Matthew 5:17
Verse
Context
The Fulfillment of the Law
16In the same way, let your light shine before men, that they may see your good deeds and glorify your Father in heaven.17Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them.18For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished.
Sermons
Ray Comfort
Paris Reidhead
Milton Green
David Wilkerson
Alan RedpathAlan RedpathSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48) Think not that I am come--that I came. to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." (On the phrase, see Mat 7:12; Mat 22:40; Luk 16:16; Act 13:15). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion of each. To the various classes of His hearers, who might view such supposed abrogation of the law and the prophets with very different feelings, our Lord's announcement would, in effect, be such as this--"Ye who tremble at the word of the Lord, fear not that I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, hope not that I am going to head any revolutionary movement: And ye who hypocritically affect great reverence for the law and the prophets, pretend not to find anything in My teaching derogatory to God's living oracles." I am not come to destroy, but to fulfil--Not to subvert, abrogate, or annul, but to establish the law and the prophets--to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.
John Gill Bible Commentary
Think not that I am come to destroy the law or the prophets,.... From verse 3 to the 10th inclusive, our Lord seems chiefly to respect the whole body of his true disciples and followers; from thence, to the 16th inclusive, he addresses the disciples, whom he had called to be ministers of the word; and in this "verse", to the end of his discourse, he applies himself to the whole multitude in general; many of whom might be ready to imagine, that by the light of the Gospel, he was giving his disciples instructions to spread in the world, he was going to set aside, as useless, the law of Moses, or the prophets, the interpreters of it, and commentators upon it. Christ knew the thoughts of their hearts, that they had taken up such prejudices in their minds against him; wherefore he says, "think not"; he was sensible what objections they were forming, and what an improvement they would make of them against his being the Messiah, and therefore prevents them, saying, I am not come to destroy, but to fulfil. By "the law" is meant the moral law, as appears from the whole discourse following: this he came not to "destroy", or loose men's obligations to, as a rule of walk and conversation, but "to fulfil" it; which he did doctrinally, by setting it forth fully, and giving the true sense and meaning of it; and practically, by yielding perfect obedience to all its commands, whereby he became "the end", the fulfilling end of it. By "the prophets" are meant the writings of the prophets, in which they illustrated and explained the law of Moses; urged the duties of it; encouraged men thereunto by promises; and directed the people to the Messiah, and to an expectation of the blessings of grace by him: all which explanations, promises, and prophecies, were so far from being made void by Christ, that they receive their full accomplishment in him. The Jews (t) pretend that these words of Christ are contrary to the religion and faith of his followers, who assert, that the law of Moses is abolished; which is easily refuted, by observing the exact agreement between Christ and the Apostle Paul, Rom 3:31 and whenever he, or any other of the apostles, speaks of the abrogation of the law, it is to be understood of the ceremonial law, which in course ceased by being fulfilled; or if of the moral law, not of the matter, but of the ministry of it. This passage of Christ is cited in the Talmud (u), after this manner: "it is written in it, i.e. in the Gospel, "I Aven", neither to diminish from the law of Moses am I come, "but", or "nor" (for in the Amsterdam edition they have inserted between two hooks), to add to the law of Moses am I come.'' Which, with their last correction, though not a just citation, yet tolerably well expresses the sense; but a most blasphemous character is affixed to Christ, when they call him "Aven"; which signifies "iniquity" itself, and seems to be a wilful corruption of the word "Amen", which begins the next "verse". (t) R. Isaac Chizuk Emuna, par. 2. c. 10. p. 401. (u) T. Bab. Sabbat. fol. 116. 2.
Matthew Henry Bible Commentary
Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye, 1. To the scriptures of the Old Testament as their rule, and therein Christ here shows them they were in the right: 2. To the scribes and the Pharisees as their example, and therein Christ here shows them they were in the wrong; for, I. The rule which Christ came to establish exactly agreed with the scriptures of the Old Testament, here called the law and the prophets. The prophets were commentators upon the law, and both together made up that rule of faith and practice which Christ found upon the throne in the Jewish church, and here he keeps it on the throne. 1. He protests against the thought of cancelling and weakening the Old Testament; Think not that I am come to destroy the law and the prophets. (1.) "Let not the pious Jews, who have an affection for the law and the prophets, fear that I come to destroy them." Let them be not prejudiced against Christ and his doctrine, from a jealousy that this kingdom he came to set up, would derogate from the honour of the scriptures, which they had embraced as coming from God, and of which they had experienced the power and purity; no, let them be satisfied that Christ has no ill design upon the law and the prophets. "Let not the profane Jews, who have a disaffection to the law and the prophets, and are weary of that yoke, hope that I am come to destroy them." Let not carnal libertines imagine that the Messiah is come to discharge them from the obligation of divine precepts and yet to secure to them divine promises, to make the happy and yet to give them leave to live as they list. Christ commands nothing now which was forbidden either by the law of nature or the moral law, nor forbids any thing which those laws had enjoined; it is a great mistake to think he does, and he here takes care to rectify the mistake; I am not come to destroy. The Saviour of souls is the destroyer of nothing but the works of the devil, of nothing that comes from God, much less of those excellent dictates which we have from Moses and the prophets. No, he came to fulfil them. That is, [1.] To obey the commands of the law, for he was made under the law, Gal 4:4. He in all respects yielded obedience to the law, honoured his parents, sanctified the sabbath, prayed, gave alms, and did that which never any one else did, obeyed perfectly, and never broke the law in any thing. [2.] To make good the promises of the law, and the predictions of the prophets, which did all bear witness to him. The covenant of grace is, for substance, the same now that it was then, and Christ the Mediator of it. [3.] To answer the types of the law; thus (as bishop Tillotson expresses it), he did not make void, but make good, the ceremonial law, and manifested himself to be the Substance of all those shadows. [4.] To fill up the defects of it, and so to complete and perfect it. Thus the word plērōsai properly signifies. If we consider the law as a vessel that had some water in it before, he did not come to pour out the water, but to fill the vessel up to the brim; or, as a picture that is first rough-drawn, displays some outlines only of the piece intended, which are afterwards filled up; so Christ made an improvement of the law and the prophets by his additions and explications. [5.] To carry on the same design; the Christian institutes are so far from thwarting and contradicting that which was the main design of the Jewish religion, that they promote it to the highest degree. The gospel is the time of reformation (Heb 9:10), not the repeal of the law, but the amendment of it, and, consequently, its establishment. 2. He asserts the perpetuity of it; that not only he designed not the abrogation of it, but that it never should be abrogated (Mat 5:18); "Verily I say unto you, I, the Amen, the faithful Witness, solemnly declare it, that till heaven and earth pass, when time shall be no more, and the unchangeable state of recompences shall supersede all laws, one jot, or one tittle, the least and most minute circumstance, shall in no wise pass from the law till all be fulfilled;" for what is it that God is doing in all the operations both of providence and grace, but fulfilling the scripture? Heaven and earth shall come together, and all the fulness thereof be wrapped up in ruin and confusion, rather than any word of God shall fall to the ground, or be in vain. The word of the Lord endures for ever, both that of the law, and that of the gospel. Observe, The care of God concerning his law extends itself even to those things that seem to be of least account in it, the iotas and the tittles; for whatever belongs to God, and bears his stamp, be it ever so little, shall be preserved. The laws of men are conscious to themselves of so much imperfection, that they allow it for a maxim, Apices juris non sunt jura - The extreme points of the law are not the law, but God will stand by and maintain every iota and every tittle of his law. 3. He gives it in charge to his disciples, carefully to preserve the law, and shows them the danger of the neglect and contempt of it (Mat 5:19); Whosoever therefore shall break one of the least commandments of the law of Moses, much more any of the greater, as the Pharisees did, who neglected the weightier matters of the law, and shall teach men so as they did, who made void the commandment of God with their traditions (Mat 15:3), he shall be called the least in the kingdom of heaven. Though the Pharisees be cried up for such teachers as should be, they shall not be employed as teachers in Christ's kingdom; but whosoever shall do and teach them, as Christ's disciples would, and thereby prove themselves better friends to the Old Testament than the Pharisees were, they, though despised by men, shall be called great in the kingdom of heaven. Note, (1.) Among the commands of God there are some less than others; none absolutely little, but comparatively so. The Jews reckon the least of the commandments of the law to be that of the bird's nest (Deu 22:6, Deu 22:7); yet even that had a significance and an intention very great and considerable. (2.) It is a dangerous thing, in doctrine or practice, to disannul the least of God's commands; to break them, that is, to go about either to contract the extent, or weaken the obligation of them; whoever does so, will find it is at his peril. Thus to vacate any of the ten commandments, is too bold a stroke for the jealous God to pass by. it is something more than transgressing the law, it is making void the law, Psa 119:126. (3.) That the further such corruptions as they spread, the worse they are. It is impudence enough to break the command, but is a greater degree of it to teach men so. This plainly refers to those who at this time sat in Moses' seat, and by their comments corrupted and perverted the text. Opinions that tend to the destruction of serious godliness and the vitals of religion, by corrupt glosses on the scripture, are bad when they are held, but worse when they are propagated and taught, as the word of God. He that does so, shall be called least in the kingdom of heaven, in the kingdom of glory; he shall never come thither, but be eternally excluded; or, rather, in the kingdom of the gospel-church. He is so far from deserving the dignity of a teacher in it, that he shall not so much as be accounted a member of it. The prophet that teaches these lies shall be the tail in that kingdom (Isa 9:15); when truth shall appear in its own evidence, such corrupt teachers, though cried up as the Pharisees, shall be of no account with the wise and good. Nothing makes ministers more contemptible and base than corrupting the law, Mal 2:8, Mal 2:11. Those who extenuate and encourage sin, and discountenance and put contempt upon strictness in religion and serious devotion, are the dregs of the church. But, on the other hand, Those are truly honourable, and of great account in the church of Christ, who lay out themselves by their life and doctrine to promote the purity and strictness of practical religion; who both do and teach that which is good; for those who do not as they teach, pull down with one hand what they build up with the other, and give themselves the lie, and tempt men to think that all religion is a delusion; but those who speak from experience, who live up to what they preach, are truly great; they honour God, and God will honour them (Sa1 2:30), and hereafter they shall shine as the stars in the kingdom of our Father. II. The righteousness which Christ came to establish by this rule, must exceed that of the scribes and Pharisees, Mat 5:20. This was strange doctrine to those who looked upon the scribes and Pharisees as having arrived at the highest pitch of religion. The scribes were the most noted teachers of the law, and the Pharisees the most celebrated professors of it, and they both sat in Moses' chair (Mat 23:2), and had such a reputation among the people, that they were looked upon as super-conformable to the law, and people did not think themselves obliged to be as good as they; it was therefore a great surprise to them, to hear that they must be better than they, or they should not go to heaven; and therefore Christ here avers it with solemnity; I say unto you, It is so. The scribes and Pharisees were enemies to Christ and his doctrine, and were great oppressors; and yet it must be owned, that there was something commendable in them. They were much in fasting and prayer, and giving of alms; they were punctual in observing the ceremonial appointments, and made it their business to teach others; they had such an interest in the people that they ought, if but two men went to heaven, one would be a Pharisee; and yet our Lord Jesus here tells his disciples, that the religion he came to establish, did not only exclude the badness, but excel the goodness, of the scribes and Pharisees. We must do more than they, and better than they, or we shall come short of heaven. They were partial in the law, and laid most stress upon the ritual part of it; but we must be universal, and not think it enough to give the priest his tithe, but must give God our hearts. They minded only the outside, but we must make conscience of inside godliness. They aimed at the praise and applause of men, but we must aim at acceptance with God: they were proud of what they did in religion, and trusted to it as a righteousness; but we, when we have done all, must deny ourselves, and say, We are unprofitable servants, and trust only to the righteousness of Christ; and thus we may go beyond the scribes and Pharisees.
Tyndale Open Study Notes
5:17 Abolish would mean to eliminate and replace the law of Moses and the writings of the prophets (i.e., the whole Old Testament) as the revelation of God’s will. • Accomplish their purpose might mean to obey them perfectly, to complete their teaching, or to bring about the fulfillment of their prophecies (see 1:22; 2:15, 17, 23). Jesus himself is the realization of all that both the Prophets and the Law taught and expected. Now that Christ, the fulfillment, has come, the Old Testament must be understood in light of him (Luke 24:26, 44).
Matthew 5:17
The Fulfillment of the Law
16In the same way, let your light shine before men, that they may see your good deeds and glorify your Father in heaven.17Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them.18For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished.
- Scripture
- Sermons
- Commentary
Hells Best Kept Secret
By Ray Comfort66K46:21EvangelismMAT 5:17MAT 22:37ACT 2:37ROM 3:20ROM 7:7ROM 10:4GAL 3:24In this sermon, the speaker discusses his approach to sharing the gospel with others. He starts by engaging in casual conversation about everyday topics like weather and sports to establish a connection. Then, he transitions to spiritual matters using unique gospel tracts that capture people's attention. He emphasizes the seriousness of sin and the need for salvation, using visual aids and illustrations to drive the point home. The speaker highlights the importance of recognizing our desperate need for righteousness and how Jesus offers the cure for our sin. He also critiques modern evangelism that focuses on life enhancement rather than the true message of salvation.
The Right Use of the Law
By Paris Reidhead6.8K56:27LawPSA 111:10MAT 5:17ROM 3:20ROM 7:71CO 15:32TI 3:16HEB 4:12In this sermon, the speaker shares his personal experience of being challenged by professors in college who tried to brainwash him against the Bible. Despite their efforts, he decided to re-read the Bible and was struck by the significance of the first four words, "In the beginning, God." This realization reaffirmed his belief in the Bible's authority. The speaker also mentions his recent involvement with computers and how he initially resisted their existence. He concludes by emphasizing the importance of preaching about the holiness, justice, and law of God to bring conviction of sin and the need for salvation.
(Blood Covenant) 6 - Intercession
By Milton Green5.3K1:17:22Blood CovenantEXO 24:1EXO 31:17EXO 32:9MAT 5:17MAT 6:33In this sermon, the speaker emphasizes the importance of listening to the tapes in numerical order to fully understand the series. The sermon begins with a prayer of worship to God and gratitude for Jesus as the way, the truth, and the life. The speaker then discusses the story of Moses and how he made the decision to relinquish his privilege as the next king of Egypt and follow God's calling. The sermon also touches on the power of preaching and the role of a preacher in standing before people on behalf of God.
Jehovah-Nissi
By David Wilkerson5.1K57:15Names Of GodEXO 17:15JOS 10:13ISA 11:5ISA 46:10MAT 5:17MAT 10:41In this sermon, the speaker emphasizes the importance of hungering for God and wanting to know who He is. The message is part of a series of eight or nine messages. The speaker encourages the audience to dig into the Word and study it to understand who God is and what He has provided for them. The sermon also highlights the significance of Jesus in the Old Testament and how every battle and event points to Him. The speaker concludes by discussing the ongoing spiritual warfare and the need to fight against the spirit of Amalek.
Attributes of God (Series 2): The Eternity of God
By A.W. Tozer4.8K44:00Attributes of GodGEN 1:1PSA 90:1ISA 57:15MIC 5:2MAT 5:17GAL 4:4REV 13:8In this sermon, the preacher emphasizes the importance of God in our lives. He mentions that God has been present since before the existence of communism, fascism, and modern inventions. The preacher quotes Jesus' invitation to come to him for rest and highlights the idea that God has no past. He criticizes the trend of religious entertainment and emphasizes the need to preach the gospel instead. The sermon also references a vision of the last man on earth, who finds hope in the resurrection of Jesus and trusts in God's immortality.
A Love That Never Gives Up
By Alan Redpath4.5K30:07LoveISA 49:6MAT 5:17MAT 11:28In this sermon, the preacher addresses those who feel trapped and hopeless in their spiritual captivity and bondage to sin. He emphasizes the love of God and the power of Jesus to deliver and set free. The preacher encourages listeners to look beyond their failures and obstacles and focus on Jesus, who sees them as complete and intends to make them complete. He reassures them that even the captives of the mighty will be taken away and delivered by the Lord. The sermon is based on the scripture in Isaiah 49:24-25.
Christian Revolution
By Alan Redpath3.6K50:06RevolutionEXO 20:2DEU 8:2MAT 4:4MAT 5:17MAT 6:33JHN 10:18In this sermon, the preacher focuses on the importance of the message of the living Christ in today's world. He highlights the current state of revolt and unrest in various countries and emphasizes that the message of Jesus is the only answer to the problems of humanity. The preacher expresses gratitude for knowing the Lord Jesus and urges others to awaken their conscience to the truth. He also discusses the moral vacuum that exists in society, where the word of God and the Ten Commandments have been eliminated. The preacher concludes by emphasizing that the gospel is not an easy escape from reality, but rather God's plan to fulfill His law in the lives of believers.
(Exodus) Exodus 19:5-6
By J. Vernon McGee3.5K05:14ExpositionalEXO 19:6MAT 5:17ROM 3:19ROM 7:7ROM 10:4GAL 3:19EPH 2:8In this sermon, the preacher discusses the purpose of the law in relation to the people of Israel. He emphasizes that the law was given to reveal their sinfulness and to lead them to the need for a savior. The preacher contrasts the law with grace, highlighting the difference between the demands of the law and the gift of salvation through faith. He also mentions God's original intention for Israel to be a kingdom of priests, but due to their failures, only one tribe was chosen. However, in the future, during the millennium, the entire nation of Israel will fulfill this purpose.
(1 John #16) Undergirding the Faith of the God-Fearing
By J. Glyn Owen3.3K35:48Fearing GodMAT 5:17MAT 6:33JHN 14:26JHN 16:132TI 3:161JN 2:201JN 2:27In this sermon, the speaker emphasizes the importance of holding onto the truth of God's word and not being swayed by false teachings or novel ideas. He encourages the early Christians to rely on the anointing of the Holy Spirit and the guidance of the word of truth. The speaker highlights the universality of this truth, particularly in times of distress, danger, and heresy. He urges the listeners to not just hear the truth, but to let it abide in them and have a deep impact on their lives.
Sermon on the Mount
By Keith Daniel3.3K1:24:55Commands Of ChristMAT 5:13MAT 5:17MAT 5:48MAT 6:33MAT 7:24In this sermon, the preacher emphasizes that the church has lost its vital reality and effectiveness in the world. He urges believers to turn back to the scriptures and find their source of truth and impact. The preacher highlights the moral decay and corruption in the world and warns that if the church loses its effectiveness, the world will suffer greatly. He specifically mentions the dangers of exposure to filth and immorality through media and urges believers to protect themselves and their children from such influences. The preacher calls on the church to take steps towards spiritual renewal before it is too late.
(Exodus) Exodus 25:20-22
By J. Vernon McGee3.2K07:43MAT 5:17JHN 6:35JHN 14:9COL 2:9HEB 9:4REV 1:17REV 22:13In this sermon, the preacher emphasizes the dual nature of Jesus Christ as both God and man. He highlights that while Jesus exhibited human characteristics such as tiredness, hunger, and emotions, he was also divine. The preacher explains that Jesus is the king of kings and lord of lords, and that he will rule over the earth. The sermon also discusses the symbolism of the ark of the covenant, which represents various aspects of Jesus' life and ministry, including his resurrection, being the bread of life, and fulfilling the law. The preacher concludes by stating that the simplicity of the ark conveys the profound mysteries of Jesus' person.
The Remnant People of God
By Art Katz3.0K1:14:10Remnant People of GodPSA 119:11ISA 53:3MAT 5:17JHN 19:11ACT 5:41PHP 3:10REV 12:12In this sermon, the speaker addresses a faithful congregation and expresses gratitude for their presence. He mentions that these nights have been unusual and significant, as something important is being formed and birthed among them. The speaker emphasizes the need for a comprehensive worldview, one that takes into account eternity and aligns with God's perception of reality as stated in Scripture. He discusses the affliction faced by the righteous and the eventual overcoming of evil through God's direct intervention. The sermon concludes with the encouragement for believers to have a confident expectation of an eternal reward, which sustains them in times of oppression and persecution.
Able to Deliver
By Paris Reidhead2.9K37:03DeliveranceMAT 5:1MAT 5:17MAT 6:5MAT 7:13MAT 7:21HEB 1:1HEB 4:15In this sermon, the preacher emphasizes the message that Jesus Christ is alive and capable of doing great things. The sermon focuses on the importance of hearing and obeying the words of Jesus as spoken in the Bible. The preacher highlights the Beatitudes in Matthew 5 as evidence of the transformation that occurs in the hearts of those who are redeemed by Jesus. He also challenges the congregation to reflect on their own experiences of being lost and in need of salvation. The sermon concludes with a call to approach Jesus with humility, confessing sin and seeking forgiveness, cleansing, and strength.
(Riverfront Character Inn) Session 2 - Part 2
By Keith Daniel2.2K46:27ParableMAT 5:17MAT 13:25MRK 1:15ROM 10:172TI 3:16TIT 2:11HEB 6:4In this sermon, the preacher emphasizes the importance of letting go of worldly things in order to attain eternal life. He uses the analogy of a man who finds a valuable pearl and is willing to give up everything to possess it. The preacher also discusses the parable of the wheat and the tears, highlighting the danger of false believers within the church. He criticizes the modern evangelical movement for not preaching the message of repentance and warns of the consequences of watering down the gospel.
Intertrinitarian Economy - Covenant of Grace
By John Murray2.0K49:33CovenantJER 31:31MAT 5:17HEB 8:6In this sermon, the speaker discusses the concept of the covenant of grace and its unity throughout history. He emphasizes that despite the various covenants mentioned in Scripture, there is ultimately only one covenant of grace. The speaker mentions the pre-Diluvian, post-Diluvian, Abrahamic, Mosaic, Davidic, and New Covenants as examples. He also addresses the idea of modern dispensation and argues against it, stating that it contradicts the unity of the covenant of grace.
No Power Without Purity
By Gerhard Du Toit1.9K1:00:30PurityMAT 5:3MAT 5:17MAT 5:48MAT 6:33MAT 7:7MAT 7:12MAT 7:24In this sermon, the preacher emphasizes the importance of spending time with individuals who want to come to Christ. He explains that by investing time in teaching and discussing the Word of God with them, it saves him from having to constantly follow up and ensure their spiritual growth. The preacher also highlights the three aspects of the ministry of Jesus Christ: his teachings, his miracles, and his reactions to people's responses. He then focuses on the teachings of Christ, specifically mentioning fasting, giving, and prayer. The sermon concludes with a reference to the Apostle Paul's exhortation to be transformed by the renewing of the mind and the importance of understanding God's mercies.
Secrets of a Private Prayer Life
By Gerhard Du Toit1.8K55:53Private PrayerMAT 5:17MAT 6:1ACT 1:8ROM 8:1HEB 10:19In this sermon, the speaker emphasizes the importance of waiting upon God and seeking Him through prayer. He shares a powerful encounter with a pastor who spent 40 days in the presence of God, waiting and praying. The speaker also discusses the depth of our need for God and the humility that comes when we enter His presence. He highlights the protection and boldness that believers can experience when they walk with God and rely on His strength.
Led by the Spirit of God - Part 1
By Milton Green1.7K12:33DEU 6:25MAT 5:17MAT 6:33ROM 8:4ROM 8:17In this sermon, the preacher emphasizes that Jesus did not come to abolish the law but to fulfill it. He explains that when we receive Jesus into our lives, we are no longer bound by the law but are guided by the Spirit of God. The preacher emphasizes the importance of repenting from Satan's influence and allowing Jesus to be the Lord and master of our lives. He highlights that by walking according to the Spirit, we fulfill the requirements of God's law. The sermon encourages listeners to trust in the Lord rather than relying on intellect or human understanding.
God Will Provide Himself a Lamb
By Bill Randles1.6K39:51Lamb Of GodGEN 21:9GEN 22:1GEN 22:11GEN 22:18MAT 5:17JHN 3:16In this sermon, the preacher focuses on the story of Abraham and the ultimate test of faith that he faced. The sermon begins by discussing the previous events in Abraham's life, including the birth of Isaac and the persecution of Ishmael. The preacher highlights how Abraham obeyed God's call to sacrifice Isaac, showing his willingness to let go of what was dear to him. The sermon emphasizes that Abraham's life was a series of tests of separation, and encourages the audience to live out their faith in a similar way.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
The Crisis of Desperation
By Paris Reidhead1.4K37:49DesperationMAT 5:17MAT 11:28MAT 23:13MRK 12:37JHN 4:24JHN 6:212PE 1:21In this sermon, the preacher discusses the story of Jesus sending his disciples out into a storm on a boat. The preacher emphasizes that God allowed the storm to happen in order to teach the disciples a lesson about relying on Him. The disciples initially tried to row and bail out water on their own, but eventually realized that they needed to trust in God's sufficiency. The preacher also mentions the story of the little boy who had food with him but didn't eat it because he was completely focused on Jesus. The sermon concludes by encouraging listeners to trust in God's provision and to not fear the challenges of tomorrow.
Blood Covenant - Part 6
By Bob Phillips1.3K39:13EXO 19:5EXO 20:8DEU 6:5MAT 5:17In this sermon, the preacher emphasizes the importance of not playing with the word of God and highlights the need for believers to be obedient to the law. He encourages the congregation to seek the power of the Holy Spirit through prayer and to break free from any bondage or stronghold in their lives. The preacher also reminds the audience of how God has been good to His people throughout history, providing for their needs and guiding them through His commandments. He emphasizes that God's blessings are based on the covenant relationship with His people. The sermon concludes by referencing Matthew 5:17, where Jesus affirms that He did not come to abolish the law but to fulfill it, and that believers are set free from the law of sin and death through the law of the Spirit in Christ Jesus.
Growing in the Grace of God #04 - the Old Covenant of Law
By Bob Hoekstra1.2K41:23MAT 5:17MAT 6:33HEB 8:72PE 1:41JN 1:1In this sermon, the speaker focuses on Romans 8, 3, and 4, discussing the limitations of the law and how God overcame those limitations. The law, being weak through human flesh, could not bring righteousness or give life. However, God sent his own son in the likeness of sinful flesh to condemn sin and deal with the sin principle in humanity. The speaker emphasizes the importance of understanding that the fulfillment of the law is not achieved through imitation, but through impartation of the divine nature. This is done through the promises given to believers, allowing them to escape the corruption of the world through lust.
The Law of Christ 2 of 3
By Charles Leiter1.2K58:12DEU 22:9MAT 5:171CO 9:61CO 9:19In this sermon, the speaker discusses three key principles. Firstly, he addresses the misconception surrounding the term "law of Moses," emphasizing that it refers to the law given by God through Moses. He highlights the importance of using scriptural terminology. Secondly, he emphasizes the foundation of the Christian faith, which is God's grace and the indwelling life of Christ. He encourages believers to rely on what God has already done for them rather than striving in their own efforts. Thirdly, he emphasizes that the key to understanding the Bible is through the lens of Jesus Christ. He explains that throughout the Scriptures, God's plan was leading to the culmination in Christ. The speaker concludes by affirming that as Christians, we are no longer under the law but are freed from it and have eternal life through faith in Jesus.
A Message on the Cross
By Rolfe Barnard1.2K53:36CrossPSA 11:3MAT 5:17MAT 22:37JHN 3:16ROM 3:23ROM 6:232CO 2:17In this sermon, the speaker emphasizes the importance of recognizing the utter need for a substitute to die in our place and a Lord to rule over our lives. He highlights how society has neglected the law of God and instead embraced lawlessness. The speaker explains that the law of God, represented by Jesus Christ hanging on the cross, is necessary to understand and appreciate the good news of God's actions in Jesus Christ. The sermon concludes with a plea for people to recognize their desperate need for Jesus and to fully commit to Him.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48) Think not that I am come--that I came. to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." (On the phrase, see Mat 7:12; Mat 22:40; Luk 16:16; Act 13:15). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion of each. To the various classes of His hearers, who might view such supposed abrogation of the law and the prophets with very different feelings, our Lord's announcement would, in effect, be such as this--"Ye who tremble at the word of the Lord, fear not that I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, hope not that I am going to head any revolutionary movement: And ye who hypocritically affect great reverence for the law and the prophets, pretend not to find anything in My teaching derogatory to God's living oracles." I am not come to destroy, but to fulfil--Not to subvert, abrogate, or annul, but to establish the law and the prophets--to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.
John Gill Bible Commentary
Think not that I am come to destroy the law or the prophets,.... From verse 3 to the 10th inclusive, our Lord seems chiefly to respect the whole body of his true disciples and followers; from thence, to the 16th inclusive, he addresses the disciples, whom he had called to be ministers of the word; and in this "verse", to the end of his discourse, he applies himself to the whole multitude in general; many of whom might be ready to imagine, that by the light of the Gospel, he was giving his disciples instructions to spread in the world, he was going to set aside, as useless, the law of Moses, or the prophets, the interpreters of it, and commentators upon it. Christ knew the thoughts of their hearts, that they had taken up such prejudices in their minds against him; wherefore he says, "think not"; he was sensible what objections they were forming, and what an improvement they would make of them against his being the Messiah, and therefore prevents them, saying, I am not come to destroy, but to fulfil. By "the law" is meant the moral law, as appears from the whole discourse following: this he came not to "destroy", or loose men's obligations to, as a rule of walk and conversation, but "to fulfil" it; which he did doctrinally, by setting it forth fully, and giving the true sense and meaning of it; and practically, by yielding perfect obedience to all its commands, whereby he became "the end", the fulfilling end of it. By "the prophets" are meant the writings of the prophets, in which they illustrated and explained the law of Moses; urged the duties of it; encouraged men thereunto by promises; and directed the people to the Messiah, and to an expectation of the blessings of grace by him: all which explanations, promises, and prophecies, were so far from being made void by Christ, that they receive their full accomplishment in him. The Jews (t) pretend that these words of Christ are contrary to the religion and faith of his followers, who assert, that the law of Moses is abolished; which is easily refuted, by observing the exact agreement between Christ and the Apostle Paul, Rom 3:31 and whenever he, or any other of the apostles, speaks of the abrogation of the law, it is to be understood of the ceremonial law, which in course ceased by being fulfilled; or if of the moral law, not of the matter, but of the ministry of it. This passage of Christ is cited in the Talmud (u), after this manner: "it is written in it, i.e. in the Gospel, "I Aven", neither to diminish from the law of Moses am I come, "but", or "nor" (for in the Amsterdam edition they have inserted between two hooks), to add to the law of Moses am I come.'' Which, with their last correction, though not a just citation, yet tolerably well expresses the sense; but a most blasphemous character is affixed to Christ, when they call him "Aven"; which signifies "iniquity" itself, and seems to be a wilful corruption of the word "Amen", which begins the next "verse". (t) R. Isaac Chizuk Emuna, par. 2. c. 10. p. 401. (u) T. Bab. Sabbat. fol. 116. 2.
Matthew Henry Bible Commentary
Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye, 1. To the scriptures of the Old Testament as their rule, and therein Christ here shows them they were in the right: 2. To the scribes and the Pharisees as their example, and therein Christ here shows them they were in the wrong; for, I. The rule which Christ came to establish exactly agreed with the scriptures of the Old Testament, here called the law and the prophets. The prophets were commentators upon the law, and both together made up that rule of faith and practice which Christ found upon the throne in the Jewish church, and here he keeps it on the throne. 1. He protests against the thought of cancelling and weakening the Old Testament; Think not that I am come to destroy the law and the prophets. (1.) "Let not the pious Jews, who have an affection for the law and the prophets, fear that I come to destroy them." Let them be not prejudiced against Christ and his doctrine, from a jealousy that this kingdom he came to set up, would derogate from the honour of the scriptures, which they had embraced as coming from God, and of which they had experienced the power and purity; no, let them be satisfied that Christ has no ill design upon the law and the prophets. "Let not the profane Jews, who have a disaffection to the law and the prophets, and are weary of that yoke, hope that I am come to destroy them." Let not carnal libertines imagine that the Messiah is come to discharge them from the obligation of divine precepts and yet to secure to them divine promises, to make the happy and yet to give them leave to live as they list. Christ commands nothing now which was forbidden either by the law of nature or the moral law, nor forbids any thing which those laws had enjoined; it is a great mistake to think he does, and he here takes care to rectify the mistake; I am not come to destroy. The Saviour of souls is the destroyer of nothing but the works of the devil, of nothing that comes from God, much less of those excellent dictates which we have from Moses and the prophets. No, he came to fulfil them. That is, [1.] To obey the commands of the law, for he was made under the law, Gal 4:4. He in all respects yielded obedience to the law, honoured his parents, sanctified the sabbath, prayed, gave alms, and did that which never any one else did, obeyed perfectly, and never broke the law in any thing. [2.] To make good the promises of the law, and the predictions of the prophets, which did all bear witness to him. The covenant of grace is, for substance, the same now that it was then, and Christ the Mediator of it. [3.] To answer the types of the law; thus (as bishop Tillotson expresses it), he did not make void, but make good, the ceremonial law, and manifested himself to be the Substance of all those shadows. [4.] To fill up the defects of it, and so to complete and perfect it. Thus the word plērōsai properly signifies. If we consider the law as a vessel that had some water in it before, he did not come to pour out the water, but to fill the vessel up to the brim; or, as a picture that is first rough-drawn, displays some outlines only of the piece intended, which are afterwards filled up; so Christ made an improvement of the law and the prophets by his additions and explications. [5.] To carry on the same design; the Christian institutes are so far from thwarting and contradicting that which was the main design of the Jewish religion, that they promote it to the highest degree. The gospel is the time of reformation (Heb 9:10), not the repeal of the law, but the amendment of it, and, consequently, its establishment. 2. He asserts the perpetuity of it; that not only he designed not the abrogation of it, but that it never should be abrogated (Mat 5:18); "Verily I say unto you, I, the Amen, the faithful Witness, solemnly declare it, that till heaven and earth pass, when time shall be no more, and the unchangeable state of recompences shall supersede all laws, one jot, or one tittle, the least and most minute circumstance, shall in no wise pass from the law till all be fulfilled;" for what is it that God is doing in all the operations both of providence and grace, but fulfilling the scripture? Heaven and earth shall come together, and all the fulness thereof be wrapped up in ruin and confusion, rather than any word of God shall fall to the ground, or be in vain. The word of the Lord endures for ever, both that of the law, and that of the gospel. Observe, The care of God concerning his law extends itself even to those things that seem to be of least account in it, the iotas and the tittles; for whatever belongs to God, and bears his stamp, be it ever so little, shall be preserved. The laws of men are conscious to themselves of so much imperfection, that they allow it for a maxim, Apices juris non sunt jura - The extreme points of the law are not the law, but God will stand by and maintain every iota and every tittle of his law. 3. He gives it in charge to his disciples, carefully to preserve the law, and shows them the danger of the neglect and contempt of it (Mat 5:19); Whosoever therefore shall break one of the least commandments of the law of Moses, much more any of the greater, as the Pharisees did, who neglected the weightier matters of the law, and shall teach men so as they did, who made void the commandment of God with their traditions (Mat 15:3), he shall be called the least in the kingdom of heaven. Though the Pharisees be cried up for such teachers as should be, they shall not be employed as teachers in Christ's kingdom; but whosoever shall do and teach them, as Christ's disciples would, and thereby prove themselves better friends to the Old Testament than the Pharisees were, they, though despised by men, shall be called great in the kingdom of heaven. Note, (1.) Among the commands of God there are some less than others; none absolutely little, but comparatively so. The Jews reckon the least of the commandments of the law to be that of the bird's nest (Deu 22:6, Deu 22:7); yet even that had a significance and an intention very great and considerable. (2.) It is a dangerous thing, in doctrine or practice, to disannul the least of God's commands; to break them, that is, to go about either to contract the extent, or weaken the obligation of them; whoever does so, will find it is at his peril. Thus to vacate any of the ten commandments, is too bold a stroke for the jealous God to pass by. it is something more than transgressing the law, it is making void the law, Psa 119:126. (3.) That the further such corruptions as they spread, the worse they are. It is impudence enough to break the command, but is a greater degree of it to teach men so. This plainly refers to those who at this time sat in Moses' seat, and by their comments corrupted and perverted the text. Opinions that tend to the destruction of serious godliness and the vitals of religion, by corrupt glosses on the scripture, are bad when they are held, but worse when they are propagated and taught, as the word of God. He that does so, shall be called least in the kingdom of heaven, in the kingdom of glory; he shall never come thither, but be eternally excluded; or, rather, in the kingdom of the gospel-church. He is so far from deserving the dignity of a teacher in it, that he shall not so much as be accounted a member of it. The prophet that teaches these lies shall be the tail in that kingdom (Isa 9:15); when truth shall appear in its own evidence, such corrupt teachers, though cried up as the Pharisees, shall be of no account with the wise and good. Nothing makes ministers more contemptible and base than corrupting the law, Mal 2:8, Mal 2:11. Those who extenuate and encourage sin, and discountenance and put contempt upon strictness in religion and serious devotion, are the dregs of the church. But, on the other hand, Those are truly honourable, and of great account in the church of Christ, who lay out themselves by their life and doctrine to promote the purity and strictness of practical religion; who both do and teach that which is good; for those who do not as they teach, pull down with one hand what they build up with the other, and give themselves the lie, and tempt men to think that all religion is a delusion; but those who speak from experience, who live up to what they preach, are truly great; they honour God, and God will honour them (Sa1 2:30), and hereafter they shall shine as the stars in the kingdom of our Father. II. The righteousness which Christ came to establish by this rule, must exceed that of the scribes and Pharisees, Mat 5:20. This was strange doctrine to those who looked upon the scribes and Pharisees as having arrived at the highest pitch of religion. The scribes were the most noted teachers of the law, and the Pharisees the most celebrated professors of it, and they both sat in Moses' chair (Mat 23:2), and had such a reputation among the people, that they were looked upon as super-conformable to the law, and people did not think themselves obliged to be as good as they; it was therefore a great surprise to them, to hear that they must be better than they, or they should not go to heaven; and therefore Christ here avers it with solemnity; I say unto you, It is so. The scribes and Pharisees were enemies to Christ and his doctrine, and were great oppressors; and yet it must be owned, that there was something commendable in them. They were much in fasting and prayer, and giving of alms; they were punctual in observing the ceremonial appointments, and made it their business to teach others; they had such an interest in the people that they ought, if but two men went to heaven, one would be a Pharisee; and yet our Lord Jesus here tells his disciples, that the religion he came to establish, did not only exclude the badness, but excel the goodness, of the scribes and Pharisees. We must do more than they, and better than they, or we shall come short of heaven. They were partial in the law, and laid most stress upon the ritual part of it; but we must be universal, and not think it enough to give the priest his tithe, but must give God our hearts. They minded only the outside, but we must make conscience of inside godliness. They aimed at the praise and applause of men, but we must aim at acceptance with God: they were proud of what they did in religion, and trusted to it as a righteousness; but we, when we have done all, must deny ourselves, and say, We are unprofitable servants, and trust only to the righteousness of Christ; and thus we may go beyond the scribes and Pharisees.
Tyndale Open Study Notes
5:17 Abolish would mean to eliminate and replace the law of Moses and the writings of the prophets (i.e., the whole Old Testament) as the revelation of God’s will. • Accomplish their purpose might mean to obey them perfectly, to complete their teaching, or to bring about the fulfillment of their prophecies (see 1:22; 2:15, 17, 23). Jesus himself is the realization of all that both the Prophets and the Law taught and expected. Now that Christ, the fulfillment, has come, the Old Testament must be understood in light of him (Luke 24:26, 44).