Which Old Testament Laws Are Christians to Obey? | Pastor Daniel Batarseh

My message today will hopefully be brief, but I trust that at the same time it will provide an immense amount of clarity to what we believe as followers of Jesus Christ. And my prayer is that this clarity will instill a confidence, a confidence in your peace, in your boldness, and in your proclamation of the truth, the truth that you have given your life to, I believe, and I hope. It's fair to say that in most bible preaching, teaching churches that people understand the centrality of the message of the gospel, that they are able to explain the essence of the message of salvation. Not to say that in those churches, everybody believes the gospel or has been transformed by the gospel, but that they are able to articulate the key components of what makes us different as Christians who follow Jesus Christ. That being said, I'm not sure if there is a equal level of clarity among professing Christians about how they can explain what is demanded of them in terms of practical obedience to the word of God.

What I mean by that is if you were to ask different believers, what does your life look like, or or what do you abide by in terms of trusting God? Yes. But also living for him, what do you turn to? What are you obligated to? What standard do you surrender to or ascribe to?

I think you would get a variety of answers, especially when you factor in the Old Testament. And some groups will argue that the Old Testament is to be obeyed perfectly, And they will cite the words of Jesus from Matthew five seventeen where he famously said that he did not come to abolish the law or the prophets, but to do what? Fulfill them. And then you have others who would say that the old testament has zero practical relevance to us as followers of Jesus in the new covenant. And at best, it's a historical document that you can make, you know, reference to, especially if you want to explain redemptive history or or show how Jesus was predicted hundreds and thousands of years ago.

And there are others who understand that the scriptures tell us, especially in second Timothy three sixteen, that all scripture is breathed out by God. All of it. And it is useful for not just understanding who Jesus is, understanding how God was going to save humanity, but for practical purposes in our teaching, in our correction, in our ultimate maturity, all of scripture, including the Old Testament. And so what they try to do is then reconcile. Reconcile the commands that you find in the old covenant with the commands that we have in the new, especially because the new covenant is God's revealed will for today and for the rest of the age.

And so that mentality has led many to develop what is known as the threefold division of the law. What I mean by that is that you have people who have this view that we have to do something with the Old Testament. And the best way to go about it is to look at it in three different categories. And so you have the moral law, And then you have the ceremonial law. And lastly, you have the civil law.

Now this is probably something that you've heard taught or you've probably even used to explain to someone who who wanted to know what commands from the Old Testament are binding on Christians. And so this has become popular in recent times, and I'll try to summarize what these three different elements of the law consist of. So when you talk about the moral law, what people mean by that is we're we're discussing the most important and enduring aspects of God's commands. And they are summarized really in the 10 Commandments. This deals with his eternal nature, his character, his holiness, and so it is applicable and it is timeless.

It is bound for all time and all people. And then you have the ceremonial law. And the ceremonial law focuses on the rituals and the the rites that are related to Israel's worship. And they include the sacrifices, and it's generally seen as fulfilled in the person of Jesus Christ. And so those rights and those, those things that were done in the temple, no longer are applicable to us because they were fulfilled in the person of Jesus Christ.

That's the ceremonial law. And then you have the civil law. And the civil law deals with the commands that are issued for daily life in ancient Israel society. And so really, there are all those, specific commands that are outside of the 10 Commandments. And they include also the judicial punishment for those who disobey such laws.

And those who explain this would also clarify that they have no relevance to our modern context for a variety of reasons. So that's really a general summary of this threefold understanding of the law and the Old Testament. You have the moral, the ceremonial, and the civil. Why the distinction? Because those who hold to this explanation will then follow it up with this, that there is a continuity with one out of the three of those categories.

The moral law. The moral law is still standing because it reflects God's holiness. It reflects his character and the 10 commandments really, reflect the bedrock of who he is, therefore it must continue on for all time, for all people, especially Christians. Whereas the ceremonial and the civil law dissolve. They have been dissolved because Jesus Christ in his personal work fulfilled much of it, and we received clarity in the subsequent teachings of his spirit appointed and inspired apostles.

So in essence, that distinction is made so that people can know how to interpret the Old Testament in terms of practical obedience. I am bound to the moral law, no longer to the ceremonial or the civil. As helpful as that explanation may be, it has challenges. There are challenges with that explanation for a variety of reasons, but here's the overarching one. That tri part division is not found anywhere in the Bible.

Nowhere in the old or in the new will you find any author explaining or categorizing laws in those three ways. Which is the reason why even those who believe this view and explain this view have internal debate. And the main debate is, well, how do we know which law belongs to which category? Which one fits under the moral? Which one fits under the ceremony?

Which one and some are clearer than others. But let me give you one example of how this can be problematic. So you have the moral law, which is ultimately represented in the ten ten commandments. But then we no longer have the ceremonial or the civil. Those are just shadows.

But then even if you look at the 10 commandment that we heard as we heard just a few weeks ago, you have one of them that is treated in the New Testament as a shadow. Which one is that? Observe the Sabbath. And so why is that one treated as something that is fulfilled? What about the other nine?

And then you can see how people can go back and forth on this. So I'm aware that there can be some people here who have found great comfort in that threefold understanding of the law are now uncomfortable by what I am saying. But I want to encourage you today. Why? Because I believe there is a better answer from the Bible in helping us comprehend and be more confident regarding what it is that we subscribe to, what it is that we abide by in terms of God's demands for us in practical obedience.

And here's what I discovered, even over the years. That there is another law mentioned in the Bible that is rarely bought up in brought up in this discussion and even really expounded on in general. Let me show it to you. Galatians chapter six. Look with me at verse two.

Paul tells this group of believers, bear one another's burdens and so fulfill the law of Christ. Fulfill the law of Christ. Law refers to a system of regulations, of instructions, of commands that determine the behavior actions of those who are subject to it. That's what Allah is. And so what Paul is alluding to here is that there is a set of teachings that are authoritative and they come from Christ.

And this is helpful. So now we understand that there is this law called the law of Christ. And interestingly, there's only one other place where that that phrase law of Christ appears in all of the New Testament. And when we look at it there, we receive even greater clarity of what this law consists of or how it contrast to something else. So I know I just told you to go to Galatians, but go to first Corinthians now.

In chapter nine, I want you to look at this verse with me beginning in 19, and we'll read down to verse 21. First Corinthians nine nineteen. Paul writes, for though I am free from all, I have made myself a servant to all that I might win more of them. To the Jews, I became as a Jew in order to win Jews. To those under the law, I became as one under the law, though not being myself under the law that I might win those under the law.

To those outside the law, I became as one outside the law, not being outside the law of God, but under the law of Christ that I might win those outside the law. So here, Paul is explained to these believers the depths of his sacrifice, what he is willing to do in order to win anybody to Christ. And in general, he's saying here, I I'm very pliable and I'm willing to adapt to my circumstances and context and my audience as long as my adaptation never compromises the message of the gospel or or any clear principle from God's word. What Paul is saying is, I'm willing to become like my listeners in order to obtain and win their ear without any hindrance on my part. Any obstacle that I create.

And so he understands that he has freedoms in Christ, but he's not willing to implement those freedoms in the presence of those who don't live by those freedoms so that again, he can have their attention and they can hear the gospel without any obstacles. And so as he breaks this down, which I want to say first that there there's a call for wisdom here. Because there's a very fine line between the wisdom of this approach and compromise. Because there's a lot of people here who would quote Paul's words to try to justify anti biblical methods to get the gospel out, but that's not what we're talking about. I just have to get that out there.

The main reason why I turned to this text is because within it, you have Paul making a distinction between the law of Christ and a different law. Notice at verse 20 what he says. And speaking about the Jews, he says that he is willing to become as one under the law. Pause. I'm willing to become as one under the law.

What law is he speaking about? The Jewish law. That's the context. I'm willing to become as one under the law, for what reason? That I might win those who are under the law.

So here's how you can translate this. I am willing to change and become adaptable to the customs of the Jewish law in order to minister to those who live by it. And he's not compromising anything, but but I want you to notice what he says in the middle. He clarifies, though not being myself under the law. So though I may adapt and though I may enter into the synagogue or enter into certain feast or honor certain celebrations in order that I can be with those who live by these things and then present the gospel, I wanna make sure that you know that I am not under that law.

So is Paul lawless? Is it just this kind of, whatever you feel you need to obey God with, he'll honor that because you live by grace. No. Look at the next verse. Look at verse 21 now.

To those outside the law, I became as one outside the law. Now he's talking about the Gentiles. He dealt with the Jews. I'm willing to become like a Jew to an extent so that I can win the Jews. But now I'm talking about the Gentiles.

So those who are outside the law, I became as one outside the law, not being outside the law of God, but under the law of Christ that I may win those outside the law. So what is he saying here? So I'm willing to be like a Gentile that I can win an audience with the Gentiles. And it says, so Paul is, anticipating a rebuttal or a concern from his readers. So wait, you're willing to be like a Gentile and, you know, there's negative connotation in the minds of the early readers here because gentiles, especially to the Jewish side, are just like heathen.

So wait, you're willing to loose live and just kind of do what you want and and before they even can entertain the thought, Paul wants to remind that I am not escaping, even temporarily or even for a moment, God's righteous decrees for my life. And I wanna clarify to you that I am under a law even though I might be like a Gentile, but I'm under the law of Christ. That would have been a perfect time for him to say that I'm under the law of Moses. That I'm under the Sinai covenant. That I'm under the Jewish law.

But he makes a distinction between the Jewish law and the law of Christ. So here's what would happen if you lived in Paul's day and you say, Paul, I have a question for you. What spiritual law are you bound by? What are you obligated to? And here's how you would answer.

The law of Christ. The law of Christ. And when we hear that, we think, okay. If Christ has a law, then what does it consist of? How do we know what he asked of us if he asked anything of us at all?

And there are many places I can go, but let me give you a very well known passage at the end of gospel of Matthew. Matthew twenty eight nineteen and twenty, these are Christ's marching orders to his apostles and really to the disciples that would come from them. Matthew twenty eight nineteen and twenty. Go therefore and make disciples of all nations, baptizing them in the name of the father and of the son and of the Holy Spirit, Teaching them to observe all that Moses commanded you. Teaching them to observe all that I have commanded you.

And behold, I am with you always to the end of the age. So Christ is telling his apostles that what they are commanded to do in building the church, in making converts, and winning people over to the truth, is that they are going to, from that place, after laying the foundation that they're saved by grace, they are going to receive all that Jesus taught them. So the law of Christ comprises of all that Jesus taught in the gospels and subsequently, what the apostles added to that teaching because Jesus told the very same disciples in John 16 that I have much more to tell you but you can't bear it now. But when the spirit of truth comes, he will take what is mine and make it known to you. So that's why when we look at the epistles, yes, ultimately we're seeing Paul's writings, we're seeing Peter's writings, we're seeing John's writings, but they come from the Spirit who got what he got from Christ.

So when people make this weird argument that I listen to what Jesus said, not what Paul said, not what John said. Do you understand that what they said is what Jesus said? Because he told them that I'm gonna grant you the spirit and he's gonna make everything that you need to know from me to you, and then you will be able to make it known to the church. So then that's the law of Christ. The commands of Jesus and his apostles who've been commissioned by Jesus.

Where can you find it? It's called the New Testament. The 27 books of the new covenant are what granted are what's granted to you and I in order to understand what he asks of us. It's so clear, but there's even more that the spirit reveals to us making this reality even more irrefutable. So I'm there's so many verses to touch on.

I'm just giving you the key verses. So in a moment, we're gonna turn to the book of Hebrews, but let me remind you what the book of Hebrews is about. The intent of the author is that he wants to present Christ and the new covenant far more superior to anything or anyone else, including Moses, including the Mosaic covenant, and the Levitical priesthood. And at one point, when he makes this argument about how Christ is far greater, how his covenant is far better, he makes this staggering claim. The staggering claim, and it's found in Hebrews seven and verse eleven and twelve.

Hebrews is a deep book, and so if you tend to get distracted at any point of the service, this is not a place where you wanna get distracted. Hebrews seven eleven and twelve. Let's read this closely and carefully, shall we? Now if perfection had been attainable through the Levitical priesthood, for under it the people received the law, what further need would there have been for another priest to arise after the order of Melchizedek rather than one named after the order of Aaron? You've heard me.

I can't help it. I have to say it again. You can't know the New Testament if you don't study the Old Testament. You will be spiritually anemic if you don't honor the Hebrew scriptures. What is he saying here?

Okay. You Jews that wanna go back, you Jewish Christians that wanna go back to the Old Testament, the Old Covenant. If the Old Covenant was so great, if the priesthood of the sacrificial system is so wonderful, then explain this to me. Why did the Holy Spirit tell us about another priesthood to come? Why does he speak speak of another priesthood to arise?

And what priesthood is he speaking about? The priesthood of Melchizedek. Psalm one ten verse four. You don't have to turn there, but there's reference there of Melchizedek also in Genesis 14. But the Bible tells us of another priesthood to come.

So if this one, this Levitical one is permanent, everlasting, enduring, perpetual, unending. Then why did the same God who issued the law and the priesthood under Moses and Aaron tell of one that would come through Melchizedek? Good point. Brilliant point. But he even goes further than that.

Look at verse 12. For when there is a change in the priesthood, there is necessarily a change in the law as well. Have you ever seen that verse before? Here's what he's saying. If the livable system was God's final plan for mediation between man and God, what's the reason for a priest to come from the priesthood of Melchizedek?

Furthermore, the new priesthood, if it's to be introduced, would necessitate a corresponding change in the law since the Levitical order was so deeply connected to the existing legal system. In other words, you can't separate the Levitical priesthood and the Mosaic law. Why? Because the priesthood came from the law and the priesthood upheld the law. It practiced and exercised what the law asked for.

So he already made the point that there's gonna be a change in the priesthood because Melchizedek, there's what what are you gonna do with that? That's in the Hebrew Bible. But let me also tell you this, that if there's gonna be another priesthood, that means there's also gonna be another law. If the Aaronic priesthood is gone, so is the law that was also under that priesthood, practiced, initiated, and upheld. So be ready for a change in the lesson.

The point that he is making here. And what might that law be? The law of Christ. The law of Christ. And if that segment was difficult to follow, just keep in mind that this passage in Hebrews clearly shows that under the new covenant, we are bound by a new law.

And the law of Moses no longer applies to us. It's the law of Christ. Yes. That should make you excited for many obvious reasons. But while we're in Hebrews, let me take you to another passage.

Go to Hebrews chapter nine beginning in verse six. Again, this is another section that describes the limitations of the old covenant and the system of the old covenant. Notice what he says. Look at verse six. Let's read carefully together.

These preparations having thus been made, the priests go regularly into the first section performing their ritual duties. But into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. What is he discussing here? He's talking about the tabernacle. He's talking about the sections of the tabernacle.

He's talking about the protocols of the tabernacle. He continues in verse eight. By this the Holy Spirit indicates that the way into the holy places is not yet open as long as the first section is still standing. That's so deep, that's a sermon in itself. Verse nine, which is symbolic for the present age.

That's why it's so deep by the way. Let's continue. According to this agreement or arrangement rather, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper. So he he goes through all this to say, this is not sufficient to deal with your conscience, to deal with your record of sin. Verse 10, but deal only with food and drink and various washings, regulations for the body imposed, look at these last few words, until the time of reformation.

Reformation, that word in the Greek is only found here. You know what it means? To make crooked straight. So after giving a general overview of the Levitical system, he says, yeah, these things aren't imperfect. They're insufficient.

They don't really deal with the core of who we are, but there's a time of reformation that's coming. Amendment, shift, change. And so what is he explaining here? That the ordinances of the old covenant were temporary by nature intended only to last until a perfect system would be introduced. And that's what he means by time of reformation.

And that's what we know to be the new covenant and also the law of Christ. Now someone who disagrees might respond, well, it's convenient for you to claim that there is a change in the law and base your defense solely on the New Testament. But there is no shred of evidence of what you are saying in the Hebrew scriptures. To which I would respond, are you sure about that? There are many places we can go, but I wanna bring up to your attention something that is often missed.

It's in a section that deals with Messiah, one of the clearest most profound prophecies of Jesus in the book of Isaiah. So So now let's go to the Old Testament. And let's go to Isaiah chapter 42. So we've seen in the New Testament, right, how Paul and how the author of Hebrews and we're gonna get to Jesus. I know many of you might be thinking about Matthew five seventeen.

We're gonna get there. That's how we're gonna end. But now let's come to the Hebrew scriptures and see if the prophets have anything to say about this change. Isaiah 42 beginning in verse one, behold my servant whom I uphold, my chosen in whom my soul delights. I have put my spirit upon him.

He will bring forth justice to the nations. He will not cry aloud or lift up his voice or make it heard in the street. A bruised reed he will not break and a faintly burning wick he will not quench. He will faithfully bring forth justice. He will not grow faint or be discouraged till he has established justice in the earth and the coastlands wait for his law.

Some of you already saw it, but let me explain here. We're dealing with what Messiah will do, what he will accomplish. And already from these verses, we know that his impact when he arrives will not be limited to Israel. It will have a global impact. It will have ripple effects throughout the earth.

It will be beyond the boundaries of this people group. And notice the word that he uses there at the end of verse four, until the coastlands coastlands or islands. What is he referring to coastlands there? He's speaking about gentile regions. How do we know that?

Because that's the context. Look at the statement right before, till he has established justice where? In Israel? In the earth. In the earth.

Early on, what does he say? At the end of verse one, he'll bring forth justice to where? The nations. The nations. The earth.

Coastlands. So we're talking about what Messiah will do across the globe. And what he's saying here with his prophetic vision, Isaiah, is that these gentile regions in some way are expecting something from Messiah, this perfect servant of God. And what's the one thing that they're expecting? We talked about justice.

Yes. But notice at the end of verse four, the coastlands wait for his law. Messiah's law. Interesting. His law.

You know what the word law is in the Hebrew? Torah. They're gonna be waiting for his Torah. Messiah is going to come. Yes, to bring justice, but he's also coming to bring a law.

A different law. A law that the New Testament expounds on and clarifies. Is that not right? And that's why now when you read all those verses where Jesus says, if you love me you'll do what? You'll obey my commandments.

And he commissions the disciples and he says, go and teach them what I commanded you. What does he do there? He's fulfilling Isaiah forty two four. That he has come now with his law and Paul by the spirit gives us the label of that law, the title of that law, the law of Christ. The law of Christ.

Now Now you might be wondering, is this about Messiah? It is about Messiah. It is about Jesus. Matthew twelve fifteen. Jesus, aware of this, withdrew from there and many followed him and he healed them all and ordered them not to make him known.

This was to fulfill what was spoken by the prophet Isaiah verse 18 of Matthew 12. Behold my servant whom I have chosen, my beloved with whom my soul is well pleased. I'll put my spirit upon him and he will proclaim justice to the Gentiles. He will not quarrel or cry aloud nor will anyone hear his voice in the streets. A bruised reed he will not break and a smoldering wick he will not quench until he brings justice to victory.

In his name, the Gentiles will hope. What does Matthew do? Matthew wants to let you know that Isaiah forty two one to four, really that whole passage is about Jesus. So Jesus is going to come and he's gonna bring his law. His law.

Speaking of fulfilling, I want you and I to consider probably the biggest objection to what I just shared in the past thirty minutes. And it is what the Lord Jesus says in Matthew five seventeen to 19. So let's turn there to look at these words, refresh our memories, and properly interpret them. Matthew five seventeen and nineteen. 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 say to you, until heaven and earth pass away, not an iota, not a dot will pass from the law until all is accomplished. Therefore, 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. Can I just say something on a personal level? This passage changed my life for many reasons, but there was one particular point in my life where I saw how every part of the Bible is important.

Because my Jesus, your Jesus says, that whoever relaxes one of the least of these commandments, what's gonna happen? He'll be called least in the kingdom of heaven. I don't want that. So evidently, Christ cares about every component of his revelation. So when people have this idea like, this is this is well, you gotta be careful there.

Because if you relax any part of his word that is clear and obvious, then you're doing something to your own reputation in the age to come. But here's how this passage is commonly known, taught, understood. Jesus, in fulfilling the law, came to obey every aspect of the law of Moses, and every part of the law of Moses remains in effect forever, and it is to be honored and enforced by all who are truly part of his kingdom. Right? Isn't that how most people understand it?

He came and he obeyed it perfectly, and the law remains in effect forever. And if you want to be great in the kingdom of heaven, then you're gonna enforce it on your own life and you're gonna teach others to abide by everything that the law, the law of Moses, the law of the prophets. But is that what Jesus meant when he said I've come to fulfill the law? Is that what what he was trying to convey? That I'm here to obey everything perfectly.

Not primarily. It includes that, but that's not what he is trying to communicate. When he says here that he has come to accomplish all that the law and the prophets spoke of, what he means is I have come to satisfy all that the law foreshadows and all that the prophets predicted that Messiah would do. I've come to become the substance of the shadows of the law, and I've come to perform everything that the prophet said, like what we heard in Isaiah 42. The prophet said, Messiah would do.

I'm here to fulfill that. I'm here to accomplish that. And if you're if you're confused by that idea, then remember what we just read in Matthew twelve seventeen, where Matthew tells us that this Jesus who did certain things did so in order to do what? Fulfill what Isaiah the prophet said and he then quotes Isaiah 42. So even when you look at the broader context of the book of Matthew, you'll notice how the word fulfill is genuinely implemented.

So let me give you one example. If you're there in Matthew five, go to Matthew two. And you see this in chapter one, chapter two, and other chapters surrounding his birth and his arrival. But look at Matthew two fourteen and fifteen. And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod.

This was to fulfill what the Lord had spoken by the prophet out of Egypt, I called my son. And you see that same phrase repeated whenever prophecy is fulfilled. This was done to fulfill, to fulfill, to fulfill. And from Jesus' own lips, he stands before his audience on that glorious mount because he made it glorious. And he said, I haven't come to abolish the law of the prophets.

I've come to fulfill them. I've come to accomplish what the law foreshadowed, what the law was pointing to, and I've come also to show you that I'm the one the prophets predicted. I've come to do all that they predicted. So this is what it means, that he has come to manifest what the old testament was ultimately speaking about. But there's another layer to this concept of fulfilling.

Christ also meant when he said that I have not come to abolish law, but to fulfill it, that he has come to give the truest application of the law. In other words, in his day there was such a shallow and often misguided interpretation of the law. And so when he says this, he means to say that I've come to reveal the true essence of the law, the true purpose of the law, showing how it is accurately fulfilled. How are you saying that? Because you can't just end it at Matthew five twenty.

That's the beginning of the Sermon on the Mount. What does he go on to say after he says that I've come to fulfill the law? Let me give you a few examples. Look at Matthew five twenty one. You have heard that it was said of those of old, you shall not murder and whoever murders will be liable to judgment.

But I say to you. I say to you. Matthew five twenty seven. You have heard that it was said, you shall not commit adultery, but I say to you. Matthew five thirty one.

It was also said whoever divorces his wife, let him give her a certificate of divorce, but I say to you. And over and over he does this, but I say to you, but I say to you, but I what is he trying to say? He's he's here to say that I've come to give the true application, to reveal the true essence of the law. So then what is the Lord expecting of his people? Very simple.

That we believe that he fulfilled everything, that the law foreshadowed, that the prophets predicted concerning who he is, and to live by his explanation and his application of the law, which becomes what? The law of Christ. Good. That's what he's saying. That is why he ends the Sermon on the Mount the way he ends the Sermon on the Mount.

Look at Matthew seven twenty four. I know there's many verses because I want I want you to see with your own eyes and not quote me, but quote the bible. Matthew seven twenty four. This is how he ends it. This is how he lands the sermon.

Everyone then who hears these words of who? Mine. Everyone who hears these words of mine and does them will be like a wise man who built his house on the rock. So in the same context where he says, I haven't come to abolish the law or the prophets but to fulfill them. He ends the sermon by saying, abide by what I say.

By what I command. But how how I interpret the law, the essence of the law. That is what you're subject to as my followers. And we know that to be not just in the Sermon on the Mount, but across the New Testament. And you're saying, well, yeah, but okay.

What do you do with things that you find in the New Testament that are also found in the Old Testament? Well, in the wisdom of Christ, by his own prerogative, if he wants to choose certain laws from the Old Testament, from from the old covenant to be carried over into the new, he'll do that. That's why you find Paul in Ephesians six for example, telling children to obey their fathers and their mothers and he quotes the 10 commandments. That's why we find commands about not committing adultery. But remember, we're in the new covenant, we're in the time of reformation according to Hebrews.

So you know what we don't do when somebody commits adultery? We don't stone them to death. But what do we do if they're unrepentant? Based on first Corinthians five, because we're under the law of Christ, if they don't repent of that sin, they're excommunicated from the church. So how do I know what the law of Christ is?

You go to the New Testament. You go to his teachings. You go to his apostles who've expounded upon what he said. And that's how you know the law of Christ. And so there might be even more questions than how do I engage with the old testament then?

And that's an important question. Primarily, you're supposed to see the old testament with the lens of Jesus being the fulfillment of it. So when you come to the old testament now, you're looking for Christ. You're interpreting it with the understanding that these shadows and these prophecies have been fulfilled. But more than that, you're also looking at what it can instruct you with.

Because the Bible tells us in the New Testament, in the law of Christ, if you will, how we should deal with the Old Testament. I know I've given you a lot of verses, but let me give you three three final ones. Very quick ones. Write them down if you don't want to turn there, but I just want to quote them in your hearing very quickly. Listen to what the apostles say about the Old Testament as they admit that they are under the law of Christ.

First Corinthians ten six. Now these things took place he's talking about the old testament, the stories in the old testament, specifically the wilderness Exodus. Now these things took place as examples for us. As examples for us that we might not desire evil as they did. First Corinthians ten eleven, now these things happened to them as an example, but they were written down for our instruction.

Our instruction on whom the end of the ages has come. So I'm already learning in in one chapter of the New Testament alone, that I could come to the Old Testament not just to look for Jesus, not just to teach and preach on Messianic Psalms, or shadows of Christ, but I can actually now come to the old testament and do what? Look for examples and illustrations of New Testament truths. And I can look for instruction. So I'm not just looking at prophecy, now I'm looking for practical guidance in the Old Testament.

In what way? Well, if you come to bible study on Fridays, you would know this. That we always repeat this word, principle. What's the principle behind this passage? What's the principle behind this story?

What's the principle behind this example? And we're discovering in the Old Testament the heart of God. The character of God. We're looking for principles that are confirmed in the New Testament. Let me give you another one from the New Testament.

Romans fifteen four. For whatever was written in former days was written for our instruction that through endurance and through the encouragement of the scriptures, we might have hope. So Corinthians says, you can find examples in the Old Testament, you can find instruction, And Paul adds in Romans, you can find encouragement. What scriptures is he referring to? He's not referring to Ephesians.

He's referring to the Old Testament. So you have those who and and they have I know where they're coming from but they're wrong in this. Where they almost scorn at Christians who would go to stories in the old Bible and applied it to their personal lives. Because they want to defend the honor Christ so they say, it's all about Jesus. The Old Testament is all about Jesus.

Don't you dare put your story in this. Don't you dare put your life in this. Yeah. You can go in extreme way and make everything about the Bible concerning you. But then you're missing out on this blessing that I can actually go to the story of David, and Joseph, and Daniel, and guess what?

Not just look for prophecies being fulfilled, but look for encouragement from my own life. You're allowed to do that. You're actually told to do that. So, here's what we learn at church today. If anybody asks you, what Old Testament laws do you abide by?

Do you obey this law or that law? Do you keep this day or that day? Be like Paul. I'm under the law of Christ. I'm under the law of Christ.

And you have these verses, these key verses to hopefully make a defense and see people liberated, who are under something that they've not been called to be under. And may the Lord give us all wisdom to know how to properly interpret the scriptures, divide it rightly. And to see the value, yes, of the new and what the new has to say concerning us in the new covenant, but also the old and how the two are married to each other. And to trust that every part of God's word, Hebrew and Greek, little bit of Aramaic, is for us. Is for us.

So believers, you are under the law of Christ. How do you know what the law of Christ is? Study your New Testament. But if you wanna know the New Testament even better, study the Old Testament. We're liberated.

We're freed. We're under we're under a better covenant because of our Lord Jesus Christ. And in this covenant, he tells us to take these elements and to gather together as a church and to remember what he has done. Because even the law of Christ, though they are commands and regulations and observances, they are built upon the the basis of his forgiveness. The gift of grace, and his sacrifice for us.

Can we prepare our hearts to celebrate this truth together? We thank you from the bottom of our hearts, Lord, that your word is wonderful. Oh, how real it is. Oh, how harmonious it is. How brilliant it is.

It's so clear that you are the author of it. And, Lord, thank you for this group of people today that are like the Barians, who have a high regard of the scriptures, who search it diligently. May we always be people of the book. May you always guide us, Lord, into truth. May you grant us the gift that you gave to the disciples at the end of the gospel of Luke where we're told there that you open the minds of the disciples to understand the scriptures.

We pray for that miracle every day. And Lord now as we come to prepare to eat of this table because in this new covenant you set this as an ordinance for us, help us do so in an honorable way, in a way that would bless you and bless us as a result. In Jesus' name we pray. Amen. Well, the praise team is gonna join us here in a moment as we we sing these truths that will help our line hearts be aligned with the things that we are going to partake of.

And I just want to encourage you that if you're you're not a Christian here today, this is an ordinance that Christ has designated for believers, those who have put their faith and trust in the person of Jesus Christ. So we would respectfully ask you to refrain from participating if if you know that you haven't put your faith in Christ, if you've not repented, if you've not been born again, but that you would participate by observing what's happening here. And believer, even as we sing and as we're about to eat, I encourage you to do what the Bible says, to examine yourself. And ask yourself, is there anything that I'm holding on to that I know breaks the heart of God? Not things that you're fighting against and resisting, but things that you're justifying that you know the scripture says that you cannot justify.

Then deal with that with the Lord. As as pastor Daniel opened up with, if you know that there's people that you have conflict with in the church, then you confront that brother in in love and you reconcile before you would even partake. And ultimately, believers, we're here to celebrate. We're here to rejoice that his body, his blood is the ransom that saves and redeems us. It's not about your works.

It's not about any law that you keep. It's because of what he's done in his love for you. He paid your debt. No matter what may seem to be going wrong in your life, one thing is guaranteed and can never be taken from you. You have eternal life.

You have heaven. You have God's favor forever. You are in the palm of his hand, and no one can take you out of it. That's what we have come to celebrate. Amen?

Let's stand now, and let's rejoice in the Lord.