The Kingdom of God

The Kingdom of God

God has always related to His creation as a king. The way Moses described YHWH after He had created all things - He rested - conveys the idea of a sovereign who has built his palace and sits down - rests - to enjoy his realm and begin his rule.

During the early days of national Israel's sojourning, God was their King and He communicated with His people through prophets and priests. As national Israel strayed and polluted herself with the culture of the pagans, she demanded a human king as they all had. YHWH permitted this, and the record in Scripture reveals that there was a remnant among the kings of Israel just as there was among her people; but for the most part, kings and people were reprobates.

This was to set the stage for the appearance of the promised Messiah who would be the final King for the people of God. Jessus came proclaiming and explaining what His kingdom was; it is clear that He was not here to become a king in the line of Saul over a small nation in the mid-east any more than He was to be a priest in the line of Aaron. The sovereign rule of this King would be akin to His priestly role - not in human tradition, bound by laws made for humans, but based on His nature: the eternal Son of the living God.

The Kingdom – royalty, rule, realm. Kingdom of heaven vs kingdom of God. According to the Old Testament and the Semitic conception generally, the kingship and the exercise of legislative and judicial authority are inseparably united. There are some who insist the kingdom of heaven is different from the kingdom of God; they claim the kingdom of God is an earthly kingdom of this age which is being established for the revival of national Israel and the kingdom of heaven is a spiritual kingdom being established for Christians. This is odd when we consider that "kingdom of heaven" shows up only in Matthew - the "Jewish" gospel. Why would Matthew use a term that did not fit the Jewish dream? A review of these phrases will reveal they are the same, referring the one kingdom of God, not two. This one kingdom has only regenerated people within; one cannot even see this kingdom unless he is born from above.

Jesus is heralded as King of kings and Lord of lords (1 Tim 6:15), which is a citation of Deuteronomy 10:17. This is another proof that Jesus is God. Also, recall from a previous lesson - we are called "spiritual stones" being built up into a habitation for God. Why would this spiritual habitation need an earthly kingdom? There was an earthly kingdom; it served its purpose and was brought to an end, as Jesus declared, Matt 21:43 Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing its fruit. By this, Jesus was promising the end of national Israel and the inauguration of the true and final kingdom. This aligns with what Jesus said in His sermon on the mount, wherein He said, “Don’t assume that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill." (Matt. 5:26) In Matthew's gospel, the word "fulfill" conveys an eschatological or prophetic sense, not the idea of keeping or enforcing. "Fulfilled" means to bring something to it intended, planned end; as we read in Mark 1:15 “The time is fulfilled, and the kingdom of God has come near. Repent and believe in the good news!”

 

Let's look at some Scripture to see how this kingdom is described.

Luke 16:16 “The Law and the Prophets were until John; since then, the good news of the kingdom of God has been proclaimed, and everyone is strongly urged to enter it.” This is a huge truth that we must grasp – the kingdom being announced during the time of Christ is something new and different from that kingdom of David. Recall that God Himself was Israel’s King until His people drifted away and decided they wanted to be like all the pagan nations and have a king them could see and understand, even if these mortal kings turned out to be tyrants. In our time, we see God's people drifting into various movements designed to make the people of the world comfortable in the assembly of saints. YHWH took the kingdom from Solomon (1Kgs 11:11-13 Then the LORD said to Solomon,“Since you have done this and did not keep My covenant and My statutes, which I commanded you, I will tear the kingdom away from you and give it to your servant. However, I will not do it during your lifetime because of your father David; I will tear it out of your son’s hand. Yet I will not tear the entire kingdom away from him. I will give one tribe to your son because of my servant David and because of Jerusalem that I chose.”) Recall what Jesus said: Matt 21:43 Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing its fruit. The nation (Greek word ethnos, meaning people group, not a political nation) that would bear fruit are those from every people, tongue, and tribe that God has called out of the world, into His kingdom of glory.

Matt 5:3 “The poor in spirit are blessed, for the kingdom of heaven is theirs.

Matt 5:10 Those who are persecuted for righteousness are blessed, for the kingdom of heaven is theirs.

Matt 13:11 He answered them, “Because the secrets of the kingdom of heaven have been given for you to know, but it has not been given to them.

These passages show that the children of God inherit the kingdom. Others do as well, but let's look at a couple that demonstrate equality and sameness between the kingdom of heaven and the kingdom of God.

Compare Matt 18:3 “I assure you,” He said, “unless you are converted and become like children, you will never enter the kingdom of heaven" with Mark 10:15 "I assure you: Whoever does not welcome the kingdom of God like a little child will never enter it.” See also Luke 18:17 I assure you: Whoever does not welcome the kingdom of God like a little child will never enter it.” Same message, same entrance requirements for both - the same kingdom. Entrance by fleshly connection to Abraham doesn't enter in either one.

Same with Matt 19:23 Then Jesus said to His disciples, “I assure you: It will be hard for a rich person to enter the kingdom of heaven!" and Mark 10:23 Jesus looked around and said to His disciples, “How hard it is for those who have wealth to enter the kingdom of God!” and Luke 18:24 Seeing that he became sad, Jesus said, “How hard it is for those who have wealth to enter the kingdom of God!" The point is not that there are two kingdoms, but that flesh and blood and money cannot gain entrance into the kingdom.

Jesus taught that the kingdom was inaugurated now but would consummate later - when He returns.

Mark 14:25 I assure you: I will no longer drink of the fruit of the vine until that day when I drink it in a new way in the kingdom of God.”

Scripture also shows us clearly that this kingdom is fit only for those are of the faith of Abraham, not the flesh of Abraham. In the book of Daniel we have what may be the most clear picture of the kingdom Jesus spoke of, in contrast to the kingdoms of the world. Dan 2:44-45 “In the days of those kings, the God of heaven will set up a kingdom that will never be destroyed, and this kingdom will not be left to another people. It will crush all these kingdoms and bring them to an end, but will itself endure forever. You saw a stone break off from the mountain without a hand touching it, and it crushed the iron, bronze, fired clay, silver, and gold. The great God has told the king what will happen in the future.” This kingdom is a heavenly kingdom with the one true King ruling and reigning. This kingdom is present in the lives of those who have in Christ in this age and it will cover the new earth in the age to come.

One more note on the unique status of the kingdom of God: all things are by Him and from Him and through Him; we have no ability to bring anything into this relationship. The parable of the talents shows us that even the money we have was given to us by the one Who commands us to be faithful. When it's all said and done, we are unprofitable servants when we have done all that is commanded us, not because our service to God is worthless but because we start from a position of spiritual poverty and have nothing of merit to bring to Him.

 

The ekklesia of Christ – the called-out ones are those in inhabit the Kingdom of God.

Luke 4:43 But He said to them, “I must proclaim the good news about the kingdom of God to the other towns also, because I was sent for this purpose.”

Acts 1:3 After He had suffered, He also presented Himself alive to them by many convincing proofs, appearing to them during 40 days and speaking about the kingdom of God.

Acts 8:12 But when they believed Philip, as he preached the good news about the kingdom of God and the name of Jesus Christ, both men and women were baptized.

Acts 9:31 So the church throughout all Judea, Galilee, and Samaria had peace, being built up and walking in the fear of the Lord and in the encouragement of the Holy Spirit, and it increased in numbers.

Acts 14:22 strengthening the disciples by encouraging them to continue in the faith and by telling them, “It is necessary to pass through many troubles on our way into the kingdom of God.”

Acts 14:27 After they arrived and gathered the church together, they reported everything God had done with them and that He had opened the door of faith to the Gentiles.

Acts 19:8 Then he entered the synagogue and spoke boldly over a period of three months, engaging in discussion and trying to persuade them about the things of the kingdom of God.

Acts 20:25 “And now I know that none of you will ever see my face again — everyone I went about preaching the kingdom to."

Acts 28:23 After arranging a day with him, many came to him at his lodging. From dawn to dusk he expounded and witnessed about the kingdom of God. He tried to persuade them concerning Jesus from both the Law of Moses and the Prophets.

Acts 28:31 proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ with full boldness and without hindrance.

To be in the kingdom of heaven is to be in union with Christ, for no one can even see this kingdom unless he is born from above. The local assembly of saints is an outpost of this kingdom in this age, as the world rages against the body of Christ. This is why it is crucial we see the kingdom and assembly “the church” as one it is dangerous to allow unbelievers to think they “of us” - unless the Spirit gives life, they are of their father, the devil.

The trend in the US toward so-called “mega-churches” is based on the cultural norm that people will follow a charismatic leader, and having a large congregation indicates God's approval of the work. These “churches” grow large because there is no gospel, no self-denial, no conviction of sin, no exalted Christ, no fear of God in their midst. Unregenerate people who cannot see the kingdom of God are treated as though they are His children. Yet they swept away and tossed about by the clever words and cunning deceit of man-pleasers, failing to understand that the kingdom of God is not a matter of words, but of the power of God; the kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.

Our paedobaptist brothers have a similar problem that should be instructive to us. By failing to grasp the identity of the kingdom, they have concocted a local “church” that welcomes unbelievers who are less than 12 years of age, calling them “covenant children.” They tend to treat their little children as believers, training them to regurgitate biblical and religious doctrines to confirm their status when they approach adult-hood. They put confidence in the flesh, which, according to Jesus, profits nothing. Their congregations cannot be said to be “an assembly of saints” because they have welcomed unbelievers as members. The label foisted upon English speaking Christians, “the church,” gives cover to these people as the identity of that local assembly is not explicitly identified. It's far easier to be relaxed about who can join a “church” than it is to join an assembly of saints. Since no one can be brought into the kingdom by fleshly procreation (you must be born again!), no one should be considered a part of the assembly of saints unless there be evidence of that new spiritual birth.

One commentator:

It is easy here to go to an extreme as well in absolutely denying as in indiscriminately affirming that our Lord made men the sons of God by nature. Some of his utterances, like the parable of the prodigal son, plainly imply that notwithstanding the sinner's estrangement from God a filial relationship continues to exist. The whole trend of his teaching is that redemption restores what has been disturbed by sin. But, granting this, we must not overlook two important considerations which would inevitably lead him to emphasize the newness of the sonship which is enjoyed in the redemptive state. On the one hand, Jesus had too profound a knowledge of the seriousness of sin not to recognize that it must render man unworthy and incapable of sonship in the full, original sense. On the other hand, he had also too high a conception of the transcendent perfection of the kingdom not to find in it in this respect as well as in others something that would far surpass any religious privilege that man could call his own by nature. The kingdom neutralizes the effects of sin, but it does far more than this. It carries man to the highest limit of knowledge and love and service and enjoyment of God of which he is capable, and nothing less than the attainment of this our Lord associates with the term "sonship."

The kingdom of heaven, the kingdom of God – this is a spiritual kingdom; it is the New Covenant established by the death of Christ. Each member of the body of Christ has an obligation to protect the purity of the congregation he belongs to, not permitting pretenders to become members; how can unbelievers belong to an assembly of saints? Without faith in Christ, one has no part with Him!

The kingdom of God is the body of Christ. If we think in these terms, not being shielded by phrases and systems of theology, we will not be as prone to drift, not as vulnerable to be swayed by cunning men.

In the first place, the kingdom involves the historic unity of Jesus work with the Old Testament work of God. These two constitute one body of supernatural revelation and redemption.

Secondly, the doctrine of the kingdom stands for the principle that the Christian religion is not a mere matter of subjective ideas or experiences, but is related to a great system of objective, supernatural facts and transactions. The kingdom means the renewal of the world through the introduction of supernatural forces.)

Thirdly, the kingdom-idea is the clearest expression of the principle that in the sphere of objective reality, as well as in the sphere of human consciousness, everything is subservient to the glory of God. In this respect the kingdom is the most profoundly religions of all biblical conceptions.

Fourthly, the message of the kingdom imparts to Christianity, as Jesus proclaims it, the professed character of a religion of salvation, and of salvation not primarily by man's own efforts but by the power and grace of God. The kingdom represents the specifically evangelical element in our Lord's teaching. The same principle finds subjective expression in his teaching on faith.

Fifthly, Jesus' doctrine of the kingdom as both inward and outward, coming first in the heart of man and after wards in the external world, upholds the primacy of the spiritual and ethical over the physical. The invisible world of the inner religious life, the righteous ness of the disposition, the sonship of God are in it made supreme, the essence of the kingdom, the ultimate realities to which everything else is subordinate. The inherently ethical character of the kingdom finds subjective expression in the demand for repentance.

Sixthly, that form which the kingdom assumes in the church shows it to be in separably associated with the person and work of Jesus himself. The religion of the kingdom is a religion in which there is not only a place but in which the central place is for the Savior. The church form of the kingdom rightly bears the name of Christianity, because in it on Christ everything depends.

Finally, the thought of the kingdom of God implies the subjection of the entire range of human life in all its forms and spheres to the ends of religion. The kingdom reminds us of the absoluteness, the pervasiveness, the unrestricted dominion, which of right belong to all true religion. It proclaims that religion, and religion alone, can act as the supreme unifying centralizing factor in the life of man, as that which binds all together and perfects all by leading it to its final goal in the service of God. 

Better Than Moses

Better than Moses, Matt 5:17ff

You can listen to this sermon here.

(Note: the audio has bits that are not in the notes.)

The Sermon on the Mount covers chapters 5 - 7 in Matthew's gospel. The context is shortly after His temptation and the very beginning of His public ministry. Large crowds had begun to follow Him. Matthew 5:1-2 When He saw the crowds, He went up on the mountain, and after He sat down, His disciples came to Him. Then He began to teach them. "Disciples" in this setting refers to the large crowds that followed Jesus from time to time; these people were not His 12 that we read of later.

After telling them about the characteristics of the people in His kingdom (the beatitudes, salt and light, city on a hill), Jesus abruptly shifts gears. He begins to transition into His main point: He is not just a prophet, He is greater than the greatest prophet YHWH had ever raised up. Here’s how He is compared in Hebrews 3:5-6 Moses was faithful as a servant in all God’s household, as a testimony to what would be said ⌊in the future⌋. But Christ was faithful as a Son over His household. And we are that household if we hold on to the courage and the confidence of our hope. To be that household mean we are sons. Paul tells us we are no longer servants but sons of God; and since we are sons, we are heirs (Gal 4:7). What a contrast! Moses is described as faithful servant; Jesus is termed the faithful Son over the household of God. And we are sons of God through faith in Christ. This is the hinge-point of the Sermon on the Mount: Jesus unveiling Himself to pious Jews who desired to see the Messiah.

Matthew 5:17-20 (HCSB) “Don’t assume that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For I assure you: Until heaven and earth pass away, not the smallest letter or one stroke of a letter will pass from the law until all things are accomplished. Therefore, whoever breaks one of the least of these commands and teaches people to do so will be called least in the kingdom of heaven. But whoever practices and teaches ⌊these commands⌋ will be called great in the kingdom of heaven. For I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will never enter the kingdom of heaven."

I. Jesus said He did not come to destroy the Law OR the Prophets. The phrase "the Law AND the Prophets" is a normal reference to the entire collection of Scripture known to the Jews, our "Old Testament." Jesus used a different phrasing, as if to separate Moses from the rest of the leaders of national Israel. This is to heighten the contrast between Moses and Christ.

Jesus was speaking to Jews, their lives were ruled by Moses' Law. Jesus is the fulfillment of every type portrayed in the Old Covenant - whether prophet, priest, judge, or king. The Law of Moses and all the prophets pointed to the promised Seed. He is the fulfillment of all of them. He was born under the law (Gal 4:4). He completed His work of redemption (John 19:30). He came to fulfill all righteousness (Matt 3:15). He blotted out the written ordinance (Col 2:14). Christ is the end of the law for righteousness for all who believe (Rom 10:4). In Christ we have been brought near to God by the blood of Christ; He tore down the wall of hostility between Jew and Gentile, abolishing the law of commandments (this clearly refers to the Mosaic Law) (Eph 2:12-15). This word, abolish, does not mean the law was removed from Scripture, as if it no longer exists. As covenant law between God and national Israel, that which kept them separate from other nations, it was abolished; the Mosaic Covenant and its law were brought to their planned end by the redemptive work of Christ. He did not come to destroy it, but to bring about its predetermined end. By His redemptive work, the Law was fulfilled - for the promised seed had met every requirement of that Law.

But some say the Law of Moses is still in effect, why? A friend of mine used to say that humans are hard-wired for works righteousness; we naturally love to show off how good we are, at least in our own eyes. This is a dangerous way to live and it’s deadly theology. Paul dealt with folks who were drifting into this perspective in Galatia. Galatians 3:2-3 I only want to learn this from you: Did you receive the Spirit by the works of the law or by hearing with faith? Are you so foolish? After beginning with the Spirit, are you now going to be made complete by the flesh? Not only cannot you not begin your Christian life by law-keeping, you cannot complete it by law-keeping!

In the ditch on the other side of the road, there are some who care not enough about the Word of God that they are willing to unhinge the Law and the Prophets from Christian life. I heard one fellow Baptist say he would be happy if the Ten Commandments were thrown in the trash. Paul tells us the Law of Moses served a purpose - not to bring about righteousness but to show the power of sin. This makes the need of imputed righteousness all the more clear. The Law of Moses was given as guardian for national Israel to keep them as the people of God who were to bring the promised Seed to fruition. Once Christ came, that law ceased to function as Israel's guardian. But as Scripture, it is useful for edification, if used properly: not to be thrown away nor imposed a legal requirement that binds us.

Not only was the Law fulfilled, the prophets were. How were the Prophets of the OT fulfilled? One example – Isaiah. When he was sent by YHWH, it was to preach to Israel. Isaiah 6:9-10 Go! Say to these people: Keep listening, but do not understand; keep looking, but do not perceive. Dull the minds of these people; deafen their ears and blind their eyes; otherwise they might see with their eyes and hear with their ears, understand with their minds, turn back, and be healed. Listen to Jesus Mark 4:10-12 When He was alone with the Twelve, those who were around Him asked Him about the parables. He answered them, “The secret of the kingdom of God has been given to you, but to those outside, everything comes in parables so that they may look and look, yet not perceive; they may listen and listen, yet not understand; otherwise, they might turn back— and be forgiven.” Jesus is the greater prophet Who brought salvation to His people, not everyone.

As every prophet, judge, priest, and king given to national Israel failed to bring about righteousness to that people, the only prophet capable of bestowing righteousness to His people came in the person of Jesus. And He is the prophet, high priest, judge of all flesh, and King of kings! Fred Zaspel has commented, "The old law was not "full" in itself; it had a forward look. It anticipated a "fulfilling" which in Christ's teaching finally came to perfect realization." This applies to the Law and to the prophets.

II. Verse 18 For I assure you: Until heaven and earth pass away, not the smallest letter or one stroke of a letter will pass from the law until all things are accomplished. Only two verses in, and we have some of the most controversial things to look at! Note the strange construction of this sentence: Until heaven and earth pass away, nothing will pass from the law until all things are accomplished. Which phrase controls the continuation of the Mosaic Law? Does the first phrase, about heaven and earth, refer to the end of this age? The last phrase, all things being accomplished; does that refer to the redemptive work of Christ?

Charles John Ellicott's commentary is one of the few that does not get bogged down on the “smallest stroke” of the law; he reviews these descriptive phrases. He thought the first phrase was intended to reinforce the unchangeable nature of God's Word. We can be sure that every letter of Scripture will be available to God's people until the end of the age. In the age to come we will see Him as He is - the living Word - and we will be with Him forever. Ellicott saw the last phrase referring to the redemptive work of Christ. Most commentators maintain that Jesus was referring to His work of redemption AND His judgment of all flesh at the end of the age. Some claim that refers to Jesus' fulfilling the law. All three views can be supported, but not completely. The latter view, referring to everything Christ does before the end of the age, is aligned with the first phrase, emphasizing the security of the written Word until the living Word returns.

Here's what we can conclude: The Old Testament cannot be unhinged from our studies. But the New Covenant, brought about by the work of Jesus, has ended the Old Covenant, breaking the bonds of the ministry of death and changing how those laws apply to His New Covenant people. By rightly understanding our status in the New Covenant, we can determine how to apply OT teaching and which laws from the old do not apply at all - that is "rightly dividing the Word," by viewing all of Scripture through the lens of Christ Jesus and His redemptive work. We know Moses accuses those who put their hopes in him; he pointed to One Who was greater than himself (John 5:45-46), just as John the baptizer did. When Jesus comes the second time, He will judge the nations, gather His people, and make all things new. And the living Word will be among His people and the written Word will have fulfilled its purpose.

III. Matthew 5:19 Therefore, whoever breaks one of the least of these commands and teaches people to do so will be called least in the kingdom of heaven. But whoever practices and teaches ⌊these commands⌋ will be called great in the kingdom of heaven. Here's the question we must answer: what are “these commands” to which Jesus refers? Again, Fred Zaspel is helpful.

First, it could be taken very literally to mean that throughout this age the church should continue to observe every detail of the Mosaic law. But given the teaching that is capsulized in the book of Hebrews, few Christians would want to go this far. Second, it could be taken to mean that the moral law in general and/or the decalogue in particular should continue to be observed throughout this age. This is the standard Reformed position. But it would be difficult to understand "these least commandments" as a reference to this "weightier" aspect of the law! Further, it introduces a literary division of the law which is extraneous to the passage: it is every last "jot and tittle" that is in view _ not just the 10 words.

I would add that breaking the least of the Mosaic laws meant you had broken the whole Law (Jas 2:10) and breaking one of those “moral laws” carved on the tablets of stone would get you put to death by stoning (Deut 17:2-7). How would it make sense to say whoever breaks one of the least of these commands and teaches others to do the same will be called the least in the kingdom if the penalty for doing so was death – for those in the kingdom? Another small thing – Jesus referred to “these commands,” not “the commandments” which is the normal way biblical writers refer to the Decalogue.

If Jesus wasn’t referring to the entire Mosaic Law or the Decalogue, what’s left? There are two more possibilities. Either Jesus is speaking of how the Law of Moses was fulfilled in Him OR He was pointing forward to the balance of His sermon. I going to assert that Jesus meant to draw attention to the balance of His sermon – all the more so because of verse 20, which was designed to be provocative: For I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will never enter the kingdom of heaven.

IV. Who are the least and greatest in the kingdom that Jesus mentioned? Those who break the least of the commands are least and those keep all are the greatest. In Matthew 23 Jesus pronounces a series of woes on the religious leaders; verse 23 in that chapter is relevant: Woe to you, scribes and Pharisees, hypocrites! You pay a tenth of mint, dill, and cumin, yet you have neglected the more important matters of the law--justice, mercy, and faith. These things should have been done without neglecting the others. Here we see the error of dissecting God’s law and doing (while teaching others to follow) some but breaking others. Jesus says in His kingdom, those who do such things are least (if anyone is in the kingdom he has been born from above by the Spirit of God). If we claim that we can divide up the Law of Moses into three categories and ignore two of them while claiming the third to be binding on the saints – are we not doing the same thing for which Jesus rebuked the Scribes and Pharisees? If we teach people to love God but don’t teach or model how to love our neighbor, are we not doing the same thing for which Jesus rebuked the Scribes and Pharisees? If we do, we are the least in the kingdom.

Contrary wise – who is the greatest? He who practices and teaches ALL that Christ has commanded. The Great Commission – make disciples, teaching them ALL I have commanded you. The first and greatest commandment – love God with ALL your heart, ALL your soul, ALL our strength, and ALL your mind. Weep and wail because you cannot do these; but rejoice if you are in Christ, for He alone is able. Who is greatest in the kingdom? None but Jesus! Not you, not mot me, not Moses. None of us should ever think we can meet that requirement, even as we strive to do so.

To enter the kingdom one must possess more righteousness than the Scribes and Pharisees. If we are not categorically better than them in law-keeping and discipling, how can we enter the kingdom? That is the question these first century Jews faced; it’s the question that faces anyone who reads the Scriptures. Every Jew considered these two groups of people to be the most religious people on the planet; that meant they were very righteous. No human could be more righteous than the Pharisees and Scribes – unless he possessed an alien righteousness. How can this be? That is the right question. This is why we must be born again, for only the imputed righteousness of Christ can enable us to enter the kingdom of Heaven. Let him who boasts, boast only in the Lord!

V. The Greater Prophet. Having given them a brief summation of the characteristics of His kingdom people (verses 1-16), He then told the crowd what kingdom life looks like – concluding with establishing Himself as more righteous than their religious leaders. In verse 21 through the end of the chapter, Jesus asserts His position as the greater prophet, making 6 “You have heard it said … But I say unto you” statements. How do we read these and what difference does it make? There are three ways this passage has been interpreted.

a.) Many reformers, people who build under the cover of the WCF or the 1689, claim Jesus is giving the "thick reading" of the TEN COMMANDMENTS, telling His audience what Moses really meant. You will search in vain for anything in the Old Testament indicating this. These reformers want this to be the case because their confessions assert the Law of Moses as the way of sanctification. But Jesus is not Moses' interpreter and Paul would say to these people, Are you so foolish? After beginning with the Spirit, are you now going to be made complete by the flesh? Also from Gal 3: For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” He is not an interpreter of Moses - He is the greater prophet Moses spoke of in Deuteronomy 18:18.

b.) Some folks, including some Reformed folk and those who hold to the "New Perspectives of Paul," claim Jesus is addressing the erroneous way the first century Pharisees taught the Law of Moses. This theory doesn't work for the same reason the first doesn’t: because every "you have heard it said" comment by Jesus is a direct quote from the Law of Moses. There is no mention or hint of Him addressing the myriad errors of the Pharisees in this passage – He simply quotes Moses.

In at least two of the six contrasts, Jesus explicitly does not teach the "true meaning" of Moses' Law nor does He build upon it. In speaking about divorce He throws out the liberal provisions of the Mosaic Law and imposes a far more restrictive rule. John Reisinger observed that “Moses allowed for divorce for uncleanness; but he mandated death for adultery (Deut 22:22). When Christ gives his new law that allow for divorce only in the case of adultery, he overturns the law that mandates death for adultery.” In His discussion of "an eye for an eye and tooth for tooth" Jesus says His people are not to resist evildoers; as Paul would say in 1 Cor 5, within the brotherhood we are to embrace being defrauded rather than take a brother to a civil court. The Old Covenant law provided for retribution; the New Covenant command is to suffer harm rather than vengeance – for vengeance belongs to YHWH.

Neither of these two teachings can be reconciled to the Mosaic Law. Jesus was not merely interpreting Moses; He was not merely correcting the Pharisees. If correcting the Pharisees was Jesus' intention, He would have likely said something like we read in Mark 7:10-11 For Moses said, ‘Honor your father and your mother’; and, ‘Whoever reviles father or mother must surely die.’ But you say, ‘If a man tells his father or his mother, “Whatever you would have gained from me is Corban”’ (that is, given to God)." In this passage, He contrasts the Law of Moses with the traditions of man which make the Word of God void; in the Sermon on the Mount, He contrasts the Law of Moses with His Law. What was He doing? Jesus was giving new law from this greater prophet Who is the new law-giver.

c.) The right way is to see Jesus explaining the nature of His kingdom. First century Jews were looking for a renewal of earthly Jerusalem in all its glory; Jesus was announcing the soon coming of spiritual Israel and how it differs from earthly Israel; He was announcing Himself as Moses' greater prophet. A.T. Robertson, early 20th century Baptist, said, "Jesus now assumes a tone of superiority over the Mosaic regulations." It may be hard to fathom, but Jews and Samaritans in Jesus' day were convinced that being physically related to Abraham and doing your best (in your own eyes) to keep Moses' Law was good enough. That law given to guard a mostly unbelieving people is not suited for a people ruled by the Holy Spirit living within them. Rather than looking to a written code, we look to the Savior, Who is the righteousness of God. All we have need of is provided by our union with Christ; nothing we have need of is available outside that union.

In his book on this passage of Scripture, But I Say Unto You, John Reisinger observed, "In the Sermon on the Mount, the new lawgiver contrasts his teaching, based on the gracious covenant he established, with the teaching of Moses, based on a covenant of law." He further commented, "He (Jesus) replaces Moses in exactly the same way he replaces Aaron." New prophet, priesthood, and a New Covenant which, by necessity, brought about a change in law. There is no absence of law in the New Covenant, there is a new law with a new purpose, given by a new law-giver.

Summary. The Sermon on the Mount ends with Jesus asserting His Words are what men need to submit to and obey. This is why I believe Jesus was pointing forward, to the balance of His sermon when He mentioned the “least of these commands.” No mention of the Mosaic Law for sanctification, but the words of this prophet. And the people, Jews, were astonished.

Matthew 7:24-29 “Therefore, everyone who hears these words of Mine and acts on them will be like a sensible man who built his house on the rock. The rain fell, the rivers rose, and the winds blew and pounded that house. Yet it didn’t collapse, because its foundation was on the rock. But everyone who hears these words of Mine and doesn’t act on them will be like a foolish man who built his house on the sand. The rain fell, the rivers rose, the winds blew and pounded that house, and it collapsed. And its collapse was great!” When Jesus had finished this sermon, the crowds were astonished at His teaching, because He was teaching them like one who had authority, and not like their scribes. We read that nothing would pass from the Law of Moses until heaven and earth pass away; Jesus would later say, Matthew 24:35 Heaven and earth will pass away, but My words will never pass away. The Law of Moses was for a time and place; the words of Christ are eternal.

Jesus is the new lawgiver for life in the New Covenant; He is not merely a greater teacher of what Moses was given. Many teach we are to look to Christ for salvation but look to Moses for sanctification. The first century Jews believed the law of Moses was “the great guarantee of holy living and sanctification.” Paul taught them they who were in Christ were no longer under the law but under grace (Rom 6:14). He went on in chapter 7 to explain how they were to walk: Romans 7:4-6 Therefore, my brothers, you also were put to death in relation to the law through the ⌊crucified⌋ body of the Messiah, so that you may belong to another—to Him who was raised from the dead—that we may bear fruit for God. For when we were in the flesh, the sinful passions operated through the law in every part of us and bore fruit for death. But now we have been released from the law, since we have died to what held us, so that we may serve in the new way of the Spirit and not in the old letter of the law. Jews had been under the heavy yoke of Moses’ Law. By faith in Christ, they died to the law and, having been set free (if Christ has set you free you are free indeed!) they are to serve in the NEW WAY of the Spirit and not in the OLD letter of the law.

This is the instruction for us, though we never were under Moses’ Law, we were a law unto ourselves (Rom 2:14). And while we lived in the flesh, our sinful passions worked in us just as they did in those Jews Paul was addressing. And verse 6 was written for us, just as it was for those Jewish Christians Paul was addressing, even though different laws were at work: But now we have been released from the law, since we have died to what held us, so that we may serve in the new way of the Spirit and not in the old letter of the law. Learn from all of Scripture as you seek to grow in the grace and knowledge of our Lord. But do not shrink back and seek safety in law – look unto Christ daily and His Spirit will equip and guide you to do what is pleasing in His sight. The greater prophet has come, and He alone is our safe refuge.