Which Old Testament Laws Are Christians to Obey? | Pastor Daniel Batarseh

My message today will hopefully be brief, but I trust that at

the same time it will provide an immense amount of clarity to

what we believe as followers of Jesus Christ.

And my prayer is that this clarity will instill a

confidence, confidence in your peace, in your boldness, and in

your proclamation of the truth, the truth that you have given

your life to. I believe, and I hope it's fair

to say, that in most Bible preaching, teaching churches

that people understand the centrality of the message of the

gospel, that they are able to explain the essence of the

message of salvation. Not to say that in those

churches everybody believes the gospel or has been transformed

by the gospel, but that they are able to articulate the key

components of what makes us different as Christians who

follow Jesus Christ. That being said, I'm not sure if

there is an equal level of clarity among professing

Christians about how they can explain what is demanded of them

in terms of practical, practical obedience to the Word of God.

What I mean by that is, if you were to ask different believers,

what does your life look like or what do you abide by in terms of

trusting God, yes, but also living for Him, what do you turn

to? What are you obligated to?

What standard do you surrender to or ascribe to?

I think you would get a variety of answers, especially when you

factor in the Old Testament. And some groups will argue that

the Old Testament is to be obeyed perfectly, and they will

cite the words of Jesus from Matthew 517, where he famously

said that he did not come to abolish the law of the prophets,

but to do what fulfill them. And then you have others who

would say that the Old Testament has 0 practical relevance to us

as followers of Jesus in the new covenant.

And at best, it's a historical document that you can make, you

know, reference to, especially if you want to explain

redemptive history or show how Jesus was predicted hundreds of

thousands of years ago. And there are others who

understand that the Scriptures tell us, especially in Second

Timothy 316, that all Scripture is breathed out by God, all of

it. And it is useful for not just

understanding who Jesus is, understanding how God was going

to save humanity, but for practical purposes in our

teaching, in our correction, in our ultimate maturity, all of

Scripture, including the Old Testament.

And So what they try to do is then reconcile, reconcile the

commands that you find in the old covenant with the commands

that we have in the new, especially because the new

covenant is God's revealed will for today and for the rest of

the age. And so that mentality has led

many to develop what is known as the threefold division of the

law. What I mean by that is that you

have people who have this view that we have to do something

with the Old Testament, and the best way to go about it is to

look at it in three different categories.

And so you have the moral law, and then you have the ceremonial

law, and lastly you have the civil law.

Now, this is probably something that you've heard taught or

you've probably even used to explain to someone who who

wanted to know what commands from the Old Testament are

binding on Christians. And so this has become popular

in recent times. And I'll try to summarize what

these three different elements of the law consists of.

So when you talk about the moral law, what people mean by that is

we're we're discussing the most important and enduring aspects

of God's commands. And they are summarized really

in the 10 commandments. This deals with his eternal

nature, his character, His Holiness.

And so it is applicable and it is timeless.

It is bound for all time and all people.

And then you have the ceremonial law.

And the ceremonial law focuses on the rituals and the the

rights that are related to Israel's worship and they

include the sacrifices and it's generally seen as fulfilled in

the person of Jesus Christ. And so those rights and those

those things that were done in the temple no longer are

applicable to us because they were fulfilled in the person of

Jesus Christ. That's the ceremonial law.

And then you have the civil law. And the civil law deals with the

commands that are issued for daily life in ancient Israel

society. And so really, they're all those

specific commands that are outside of the 10 commandments,

and they include also the judicial punishment for those

who disobey such laws. And those who explain this would

also clarify that they have no relevance to our modern context

for a variety of reasons. So that's really a general

summary of this threefold understanding of the law in the

Old Testament. You have the moral, the

ceremonial, and the civil. Why the distinction?

Because those who hold to this explanation will then followed

up with this, that there is a continuity with one out of the

three of those categories, the moral law.

The moral law is still standing because it reflects God's

holiness, it reflects His character, and the 10

commandments really reflect the bedrock of who He is.

Therefore, it must continue on for all time for all people,

especially Christians. Whereas the ceremonial and the

civil law dissolve. They have been dissolved because

Jesus Christ in His personal work fulfilled much of it, and

we received clarity in the subsequent teachings of His

Spirit appointed and inspired apostles.

So in essence, that distinction is made so that people can know

how to interpret the Old Testament in terms of practical

obedience. I am bound to the moral law, no

longer to the ceremonial or the civil.

As helpful as that explanation may be, it has challenges.

There are challenges with that explanation for a variety of

reasons, but here's the overarching 1 that try part

division is not found anywhere in the Bible.

Nowhere in the old or in the new will you find any author

explaining or categorizing laws in those three ways, which is

the reason why even those who believe this view and explain

this view have internal debate. And the main debate is, well,

how do we know which law belongs to which category?

Which one fits under the moral, which one fits under the

ceremony? Which one?

And some are clearer than others.

But let me give you one example of how this can be problematic.

So you have the moral law, which is ultimately represented in the

10 commandments, but then we no longer have the ceremonial or

the civil. Those are just shadows.

But then even if you look at the 10 commandments that we heard,

as we heard just a few weeks ago, you have one of them that

is treated in the New Testament as a shadow.

Which one is that? Observe the Sabbath.

And so why is that one treated as something that is fulfilled?

What about the other nine? And then you can see how people

can go back and forth on this. So I'm aware that there can be

some people here who have found great comfort in that threefold

understanding of the law, are now uncomfortable by what I am

saying. But I want to encourage you

today. Why?

Because I believe there is a better answer from the Bible and

helping us comprehend and be more confident regarding what it

is that we subscribe to, what it is that we abide by in terms of

God's demands for us in practical obedience.

And here's what I discovered even over the years, that there

is another law mentioned in the Bible that is rarely bought up

and brought up in this discussion and even really

expounded on in general. Let me show it to you Galatians

Galatians 6 · chapter mention

chapter 6. Look with me at verse 2.

Paul tells this group of believers bear one another's

burdens and so fulfill the law of Christ.

Fulfill the law of Christ. Law refers to a system of

regulations, of instructions, of commands that determine the

behavior, actions of those who are subject to it.

That's what a law is. And So what Paul is alluding to

here is that there is a set of teachings that are authoritative

and they come from Christ. And this is helpful.

So now we understand that there's this law called the law

of Christ. And interestingly, there's only

one other place where that phrase law of Christ appears in

all of the New Testament. And when we look at it there, we

receive even greater clarity of what this law consists of or how

it contrasts to something else. So I know I just told you to go

to Galatians, but go to 1st Corinthians.

Now in Chapter 9, I want you to look at this verse with me

beginning in 19, and we'll read down to verse 21. 1st

Corinthians 919 Paul writes For though I am free from all, I

have made myself a servant to all, that I might win more of

them. To the Jews I became as a Jew in

order to win Jews. To those under the law, I became

as one under the law, though not being myself under the law, that

I might win those under the law. To those outside the law, I

became as one outside the law, not being outside the law of

God, but under the law of Christ, that I might win those

outside the law. So here Paul has explained to

these believers the depths of his sacrifice, what he is

willing to do in order to win anybody to Christ.

And in general, he's saying here, I'm very pliable and I'm

willing to adapt to my circumstances and contexts and

my audience as long as my adaptation never compromises the

message of the gospel or or any clear principle from God's word.

What Paul is saying is I'm willing to become like my

listeners in order to obtain and win their ear without any

hindrance on my part, any obstacle that I create.

And so he understands that he has freedoms in Christ, but he's

not willing to implement those freedoms in the presence of

those who don't live by those freedoms so that again, he can

have their attention and they can hear the gospel without any

obstacles. And so as he breaks this down,

which I want to say first, that there there's a call for wisdom

here because there's a very fine line between the wisdom of this

approach and compromise. Because there's a lot of people

here who would quote Paul's words to try to justify anti

biblical methods to get the gospel out.

But that's not what we're talking about.

I just have to get that out there.

The main reason why I turned to this tax is because within it

you have Paul making a distinction between the law of

Christ and a different law. Notice at verse 20 what he says

and speaking about the Jews, he says that he is willing to

become as one under the law. Pause.

I'm willing to become as one under the law.

What law is he speaking about? The Jewish law.

That's the context. I'm willing to become as one

under the law. For what reason that I might win

those who are under the law. So here's how you can translate

this. I am willing to change and

become adaptable to the customs of the Jewish law in order to

minister to those who live by it.

And he's not compromising anything.

But I want you to notice what he says in the middle, he

clarifies, though not being myself under the law.

So though I may adapt, and though I may enter into the

synagogue or enter into certain feast or honor certain

celebrations in order that I can be with those who live by these

things and then present the gospel, I want to make sure that

you know that I am not under that law.

So is Paul lawless, Is it just this kind of whatever you feel

you need to obey God with? He'll honor that because you

live by grace? No, Look at the next verse.

Look at verse 21. Now to those outside the law, I

became as one outside the law. Now he's talking about the

Gentiles. He dealt with the Jews.

I'm willing to become like a Jew to an extent so that I can win

the Jews. But now I'm talking about the

Gentiles. So those who are outside the

law, I became as one outside the law, not being outside the law

of God, but under the law of Christ that I might win those

outside the law. So what is he saying here?

So I'm willing to be like a gentile, that I can win an

audience with the gentiles. And it says no.

Paul is anticipating a rebuttal or a concern from his readers.

So wait, you're willing to be like a gentile?

And you know, there's negative connotation in the minds of the

early readers here because Gentiles, especially to the

Jewish audiences like heathen. So wait, you're willing to loose

live and just kind of do what you want?

And, and before they even can entertain the thought, Paul also

reminded that I am not escaping even temporarily or even for a

moment, God's righteous decrees from my life.

And I want to clarify to you that I am under a law, even

though I might be like a Gentile, but I'm under the law

of Christ. That would have been a perfect

time for him to say that I'm under the law of Moses, that I'm

under the Sinai covenant, that I'm under the Jewish law.

But he makes a distinction between the Jewish law and the

law of Christ. So here's what would happen if

you lived in Paul's day and you say, Paul, I have a question for

you. What spiritual law are you bound

by? What are you obligated to?

And here's how you would answer the law of Christ, the law of

Christ. And when we hear that, we think,

OK, if Christ has a law, then what does it consist of?

How do we know what he asks of us, if he asks anything of us at

all? And there are many places I can

go, but let me give you a very well known passage at the end of

Gospel of Matthew, Matthew 2819 and 20.

These are Christ's marching orders to His apostles, and

really to the disciples that would come from them.

Matthew 2819 and 20 Go therefore, and make disciples of

all nations, baptizing them in the name of the Father, and of

the Son, and of the Holy Spirit, teaching them to observe all

that Moses commanded you, teaching them to observe all

that I have commanded you. And behold, I am with you always

to the end of the age. So Christ is telling his

apostles that what they are commanded to do in building the

church and making converts and winning people over to the truth

is that they are going to from that place after laying the

foundation that they're saved by grace, they are going to receive

all that Jesus taught them. So the law of Christ comprises

of all that Jesus taught in the Gospels and subsequently what

the apostles added to that teaching.

Because Jesus told the very same disciples in John 16 that I have

much more to tell you, but you can't bear it now.

But when the Spirit of truth comes, He will take what is mine

and make it known to you. So that's why when we look at

the epistles, yes, ultimately we're seeing Paul's writings,

we're seeing Peter's writings, we're seeing John's writings,

but they come from the Spirit who got what he got from Christ.

So when people make this weird argument that I listen to what

Jesus said, not what Paul said, not what John said, do you

understand that what they said is what Jesus said because he

told them that I'm going to grant you the Spirit and he's

going to make everything that you need to know from me to you,

and then you will be able to make a known to the church.

So then that's the law of Christ, the commands of Jesus

and his apostles who've been commissioned by Jesus.

Where can you find it? It's called the New Testament,

the 27 books of the new covenant or what granted or what's

granted to you and I in order to understand what he asks of us.

It's so clear, but there's even more that the Spirit reveals to

us, making this reality even more irrefutable.

So I'm, there's so many verses to touch on.

I'm just giving you the key verses.

So in a moment, we're going to turn to the book of Hebrews.

But let me remind you what the book of Hebrews is about.

The intent of the author is that he wants to present Christ and

the new covenant far more superior to anything or anyone

else, including Moses, including the Mosaic covenant and the

Levitical priesthood. And at one point when he makes

this argument about how Christ is far greater, how his covenant

is far better, he makes this staggering claim.

The staggering claim, and it's found in Hebrew 7 and verse 11

and 12. Hebrews is a deep book and so if

you tend to get distracted at any point of the service, this

is not a place where you want to get distracted.

Hebrews 711 and 12. Let's read this closely and

carefully, shall we? Now if perfection had been

attainable through the Levitical priesthood, for under it the

people received the law, what further need would there have

been for another priest to arise after the order of Melchizedek

rather than one named after the order of Aaron?

You've heard me. I can't help it.

I have to say it again. You can't know the New

Testament. If you don't study the Old

Testament, you will be spiritually anemic.

If you don't honor the Hebrew Scriptures.

What is he saying here? OK, you Jews that want to go

back, you Jewish Christians that want to go back to the Old

Testament, the Old Covenant, If the Old Covenant was so great,

if the priesthood of the sacrificial system is so

wonderful, then explain this to me.

Why did the Holy Spirit tell us about another priesthood to

come? Why does he speak of another

priesthood to rise? And what priesthood is he

speaking about? The priesthood of Melchizedek,

Psalm 110, verse 4. You don't have to turn there,

Psalms 110:4

but there's reference there of Melchizedek also in Genesis 14.

But the Bible tells us of another priesthood to come.

So if this one, this Levitical 1 is permanent, everlasting,

enduring, perpetual, unending, then why did the same God who

issued the law and the priesthood under Moses and Aaron

tell of one that would come through Melchizedek?

Good point. Brilliant point.

But he even goes further than that.

Look at verse 12. For when there is a change in

the priesthood, there is necessarily a change in the law

as well. Have you ever seen that verse

before? Here's what he's saying.

If the Levitical system was God's final plan for mediation

between man and God, what's the reason for a priest to come from

the priesthood of Melchizedek Furthermore.

The new. Priesthood, if it's to be

introduced, would necessitate a corresponding change in the law,

since the Levitical order was so deeply connected to the existing

legal system. In other words, you can't

separate the Levitical priesthood and the Mosaic Law.

Why? Because the priesthood came from

the law, and the priesthood upheld the law, it practiced and

exercised what the law asked for.

So he already. Made the point that there's

going to be a change in the priesthood because Melchizedek,

there's what what are you going to do with that?

That's in the Hebrew Bible. But let me also tell you this,

that if there's going to be another priesthood.

That means there's also going. To be another law.

If the ironic priesthood is gone, so is the law that was

also under that priesthood practiced, initiated, and

upheld. So be ready for.

A change in the less of the point that he is making here.

And what might that law be? The law of Christ.

The law of Christ. And if that segment was

difficult to follow, just keep in mind that this passage in

Hebrews clearly shows that under the New Covenant we are bound by

a new law. And the law of.

Moses no longer applies to us. It's the law of Christ.

Yes, that should make you excited for many obvious

reasons. But while we're in Hebrews, let

me take you to another passage. Go to Hebrews.

Hebrews 9 · chapter mention

Chapter 9, beginning in verse 6. Again, this is.

Another section that describes the limitations of the Old

Covenant and the system of the Old Covenant.

Notice what he says. Look at verse 6.

Let's read carefully together. These preparations having thus

been made, the priests go regularly into the first

section, performing their ritual duties.

But into the second. Only the high priest goes, and

he but once a year, and not without taking blood, which he

offers for himself and for the unintentional sins of the

people. What is he discussing here?

He's talking about the Tabernacle.

He's talking about the sections of the Tabernacle.

He's talking about the protocols of the Tabernacle.

He continues in verse 8. By this, the Holy Spirit

indicates that the way into the holy places is not yet open as

long as the first section is still standing.

That's so deep. That's a sermon in itself, verse

9, which is symbolic for the present age.

That's why it's so deep. By the way, let's continue

according to this agreement or arrangement.

Rather, gifts and sacrifices are offered that cannot perfect the

conscience of the worshipper. So he he goes through all this

to say this is not sufficient to deal with your conscience, to

deal with your record of sin verse 10 but deal only with food

and drink and various washings, regulations for the body

imposed. Look at these last few words

until the time of reformation. Reformation that.

Word in the Greek is only found here.

You know what it means to make crooked straight.

So after giving a general overview of the Levitical

system, he says, yeah, these things aren't perfect.

They're insufficient. They don't really deal with the

core of who we are. But there's a time of

reformation that's coming, amendment shift change.

And So what is he explaining here?

That the ordinances of the Old Covenant were temporary by

nature, intended only to last until a perfect system would be

introduced. And that's what he means by time

of reformation. And that's what we know to be

the New Covenant and also the law of Christ.

Now someone. Who disagrees might respond.

Well, it's convenient for you to claim that there is a change in

the law. And base your.

Defense solely on the New Testament.

But there is no. Shred of evidence of what you

are saying in the Hebrew scriptures, to which I would

respond. Are you sure about that?

There are many. Places we can go, but I want to

bring up. To your attention.

Something that is often missed. It's in a section that deals

with Messiah, one of the clearest, most profound

prophecies of Jesus in the book of Isaiah.

So now let's go to the Old Testament, and let's go to

Isaiah chapter 42. So we've seen in the new.

Isaiah 42 · chapter mention

Testament, right? How Paul and how the author of

Hebrews and we're going to get to Jesus.

I know many of you might be thinking about Matthew 517.

We're going to get there. That's how we're going to end.

But now let's come to the Hebrew Scriptures and see if the

prophets have anything to say about this change.

Isaiah 42 beginning in verse one.

Behold my servant whom I uphold my chosen, and whom my soul

delights. I've put my spirit upon him.

He will bring forth justice to the nation's.

He will not cry aloud, or lift up his voice, or make it heard

in the street. A bruise read he will not break,

and a faintly burning Wick he will not quench.

He will faithfully bring forth justice.

He will not grow faint or be discouraged till he has

established justice in the earth and the coastlands.

Wait for his law. Some of you already saw.

It. But let me explain.

Here we're dealing with what Messiah will do, what he will

accomplish. And already from these verses we

know that his impact when he arrives will not be limited to

Israel. It will have a global impact.

It will have ripple effects throughout the earth.

It will be beyond the boundaries of this people group.

And notice the word. That he uses there at the end of

verse 4 until the coastlands. Coastlands or islands?

What is he referring to? Coastlands.

There he's speaking about Gentile regions.

How do we know that? Because.

That's the context. Look at the statement right

before Till he has established justice where in Israel.

In the earth. In the Earth.

Early on, what does he say at the end of verse one?

He'll bring forth justice to where?

The nations, the nations, the Earth coastlands.

So we're talking about what? Messiah will do across the

globe. And what he's saying.

Here with his prophetic vision, Isaiah is that these Gentile

regions. In some way are.

Expecting something from Messiah, this perfect servant of

God. And what's the one thing that

they're expecting? We talked about justice, yes,

but notice at the end of verse 4, the coastlands wait for His

law, Messiah's law. Interesting.

His law. You know what the word law is in

the Hebrew Torah? They're going to be waiting for

his Torah. Messiah is going to come, yes,

to bring justice. But he's also coming to bring a

law, a different law, a law that the New Testament expounds on

and clarifies. Is that not right?

And that's why now when? You read all those verses where

Jesus says if you love me, you'll do what you'll obey my

commandments. And he commissions the.

Disciples and he says go and teach them what I commanded you.

What is he doing there? He's fulfilling Isaiah 42 four.

That he has come. Now with his law, and Paul by

the Spirit gives us the label of that law, the title, that law,

the law of Christ, the law of Christ.

Now you might be wondering, is this about Messiah?

It is about Messiah. It is about Jesus.

Matthew. 1215 Jesus, aware of this, withdrew from there, and

many followed him, and he healed them all, and ordered them not

to make him known. This was to fulfill what was

spoken by the prophet Isaiah, verse 18 of Matthew 12.

Behold my servant whom I have chosen, my beloved, with whom my

soul is well pleased. I'll put my spirit upon him, and

he will proclaim justice to the Gentiles.

He will not quarrel or cry aloud, nor will anyone hear his

voice in the streets. A bruised Reed he will not

break, and a smoldering Wick he will not quench until he brings

justice to victory. And his name the Gentiles will

hope. What does Matthew do?

Matthew wants to let you know that Isaiah 42, one to four.

Really, that whole passage is about Jesus.

So Jesus is going. To come and he's going to bring

his law, his law. Speaking of fulfilling, I want

you and I to consider probably the biggest objection to what I

just shared in the past 30 minutes.

And it is what the. Lord, Jesus says in Matthew 517

to 19. So let's turn there to look at

these words, refresh our memories, and properly interpret

them. Matthew 517 and 19.

Do not think. That I have come to abolish the

Law or the prophets. I have not come.

To abolish them, but to fulfill them.

For truly, I say to you, until heaven and earth pass away, not

an iota, not a dot will pass from the law until all is

accomplished. Therefore, whoever relaxes one

of the least of these commandments and teaches others

to do the same will be called least in the Kingdom of Heaven.

But whoever does them and teaches them will be called

great in the Kingdom of Heaven. Can I just say something on a

personal level? This passage changed my life.

For. Many.

Reasons. But there was one particular

point in my life where I saw how every part of the Bible is

important. Because my Jesus, your Jesus,

says that whoever relaxes one of the least of these commandments,

what's going to happen? He'll be called least in the

Kingdom of heaven. I don't want that.

So evidently. Christ cares about every

component of His revelation. So when people have.

This idea like this is this is. Well, you got to be.

Careful there, because if you relax any part of his word that

is clear and obvious, then you're doing something to your

own reputation in the age to come.

But here's how this. Passage is commonly known.

Todd understood Jesus, in fulfilling the Law, came to obey

every aspect of the Law of Moses.

And every part of. The Law of Moses remains in

effect forever, and it is to be honored and enforced by all who

are truly part of his Kingdom, right?

Isn't that how most people understand it?

He came and he obeyed. It perfectly and the law remains

in effect forever and if you want to be great in the Kingdom

of heaven, then you're going to enforce it on your own life and

you're going to teach others to abide by everything that the

law, the law of Moses, the law of the prophets.

But is that what Jesus? Meant when he said I've come to

fulfill the law, is that what he was trying to convey?

That I'm here to obey everything perfectly.

Not primarily. It includes that, but that's not

what he is trying to communicate.

When he says here that he has come to accomplish all that the

law and the Prophet spoke of. What he means is I have come to

satisfy all that the law foreshadows.

And all that the. Prophets predicted that Messiah

would do. I've come.

To become the substance of the shadows of the law.

And I've come. To perform everything that the

prophet said, like what we heard in Isaiah 42, the prophet said

Messiah would do. I'm here to fulfill that.

I'm here to accomplish that. And if you're.

If you're confused by that idea, then remember what we just read

in Matthew 1217, where Matthew tells us that this Jesus who did

certain things did so in order to do what?

Fulfill what Isaiah the prophet said.

And then he quotes Isaiah 42. So even when.

You look at the broader context of the book of Matthew, you'll

notice how the word fulfill is genuinely implemented.

So let me give you one example. If you're there in Matthew 5, go

to Matthew 2. And you see this in.

Chapter 1, Chapter 2 and other chapters surrounding his birth

and his arrival. But look at Matthew 2. 14 and

15. And he rose, and.

Took the child and his mother by night and departed to Egypt and

remained there until the death of Herod.

This was to fulfill. With the Lord had.

Spoken by the prophet out of Egypt.

I called my son. And you see that same phrase

repeated whenever prophecy is fulfilled.

This was done to fulfill, to fulfill, to fulfill.

And from Jesus. Own lips he stands before his

audience on that glorious mount, because he made it glorious.

And he said, I haven't come to abolish the Law of the Prophets,

I've come to fulfill them. I've come to.

Accomplish what the Law foreshadowed, what the law was

pointing to. And I've come also to show you

that I'm the one the prophets predicted.

I've come to do all that they predicted.

So this is what it means. That he has come to manifest

what the Old Testament was ultimately speaking about.

But there's. Another layer to this concept of

fulfilling. Christ.

Also meant when he said that I have not come to abolish all,

but to fulfill it. That he has come.

To give the truest application of the law.

In other words, in his. Day there was such a shallow and

often misguided interpretation of the law.

And so when he says this, he means to say that I've come to

reveal the true essence of the law, the true purpose of the

law, showing how it is accurately fulfilled.

Seeing how are you? Saying that because you can't

just end it at Matthew 520, that's the beginning of the

Sermon on the Mount. What is he going to say after he

says that I've come to fulfill the law.

Let me give you a few examples. Look at Matthew 521.

You have heard that it? Was said of those of old you

shall not murder, and whoever murders will be liable to

judgement. But I say to you, I say to you,

Matthew 527, you've heard that it was said you shall not commit

adultery. But I say to you.

Matthew 530. One, it was also said, whoever

divorces his wife, let him give her a certificate of divorce.

But I say to you and over and over he does this.

But I say to you, but I say to you, but I what is he trying to

say? He's he's here to say that I've

come to give the true application, to reveal the true

essence of the law. So then what is the Lord

expecting of his people? Very simple that we believe that

He fulfilled everything. That the law.

Foreshadowed that the prophets predicted concerning who he is,

and to live by his explanation. And his.

Application of the law which becomes what?

The law of Christ Good. That's what he's saying, that

is. Why he ends the sermon of the

Mount the way he ends the sermon of the Mount.

Look at Matthew 724. I know there's many verses

because I want I want you to see with your own eyes.

And not quote. Me, but quote the Bible.

Matthew 7. 24. This is how we end it.

This is how he lands the sermon. Everyone then, who hears these

words of who? Mine everyone who hears.

These words of mine, and does them, will be like a wise man

who built his house on the rock. So in the same.

Context where he says I haven't come to abolish the law or the

prophets, but to fulfill them. He ends the sermon by saying,

abide by what I say. By what I.

Command. But how I interpret the law, the

essence of the law, That is what you're subject to as my

followers. And we know that to.

Be not just in the Sermon of the Mount, but across the New

Testament. And you're saying, well, yeah,

but OK, what do you deal with things that you find in the New

Testament that are also found in the Old Testament?

Well, in the wisdom of Christ, by his own prerogative, if he

wants to choose certain laws from the Old Testament, from the

Old Covenant to be carried over into the new, he'll do that.

That's why you find. Paul in Ephesians 6, for

example, telling children to obey their fathers and their

mothers, and he quotes the 10 commandments.

That's why we find. Commands about not committing

adultery. But remember.

We're in the new covenant. We're in the time of

reformation, according to Hebrews.

So you know what we don't do when somebody commits adultery?

We don't stone them to death. But what do we do if?

They're unrepentant based on 1st Corinthians 5, because we're

under the law of Christ. If they don't repent of that

sin, they're excommunicated from the church.

So how do I know? What the law of Christ is, you

go to the New Testament, you go to his teachings, you go to his

apostles who've expounded upon what he said, and that's how you

know the law of Christ. And so there might be even more

questions then. How do I engage with the Old

Testament then? And that's an important

question. Primarily, you're supposed to

see the Old Testament with the lens of Jesus being the

fulfillment of it. So when you come to the old.

Testament. Now you're looking for Christ.

You're interpreting it with the understanding that these shadows

and these prophecies have been fulfilled.

But more than that, you're also looking.

At what it can. Instruct you with because the

Bible tells us in the New Testament, in the law of Christ,

if you will, how we should deal with the Old Testament.

I know I've given you a lot of verses, but let me give you 3,

three final ones, very quick ones.

Write them down if you don't want to turn there, but I just

want to quote them in your hearing very quickly.

Listen to what the apostles say about the Old Testament as they

admit that they are under the law of Christ.

First Corinthians. 10-6 Now these things took place.

He's talking about the Old Testament, the stories in the

Old Testament, specifically the wilderness exodus.

Now these things took place as examples for us, as examples for

us, that we might not desire evil as they did.

First Corinthians. 1011 Now these things happen to them as

an example, but they were written down for our

instruction, our instruction on whom the end of the ages has

come. So I'm already learning in one

chapter of the New Testament alone that I could come to the

Old Testament, not just to look for Jesus, not just to teach and

preach on messianic psalms or shadows of Christ, but I can

actually not come to the Old Testament and do what?

Look for examples and illustrations of New Testament

truths. And I can look.

For instruction. So I'm not just.

Looking at prophecy now, I'm looking for practical guidance

in the Old Testament. In what way?

Well. If you come to Bible.

Study and Fridays you would know this, that we always repeat this

word principle. What's the principle behind this

passage? What's the principle behind this

story? What's the principle behind this

example? And we're discovering in the Old

Testament the heart of God, the character of God.

We're looking for principles that are confirmed in the New

Testament. Let.

Me give you another one. From the New Testament, Romans

15, four. For whatever was.

Written in former days was written for our instruction

that. Through.

Endurance. And through the encouragement of

the Scriptures, we might have hope.

So Corinthians. Says you can find examples.

In the Old Testament you can find instruction.

And Paul adds, in Romans you can find encouragement.

What scriptures are you? Referring to.

He's not even referring to Ephesians.

He's referring to the old. Testament.

So you have those. And and they have, I know where

they're coming from, but they're wrong in this, where they.

Almost. Scorn at Christians who would go

to stories in the old Bible and applied it to their personal

lives because they want to defend the honor of Christ.

So they say it's all about Jesus.

The Old Testament is all about Jesus.

Don't you dare put your story in this.

Don't you dare put your life in this.

Yeah, you can go an extreme way and make everything about the

Bible concerning you. But then you're missing out.

On this blessing that I can actually go to the story of

David and Joseph and Daniel and guess what?

Not just look for prophecies being fulfilled, but look for

encouragement for my own life. You're allowed to do that.

You're actually told to do that. So.

Here's what we learned at church today.

If anybody. Asks you.

What Old Testament? Laws do you abide by?

Do you? Obey this law.

Or that law? Do you keep this day or that

day? Be like Paul?

I'm under the law of Christ. I'm under the law of.

Christ and you have these verses, these key verses to

hopefully make a defense and see people liberated.

Who are under something that. They've not been called to be

under. And may the Lord give us.

All wisdom to know how to properly interpret the

scriptures, divide it rightly and to see the value, yes, of

the new and what the new has to say concerning us in the new

covenant, but also the old and how the two are married to each

other. And to trust.

That every part of God's word, Hebrew and Greek, little bit of

Aramaic, is for us, is for us. So, believers, you are under the

law of Christ. How do you know what the law?

Crisis study your New Testament. But if you want to know the New

Testament, even better study the Old Testament.

We're liberated. We're.

Freed we're under, we're under a better covenant because of our

Lord Jesus Christ. And in this covenant he tells us

to take these elements and to gather together as a church and

to remember what he has done. Because even the law of.

Christ though they are commands and regulations and observances.

They are built upon. The the basis of His

forgiveness, the gift of grace and His sacrifice for us.

Can we prepare our hearts to celebrate this truth together?

We thank you. From the bottom of our hearts,

Lord, that your word is wonderful.

Oh how real it is. Oh, how harmonious it is, how

brilliant it is. It's so clear that you were the

author of it. And we'll thank you.

For this group of people today that are like the Bereans, who

have a high regard of the Scriptures, who search it

diligently, may we always be people of the book, may always

guide us. Lord into truth, may you grant

us the gift that you gave to the disciples at the end of the

Gospel, Luke, where we're told there that you open the minds of

the disciples to understand the Scriptures.

We pray for that miracle. Every day.

And Lord now as we. Come to prepare to eat of this

table because in this new covenant you set this as an

ordinance for us. Help us do so in an honorable

way, in a way that would bless you and bless us as a result.

In Jesus name we pray, Amen. Well, the praise team is going

to join us here in a moment as we we sing these truths that

will help our hearts be aligned with the things that we are

going to partake of. And I just want to.

Encourage you that if you're, you're not a Christian here

today, this is an ordinance that Christ has designated for

believers, those who have put their faith and trust in the

person of Jesus Christ. So we would respectfully ask you

to refrain from participating if if you know that you haven't put

your faith in Christ, if you've not repented, if you've not been

born again, but that you would participate by observing what's

happening here. And believer, even as we sing

and as we're about to eat, I encourage you to do what the

Bible says to examine yourself and ask yourself, is there

anything that I'm holding onto that I know breaks the heart of

God? Not things that you're fighting

against and resisting, but things that you're justifying

that you know, the Scripture says that you cannot justify.

Then deal with that with the Lord as as Pastor Daniel opened

up with. If you know that there's people

that you have conflict with in the church, then you confront

that brother in in love and you reconcile before you would even

partake. And ultimately, believers, we're

here to celebrate. We're here to rejoice that his

body, his blood. Is the ransom.

That saves and redeems us. It's not about your works.

It's not about any law that you keep.

It's because of what He's done in His love for you.

He paid your debt. No matter what may seem to be

going wrong in your life, one thing is guaranteed and can

never be taken from you. You have eternal life.

You have heaven, you have God's favour forever, you are in the

palm of His hand and no one can take you out of it.

That's what we have come to celebrate.

Amen. Well, let's stand now, and let's

rejoice in the Lord.