Sharpen Your Bible Study Skills

Part 5 of a 5 Part Series

It's been said that knowledge for the sake of knowledge is of little value.  However, one gains wisdom when knowledge is applied. The same thing holds true about sound Biblical interpretation principles.  They’re nice to know but are of no real benefit unless they can be rightfully applied.  Today we’re going to test our application skills as we exegete (explain by critical analysis) one of the most perplexing Scriptures to our fellowship.

“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” (Matt. 5:17 ).  Many Christians believe including a number of Biblical scholars that what Jesus said here proves that the OT laws are NOT done away with but are still binding on NT Christians.  In explaining this, they artificially divide the Law into 3 categories.  They state that after the death and resurrection of Jesus, Christians are no longer bound by the ceremonial and civil laws.  But the one exception is the moral law i.e. the Ten Commandments.  They believe these are still valid and binding on Christians. 

Questions we need to ask before we begin to exegete this Scripture.

1)      Is this scripture at odds with or nullify dozens of plain scriptures in the NT (Romans 3:20 -26 for example) that state the OC law, including the 10 Commandments, has been replaced by the NC of grace?  Why/why not?

“No one will be declared righteous in his sight by observing the law; rather, through the law we became conscious of sin.  But now a righteousness from God, apart from law, has been made know to which the Law and the Prophets testify.  This righteousness from God comes through faith in Jesus Christ to all who believe.  There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Jesus Christ.  God presented him as a sacrifice of atonement, through faith in his blood.”

2)      Would knowing how Matthew used the Greek word for “fulfill” in other verses in his Gospel help us determine how he used the same word in Matt. 5:17? 

3)      Would reading this verse in context of Jesus’ whole “Sermon on the Mount” – recorded in Matthew 5-7 help us to better understand what Jesus meant here in Matt. 5:17? 

In this study we’re going to analyze this verse and the next three verses by answering the following questions: 1) What did Matthew mean when he used the word “fulfill” in this verse?  2) How did Jesus “fulfill” the Law and the Prophets?  3) What is the relationship of these verses to the rest of Jesus’ teaching on the Sermon on the Mount?

1) What did Matthew mean when he used the word “fulfill” in this verse?  Before we answer that question we first need to correct a common misconception.  Many people focus on the word “Law” in this verse and assume that the question is whether Jesus came to do away with or retain the OT law i.e. the 10 commandments.  But Jesus is not talking about any of the commandments given in the five books of OT.   He’s talking about Scripture as a whole.  Jesus is talking about the Law (singular) – meaning the Torah, the first five books of OT and the Prophets – another major section of the OT. 

Now, Matthew used the Greek word pleroo, which we translate into the English as “fulfill.” Pleroo” means, “to fill, complete, bring to completion, fulfill.” [Pleroo never means, “to do” or “keep on doing” or “to fulfill in such a way as to perfect a foundation on which to build further” as some have insisted.]  “In the New Testament pleroo is used quite frequently for the fulfillment of prophetic sayings.  Pleroo is also used in the New Testament in the sense of filling with something, always with a strong element of exclusiveness or totality” (The New Testament Greek-English Dictionary; Vol. Pi-Rho; page 214-215). 

We need to note that every time Matthew uses the word “fulfill” in his Gospel, it’s always in conjunction with the prophetic events connected to the life of Christ: the virgin birth --Matthew 1:22-23, “All this took place to fulfill (pleroo) what the Lord had said through the prophets: ‘The virgin will be with child and will give birth to a son, and they will call him Immanuel – which means: ‘God with us.’”; Jesus called out of Egypt –- 2:15; the weeping for the babies Herod killed – 2:17; Jesus residing in Nazareth -- 2:23; Jesus would bear our infirmities -- 8:17, Jesus’ ministry -- 12:17-21; the rejection of Jesus by the people -- 13:14-15; Jesus riding into Jerusalem on a donkey -- 21:4-5; Jesus preparing to die on the cross without angelic help -- 26:53-54; the disciples fleeing Jesus at Gethsemane – 26:56; the Chief Priests took the 30 pieces of silver, initially given to Judas, to ultimately buy potter’s field -- 27:9-10.  “Then what was spoken by Jeremiah the prophet was fulfilled (pleroo): ‘They took the thirty silver coins, the price set on him by the people of Israel , and they used them to buy the potter’s field, as the Lord commanded me.’” 

In every one of these 11 instances, the action was a one-time event, which “fulfilled” or brought to completion OT prophecy concerning an aspect of the life of Jesus.  In every instance, there was no further fulfillment to be done by anyone else.  It was not a foundation to build upon.  For these reasons we must interpret the word “fulfill” in Matt. 5:17 as referring to something that Jesus would fulfill or complete in connection with his work as the Messiah. 

Perhaps Luke gives us the best insight as to what Jesus meant in Matt. 5:17.  After his resurrection Jesus made this statement to his disciples.  “‘This is what I told you while I was still with you: Everything must be fulfilled (pleroo) that is written about me in the Law of Moses, the Prophets and the Psalms.’  Then he opened their minds so they could understand the Scriptures.  He told them, ‘This is what is written: ‘The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem ’” (Luke 24:44-47).

Questions and/or comments.

2) How did Jesus “fulfill” the Law and the Prophets? Jesus is saying here that the Law and the Prophets were to continue until he (the Messiah) accomplished everything that he was sent to do by his Father, which included his ministry, death, and resurrection.  Almost all NT scholars would agree that Jesus fulfilled the prophecies written by the Prophets concerning his first coming.  But some scholars continue to ask, “How did he fulfill the Law?” 

The following is a partial list of aspects of the law, which pointed to the Messiah, that were fulfilled by Jesus.  1. Sacrifices – his one atoning sacrifice (1 John 2:1-2); 2. Tabernacle – the incarnation (Jn. 1:14 ); 3. Showbread – the bread of life (Jn. 6:48 ); 4. Candlestick – light of the world (Jn. 8:12 ); 5. High Priest – the ultimate High Priest (Heb. 7:27 -30); 6. Veil of the Temple – Christ’s body (Heb. 10:19 -20); 7. Circumcision of the flesh – circumcision of the heart (Rom. 2:28 -29); 8. Passover – Lamb of God (Jn. 1:36 , 1 Cor. 5:7); 9. Day of Atonement – his perfect sacrifice to unite us with God (Col. 1:21-22); 10. Jubilee – spiritual liberation (Luke 4:18 -19).

So given this understanding, we come to the inevitable conclusion that Jesus didn’t come to destroy the Law but to fulfill its intentions completely and perfectly.  Continuing with this same thought, Jesus then said, "I tell you the truth, until heaven and earth disappear, not the smallest letter (jot), nor the least stroke of the pen (tittle), will be any means disappear from the Law until everything is accomplished ( 5:18 ).

The Greek verb translated “accomplished” is ginomai, which has two basic meanings – 1) to become, to come into being, to be produced, to happen; 2) it an also function as the verb “to be” in conjunction with other words.  Obviously context determines which meaning should be used. 

It’s interesting to note that ginomai is Matthew’s choice of verb when he quoted Jesus’ prophetic statement in Matt. 24:34-35.   “I tell you the truth, this generation will certainly not pass away until all these things have happened [are accomplished; are fulfilled] (ginomai).  Heaven and earth will pass away, but my words will never pass away” (NIV).  “Assuredly, I say to you, this generation will by no means pass away till all these things are fulfilled (ginomai).  Heaven and earth will pass away, but my words will by no means pass away” (NKJ).

In conclusion, if certain Christians or denominations are going to use this text in Matthew to “prove” the perpetuity of the OC demands (the 10 commandments) over a NT Christian, then the words “the Law or the Prophets” indicate that a Christian is obligated to keep all of the Law (613 commands) not just a part of the law.  The Bible shows that the Torah is a unit of 613 laws, which stand or fall together.  See Gal. 5:2-4; James 2:10.

“Mark my words!  I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.  Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law.  You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace” (Gal. 5:2-4 NIV).

“For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it” (James 2:10 NIV).

Questions and/or comments.

3) What is the relationship of these verses to the rest of Jesus’ teaching on the Sermon on the Mount?

Now let’s look at the next two verses.  "Anyone who breaks the least of these commandments and teaches others to do the same will be called the 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 that unless your righteousness surpasses that of Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven" (5:19-20). 

Scholars debate whether the word “these” in “these commands” refer back to the previous verses (i.e. the OC Law or Prophets) or point forward to the 5 teachings or commands Jesus gave in verses 21-47.  While most scholars feel it refers back to verses 17-18, others think that Jesus began to introduce his next set of teaching points – “you have heard…but I tell you.” 

The answer to this perplexing question may lie in Jesus’ key statement in verse 20, “unless your righteousness surpasses that of Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.”  This statement appears to match his concluding comment concerning these 5 NC teachings he had just given  -- “Be perfect (spiritually mature), therefore, as your heavenly Father is perfect” (5:48).

Without understanding the historical background, we can’t grasp the importance and impact of Jesus’ teaching as recorded in Matt. 5:21-48.  To the Jews, the Law was absolutely holy and absolutely revered.  According to William Barclay, “’Only Moses’ decrees,’ said Philo, ‘are everlasting, unchangeable and unshakable.’  They (the Rabbis) said, ‘Even if one says that the Law is from God with the exception of this or that verse then there applies to him the judgment.  He has despised the word of the Lord; he has shown the irreverence which merits the destruction of his soul.’’ (The Gospel of Matthew; page 134).

No fewer than five times, Jesus quotes the Law of Moses and then claimed the right to point out the inadequacies of the most sacred writings in the world and to correct them out of his own wisdom by declaring a teaching of his own.  Jesus dared to change what was called by the Jews the “unchangeable word of God.”  Matthew 5 shows that not only did Jesus come to fulfill the Law, but he also came to supercede the Law of Moses with his own law -- the Law of Christ.

We know that Jesus came to reveal the higher intent behind the law that was given to Moses.  This higher intent often called by scholars, as the spiritual intent, would later be written in the hearts of his followers when they received the Holy Spirit.  This higher or spiritual intent is what Jesus revealed in Matt. 5:21-48 when he said, "You have heard…but I tell you.  In discussing five different laws of the OC, Jesus told them that God judged true righteousness, not by what people did but rather what attitude and thoughts they had in their hearts.

Jesus taught that hate was equal to murder and lust was equal to adultery.  Jesus taught that a higher law of truthfulness prohibits swearing; that a higher law of goodwill voids the right to vengeance; that a higher law of love tells us to love our enemies not just our friends.  These concepts cannot be found in the OC.  They are new revelations from the Son of God.

That’s how a person’s righteousness – an inward righteousness – could exceed the righteousness of the Pharisees, who only had an outward showing.  In Matt. 23:13-36 Jesus condemned the Pharisees for their lack of true righteousness as defined by God.  These are two key verses.  “You give a tenth of your spices  -- mint, dill and cumin.  But you have neglected the more important matters of the law – justice, mercy, and faithfulness” (Matt.23:23).   “On the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness” (Matt. 23:28).

Continuing with his teachings in Matthew 6, Jesus challenged the traditional wisdom of the day, based on the OC teachings, concerning almsgiving to the poor, prayer, fasting, storing treasure in heaven, and trusting in God.  Again he emphasized that good and noble actions without a proper attitude of reverence and humility accounted for very little in the eyes of God.

Finally in Matthew 7, Jesus gave a statement that’s called the “capstone” to his “Sermon on the Mount.”  This capstone reveals the “higher law of love” behind the Law of Moses.  This capstone demonstrates how Jesus came to transform the Law of Moses with the Law of Christ.  "So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets" (Matt. 7:12 NIV).  William Barclay noted, “This is something which had never been said before.  It is a new view of life’s obligations” (Ibid; p273).

When looking at the “Sermon on the Mount” in its entire context of three chapters with its 110 verses, it’s impossible to conclude that Jesus was teaching that the OC laws were to be retained.  An honest analysis of these verses reveals that Jesus was stating that the OC laws were inadequate.  He showed this by revealing the perfect standard of righteousness God had intended all along.  Jesus transformed or changed every major category of the OC law by his new teachings.

[Footnote: Now the spiritual intent behind all of God’s commands can be summed up with the word love  -- love and reverence towards God; love and respect towards our fellow man.  Jesus revealed this spiritual intent when a Pharisee he was challenged by a Pharisees in Matt. 22.

"One of them (a Pharisee), an expert in the law, tested him with this question: 'Teacher, which is the greatest commandment in the Law?'  Jesus replied: 'Love the Lord your God with all your heart and with all your soul and with all your mind.' (Deut. 6:5) This is the first and greatest commandment.  And the second is like it: 'Love your neighbor as yourself.'  (Lev. 19:18)  All the Law and the Prophets hang on these two commandments'" (Mat. 22:35-40).

Jesus, the Son of God, takes this opportunity to reveal the higher law of God — the law behind the Law of Moses. In saying, "All the Law and the Prophets (i.e. all the OT Scriptures) hang on these two commandments", Jesus revealed that all the commandments expounded in the Law and all the teachings of the Prophets cannot be fulfilled apart from this two-fold law of love.  The Greek word translated ‘hang on” literally means “are suspended from.” 

The apostle Paul understood this relationship between the Law of the OC and love as revealed by Jesus.  “Let no doubt remain outstanding, except the continuing debt to love one another, for he who loves his fellow man has fulfilled (pleroo) the law.  The commandments, ‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not covet,’ and whatever other commandments there may be, are summed up in this one rule: ‘Love your neighbor as yourself.’  Love does no harm to its neighbor.  Therefore love is the fulfillment (noun version of plerro) of the law” (Romans 13:8-10 NIV).]

November 6, 2005
Larry Omasta