the New
26:57
Testament
26:58
offers
26:58
differed
26:59
greatly
26:59
with this
27:00
prior
27:00
tradition
27:00
continuing
27:01
Jesus'
27:02
teaching
27:02
on the
27:03
inseparable
27:03
nature
27:04
of the
27:05
two
27:05
commands
27:05
Paul writes
27:07
Romans 13
27:08
again
27:08
love does
27:09
no wrong
27:10
to a
27:10
neighbor
27:10
therefore
27:11
love
27:12
is the
27:12
fulfilling
27:13
of the
27:13
law
27:14
and in
27:14
Galatians 6
27:15
2
27:16
Paul writes
27:16
again
27:17
bear one
27:17
another's
27:18
burdens
27:18
and so
27:19
fulfill
27:19
the law
27:20
of Christ
27:21
so how
27:22
is this
27:22
possible
27:23
that a
27:24
Pharisee
27:25
says that
27:25
one
27:26
command
27:27
to love
27:27
the neighbor
27:28
as itself
27:28
is the
27:29
fulfillment
27:30
of the
27:31
law
27:31
again
27:32
he would
27:32
have said
27:33
the Shema
27:33
multiple
27:34
times per
27:35
day
27:35
and literally
27:35
had it
27:36
written
27:36
on his
27:37
forehead
27:38
in the
27:39
phylactery
27:39
so here
27:40
lies the
27:41
connection
27:41
between
27:41
the two
27:42
commands
27:42
and understanding
27:43
them is
27:44
essential to
27:45
obedience
27:46
you cannot
27:47
love God
27:48
without loving
27:48
your neighbor
27:49
nor can you
27:50
love your
27:50
neighbor in
27:51
the way that
27:51
Christ
27:51
our standard
27:52
loved us
27:53
without
27:54
loving God
27:55
in creating
27:56
us in his
27:57
image
27:57
God has
27:58
tethered himself
27:59
to humanity
28:00
in an amazing
28:01
and glorious
28:01
way such
28:03
that an
28:03
offense against
28:04
a man
28:04
is an offense
28:05
against
28:06
God
28:06
as Matthew
28:07
records in
28:08
chapter 25
28:09
truly I
28:10
say to
28:10
you
28:10
as you
28:11
did it
28:11
to one
28:12
of the
28:12
least
28:12
of these
28:13
my
28:13
brothers
28:13
you did
28:14
it
28:14
to me
28:15
similarly
28:16
in
28:17
James
28:17
chapter
28:18
3
28:18
we
28:19
reflected
28:20
on this
28:20
passage
28:20
earlier
28:21
blessing
28:22
God
28:23
and cursing
28:23
those made
28:24
in his
28:24
likeness
28:25
was given
28:26
as an
28:26
example
28:26
of the
28:27
tongue
28:27
being a
28:28
restless
28:28
evil
28:29
demonstrating
28:29
the deep
28:30
division
28:30
in the
28:31
human
28:31
heart
28:31
which
28:32
ought
28:32
not
28:32
be
28:33
so
28:33
so
28:33
James
28:34
sees it
28:34
as a
28:34
contradiction
28:35
to bless
28:36
God
28:36
and to
28:37
curse
28:37
man
28:38
with the
28:39
same
28:39
tongue
28:40
this link
28:41
is shown
28:42
most clearly
28:42
in 1st
28:43
John chapter
28:44
4
28:44
so I'd like
28:45
us to
28:45
turn
28:46
there
28:46
so 1st
28:47
John chapter
28:48
4
28:48
starting in
28:49
verse
28:50
19
28:51
1st
28:55
John 4
28:56
verse 19
28:58
says
28:59
we love
29:00
because he
29:01
first loved
29:01
us
29:02
if anyone
29:03
says
29:03
I love
29:04
God
29:04
and hates
29:05
his brother
29:06
he is a
29:06
liar
29:07
for he
29:08
who does
29:08
not love
29:09
his brother
29:09
whom he
29:10
has seen
29:11
cannot love
29:12
God
29:12
whom he
29:13
has not
29:13
seen
29:14
in this
29:15
commandment
29:15
we have
29:16
from him
29:16
whoever
29:17
loves
29:17
God
29:18
must also
29:19
love
29:19
his brother
29:19
everyone
29:21
who
29:21
believes
29:21
that
29:22
Jesus
29:22
is the
29:22
Christ
29:23
has been
29:23
born
29:23
of
29:24
God
29:24
and
29:24
everyone
29:25
who
29:25
loves
29:25
the
29:25
father
29:26
loves
29:27
whoever
29:27
has
29:27
been
29:27
born
29:28
of
29:28
him
29:28
by
29:29
this
29:29
we
29:29
know
29:30
the
29:30
love
29:30
that
29:31
we
29:31
love
29:31
the
29:32
children
29:32
of
29:32
God
29:32
when
29:33
we
29:33
love
29:34
God
29:34
and
29:34
obey
29:35
his
29:35
commandments
29:35
for
29:36
this
29:36
is
29:37
the
29:37
love
29:37
of
29:37
God
29:37
that
29:38
we
29:38
keep
29:38
his
29:38
commandments
29:38
and
29:39
his
29:39
commandments
29:40
are
29:40
not
29:40
burdensome
29:41
!
29:49
which
29:50
is
29:50
to
29:50
love
29:51
what
29:51
he
29:51
loves
29:52
namely
29:52
his
29:53
children
29:53
each
29:54
of
29:54
these
29:54
three
29:55
are
29:55
wound
29:55
together
29:56
so
29:56
tightly
29:56
that
29:56
if
29:57
one
29:57
is
29:57
missing
29:57
according
29:58
to
29:58
John
29:59
all
29:59
three
30:00
cannot
30:00
exist
30:01
we
30:01
cannot
30:02
love
30:02
others
30:02
as
30:03
Christ
30:03
loved
30:03
us
30:04
until
30:04
we
30:04
have
30:04
experienced
30:05
the great
30:05
love
30:05
of
30:06
Christ
30:06
and
30:07
contemplated
30:08
the
30:08
necessary
30:08
sacrifice
30:09
to lay
30:09
down
30:09
one's
30:10
life
30:10
for
30:11
an
30:11
enemy
30:11
we
30:12
can't
30:12
love
30:12
God
30:13
unless
30:13
we
30:13
know
30:13
him
30:14
and
30:14
begin
30:14
to
30:14
unite
30:15
our
30:15
own
30:15
desires
30:16
with
30:16
his
30:17
desires
30:17
loving
30:18
what
30:18
he
30:19
loves
30:19
so
30:20
what
30:20
does
30:20
this
30:21
mean
30:21
for
30:21
us
30:22
if
30:22
we
30:22
find
30:23
ourselves
30:23
lacking
30:24
in
30:24
any
30:24
of
30:24
these
30:24
three
30:25
areas
30:25
zeal
30:26
or
30:26
love
30:27
for
30:27
God
30:27
a
30:28
love
30:28
for
30:28
others
30:29
or
30:29
an
30:29
obedience
30:29
to
30:30
God's
30:30
commands
30:31
we
30:31
can
30:32
examine
30:32
our
30:32
attitude
30:33
towards
30:34
all
30:34
three
30:34
it's
30:35
a
30:35
package
30:36
deal
30:36
so
30:37
do
30:37
you
30:37
ever
30:37
wonder
30:38
whether
30:38
you
30:38
love
30:39
God
30:39
as
30:39
you
30:39
ought
30:40
or
30:40
whether
30:40
or
30:41
what
30:41
else
30:42
you
30:42
can
30:45
then
31:15
fall
31:25
in love
31:25
once
31:25
again
31:26
with
31:26
the
31:26
one
31:27
who
31:27
has
31:27
loved
31:27
your
31:27
soul
31:28
begin
31:28
to
31:29
love
31:29
those
31:29
around
31:29
you
31:29
in
31:29
a
31:30
sacrificial
31:30
way
31:30
and
31:31
feel
31:31
the
31:31
great
31:32
need
31:32
you
31:32
have
31:32
to
31:32
be
31:33
poured
31:33
into
31:33
before
31:34
you
31:34
can
31:34
pour
31:35
out
31:35
so
31:36
while
31:36
the
31:36
gospel
31:37
message
31:37
in
31:37
these
31:37
verses
31:38
is
31:38
not
31:39
particularly
31:39
glaring
31:40
a
31:41
brief
31:41
peek
31:41
beneath
31:42
the
31:42
surface
31:42
displays
31:43
two
31:43
commands
31:44
that are
31:44
wrought
31:44
with
31:45
deep
31:45
gospel
31:46
implications
31:47
and
31:47
hope
31:47
for
31:48
what
31:48
hope
31:49
we
31:49
have
31:49
of
31:49
fulfilling
31:50
these
31:50
two
31:50
commands
31:51
reorienting
31:52
our
31:52
entire
31:53
essence
31:53
life
31:54
intellect
31:55
desire
31:56
and
31:56
fervency
31:57
off of
31:57
ourselves
31:58
and
31:58
onto
31:58
God
31:59
apart
32:00
from
32:00
the
32:00
work
32:01
of
32:02
the
32:02
spirit
32:02
and
32:03
how
32:03
can
32:03
we
32:03
have
32:04
access
32:04
to
32:05
God's
32:05
very
32:05
spirit
32:05
without
32:06
being
32:06
utterly
32:07
destroyed
32:07
like
32:08
those
32:08
of
32:08
the
32:08
Old
32:08
Testament
32:09
temple
32:09
without
32:10
the
32:10
perfect
32:10
substitutionary
32:11
sacrifice
32:12
of
32:12
Christ
32:13
who
32:13
has
32:13
fulfilled
32:14
these
32:14
two
32:14
commands
32:15
perfectly
32:15
at
32:16
every
32:16
point
32:17
he
32:17
did
32:18
nothing
32:18
apart
32:18
from
32:19
the
32:19
will
32:19
of
32:19
the
32:19
father
32:19
he
32:20
was
32:20
unified
32:21
in
32:21
his
32:21
intellect
32:22
his
32:22
will
32:22
and
32:23
his
32:23
affection
32:23
towards
32:24
the
32:24
father's
32:25
glory
32:25
and
32:26
therefore
32:26
towards
32:27
the love
32:27
of
32:27
humanity
32:28
and
32:29
his
32:29
and
32:29
his
32:29
and
32:29
his
32:29
and
32:29
his
32:29
and
32:29
his
32:29
and
32:30
his
32:31
!
32:31
His
32:32
sin
32:33
and
32:33
his
32:33
deserving
32:33
wrath
32:34
imputed
32:34
to
32:34
him
32:35
that
32:35
day
32:36
as
32:36
he
32:36
yielded
32:37
up
32:37
his
32:37
spirit
32:37
to be
32:38
crushed
32:38
by
32:39
the
32:39
father
32:40
lifted
32:41
up
32:41
was
32:42
he
32:42
to
32:42
die
32:42
it
32:43
is
32:43
finished
32:44
was
32:44
his
32:44
cry
32:45
now
32:46
in
32:46
heaven
32:46
exalted
32:47
high
32:47
hallelujah
32:48
what a
32:49
savior
32:50
!