Legalism

                

               Legalism is a major joy defeater in life. We typically think of legalists as people who are sticklers for the rules and believe that they are holier than the rest of us because of it. Legalists include these people, but the problem of legalism is broader and usually more subtle.

              

               We might also think of a legalist as someone who loves rules and laws. Actually, when it comes to God’s laws, just the opposite is true. Psalm 1 tells us that a blessed person is one “whose delight is in the law of the LORD, and who meditates on his law day and night” (Ps. 1:2 NIV). The Bible encourages delight in law. Legalism is not an over exuberance in law. Legalism is actually a failure to delight in God’s law.

              

               Legalism begins with a distorted understanding of the love and graciousness of God. Legalists cannot grasp how loving God truly is. As a consequence, legalists view God’s law with suspicion. They do not trust that God’s law is a good gift from a loving creator.[i] The law is a burden imposed on us, or a test given to us so that we might prove we are worthy. Finally, the legalist accepts the challenge, “enduring” the law for the sake of some benefit. The legalist thinks, “I will follow all these burdensome laws so that I can be a good person who will go to heaven one day.” The legalist may also think that keeping laws will help them earn earthly rewards. "Certainly," legalists assume, "If we labor to keep all these difficult laws God will protect us from hardships."

              

               Inevitably, legalists begin to view law-keeping as a competition, and they naturally turn to see how everyone else around them is doing. They look for confirmation that they are good law keepers by identifying evidence that they are doing better than the people around them. They often will let you know that they are doing better than you. They may focus on seemingly unimportant rules that they follow well in order to gain an advantage over others in their own minds. This final stage of legalism is the most visible form, and that is why we associate the “holier than thou” attitude with legalism. But looking down on others is actually just one common effect of legalism. Legalism itself goes much deeper.

              

               Legalism kills joy. Legalism puts up with God’s law to get a future reward. Just like a youthful employee may be willing to clean toilets or do other menial tasks for the boss in the hopes of one day getting promoted to the “dream” job, so the legalists toils away under the law so that something better may come from God in the future. If something better does come, the legalist believes he earned it. There is no joy in thinking the good things you get are only what are owed to you anyway.

              

               Contrast this with the person “whose delight is in the law of the LORD” (Ps 1:2 NIV). Such a person rejoices that God has given the law. God’s commands are an unearned gift. The one who delights in the law does not see the law as something to endure in order to earn something else. Rather, the law itself is something to delight in, for it guides us in pursuing God. It tells us how to love like God and live the way he designed us to live.

              

               The blessed person of Psalm 1 receives the law gladly and with a grateful heart. Such a response to the law has no motive to evaluate everyone else’s law-keeping. They aren’t trying to “win” a competition with others, but are simply pursuing God. The best way to overcome legalism is to keep looking to the cross and remember how loving the God who gave us the commandments truly is, and how undeserving we are. As our confidence in God's love grows, our legalistic view of God's law will fade.

               In reality, there is something God offers that is better than earthly rewards - God himself! The Psalmist declares, "Take delight in the LORD, and he will give you the desires of your heart" (Ps. 37:4 NIV). When you make God the goal of your life, he will not disappoint. Don't pursue God's law to get a better life or protection from hardship. Instead, pursue God's law because God's law is good. Consider who gave it to us! The Psalmist also wrote, "With my lips I recount all the laws that come from your mouth. I rejoice in following your statutes as one rejoices in great riches" (Ps. 119:13-14 NIV).

 [i]Sinclair B Ferguson, The Whole Christ, (Crossway, 2016), 88-95. 


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Why Celebrate the Passover?

The Passover celebration is a tradition nearly 3,500 years old. The meal provides a meaningful way to recounts God's deliverance of the Israelites from slavery in Egypt -- and so much more. But isn't it a Jewish holiday? Should Christians observe this in any way? 

That's a loaded question. It assumes that something that is "Jewish" is something that "Christians" don't normally do, as if they are two religions that need to be kept separated. In fact, the Passover celebration is a good example of how this way of thinking developed in church history and why it is a mistake. 

First, instructions for the Passover are given in Exodus 12 and Leviticus 23. In both places God calls on the Israelites to observe the meal (and the week-long "Festival of Unleavened Bread) as a "lasting ordinance for the generations to come." The Bible never suggests the Israelites were to stop observing the Passover.

Of course, Jesus and all the Apostles were Jewish. They ate the Passover meal every year. There is clear evidence in the gospel accounts that they also observed the same or similar traditions that Jews continue to do to this day, even traditions that are not specifically mentioned in the Bible.

During the "Last Supper," Jesus explained that many of these traditions were pointing to what he would do in his death and resurrection in a deep, spiritual way. The night that Jesus was arrested, he told his disciples, “I have eagerly desired to eat this Passover with you before I suffer” (Lk. 22:15).  The meal is the background of the cup and bread about which Jesus proclaimed, "This is my body," and "This is my blood." 

All of the first Christians were Jews. They continued to observe all the commandments given to the Jewish people in the Old Testament. They continued to observe the Passover and also infused into their Passover celebrations reflections on the redemption that came through Jesus' death and resurrection. They never thought they were separating from their Jewish beliefs.

But what about gentiles? Initially, Christ-following gentiles joined in with their Jewish brothers and sisters in the observation of Passover, although not required to do so in the same way as Jews. By the second century, the gentile-majority church began to simplify the celebration of Passover. They continued to view their annual observance as a type of Passover celebration, but they began to focus on the death and resurrection of Jesus, to the exclusion of almost everything else.

Later, Christians began celebrating Jesus’ death and resurrection all on the same day. By the fourth century, the church at Rome decided to begin celebrating Passover only on Sundays.

This celebration is still called Passover throughout much of the world to this day. In English, we call this day “Easter,” but in all other European languages "Resurrection Day" is known by words like “Pascuas,” (Spanish) which means, “Passover.” That means that, according to the traditional church calendar, what we call "Easter" is not actually a day to celebrate Jesus' resurrection, but a modified Passover celebration that memorializes Jesus' death, burial, and resurrection.

Unfortunately, over the centuries gentile Christians forgot about the many parts of the Passover meal that so clearly point to the work of Jesus in his death and resurrection. These parts of the celebration were intentionally left out and forgotten in order to create a separation between Jews and Christians. This separation led to centuries of lost opportunities to present the gospel to the Jewish people and created an environment where anti-Semitism could thrive.

Today, an increasing number of churches are reconnecting with the Jewish origins of the Christian faith through Passover celebrations. The Passover meal is also a wonderful way to commemorate the death, burial, and resurrection of Jesus. By learning about the Passover meal, Christians can understand the meaning of communion and the events of the “Last Supper.” The Passover also demonstrates how God foretold about the redemption that would come through Jesus in a remarkable way -- the traditions surrounding a special meal. The beauty of the symbolism demonstrates yet again that we can trust the Bible.


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Is Hanukkah Biblical?

Is it biblical for Christians to celebrate Hanukkah? Yes!

1. Jesus celebrated Hanukkah. "Then came the Festival of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon's Colonnade." (Jn. 10:22-23 NIV) Hanukkah means dedication. Jesus went to the temple during Hanukkah, a festival celebrating the dedication of the temple. There is no reason for John to mention this unless he wants his readers to infer that Jesus recognized the significance of Hanukkah. Of course, Jesus is Jewish and celebrated all the Jewish festivals, so this should not be a surprise.

2. The story of Hanukkah is in the Bible. Daniel 8 and Daniel 11 give detailed prophecies of all the events related to Antiochus Epiphanes and the desecration of the temple. Daniel 8:14 specifically speaks of the temple's rededication, the event that Hanukkah celebrates.

3. The New Testament specifically calls on Christians to look to the heroes of Hanukkah as heroes of the faith. Hebrews 11:35 (the "faith chapter") says, "Women received back their dead, raised to life again. There were others who were tortured, refusing to be released so that they might gain an even better resurrection." The "others" must be a woman who was tortured while placing her hope in the resurrection. This story is told in 2 Maccabees 7, and it is a powerful story of faithfulness to God's Word in a time of intense persecution. This is part of what Hanukkah remembers. True, 2 Maccabees is not part of the canonical books of the Bible. However, the author of Hebrews refers to the events described there as true events. We can learn from books even if they aren't part of Scripture.

4. Jesus, referring to Daniel, called on his followers to prepare for a time of persecution (Matthew 24-25). Daniel and Revelation connect the events of Hanukkah with the end-time antichrist. Hanukkah is like a preview of what the final seven year period will be like. Christ's return will itself result in a rededication of the temple. Celebrating Hanukkah is a great way to prepare for and look forward to this time.

5. Hanukkah reminds us that we are God's temple. We must seek purity and flee from idolatry.

6. But isn't Hanukkah a Jewish holiday? Well, yes. But Christianity is a Jewish religion. Jesus and the apostles were Jewish. The writers of the Old and New Testaments were Jewish. Christmas is a celebration of the Jewish Messiah coming into the world. Good Friday remembers God's Passover lamb slain for us. Communion was instituted during the Jewish Passover. And so on. Just because something is Jewish does not imply that Christians need to avoid it, otherwise there wouldn't be much that Christians could do.

None of this means that Christians have to celebrate Hanukkah, or that there is anything wrong with celebrating Christmas. In my opinion, the more the merrier! Adding Hanukkah traditions to your holiday celebrations can have helpful spiritual benefits.


Trust the Bible's purpose is to grow your confidence that the Bible is true and the ultimate resource for life." You can join the Facebook group by clicking here. Trust the Bible is a weekday radio program that begins at about 8:10 each morning on WDOG 93.5 in Allendale, SC. Listen to previous programs online: www.fairfaxfbc.org/trust-the-bible.html

The Impossible Census?

Every December, critics of the Bible will share thousands of posts declaring the impossibility of the biblical story of Christmas. They will claim that no Roman census would require everyone to return to their ancestral homeland. They will say that any such census should be well known from other sources, and none exist in the right time period (just prior to 4 BC.) They will add that Quirinius was not governor at that time, but that there was a census when he was governor...more than 10 years later. And they are mostly right! 

I have never been satisfied with the standard Christian responses. They go something like this: There was a census in AD 7 and 14 years later. Perhaps there was a census 14 years earlier, in 8 BC, that we don't know anything about. Perhaps it didn't occur all in one year, but in stages throughout the empire, meaning that it did not occur in Israel until a few years later, the year Christ was born. Perhaps Israelites were required to return to their homeland when people of other lands weren't. Perhaps! It sounds like Christians are grasping for straws.

This is frustrating because I believe there is a much better answer. There are two reasons why even Christian scholars usually overlook it. First, centuries of tradition about the Christmas story cloud our interpretation of what the biblical text actually says happened. Second, most people incorrectly date the birth of Christ to 4 BC or earlier. It is true that no record of a census occurred in that time, but that is the wrong time to look.

The census occurred in 2 BC when the Roman Senate conferred on Caesar Augustus the title "Pater patriae," meaning, "Father of the fatherland." It was not a tax (Luke never says it was). Nor was it a census to count people (Luke never says that either). It did involve a requirement that heads of households register a loyalty oath to the emperor, acknowledging and agreeing with the title. Augustus approved of the measure and made the decree that the registration requirement go out. This is well-known and well-documented registration. See, for instance,

https://www.britannica.com/topic/pater-patriae.

But what about Jesus being born on or before 4 BC? Although it is cited often, there is little evidence for it. The date is based on several references in Josephus about Herod's death, which the gospels say occurred sometime after Jesus was born. Josephus mentions that a lunar eclipse occurred shortly before Herod died. There was a partial eclipse in 4 BC, but there was also a total lunar eclipse in 1 BC that fits Josephus' description much better. Josephus also records dates for other events that scholars use, some of which are based on late and unreliable manuscripts of Josephus's work. For a detailed explanation of why the Nativity should be dated to 2 BC, see: https://www.asa3.org/ASA/PSCF/2012/PSCF12-12Nollet.pdf.You can find many other helpful resources here: http://www.bethlehemstar.com/academic-resources/.

What about the requirement that everyone return to their ancestral homeland? As far as we know, this did not happen, but Luke does not say it did either. He merely says that "everyone went to their own town." I would take that to mean they went to the place of legal residence. Joseph probably lived in Bethlehem. Matthew implies that Joseph owned a home in Bethlehem (Matthew 2:11, 2:22). Today, we assume that Joseph could not have lived in Bethlehem because of the wildly speculative part of traditional Nativity stories that have Mary and Joseph riding into Bethlehem as she was beginning labor. The story continues that all the hotels were full that night.

Of course, an examination of the customs of the time and the Greek words Luke uses reveals that this is simply not the case. Mary and Joseph were staying in a home in Bethlehem, possibly weeks before Jesus was born. They continued living there after Jesus was born. The best explanation as to why they stayed is that it was Joseph's home. Joseph may have been staying in Nazareth temporarily to find work in the town of Sepphoris, where many "carpenters" or construction workers were being hired at the time. Naturally, a legal registration would have to take place in the town of your legal residence. So Joseph returned home with Mary to fulfill the census obligations.

As for Quirinius, there is some mystery here, but we really don't know who was governor of Syria at the time. The articles referenced above have plenty of more information about this.

There are many implausible elements of the way the Nativity story is traditionally told, but nothing difficult at all about what the biblical text actually says.

Trust the Bible's purpose is to grow your confidence that the Bible is true and the ultimate resource for life." You can join the Facebook group by clicking here. Trust the Bible is a weekday radio program that begins at about 8:10 each morning on WDOG 93.5 in Allendale, SC. Listen to previous programs online: www.fairfaxfbc.org/trust-the-bible.html

Who are the Jews?

This question is so important to understanding the Bible. There are many different angles from which to approach this question. I'm going to answer it from my personal story, a story that has given me even more reason to trust the Bible over the last few months.

My mother was adopted and I never knew my father or anything about his family background. I have long loved Israel and the Jewish people, and I have believed that they play a central role among the nations both in the past and in the future of God's redemptive plan. I have also previously shared how many commandments in the Bible directly address the Jews, giving them different standards to live by and setting them apart in certain ways from the rest of the nations.

You might expect that I would want to know if I might in some sense be Jewish. But I've never really thought about it...until recently. I knew it was a possibility, although I figured it was unlikely. But I took a DNA test last March and discovered that I am 46% Jewish!

Now, that's not quite right. You can't really be 46% Jewish any more than you can be 46% Christian. You either are a Jew or you aren't. Nevertheless, the discovery sent me on a quest to find out more about what it truly means to be Jewish, and it gets complicated.

According to Orthodox Jews, if your mother is Jewish, you are Jewish, regardless of your religious beliefs. Reformed Jews believe you can be Jewish through a Jewish father or mother, but you must practice Judaism to qualify. I don't fit by either standard. My mother took a DNA test and discovered that she is not Jewish at all, which means  that my father was Jewish. However, I have no cultural Jewish background. But should that matter? Does it matter what Orthodox Jews or Reformed Jews say about my Jewish background? I wanted to know, what does the Bible say?

Here's where the trustworthiness of Scripture comes shining through. This seems like an obscure case. Should someone who has a Jewish father but not a Jewish mother but never knew their father and was not raised Jewish consider themselves Jewish? Could the Bible really say anything about something like that? Well, yes, actually, as I began to think about relevant Scriptures I started finding one passage after another.

Think of Moses, who had Jewish ancestry but was raised in a pagan home. He was Jewish, but God did require that he begin living like a Jew and circumcise his children before he could lead the Israelites.

Ezra has a lot to say about Jewish men having children with Gentile wives. The children were not considered Jewish Throughout the book a great emphasis is placed on keeping accurate genealogical records.

Then there is the case of Timothy in Acts 16. Or Ruth from Moab. There are other genealogies throughout the Bible that trace someone's Jewish lineage through fathers.

I'm not going to give a detailed explanation on every verse here. My point is that even I was surprised at how much material there is in the Bible on this topic. Here is my conclusion: I have Jewish ancestry, but I am not Jewish. Like anyone else, I could become Jewish by formally adopting all the Jewish customs given in the Old Testament. But Paul discouraged Gentile Christians from adopting a Jewish identity. (1 Corinthians 7:17-18) However, in the case of Timothy where there was some confusion (Timothy had a Jewish mother), he encouraged Timothy to embrace a Jewish identity. So it is somewhat optional in my case, but I am not choosing to do so. I also do think there are valid reasons for holding to the Orthodox Jewish understanding on this issue. 

Through my study I have come to a much deeper appreciation of the Jewish people and the ways in which God continues to work among them, even those who do not recognize Jesus as the Messiah. I am enjoying connecting more with Jewish Messianic ministries. I am also realizing how much more there is to the Bible when you begin to see it through Jewish eyes. I have discovered so many more reasons to Trust the Bible, and I will share more in time.


Trust the Bible's purpose is to grow your confidence that the Bible is true and the ultimate resource for life." You can join the Facebook group by clicking here. Trust the Bible is a weekday radio program that begins at about 8:10 each morning on WDOG 93.5 in Allendale, SC. Listen to previous programs online: www.fairfaxfbc.org/trust-the-bible.html

Hard Verses: Free from the Law?

"But now, by dying to what once bound us, we have been released from the law." (Rom. 7:6 NIV)

Many Christians celebrate that they are "free from the law," based on Paul's teaching in Romans 7. Now, I do believe that I am free from the law, but, what does "law" refer to in this verse? If you believe it is the "Old Testament Law," or the "Law of Moses," or anything like that, I want to urge you to reconsider. I am not free from that law, and neither are you, and that's a really good thing!

Consider a few verses for context. The Bible teaches that it is the Word of God. Paul himself says, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness." (2 Tim. 3:16 NIV) He is not only including, but focusing on the Old Testament in this passage because the New Testament was only beginning to be recognized as Scripture at this point.

What does the Old Testament say about the laws that are found there?:

"Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful." (Jos. 1:8 NIV)

"Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers, but whose delight is in the law of the LORD, and who meditates on his law day and night. That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither-- whatever they do prospers. (Ps. 1:1-3 NIV)

"Blessed are those whose ways are blameless, who walk according to the law of the LORD." (Ps. 119:1 NIV)

Verses that speak highly of the law and the blessings it brings are abundant in the Old Testament. I simply chose three examples above. The same is true in the New Testament.

James wrote, "But whoever looks intently into the perfect law that gives freedom, and continues in it-- not forgetting what they have heard, but doing it-- they will be blessed in what they do." (Jas. 1:25 NIV)

Paul himself added, "So then, the law is holy, and the commandment is holy, righteous and good. (Rom. 7:12 NIV)

Now, John did say, "For the law was given through Moses; grace and truth came through Jesus Christ. (Jn. 1:17 NIV) Christians often quote this verse to say, "See, we used to have to follow the law, but now we are under grace." However, look at what John said in the previous verse: "Out of his fullness we have all received grace in place of grace already given." (Jn. 1:17 NIV) John was saying that "grace and truth" came through Jesus Christ in addition to the "grace already given," meaning the law given through Moses.

Jesus unequivocally said, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Therefore anyone who sets aside one of the least of these commands and teaches others accordingly 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." (Matt. 5:17 NIV)

So what was Paul saying in Romans 7?

Let's trace the whole line of his argument, starting in the beginning of Romans:

1. Romans 1:18-3:20: Jews and Gentiles alike are guilty of sin and are condemned by "The Law," even if they don't know specifically about the Law of Moses:

"Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Therefore no one will be declared righteous in God's sight by the works of the law; rather, through the law we become conscious of our sin." (Rom. 3:19-20 NIV)

2. Romans 3:21-4:25: Both Jews and Gentiles are made righteous through faith and not by keeping all of the commandments of the law. The idea of salvation through faith was always in place, both before and after the Law of Moses was given. In fact, the Law itself teaches this:

"But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify." (Rom. 3:21 NIV)

"For we maintain that a person is justified by faith apart from the works of the law." (Rom. 3:28 NIV)

"It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith." (Rom. 4:13 NIV)

3. Then, in Romans 6 Paul teaches that we "have died to sin," (Rom. 6:2 NIV) "our old self was crucified," (Rom. 6:6 NIV) and "sin shall no longer be your master." (Rom. 6:14 NIV) He never implies that the law has died or that the law is no longer a guide for believers who want to enjoy the blessings of following the law, or that any part of the law has been replaced by a different law.

In Romans 7, Paul uses an illustration to explain more. He says that a married woman cannot marry another man while her husband is still living. If she did, she would break the law, "Thou shalt not commit adultery." But if her husband dies, she is now free to marry another man without breaking that law. Paul concludes,

"So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit for God." (Rom. 7:4 NIV) He goes on to say that we have been "released from the law." (Rom. 7:6 NIV)

Now, in this illustration, note that the law itself does not die, only the woman's relationship to it. It was still a sin to commit adultery both before and after her husband died. Paul is talking about being bound to the law in a way that leads us to condemnation (see Rom. 3:19-20 above). As long as we pursue righteousness through works of the law, we cannot pursue it through faith in Jesus Christ. When we die with Christ, we are released from our slavery to works-based righteousness that produced death in us, and we can now pursue it through faith in Christ, resulting in obedience to the commands under the guidance of the Holy Spirit. (See Romans 8)

What "died" is not the Old Testament Law, but "another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me." (Rom. 7:23) We are now set free from "the law of sin and death," (Rom. 8:2) not the "holy, righteous and good" commandments of God. 

The closest the Bible comes to saying that any commands have been done away with is in Hebrews 8:

"By calling this covenant "new," he has made the first one obsolete; and what is obsolete and outdated will soon disappear." (Heb. 8:13 NIV)

"Obsolete" should probably be translated "old" here, which is how the word is used earlier in Hebrews and the author is using it to contrast with "new" in this verse. Here, the author is specifically talking about the Old Testament sacrificial system. He identifies that the problem was not with the system, but with the people themselves. The New Covenant is a better covenant, so the Old Covenant system is no longer as important as it was before. Eventually, it will no longer serve any purpose. But note that even here the author says it will "soon disappear." He recognizes that a role (albeit a diminished one) still exists for the Old Testament sacrificial system. He is saying nothing at all about the other commands in the Old Testament.

Does this mean that all Christians need to keep all the commands in the Old Testament, including strict restrictions on Sabbath day activities and dietary laws? For more on this, see my post, "Hard Verses: Be Perfect??"

In short, because we have died to the "law of sin and death" we are now free to "delight in God's law" (meaning all the commands in the whole Bible) (Rom. 8:2, 7:22). 

Trust the Bible's purpose is to grow your confidence that the Bible is true and the ultimate resource for life." You can join the Facebook group by clicking here. Trust the Bible is a weekday radio program that begins at about 8:10 each morning on WDOG 93.5 in Allendale, SC. Listen to previous programs online: www.fairfaxfbc.org/trust-the-bible.html

Hard Verses: Be Perfect??

"Be perfect, therefore, as your heavenly Father is perfect." (Matt. 5:48 NIV)

The church today emphasizes that we can come to Jesus, "Just As I Am," and that the church is full of "imperfect people" who need God's grace. I believe it is right to say this, but then why does Jesus tell us to "Be perfect"? In our culture, we look down on being a perfectionist because it indicates an unhealthy obsession with achievement or conformity. What did Jesus mean?

Let's examine the context of the passage. It comes in the middle of Jesus' "Sermon on the Mount." Earlier in the sermon, Jesus said, "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 NIV) He even adds, "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. (Matt. 5:20 NIV) The disciples would have been overwhelmed. They probably asked themselves, "How can we possibly compete with the righteousness of the Pharisees, who are more faithful in following the commandments then anyone else?" As Christians, we may wonder the same things. In addition, we wonder why Jesus would say he didn't come to abolish the Law. Aren't many of the commands in the Law and the Prophets like restrictions on eating pork and shrimp done away with? 

Many Christians are troubled by these statements, especially when joined with "Be perfect." As a result, many interpret these three verses to mean that Jesus is saying something like this: Let me teach you how hard it is to follow the law. When interpreted correctly, no one can do it. No one can be perfect, no one can have the level of righteousness necessary to enter the kingdom of heaven. Therefore, I will do it for you. I will keep all the law, including the Old Testament laws for you (thus "fulfilling it"). That way, you don't have to keep the law. You will be righteous without worrying yourself about following all the commandments. You can be perfect only by trusting in me and letting me give you your perfect righteousness."

Now, it is true that Jesus offers to be our righteousness. The trouble is that that is not what Jesus is talking about in this sermon. According to Matthew, this sermon is an example of Jesus' regular call for repentance (Matt. 4:17). 

Jesus adds, "Anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven." (Matt. 5:19 NIV) Here, "these commands," refers to all the commands in the Old Testament. 

Jesus ends the Sermon on the Mount by saying, "Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock." (Matt. 7:24 NIV) "These words of mine" are his authoritative interpretation of how to follow the Old Testament commands, which he quotes from extensively in his sermon.

Jesus ends his earthly ministry by calling on his disciples to "Make disciples of all nations...teaching them to obey everything I have commanded you." (Matt. 28:19 NIV)

When read in context, there can be no doubt that Jesus calls on all his disciples to carefully obey everything they are commanded to do in the entire Bible. There is no hint that laws are done away with or that Jesus wants us to relax in our striving to follow the laws because he has done it for us.

So, do we have to be perfect in following every command in the Bible, having our own righteousness that surpasses that of the Pharisees, if we are going to enter the kingdom of heaven? Not at all! We have to understand Jesus' words in the context of all Scripture.

First, Jesus was not saying we must have a certain amount of righteousness in order to be saved. He is saying that those who are saved will have this kind of righteousness. Paul explains in great detail in Romans 6-8 (I will post on this soon) that we must be saved in order to have this kind of righteousness. Jesus calls on us to follow the commands not as a means to becoming righteous, but in order to experience the joy and peace that come with following the commands.

Second, Jesus is not saying that Gentiles must follow all the commands God gave the Israelites at Mount Sinai. The Old Testament gives many commands to Jews and Gentiles, but some commands are only given to the Israelites. Even among the commands given to the Israelites, some are just for the Levites, and some are just for men, while others are just for women. No one who has ever lived was ever addressed by all 613 commandments in the Old Testament. Even in the New Testament, Paul gives some commands to men and some to women, some to parents and some to children, and so forth. God calls on us to learn from all commandments, but to live by only those commands addressed to us. While I believe Jewish followers of Jesus are still called to follow all the commands that address the Israelites, Gentile Christians are not required, and never have been required, to follow all the specific laws about dietary restriction and Sabbath day prohibitions found in the Old Testament. Context is key in determining which commands we must follow. However, none of the laws have been done away with.

Third, Jesus is not saying that we must (or even that we can) follow the laws perfectly. Throughout the book of Matthew, Jesus makes the following points related to the verse about being "perfect" and having a righteousness surpassing the Pharisees:

1. The Pharisees weren't very righteous. Yes, they had an outward form of righteousness. They knew how to impress people with their prayers, Sabbath observance, and meticulous following of religious customs like washing hands. However, he proclaims that on the "inside they are full of greed and self-indulgence." (Matt. 23:25) That is why he said "The tax collectors and the prostitutes are entering the kingdom of God ahead of you." (Matt. 21:31) Disciples of Christ need to have more righteousness than the Pharisees in order to enter heaven, but not more than the tax collectors and prostitutes who were responding to Jesus message with repentance and faith. (I say "need" meaning that those who are saved will have the fruit of repentance in their life, not that it is necessary to be saved.)

2. Jesus was emphasizing an inner righteousness in the Sermon on the Mount. The word translated "perfect" in Matthew 5:48 can also mean "complete." Jesus had just given many examples of having hearts that follow the law completely, not just a form of external compliance. So we are not truly following the command "You shall not murder," simply by refraining from literally killing someone. We must also avoid being "angry with a brother," in our heart. (Matt. 5:22) Jesus says that it is not enough to "Love your neighbor and hate your enemy." Rather, you must "love your enemies and pray for those who persecute you, that you may be children of your Father in heaven." (Matt. 5:44-45) Jesus is not changing or adding to the Law here, but telling us what the Law always taught. (The Law says to love your neighbor but does not say to hate your enemy.) 

Then Jesus adds, "Be perfect, therefore, as your heavenly Father is perfect." This means we are to love others inwardly and outwardly, whether they are nice to us or are our enemies. We need to have complete righteousness, not merely practice what we think is the minimum outward compliance (which is what the Pharisees were doing). 

Jesus does not say that we have to do this to be saved or that those who are saved will be perfect in doing this. But he does make this the model of what all disciples of Jesus will strive for in their life because they love Jesus and trust that his commands are given in love. The commands guide us to live the kind of lives we really want to live. 

Trust the Bible's purpose is to grow your confidence that the Bible is true and the ultimate resource for life." You can join the Facebook group by clicking here. Trust the Bible is a weekday radio program that begins at about 8:10 each morning on WDOG 93.5 in Allendale, SC. Listen to previous programs online: www.fairfaxfbc.org/trust-the-bible.html