Sermon Questions

1. Test your Bible memory: how many of the blanks can you fill in for Matt 5:17-18: Do not think that I have come to abolish the ____ or the ________; I have not come to _____ them but to ______ them. 18 For truly, I say to you, until heaven and earth pass away, not an ____, not a ____, will pass from the Law until all is accomplished.
2. TRUE or FALSE: Psalm 1 describes the blessed person as one who delights in the Law of the Lord.
3. The Hebrew title “Christ” means “________ One.”
4. The Heidelberg Catechism aligns closely with the ______ Standards.
5. What was the king in Deuteronomy instructed to do with the Law?
6. Give it to the priests
7. Destroy old copies
8. Write a personal copy and read it daily
9. Memorize only the commandments
10. What is a key difference between the translation approaches of the CEV and the NIV?
11. The CEV uses a more literal approach while the NIV relies on dynamic equivalence
12. The CEV uses dynamic equivalence while the NIV remains closer to the original wording
13. Both use dynamic equivalence
14. Both are equally literal
15. TRUE or FALSE: Galatians 3:10-11 teaches that relying on the works of the Law results in justification before God.
16. For believers under grace, the Law is not a means to earn salvation; it is considered a __________ that shapes us into the image of Christ.
17. Jesus’ framework for love, as quoted in Matthew 22, combines the command to love the Lord from __________ and to love one’s neighbor from __________.

Discussion Questions

1. Why are the Ten Commandments still considered relevant for believers under grace?
2. How does Matt 5:17-19 demonstrate continuity between the Old and New Testaments regarding moral instruction?
3. How can you apply the insights from this passage regarding the Law and grace in everyday life?
4. What does Jesus mean by declaring that “not an iota, not a dot, will pass from the Law until all is accomplished”?
5. In your faith, how do you balance salvation by grace with the authority of the Law?
6. How would teach your children or grandchildren the relationship of law and grace?
7. In what ways can the Ten Commandments function as a “gift” for believers rather than a burden?
8. In what way is the law freeing to you as a believer?
9. In what way can the law be a burden to unbelievers?
10. Discuss in your groups:
11. How does viewing the Law as a reflection of God's character impact our spiritual formation?
12. Why might some believers misunderstand the relationship between grace and obedience

Sermon Outline

In the Great Commission, Jesus commands His followers to go and make disciples. He then expands on this by instructing them to baptize those disciples—bringing them into the community of faith—using the triune name: the Father, the Son, and the Holy Spirit. Furthermore, He emphasizes that they are not only to baptize but also to teach these new disciples to observe everything He has commanded. 

Matthew 28:19-20 – ¹⁹Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. 

How do we unpack Christ’s command for His disciples to observe the will of God? As members of God’s family and followers of Christ, we are called to learn what it means to live faithfully. Throughout history, the Church has wrestled with this calling and, by and large, has spoken with a unified voice on how to understand and teach obedience to God’s will. This shared understanding is reflected in resources like Martin Luther’s Catechism, John Calvin’s Geneva Catechism, and the traditions of the Dutch Reformed Church in Michigan. In Western Michigan in particular, the Heidelberg Catechism aligns closely with the Westminster Standards, including both the Larger and Shorter Catechisms. These catechisms consistently emphasize that to observe Christ’s commands is to understand and live by the Ten Commandments—they all unpack the will of God in the same foundational way. 

Our sermon series is titled Planted, inspired by Psalm 1, which portrays the blessed person as one who delights in the Law of the Lord and meditates on it day and night. This person is like a tree planted by streams of water—yielding fruit in its season and whose leaf does not wither. The moral law, which reveals the very character of God, is not a burden but a gift and blessing for His people. As we begin this journey, we won’t start immediately with the first commandment. Instead, we’ll lay the groundwork by turning first to the words of Jesus Himself. 

In the Great Commission, Jesus commands His followers to be faithful—to make disciples and to teach them to obey all that He has commanded. If we’re looking for a concentrated summary of Jesus’ teaching, the Sermon on the Mount stands out as one of the clearest and most comprehensive sections in all the Gospels. While Jesus teaches throughout His ministry, this sermon gives us a focused insight into His view of the Law and His purpose in fulfilling it. This morning, we’ll look closely at Matthew 5:17–19 to understand what Jesus says about the Law and what it means for those who desire to follow Him. 

As we walk through these three verses, I want to address some of the common questions people may have when it comes to understanding the moral law of God found in the Hebrew Scriptures. In verse 17, Jesus responds to what may have been either an explicit accusation or an unspoken assumption. Perhaps people were saying, or simply thinking, “This Jesus wants to do away with the Law.” Or perhaps Jesus was anticipating that they might think this. In any case, He makes it clear: “Do not think that I have come to abolish the Law or the Prophets.” Jesus is emphatic—He has not come to abolish the Law, but to fulfill it. 

Matthew 5:17 – ¹⁷“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. 

Jesus makes it clear: “I have not come to abolish the Law, but to fulfill it.” The word fulfill can carry the sense of completing something, and indeed, Jesus does come to fully live out and embody God’s revealed will. But this word can also mean to bring something to fullness—to overflow, to reveal its true meaning, and to embody its deepest intent. Jesus does both. He not only lives in perfect obedience to the Law, but He also reveals its true purpose and significance. 

This should not surprise us when we consider how Jesus’ mission is described in the Hebrew Scriptures. Jesus is called the Christ—a title, not a last name. Christ means “Anointed One,” the Messiah. He is also referred to as the Son of David, emphasizing His role as the promised King who rules over God’s people. Both Matthew and Luke make this royal lineage explicit in their genealogies, underscoring that Jesus is the rightful heir in the line of kings. 

And when we look to the Old Testament to understand the role of the king among God’s people, we find something very specific regarding the Law. The king was commanded to write out a personal copy of the Law and to read it daily. This practice symbolized the king’s devotion to God's will and his responsibility to rule in accordance with it. In fulfilling the Law, Jesus, the true King, perfectly embodies this calling—demonstrating what it means to live under and in full alignment with God’s righteous standard. 

Deuteronomy 17:18-20 – And the king...shall write for himself a copy of this law...and he shall read in it all the days of his life, that he may keep all the words of this law and these statutes by doing them. 

As the king was commanded to keep a personal copy of the law and read it daily, he was also called to dedicate himself to obeying it—to embodying the statutes, commands, and precepts of God. In this way, the king was meant to serve as a living example of the law, someone the people could look to and say, “That is what faithfulness to God looks like.” Jesus, as the true and perfect King, fulfills this vision completely. He is the living law—fully obedient to God in every way, perfectly fulfilling the commands of Deuteronomy and the expectations placed upon Israel’s kings. 

However, not everyone interprets Jesus’ fulfillment of the law in this way. One well-known pastor in Atlanta, Andy Stanley, authored a book titled Irresistible, where he interprets Jesus’ words about fulfilling the law to mean this: 

Jesus did not abolish the law when he fulfilled it. But in fulfilling it, he made it... obsolete. – Irresistible; Reclaiming the New that Jesus Unleashed for the World 

Stanley suggests that Jesus' fulfillment means we no longer need to engage with the law—that we can essentially place it in a drawer, lock it, and walk away. But is that really what Jesus intended? Is the law now just a relic of the past, irrelevant for those who follow Him? 

Let’s turn to what Jesus actually says next. In verse 18, He continues: 

Matthew 5:18 – ¹⁸For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 

Jesus declares that not even the smallest part of the Law will pass away until all is accomplished. The Law remains in effect as long as heaven and earth endure—until the fulfillment of God’s redemptive plan. Scripture often speaks of a future moment known as the "turning of the ages," when this present age gives way to the age to come. In that coming age, there will be a new heaven and a new earth—a new creation. 

Until that moment—until heaven and earth as we know them pass away—the Law remains in force. Jesus ties this enduring relevance of the Law to the phrase “until all is accomplished.” These two realities go hand in hand: the passing away of the old creation and the accomplishing of all that God has promised will come together at Christ’s return. At that time, He will make all things new. There will be no more mourning, no more pain, no more tears. With the arrival of the new creation, all will be made right. 

Until then, Jesus affirms that the Law—God’s revealed will and moral standard, which reflects His very character—will not pass away. In other words, the Law remains relevant and authoritative for God’s people until the fullness of God’s redemptive work is complete. In other words, 

Jesus does not do away with the Old Testament law. He calls people back to it. – Carmen Imes Bearing God’s Name 

This statement sheds light on the entire Sermon on the Mount. If Jesus had intended to say that He fulfilled the Law so it could be set aside, then much of what follows in His sermon would be unnecessary. But that’s not what He does. He doesn’t just say, “I haven’t come to abolish the Law but to fulfill it,” and then move on. Instead, He immediately begins to unpack the Law—explaining its deeper meaning and intent. 

He says, “Let’s talk about what it truly means not to murder.” That teaching clearly comes from the Law. And if His purpose was simply to make the Law obsolete, why go to such lengths to interpret and apply it? He continues by addressing adultery, anger, oaths, and more—all drawn directly from the Law. If Jesus were declaring the Law irrelevant, why spend so much time teaching on its significance? 

The answer is found in His own words: “Not a dot or an iota will pass from the Law.” Jesus is not dismissing the Law but affirming its enduring relevance. The moral law reflects the revealed character of God, and that never changes. As Psalm 19 proclaims, “The Law of the Lord is perfect, reviving the soul.” 

Let’s turn to another passage of Scripture, because someone might respond, “That’s all well and good—but have you read the rest of the Bible?” They might point to other parts of the New Testament and say, “What about Romans 10:4?”—a verse that seems, at first glance, to suggest something different. 

Romans 10:4 (CEV) – ⁴But Christ makes the law no longer necessary for those who become acceptable to God by faith. 

Some might say, “Pastor Stanley was right—it says right here in the Bible that the Law is no longer necessary.” But this is where we need to pause and remember an important point: the translation of Scripture you’re using does matter. Certain translations may phrase things in a way that seems to suggest the Law has been made irrelevant. For example, one might read that Christ has made the Law no longer necessary. But how does that align with what Paul says just a few chapters earlier in Romans 3, where he upholds the Law? We need to look closely and interpret Scripture in light of its broader context. 

Romans 3:31 – ³¹Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. 

Can it really be true that Christ makes the Law unnecessary, and yet Paul also says that faith upholds the Law? That seems like a contradiction. The issue here lies in the translation. The earlier wording—suggesting the Law is no longer necessary—comes from the Contemporary English Version (CEV). Now, there are both benefits and drawbacks to having so many English Bible translations. The benefit is that we can compare them and gain deeper insight. The drawback is that not all translations are equally accurate or helpful in every context. 

The CEV uses a translation approach called dynamic equivalence, which aims to convey the meaning of the text in modern, readable English, rather than translating it word-for-word. While this can make Scripture more accessible, it also introduces the translators’ interpretive bias. In contrast, more literal translations—like the New International Version (NIV)—aim to stay closer to the original wording. 

For example, Romans 10:4 in the CEV may say that “Christ made the Law no longer necessary,” but the NIV, which leans more literal, says something quite different. It reads: 

Romans 10:4 (NIV) – ⁴Christ is the culmination of the law so that there may be righteousness for everyone who believes. 

The translation you use truly does matter. In Romans 10:4, many versions say, “Christ is the culmination of the law.” In the original Greek, the word used is telos. While telos can mean "end," it more often means "goal," "purpose," or "culmination." So we have to ask: What is Paul really saying here? Is he claiming that Christ has done away with the Law entirely? That wouldn’t make sense in light of Romans 3, where Paul says that faith upholds the Law. 

Let’s consider an illustration. Suppose we plant an apple seed. We place it in the soil, water it, and care for it over time. Eventually, the seed grows into a tree. That tree matures, develops leaves, and finally produces apples. The apples are the telos—the culmination—of the seed’s purpose. But the appearance of apples doesn’t mean the tree has ceased to exist. On the contrary, the fruit shows the tree has fulfilled what it was always meant to be. 

In the same way, Christ is the telos of the Law—the fullness, the flourishing, the ultimate purpose toward which the Law was always pointing. Christ doesn’t abolish the Law; He brings it to life, embodying and fulfilling its deepest intent. As Scripture says: 

Romans 10:4 (NIV) – ⁴Christ is the culmination of the law so that there may be righteousness for everyone who believes. 

Remember what Jesus says to John the Baptist when John hesitates to baptize Him? John says, “I should be baptized by You, and yet You come to me?” But Jesus responds, “Let it be so now; it is proper for us to do this to fulfill all righteousness.” In that moment, Jesus affirms that it is right for John to baptize Him—not because Jesus needs cleansing, but because He is committed to fulfilling all righteousness through His active obedience. 

Throughout His life, Jesus perfectly obeyed the will of the Father. His sinless life is the very embodiment of righteousness. He doesn’t just teach the Law—He lives it. His life is the culmination of the Law, the flourishing of everything the Law was pointing toward. Like a seed growing into a tree and bearing fruit, Jesus is the fruit-bearing tree of righteousness the Law anticipated all along. 

And here’s the point: we cannot do that ourselves. We haven’t obeyed the Law, and we won’t perfectly obey it. But Jesus did. He fulfilled the Law in our place, and through faith in Him, His righteousness is credited to us. This is the heart of the Gospel—Christ fulfilled the Law, and by trusting in Him, we are clothed in His righteousness. 

But someone might object: “If we now have Christ’s righteousness and are under grace, then we’re no longer under the Law—so why even look to it?” That’s a fair question. And to help us understand the relationship between grace and the Law, Paul addresses this very issue in Galatians 3. 

Galatians 3:10-11 – ¹⁰For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” ¹¹Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 

Paul writes that “all who rely on the works of the Law are under a curse.” To be under the Law means to be under its condemnation. That’s why Paul warns that if we try to return to the Law as a means of earning righteousness, then Christ died for nothing. 

So let’s be clear: our purpose this morning in exploring the Ten Commandments—and in unpacking their meaning—is not to place ourselves back under the Law. We’re not seeking to earn salvation through obedience. When the Law confronts the unbeliever, it rightly condemns, because it exposes sin and demands perfect righteousness—something no one can achieve on their own. But for those who believe in Jesus... 

Galatians 3:11 – ¹⁰For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” ¹¹Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 

God justifies us by faith, for “the righteous shall live by faith.” When we place our trust in Jesus, His perfect law-keeping righteousness is credited to us. What we’re talking about this morning—and what we’ll continue exploring in the weeks ahead—is not that we must keep the Law so that God will love us. Rather, we’re saying that because God has already saved us, because His righteousness now covers us, the Law becomes a gift. It’s a tool for shaping us into the image of the One who fulfilled it perfectly. 

So, if we are under grace and not under the Law, does that mean the Law no longer matters? Jesus gives us the answer... 

Matthew 5:19 – ¹⁹Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 

Notice the language here—doing and teaching. Doesn’t that sound familiar? It echoes Jesus’ words in Matthew 28: “Make disciples… teaching them to observe all that I have commanded you.” Does Jesus ever suggest that the Law no longer matters? Not at all. It’s not because the Law saves us—it doesn’t—but because once we are saved, the Law becomes a gift. It reveals the character of God and serves as a means by which the Holy Spirit shapes us to reflect the likeness of Christ—the One who fulfilled the Law perfectly. 

One final objection remains. Some might say, “Pastor, that’s fine—but we’re no longer under the Law of Moses specifically. We may still be under a law, but not that one.” Here’s how one person puts it: 

The law of Moses has been disannulled, and we are now under a new law. This new law is called the “Law of Christ.” – Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology 

One final objection often raised goes like this: “We’re not under that Old Testament Mosaic law anymore—we’re under the Law of Christ. We live on the other side of the resurrection and the outpouring of the Holy Spirit.” That phrase, “the Law of Christ,” appears only twice in the New Testament—once in 1 Corinthians 9 and once in Galatians 6. Yet if you turn to those passages and try to pin down exactly what the phrase means, you’ll find it’s not clearly defined. 

Take Galatians 6:2, for example: “Bear one another’s burdens, and so fulfill the Law of Christ.” That’s a beautiful call to love, but what exactly does it mean? Is that the entirety of the Law of Christ—just bearing burdens? When people try to distinguish the Law of Christ from the Mosaic Law, they often conclude: “The Law of Christ is simply the Law of Love.” And there’s a deep beauty in that idea. But we must ask: what does love actually look like? Not in the abstract—but in the concrete, everyday particulars. 

Because here’s the danger: without definition, love becomes whatever we feel it to be. Some church traditions have taken “being loving” to mean always being tolerant or affirming—so much so that they may drift from core biblical truths. People then say, “Yes, the Bible says that—but that’s Old Testament. We’re just called to love.” But we must ask: What does love mean according to Scripture? 

Jesus Himself gives us a framework in Matthew 22: “You shall love the Lord your God with all your heart, soul, and mind… and love your neighbor as yourself.” But we must remember—those two commandments aren’t new. “Love the Lord your God” comes from Deuteronomy 6. “Love your neighbor as yourself” is from Leviticus 19. So if you’re trying to distance yourself from the Old Testament, quoting Jesus doesn’t help, because He’s quoting it too. 

Then the natural question becomes: How do we love God and neighbor? The consistent answer throughout church history—and in Scripture itself—is found in the Ten Commandments. How do I love God? I worship no other gods, I honor His name, I keep His day holy. How do I love my neighbor? I don’t steal, I don’t lie, I don’t murder, and I don’t covet. These are not mere opinions—they are the revealed moral will of God. 

And the apostle Paul reinforces this in Romans 13. While he’s speaking about the Law of Christ and the primacy of love, it’s striking to see how he defines love—not apart from the Law, but through it. Look closely at what Paul says there. 

Romans 13:8-9 – ⁸Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. ⁹For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 

Paul writes that “the one who loves has fulfilled the Law,” as it is summed up in the command: “You shall love your neighbor as yourself.” But again, we must ask—what does that actually look like in practice? Our claim is that to truly understand how to love our neighbor, we need the guidance of the Ten Commandments. 

And what does the apostle Paul do when he unpacks what it means to love your neighbor as yourself? He turns directly to the Ten Commandments. 

Romans 13:8-9 – ⁸Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. ⁹For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 

The Ten Commandments are a gift of grace—not a means to earn salvation. They were never intended to be. When God gave the Law to Israel, it was after He had already rescued them from slavery. He didn’t approach them in Egypt saying, “Here are ten commandments—follow these, and we’ll see how you do.” No, He saved them by His own power; they did nothing but watch. Only after their salvation did He reveal His Law. 

Why? Because in saving them, God was also calling them to reflect His character. The Ten Commandments are a revelation of who He is, and through them, He invites His people to be conformed to His image. As Scripture tells us, when we are transformed into the image of Christ, it happens from one degree of glory to another. The more the revealed will of God shapes our lives, the more we are formed into the likeness of the One who lived it perfectly—our Lord, our Savior, our Redeemer, and friend—Jesus Christ. 

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