Editor’s Note: The following material was written August 18-20 in the form of an email discussion between friends. Joshua Gurtler asked the initial question below. The answers he received, a follow up question, and final responses appear one after another. Each respondent is identified.
It seems to be popular these days to condemn the internet “out of hat.” Such discussions show the benefits of the electronic means of carrying a discussion. While the instantaneous means of communication has its drawbacks (people tend not to consider their words before posting), it is nevertheless a wonderful tool for communication and study. We commend these thoughts to you. The casual nature of the discussion has been retained.
Question #1
Dear Friends,
I’m studying w/ an individual who makes the claim that Christ NEVER instituted any of His new law while he was alive. Doing so would have been a violation of His own teaching of Mt. 5:19 causing Christ to make void the law thus sin. It is claimed that Christ only reiterated what the original teaching of the Law was. This individual was also quick to point out that all of Christ’s teaching still applies to us because he was teaching “eternal principles.” For this reason, Christ never taught that one must keep the Sabbath, per se, beacause that is not an eternal principle.
I have a hard time w/ this since we see the baptism of John, which Christ’s disciples also seemed to practice (Jn. 3,4) being “commanded by God,” but was not commanded under the old law. Is this not something new? This individual stated that the cleansing of lepers as per Deut. and Lev. (I believe) can be taken as a point in light of God’s commanding baptism early in Christ’s ministry. ??
We also see a new teaching concerning Divorce in Mt. 5:32 which was stricter than than Moses had given in the Old Law.
Any thoughts or insight into this discussion would be much appreciated.
Brotherly,
Joshua B. Gurtler
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Joshua,
Jesus’ teaching, in a large part, was prepatory to the establishment of His kingdom. The sermon on the mount is such a case.
His “law” (will) did not technically go into effect until after His death (Heb. 9:16-17). Following is an article published in WATCHMAN MAGAZINE (www.watchmanmag.com) last year. Hope it helps. – (Steven Deaton)
SERMON ON THE MOUNT (Matt. 5-7):
Clarifying The Law of Moses or The Constitution of Christianity?
Most people agree that the sermon on the mount is one of the most eloquent and profound sermons ever, if not the most eloquent and profound. We can learn numerous lessons concerning that which is good and right. The question has arisen, however, “Is the sermon on the mount a clarification of the Law of Moses or is it the Lord’s preparation for the kingdom which was yet to come?” We deny the former and affirm the latter. Yet, there are those who disagree with us and say that the sermon is just Jesus’ attempt to set the Jews straight on the real meaning of the Law of Moses. Is this true? Can the argument be sustained? Let us investigate.
Background
In Matthew 4, the Bible says, “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (v. 17). Jesus came preaching and teaching about the kingdom. Further, the chapter reveals that “Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people” (v. 23). The Lord declared the kingdom and confirmed his message with the miracles (cf. Acts 2:22). This kingdom that Jesus preached WAS NOT an earthly kingdom–it was not the kingdom of physical Israel (cf. Jn. 6:15; 18:36)! This kingdom that Jesus preached WAS the kingdom of prophecy (Dan. 2:44).
As Jesus discharged his earthly duties, he called his disciples to him, and from among them he chose twelve to be his apostles (Matt. 5:1; Lk. 6:12-13). While on the mountain with his disciples, Jesus delivered the sermon that is recorded in Matthew 5 through 7. He later came down from the mountain and delivered a synopsis of the sermon to the multitude (Lk. 6:17ff). We affirm that this sermon was taught in order to prepare his disciples and others for the coming kingdom and its law, the law of Christ. It contains truths pertaining to: 1. Attitudes and duties of citizens of the coming kingdom (Matt. 5:3-16); 2. Purpose of the new law (Matt. 5:17-20); 3. Contrasts between the old law and the new law (Matt. 5:21-48); 4. Teaching on sincerity of service of the citizens of the coming kingdom, including giving, prayer, forgiving, fasting (Matt. 6:1-18); 5. Priorities in the coming kingdom (Matt. 6:19-34); 6. Consistency and fairness in judgment and application of the new law (Matt. 7:1-12); 7. Necessity of keeping the new law (Matt. 7:13-24). [In the rest of the study, we will focus on Matthew chapter 5.]
The Beatitudes
Jesus begins with the “beatitudes,” and connects them to the coming kingdom. “Blessed are the poor in spirit: for theirs is the kingdom of heaven” (Matt. 5:3). At the end of the “beatitudes,” Jesus again joins them to the coming kingdom. “Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven” (Matt. 5:10). Citizens of the coming kingdom will be those who have the characteristics of the “beatitudes.” Jesus said men would be blessed when they were persecuted for his sake, not Moses’ (Matt. 5:11). This further lends credence to the idea that this sermon is talking about the new kingdom and its law, not the old. [see note at end of article]
“Not To Destroy…”
Some believe they have an argument when citing Matthew 5:17-20. They say that Jesus is affirming that his work in no way affects that of the Law of Moses. What does it really say? Some misunderstood Jesus’ teaching and thought he was trying to destroy the law and the prophets. Why? First, he came across firm and forceful in his teaching (Matt. 7:28-29). Also, it was definitely recognized as a “new doctrine” which was confirmed by miracles (Mk. 1:22-27). However, the Lord did not come as one who was AGAINST the law and the prophets. Rather, he always respected the law and taught others to do the same (Matt. 23:1-3).
Moreover, Christ could not fulfill the law if he came to destroy it. The Old Testament scriptures are what pointed to the coming of Christ, his kingdom, and his law (Deut. 18:15, 18-19; Isa. 2:1-4; 11:1-9; Dan. 2:44; Jer. 31:31-32). Later, Jesus explained this to his disciples (Lk. 24:25-27, 44-47). We might think of a contract. When both parties fulfill their end of the agreement, then the contract is no longer in force.
That is, when something is fulfilled, it no longer has any ability to legally bind. The certainty of the fulfillment of the old law was SO sure, Jesus said, “For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matt. 5:18).
Further, concerning Matthew 5:19-20, there are two possible explanations. First, the most that can be said is that Jesus is telling his disciples to keep the law while it is in force. That is, as long as the law and the prophets are the standing will of God for His people, they must observe them, not as the hypocritical scribes and Pharisees, but as genuine, honest, sincere servants of the Almighty.
The second possible explanation is this: The Jews in general, and the disciples specifically, held the Law of Moses in great esteem. They accepted the law and the prophets as God-ordained. Therefore, since Christ came to fulfill the law and the prophets (for he was the end of the law; Rom. 10:4; cf. Gal. 3:19, 23-25), THEN CHRIST AND HIS KINGDOM WERE GOD-ORDAINED! Hence, if they neglected to accept the new law of the coming kingdom, in word and deed, then they would be rejecting the law and the prophets, and barred from citizenship in it! That is, whoever would not practice these commands (break the law of the new kingdom) and would convince (teach) others to do so, would be considered unworthy (least) by those in the kingdom, and vice-versa. Matthew 5:19-20, show the necessity of adhering to the law of Christ!
“But I Say Unto You…”
Jesus clearly sets forth the difference between the Law of Moses and his law in Matthew 5:21-48. Over and over he says, “Ye have heard…But I say unto you.” The phrase “ye have heard,” comes from the practice of the Jews not having a copy of the Scriptures for themselves, and thus going to the Synagogues to hear them read, and from the fact that most of the audience on this occasion was likely illiterate or very poorly educated.
When Solomon’s Temple had been destroyed and the Jews were in exile, they survived by gathering together on the Sabbath to learn about their law and traditions. This practice was found to be so useful that when they returned they wanted to continue it and began to build places where they could “gather together.” Those places, known as synagogues… (The New Manners & Customs of Bible Times, Ralph Gower, p. 346).
Our Lord does not say, “ye have read” (cf. ch. xxi.42), for he was not now speaking to the learned classes, but to a large audience many of whom were probably unable to read (Pulpit Commentary, Vol. 15, A. Lukyn Williams, p. 159).
As the above quote noted, when Jesus spoke to those who generally read and studied the Scriptures, he said, “Have ye not read…” (Matt. 12:3; 22:31; cf. Lk. 10:26). However, when he spoke to those who heard what was read from the law and prophets, he used the phrase, “Ye have heard.”
Each time the Lord used the phrase, “Ye have heard,” he referred to some part of the law of Moses. Notice the following parallels:
1. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment (Matt. 5:21).
Thou shalt not kill (Ex. 20:13).
He that smiteth a man, so that he die, shall be surely put to death. And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die (Ex. 21:12-14).
And he that killeth any man shall surely be put to death (Lev. 24:17).
2. Ye have heard that it was said by them of old time, Thou shalt not commit adultery (Matt. 5:27).
Thou shalt not commit adultery (Ex. 20:14).
And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death. And the man that lieth with his father’s wife hath uncovered his father’s nakedness: both of them shall surely be put to death; their blood shall be upon them. And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them. If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them. And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them (Lev. 20:10-16).
3. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths (Matt. 5:33).
And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD (Lev. 19:12).
And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the LORD hath commanded. If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth. If a woman also vow a vow unto the LORD, and bind herself by a bond, being in her father’s house in her youth; And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the LORD shall forgive her, because her father disallowed her (Num. 30:1-5).
4. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth (Matt. 5:38).
If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe (Ex. 21:22-25).
And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him; Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again (Lev. 24:19-20).
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. If a false witness rise up against any man to testify against him that which is wrong; Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days; And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot (Deut. 19:15-21).
5. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy (Matt. 5:43).
Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD (Lev. 19:18).
An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever: Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee. Thou shalt not seek their peace nor their prosperity all thy days for ever. Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land (Deut. 23:3-7).
When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire (Deut. 7:1-5).
And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them (Deut. 7:10-11).
And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee (Deut. 7:15-16).
Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies (Psa. 139:21-22).
We ask our detractors–those who believe the Lord is simply clarifying the old law–WHEREIN DOES THE DIFFERENCE LIE BETWEEN THE “YE HAVE HEARD” STATEMENTS OF MATTHEW 5, AND THE ACTUAL PRECEPTS AND STATUTES DELIVERED TO ISRAEL THROUGH THE LAW AND PROPHETS? You cannot find one! The only differences that exist in Matthew 5:21-48, are the contrasts between what the old law said and what Christ said.
The law of Moses was civil and religious. Judgments were to be made by men, and since men can only judge the outer actions of others, not the heart, they were limited to cases when someone was killed (Matt. 5:21), when someone committed adultery (Matt. 5:27), or when someone broke an oath (Matt. 5:33). However, in the kingdom of Christ, the Judge has the ability to look on a man’s heart. Therefore, judgment is rendered at the point of sin’s conception: anger (Matt. 5:22), lust (Matt. 5:28), or an oath taken with no intention of fulfillment (Matt. 5:34). That is, under the law of Christ, one is accountable for thoughts and attitudes as well as the outward acts! This was unlike the civil codes and penalties of the Law of Moses.
Likewise, in sharp contrast to the law and prophets, Jesus said that in his kingdom men are not regulated by an “eye for an eye,” but are not to resist evil (Matt. 5:39). Similarly, citizens of the new kingdom are to love their enemies (Matt. 5:44). The evidence of the law and prophets’ teaching is in the above parallels, which, when examined, will show that what Christ taught was radically different.
Conclusion
The Sermon On The Mount recorded in Matthew 5-7, is the constitution of Christianity! It is the kingdom of Christ in preview and principle! Though Jesus did teach men to respect the law and the prophets, he did not come to earth in order to reestablish them, nor to correct the prevailing Jewish errors. He came to establish his kingdom! “THE LAW AND THE PROPHETS WERE UNTIL JOHN: SINCE THAT TIME THE KINGDOM OF GOD IS PREACHED, AND EVERY MAN PRESSETH INTO IT” (Lk. 16:16).
Note: The old testament long prophecied that there was a day coming when God would establish his kingdom (Mic. 4:1-3; Dan. 2). This new kingdom would have a new law (Jer. 31:31-34). It was this kingdom that Jesus Christ came to establish (Matt. 16:18). Therefore, we affirm that in the sermon on the mount, Jesus is preaching things which concern his kingdom and its law. If this be denied, and, on the other hand, it is affirmed that Jesus was simply clarifying the old law, then we cannot escape the fact that this would be an outright denial of the kingdom prophecies as having a first-century fulfillment. This argument would play right into the hands of the premillennialists. If not, why not?
Steven F. Deaton
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Joshua,
The cleansing from leprosy took place before going to the priest (Mk. 1:44). Does cleansing from sin take place before baptism? The cleansed leper was to do things “for a testimony” unto them. Is baptism a testimony unto others of a spiritual cleansing which has already taken place?
If not, where does NT baptism fit?
Lk. 16:16 would seem to be a terrific problem for this brother’s position–“The law and the prophets (OT) were UNTIL John: SINCE that time (not before) the kingdom of God is preached.”
In this same connection, John 3:31, 32, sounds an awful lot like Heb. 12:18-25. See the thoughts beginning in Jn. 3:25 which precipitated this discourse by the Baptist. John tells his disciples not to be jealous, but to understand that Jesus’ prominence was just as he had taught them it would be. He, John, had spoken as from on earth, as one given to speak the words of God on earth, but Jesus speaks the things he has seen and heard in heaven, something that John nor any of the prophets could do. Compare, on a broad scale, those thoughts in Jn. 3 with Heb. 3:1-6 and 12:18-25.
If Christ only reiterated the original law, why the words, “it hath been said…but I say unto you”? Christ bid them follow the teaching of Moses while he was alive (Matt. 23:2-5). Later, he, not Moses, had “all authority” (Matt. 28:18; Lk. 24:46-49).
Perhaps I don’t understand, but is the new birth an “eternal principle”? Is Matt. 18:15-17 an “eternal principle”?
Harry Osborne is perhaps as good a man as I know to deal with these questions.
Larry Ray Hafley
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Here’s my review of the FALSE DOCTRINE that Jesus taught the law of Moses during His ministry on earth.
Joe Price
A Review of: James Johnson’s Bible Newsletter Vol 1, No 1, Apr 1999
The Old Covenant and the Doctrine of Christ
by: Joe R. Price
A lengthy article bearing this title was sent to me by a brother for review. James Johnson (North Dayton Church of Christ, Dayton, Ohio) is the author of the article. I do not know brother Johnson personally. My comments will strictly be in reply to what he has written.
Brother Johnson’s basic premise is that the teachings of Jesus prior to His death on the cross are not applicable to Christians today. As he says, “…we should not expect to find commands from Jesus to Christians before the cross.” (p. 2, parg. 5) And again, “Jesus was teaching the law of Moses to the Jews to whom He was the Messiah, the fulfillment of the law.” (p. 6, last parg.)
He attempts to support his conclusion in the following ways:
1) While on earth, Jesus was teaching the law of Moses to Jews. “The things Jesus taught about the law of Moses during His earthly ministry do not regulate us since they have passed away (Heb. 8:13).” (p. 2, parg. 3)
2) Jesus did not give any commandments about the coming kingdom, only facts.
“The things Jesus taught about the kingdom during His ministry were not law. They were facts about the coming kingdom.” (p. 1, parg. 2)
“The truths Jesus spoke about the kingdom, however, do not constitute commands to be obeyed by Christians. The commands Jesus gave during His lifetime were the law of Moses.” (p. 2, parg. 4)
So, according to brother Johnson, since the law of Moses has been done away and Jesus did not give any commands concerning His kingdom (His church), nothing Jesus spoke before the cross is binding upon God’s people today.
We will take up his points one by one and show his doctrine to be false and opposed to the sound doctrine of the apostles of Christ (2 Tim. 1:13; 1 Tim. 6:3).
Did Jesus Come To Teach The Law Of Moses?
I certainly agree that the law of Moses was still in force during the time Jesus lived on the earth (Lk. 2:22-27). I understand that from time to time Jesus did teach Jews to obey the law of Moses (Mk. 1:44; Matt. 23:1-3). By so doing they would be honoring God who gave it. And, I fully believe that the law of Moses has now been taken out of the way, nailed to the cross and done away in Christ (Eph. 2:14-15; Col. 2:14; 2 Cor. 3:14).
However, I have a major disagreement with brother Johnson over what Jesus came to teach, what He did teach, and over what portions of His teachings are binding upon men today. I happily affirm that Jesus did in fact teach and command things about His kingdom which continue to be binding upon all men today.
Jesus affirmed that He came to preach the kingdom of God – not the law of Moses. “…but He said to them, ‘I must preach the kingdom of God to the other cities also, because for this purpose I have been sent.’ And He was preaching in the synagogues of Galilee.” (Luke 4:43-44, emp. added) To say that Jesus came to preach the Law of Moses to the Jews is to directly contradict Jesus! Furthermore, note that Jesus was busy accomplishing the purpose for which he was sent into the world: “And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom….” (Matthew 4:23)
So, the Bible answer to our first question, “Did Jesus come to teach the Law of Moses?” has been sufficiently answered for those who accept Bible teaching as their final authority. The answer is emphatically, “No!” Jesus was sent for the purpose of preaching the kingdom of God.
Did Jesus Only Give Facts About The Kingdom (No Kingdom Commands)?
All that Jesus taught bore the weight of an authority superior to that by which Moses spoke (cf. Matt. 17:3-5; Heb. 1:1-2). His forerunner, John the baptizer, came into the region about the Jordan River “preaching a baptism of repentance for the remission of sins” (Lk. 3:3). He was preaching “Repent, for the kingdom of heaven in at hand!” (Matt. 3:2). Now, pray tell, where is “a baptism of repentance for the remission of sins” found in the law of Moses? Yet, the Messiah’s forerunner commanded it as God’s word to man (Lk. 3:2, 7-8).
Likewise, Christ burst upon the scene preaching “Repent, for the kingdom of heaven is at hand” (Matt. 4:17). And again, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe the gospel” (Mk. 1:15). It is significant that Jesus did not say, “repent and believe the law of Moses.” He was preaching the gospel of the kingdom, and in doing so, he was commanding people to repent.
The command to repent which Jesus issued was based upon the truth that the kingdom was near – not upon the fact that the law of Moses had commanded it. Brother Johnson is mistaken when he says “The truths Jesus spoke about the kingdom, however, do not constitute commands to be obeyed by Christians.
The commands Jesus gave during His lifetime were the law of Moses.” John and Jesus preached repentance and the approaching kingdom of heaven. Jesus’ command to repent issued forth from His authority as the Messiah, not the authority of Moses. All (whether Jews or Gentiles, Christians or alien sinners) are equally under the command of Christ to repent of sins (cf. Lk. 13:3, 5; Acts 17:30; 8:21-24). Would brother Johnson deny that repentance is a kingdom commandment?
So, we have learned that in “preaching the kingdom of God” Jesus was preaching the command to repent. Brother Johnson says he was preaching the law of Moses. But, Jesus was commanding repentance as he was “preaching the gospel of God” (Mk. 1:14-15; cf. Matt. 4:17). Without a doubt, He was not preaching Moses – he was preaching Himself as the Christ and His gospel as the means of salvation!
Here are some additional kingdom commands Jesus preached (necessary to enter the kingdom of God, the church of Christ):
1) Believe that Jesus is the Son of God – John 8:23-24.
This certainly was not a part of the law of Moses. It nowhere identified Jesus of Nazareth as the Messiah. But when Jesus came “preaching the gospel of the kingdom” that is exactly what he preached (cf. Jno. 5:17-47; 10:22-38). Jesus did more than simply teach the fact that He is the Son of God. Jesus commanded his hearers to believe that He is the Son of God by saying, “…if you do not believe that I am He, you will die in your sins” (Jno. 8:24). Except one believes Jesus is from above, the Son of God, he will not be saved. Sounds like a command to believe in Jesus doesn’t it? Jesus did more than teach facts about Himself. He also commanded men to obey His truth and believe on Him.
2) Confess one’s faith in Jesus as the Christ – Matthew 10:32-33.
Is it only a fact that Jesus will confess before the Father the person who confesses Jesus before men? Is it not also a commandment to obey? Yes, of course. What Jesus taught about confessing Him – before He died on the cross – must be obeyed by all who desire to be saved (confessed by Him before the Father)!
3) One must be born again of water and the Spirit to enter the kingdom of God – John 3:3-5.
“Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” (Jno. 3:5) This new birth into the kingdom of God is not just a fact which began occurring after Jesus died on the cross – it is a commandment Jesus issued to Nicodemus (and necessarily, to all men)! One is born again when he obeys the word of the Spirit and is baptized into Christ (Rom. 6:3-4; 1 Pet. 1:22-23; Eph. 5:26-27; Titus 3:5). What Jesus commanded before His death He also commanded after His death (Mk. 16:16).
4) Jesus commanded how His disciples are to address sin within the church – Matthew 18:15-17.
Jesus did more than establish the fact that a brother would, on occasion, sin against his brother. He also commanded how to address the matter of sin in trying to save the sinner. Verse 17 speaks of the church (ekklesia) getting involved when private and semi-private efforts fail to bear the fruit of repentance. Brother Johnson says Jesus had nothing to say to the church (much less command it) before He died on the cross. This verse, of course, says that He did. The belief that Jesus did not give commands about His kingdom before the cross is a false doctrine.
5) Jesus gave commands about citizenship in the kingdom in His Sermon on the Mount – Matthew 5-7.
Jesus went throughout Galilee preaching “the gospel of the kingdom” (Matt. 4:23). Three sentences later, one of the sermons he preached in Galilee (commonly called the Sermon on the Mount) is recorded by the apostle Matthew. In that sermon Jesus gave clear commands about citizenship in the kingdom of God (cf. Matt. 7:21). Jesus’ teachings in this sermon would bring people into His kingdom, fully equip them to properly live in His kingdom and give the promise of an eternal reward to those who do the will of the Father (Matt. 5:20; 6:33; 7:13-14, 21).
In this sermon, Jesus commanded:
- That we let our light shine before men (5:16)
- That we not be angry at, but rather reconcile with, a brother (5:21-26)
- That we not look upon a woman to lust after her (5:28)
- That we remove every obstacle which would prevent us from entering eternal life (5:29-30)
- That we cannot put away our spouse for any cause other than fornication without bearing responsibility for their subsequent fornication (5:32)
- That we not be compelled to use oaths to verify our integrity (5:34-36)
- That we turn the other cheek (5:39-42)
- That we love our enemies (5:44-48)
- That we do not practice our righteousness to be seen by others (6:1-18)
- That we lay up treasures in heaven (6:19-21)
- That we be singularly focused upon serving Him (6:22-24)
- That we not be anxious but seek first His kingdom and His righteousness (6:25-33)
- That we not hypocritically judge others (7:1-5)
- That we not give holy things to dogs or cast pearls before swine (7:6)
- That we ask, seek and knock and our prayers will be answered by the Father (7:7-11)
- That we treat others the way we want to be treated (7:12)
- That we enter and live in the narrow way that leads to life (7:13-14)
- That we beware of false prophets by examining their fruit (7:15-20)
- That we do the will of the Father in heaven (7:21-23)
- That we hear and obey the words of Jesus (7:24-27).
When Jesus completed His sermon it was clear to the audience that what He was doing was different from teaching the law of Moses: “He taught them as one having authority, and not as the scribes” (7:28-29). He is superior to Moses and his law (Matt. 17:3-5; Heb. 8:6). Yet, brother Johnson (and others) is saying that when you HEAR JESUS you are HEARING MOSES!
In Matthew 7:24-27, Jesus said “whoever” hears His words and does them is wise. Brother Johnson says “no.” According to his teaching Jesus did not mean everybody when He said “whoever.” So, brother Johnson’s teaching concludes that a Gentile can refuse to hear and obey the words of Jesus and still be wise! (Remember, he concludes that what Jesus said do not apply to anyone except Jews, for, according to him, Jesus was teaching the law of Moses – not commanding all people about His kingdom!)
Whether Jesus addressed Jews or Gentiles, His words equipped them to enter the Messiah’s kingdom. Only Jesus could do this – not Moses, Elijah or even John. Only Jesus is the fulfillment of the Law and the prophets (Matt. 5:17). Whoever will hear and obey His gospel will be wise and saved from their sins!
Consequences Of This Doctrine
Every teaching has consequences, logical conclusions which necessarily follow from the principles upon which it rests. So it is with the opinion that the words of Jesus have no relevant application to or authority over the lives of people today. These consequences include:
1) The disciple of Christ (Christian) is not permitted to appeal to the very words of His Master to authorize his conduct.
A disciple is one who learns from his master and then follows his master’s instruction (cf. Lk. 6:40). Brother Johnson’s doctrine makes it impossible for a Christian to appeal to the very words of Jesus – his Lord and Master – to authorize his beliefs and actions. So, the disciple cannot be trained by the words of his master!
2) The personal teachings of Jesus before the cross can never, ever apply to men after the cross.
Yet, the apostle Paul so applied the words of Christ in 1 Corinthians 7:10 when he said, “Now to the married I command, yet not I but the Lord….” The commandment Jesus spoke before the cross applied to married Jews and Gentiles after the cross! And again, Paul said after the cross: “And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.'” (Acts 20:35) What Jesus said before the cross applied to Jews and Gentiles after the cross! The teaching being offered by brother Johnson directly contradicts how the apostles used the words of Christ!
3) The personal teachings of Jesus before the cross never, ever apply to those who are not Christians.
Jesus came as the Savior of all men, and He will save all who believe on Him, whether Jew or Gentile (Lk. 19:10; 1 Tim. 4:10). The gospel was first preached to the Jews, both by Jesus and by His apostles (Jno. 1:11). But, Jesus (and His apostles) also preached the gospel to Gentiles (Matt. 4:12-17; Acts 13:44-49). One is wrong to conclude that Jesus only preached to Jews before the cross.
Jesus said, “He who rejects Me, and does not receive My words, has that which judges him–the word that I have spoken will judge him in the last day. For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak. And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told Me, so I speak.” (Jno. 12:48-50)
According to this verse, the words Jesus spoke contain eternal life. If Jesus only taught the law of Moses, then we must conclude that the law of Moses contained eternal life. If this is true, then Christ died in vain! (Gal. 2:21; 3:21)
4) A teaching must be restated after the death of Jesus before it is binding upon men today. This is the assumption of human wisdom, for it is complete refuted within the word of Christ. (Matt. 28:18)
Summary
Jesus said, “The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it” (Luke 16:16). Jesus affirmed that what He preached was different from the law and the prophets. The gospel of Christ, which was preached since John the baptizer, caused people to forcefully endeavor to enter the kingdom (cf. Matt. 11:12). Please see that Jesus did not say ‘the law and the prophets were until the cross.’ It is true that the law of Moses remained in force until abolished by Christ’s death. It is equally true that Jesus was preaching the gospel of the kingdom (Matt. 4:17, 23; 9:35; Mk. 1:15). Even though His audience was primarily Jewish, Jesus was not preaching the law of Moses (cf. Rom. 1:16; Acts 2:39; 3:26).
“The beginning of the gospel of Jesus Christ, the Son of God” (Mk. 1:1). So begins Mark’s record of the life and teachings of Jesus. According to brother Johnson, Mark and the Holy Spirit got it wrong. The Spirit of God should have directed Mark to write, “The beginning of the teaching of the law of Moses by Jesus Christ, the Son of God!” Incredibly, this is what the doctrine espoused by brother Johnson and others would have us believe.
“Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves.” (Matt. 7:15) These words of Jesus resound with all of heaven’s authority for all men – today even as when they were first spoken. Brother Johnson says that what Jesus taught before the cross does not apply to men today. The Bible does not agree. We must resist, reject and reprove this false teaching. “Now this I say lest anyone should deceive you with persuasive words” (Col. 2:4).
Joe R Price
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Dear Josh,
Lk. 16:16 shows that the preaching of John initiated a transition period, though the Old Law was still in force. Jesus was preparing for his new law & new kingdom by the things he taught. Matt. 5 clearly shows contrasts between the Law of Moses, which created a system of civil law as well as religious, and the Law of Christ, which creates a spiritual kingdom. The last two verses of Matt. 7 show that the audience realized Christ was NOT merely explaining the Law of Moses, as great teachers did before him, but was speaking as the source of divine authority himself.
Best wishes,
Ron Halbrook
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Question # 2
Dear Friends,
Thanks so much for your responses. They will prove very valuable in this study. Another thought I hoped you could respond to is that the Old Law was not immediately eliminated upon Christ’s death on the cross. I don’t have my Bible w/ me but this individual uses the verse in Heb. that says the Old Covenant was “fading away,” indicating that it was still in effect somehow. When questioned the individual says, “I can’t explain it, but I also can’t argue against God’s Word.” Was the Old Covenant still partially in effect yet slowly losing it’s power in the first century? I opt for another explanation for that verse but would like to get your thoughts when you have time. Thanks again.
Brotherly,
Joshua
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Joshua,
In Hebrews 8:8-12, the writer is quoting Jeremiah 31:31-34. The Hebrew writer then explains the meaning of the verse at that time (Jeremiah’s day)–it was fading away then (Heb. 8:13). When Jeremiah was inspired to say a “New Covenant” that, at that time, made the first one old. The old law was fading from the time it was delivered (2 Cor. 3:7), that is, it was only intended for a temporary existance until the faith came (Gal. 3:19-25). It always pointed forward to another dispensation (Deut. 18:15-19).
How does our brother explain Col. 2:14 and Eph. 2:14-15?
Hope this helps a little.
Brotherly,
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Joshua,
Such passages simply show that since the prophets had spoken about another covenant, that automatically made the first one “old” and that, in time, it was destined to vanish away and to be surpassed by the new, promised one (Heb. 8:13). It says nothing as to the specific time such a change would occur.
If I say, “I am going to trade in my car and get a new one,” that means that the first, present one is, in a sense, already “old,” and that its days are numbered. It does not tell you when I am going to take away the first car and replace it with the new one–next week, next month, or next winter; the exact time is not seen in the statement. Other factors (passages) must tell us when the change is to occur or when it did indeed occur.
Though there was a transition period underway (Lk. 16:16; “the hour cometh and now is” Jn. 4:23, 24), the change had not occurred in Matt. 23:2-4, for they were to obey Moses. It had not occurred as late as Lk. 24:47, but it was “not many days hence” (Acts 1:4-8). Take those thoughts and see what you can do with them. Factor in Matt. 21:43; Jn. 7:37-39; 14:26; 15:26, 27; 16:13; 17:20b; 20:23, etc.).
Larry Ray Hafley
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Joshua,
“In that He says, ‘A new covenant’ He has made the first obsolete.. now what is becoming obsolete and growing old is ready to vanish away” (Heb. 8:13). Some who have “AD 70” tendencies also bring in Luke 21:28, “Now when these things begin to happen, look up and lift up your heads, because your redemption draws near.” The context indicates that this is during the destruction of Jerusalem in AD 70 (Lk. 21:20). They reason that redemption was complete when Jerusalem was destroyed and that the law continued to linger on in some circles of God’s children. It was a slow evaporative, overlapping process according to some and wasn’t thoroughly complete (in the case of the OT, wiped out) until AD 70. Of course, most of these people think that everything is fulfilled in AD 70, even the resurrection!
The above reasoning is faulty for many reasons. The Hebrews had at least six centuries to learn that their law was growing old and this is the Hebrew writers point from my estimation. They should have been looking for the new law that the prophet Jeremiah prophesied (Jer. 31:31-34), and should have recognized that it too was ratified by blood just like the Old law was (Ex. 24) except this one by the blood of God’s own son, rather than an animal (see the thought of Heb. 9:16-28). The blood brought that covenant into effect, it ratified and endorsed its authority (cf. Matt. 26:26ff). These Hebrew Christians could still see Jewish practice and were even themselves in danger of drawing back into that system and thus falling from grace. Perhaps the Hebrew writer had in mind the “vanishing away” of the Old Testament practitioners when they would witness Jerusalem’s destruction and therefore her temple. Regardless, the authority of the Old Testament was no longer valid and expired when Jesus died on the cross and shed His blood, thus ratifying the new covenant (Matt. 26:26ff) and bringing in its existence.
Also consider, “For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force AFTER MEN ARE DEAD, since it has no power at all while the testator lives. Therefore not even the first covenant was dedicated without blood” (Heb. 9:16-18). “After men are dead” their testament comes into force. After Jesus died His testament came into force. Furthermore the Hebrew writer seems to indicate that the Old Law was already invalid as far as its authority is concerned.
Consider:
1) “Then He said, ‘Behold, I have come to do Your will, O God.’ HE TAKES AWAY THE FIRST THAT HE MAY ESTABLISH THE SECOND. BY THAT WILL we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:9-10). The “first” was taken away prior to the establishing the “second.” Note this was by the offering of the body of Jesus (the crucifixion).
2) “Now where there is remission of these, there is no longer an offering for sin. Therefore, brethren having boldness to enter the Holiest by the blood of Jesus, by a NEW AND LIVING WAY which He consecrated for us, through the veil, that is, HIS FLESH” (Heb. 10:18). Again, the Hebrew writer quotes the same passage that is in Hebrews 8 (10:16, 17) and makes the statement that we enter into a “New and living way. . .through the veil, that is His flesh.” This is again showing that the new way came when Jesus offered up His body (the crucifixion). Also note that the passage teaches that there is “no longer an offering for sin” If the Jews were still offering bulls, etc. they were of no use as there was no offering for sin except that of Jesus’ body.
3) Hebrews 7:15 teaches that it is evident that Jesus is a priest according to Melchizedek. Hebrews 7:12 teaches that since the priesthood was changed there is also a change in law. Hebrews 7:18 teaches that there was an “annulling of the former commandment.” The priesthood changed when the sinless Messiah offered himself for a sacrifice for sin but with that came a change of law. The priesthood was already changed and so was the law when the writer penned these words.
4) If both laws were still authoritative at the same time, an “overlapping” as someone once said, then would not people be committing spiritual adultery (see Rom. 7:1-4), if both be in force?
5) Also consider plain testimony, “Having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has TAKEN IT OUT OF THE WAY, having nailed it to the cross” (Col. 2:14). When was it taken out of the way? When it was nailed to the cross. However you interpret Hebrews 8, it cannot be against these other clear teachings of the Bible (also see Eph. 2:14,15).
As far as Luke 21:28 is concerned, it is not redemption from sin. The same word is used in Hebrews again, “Women received their dead raised to life again. Others were tortured, not accepting DELIVERANCE, that they might obtain a better resurrection” (11:35). It is not redemption from sin as that was provided on the cross and is applied in baptism (Heb. 9:12, 15, 28; 10:22; Col. 2:12-13; I Cor. 6:11; Rom. 6:3ff; I Pet. 3:21)
Hope this helps,
Steven J. Wallace
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“The Law and the Prophets Were Until John”
Luke 16:16
In what sense was the Law until John?
- Not that it was abolished! (Eph. 2:15; Col. 2:14).
- It was proclaimed until John.
- “Since that time the kingdom of God is preached.”
- The beginning of the gospel of Jesus Christ (Mk. 1:1).
- Jesus preached the gospel of the kingdom (Mt. 4:23; Mk. 1:14).
- “I must preach the kingdom of God” (Lk. 4:43).
- Twelve sent to preach the kingdom (Lk. 9:2).
- Jesus told others to preach the kingdom (Lk. 9:60).
- Kingdom preached in promise (Mt. 3:2; 4:17; 16:18-19).
- Entrance requirements preached (Jn. 3:3-5; Mt. 7:21; 5:20).
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- “Since that time the kingdom of God is preached.”
- How to worship in the kingdom preached (Jn. 4:23-24; Mt. 15:7-9).
- Lord’s Supper taught (Mt. 26:26-29; Lk. 22:29-30).
- Taught what the kingdom is like (Mt. 13:31, 33, 44, 45, 47).
- Taught about Judgment (Mt. 13:41; Jn. 12:48).
- Taught how to live in the kingdom:
- Seek it first (Mt. 6:33).
- Some not fit for the kingdom (Lk. 9:62).
- Willing to forsake all for the kingdom (Lk. 18:29).
- How to restore a brother & discipline (Mt. 18:15-18).
- About marriage and divorce (Mt. 5:32; 19:3-12).
- To pray for the kingdom (Lk. 11:2).
- Taught about forgiveness in the kingdom (Mt. 18:23-25).
Andy Alexander
