June 11, 2023
Matthew 5:17-20

The title of the sermon is "The Greater Righteousness."¹

OUTLINE
1 Jesus came to fulfill the Scriptures.
2 Not a dot will fail.
3 Becoming great in God’s kingdom.
4 The greater righteousness is needed.

“The Beatitudes explain what a disciple of Jesus is, and what follows that explains what a disciple of Jesus does.” (Constable) This morning’s section explains what a disciple of Jesus needs. Jesus had just taught about the importance of His disciples demonstrating their righteousness publicly so that God would be glorified by the onlookers. But Jesus is going to contrast the greater righteousness with the type that doesn’t hit the mark, the humanistic righteousness of the Pharisees and scribes of His day. Both looked good to the passerby externally, but Jesus contrasted them to the highest degree.

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. 18 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. 19 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. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

v 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.

• At this point in Jesus’ ministry, Jesus may have already been experiencing misleading whispers that, He wanted to abolish the Law. Her Jesus set the record straight.
• The phrase “the Law and the Prophets” may refer "to two of the three major divisions of the Hebrew Bible, the third being ‘the Psalms’ (Luke 24:44). But “The Law and the Prophets” was evidently the most common way that Jews referred to the Old Testament in Jesus’ day. … He almost certainly was not referring to just 2/3 of the Hebrew Bible but to it entirely. (Constable)
• Much debate has been focused on what Jesus meant when He said that He came to fulfill the Law and the Prophets.³
• But as for now, I think we need to just make sure we see Jesus’ testimony of Himself: “I have not come to abolish them but to fulfill them.” .
  • Jesus fulfilled the law in several ways:
  • Christ fulfilled the Law and the Prophets in His teaching. It was prophesied that He would teach His people and He completed that.
  • Christ fulfilled the Law and the Prophets by His own personal, unbroken obedience. This was necessary to be the spotless, acceptable Sacrifice --the Propitiation-- for our sins.
  • Christ fulfilled the Law and the Prophets by His sufferings, death, and resurrection. (adapted from W. G. Barrett, in BI)

But Jesus taught that there was still more in the what we call the OT to be accomplished. Look at it in verse 18 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.

• At a first reading it might well be held that this is the most astonishing statement that Jesus made in the whole Sermon on the Mount. In this statement Jesus lays down the eternal character of the Law; and yet Paul can say, “Christ is the end of the Law” ( Romans 10:4 ). (Barclay)

• The phrase “For truly, I say to you,” emphasizes what is about to be said. “This is the first occurrence in Matthew of this phrase, which appears 30 times in [Matthew’s account of the] Gospel. … It always conveys the personal authority of the person who utters it.”[513, France, The Gospel …, p. 184; edited for accuracy]
• “‘Until heaven and earth pass away’ is a vivid way of saying as long as this world lasts.” (Constable) Jesus here was teaching until the world passes away there is still more to be accomplished in what we call the OT.
• NON will be missed either: the ESV has “not an iota, not a dot.” Others have “smallest letter,” “jot.” Iota refers to the smallest letter of Hebrew refers to yod. The “dot,” seems to refers “to a small stroke on one Hebrew letter (called a serif) that distinguished it from a similarly shaped letter. Another possibility is that it refers to a stroke that was sometimes placed over certain words in the Hebrew Bible.”[514]
• Nevertheless, what Jesus was teaching is that, the entirety of the Old Testament, down to the smallest feature, will be upheld until the final hour of this world and the heavens as we know it.

APPLICATION

• Jesus partially fulfilled some of the OT but there is more to come.
• Let us not forget that the Old Testament has many millennial promises yet to be fulfilled.
  • The temple in Ezekiel.
  • The “edenization” of the Israel
  • The setting up of the millennial kingdom’s worship etc.
  • All of this waiting on Jesus’ return to the earth as well.

So Jesus taught that the OT is still in effect until He fulfills it all. He continued His Sermon in verse 19 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.

• This is a long section of the sermon, but please listen to it.
• “‘Relaxes’ The amazing verb λυω (luo) means to loose, unbind or disintegrate. It expresses the unbinding of what was previously tied up, or the disintegrating of what was previously integrated.” (Abarim)
  • The Jewish rabbis “had graded the Old Testament commands according to which ones they believed were more authoritative and which ones less: the heavy and the light.”[516, McNeile, p. 59]
  • Jesus here corrected the scribes and Pharisees’ unwarranted treatment of the OT Jesus warned that audience against holding the same values as their leadership and that, future greatness in His kingdom was at stake in their application of His teaching. (Constable)
• But then we come to at least one of the most difficult phrases in the Sermon on the Mount: what exactly are “these commandments”?
  • Incredibly, what one believes about this phrase will direct much of the outflow of their theology and living in their day-to-day lives.
• I will present several views here, but these are not exhaustive:
• View 1 = “These commandments” point backwards to the entirety of the OT as written.
  • In this view some believe that they should keep as much of the Old Testament as physically possible. People that hold this view often prioritize the OT first over what the NT teaches. This is a view of many Messianic Jews, Seventh Day Adventist, a few protestant churches.
• View 2 = “These commandments” point backwards in a limited way post-cross. That is Jesus was still obeying the Law here because He had not instituted the Church with His death and resurrection. So these believe that they should keep everything the Old Testament says that the New Testament does not directly reject. So people that hold this view prioritize the NT over the OT. But often NT silence on a specific rule of the OT is met with an applicational view in their lives.
  • Blomberg agrees and wrote: “all of the Old Testament remains normative and relative for Jesus’ followers” unless each command can be proven fulfilled in Jesus’ ministry.¹ (p 103 f)
  • So he would believe that all people of faith, Jew and Gentile, need to follow the OT laws that were not directly put out of use during Jesus ministry.
• View 3 = The Old Testament has passed away. We only keep what the OT commands regarding the moral parts of the Law. They would note that, all the moral commands of the Law are reinforced in the NT. This is the mainline protestant view in talk, but practice it can differ.
  • Let me give you an example of one of this: How many protestant church pastors will preach this morning, “Bring the whole tithe into the storehouse!”
• View 4: I would say that, “these commandments” phrase could absolutely point forward in the Sermon not backward in the Sermon. For look at the commands Jesus immediately stated preaching.
• I did not read that anyone holds this view, but a couple of commentators implied that it is doubtful without referring to it directly.
  • I wanted to look at more opinions but Sunday comes every week, and I was surprised by the absence of commentary by some the greats otherwise lengthy commentary accounts of the NT. I empathize.

I would have us remember that there is a fundamental in Bible study methods that holds the premise of, Scripture interprets Scripture.

• We see problems with some parts and can reject view 1 by turning to Mark’s account of the gospel. Turn to Mark 7:17-19.
  • Things often not considered enough are verse like these: “And when he had entered the house and left the people, his disciples asked him about the parable. And he said to them, ‘Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, since it enters not his heart but his stomach, and is expelled?’ (Thus he declared all foods clean.)”
  • SO FACT: all of the 613 OT Laws being kept until this world ends are not in view when Jesus said “these commandments.” Some of the viewpoints begin to crumble here. All dietary restrictions of the Law were put down here --by Jesus!
  • Jesus was already putting at least some of the ceremonial commands away while we was walking on the earth.
• This passage might a little more difficulty if one were to erroneously forget that Scripture interprets Scripture and think too that the writings of Paul are in some way lesser than Matthew’s account of the gospel; they are not. God wrote the entire Bible is dogmatic theology; that is a non-negotiable.
  • We remember Peter rightly teaching us, “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.” (2 Peter 1:21)
  • Listen to just a pinch of the theology of Paul to the Jews and Gentiles at Rome:
  • Romans 13:10, “Love does no wrong to a neighbor; therefore love is the fulfilling of the law.”
  • Paul wrote to other churches …
  • Galatians 6:2, “Bear one another’s burdens, and so fulfill the law of Christ.”
  • Galatians 5:3, I testify again to every man who accepts circumcision that he is obligated to keep the whole law.
  • 1 Corinthians 7:19, For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. COMMENT
  • Cf. Romans 7:1-6; Colossians 2:8-23; Galatians 3:10-14; et al.
• SO I believe that “these commandments” are the ones that follow the phrase not precede it. I am in the minority here.
  • If that view be incorrect then I would say that the moral parts of the law are what is in view with the phrase “these commandments.”

Jesus divided his listeners of faith into two groups:
FIRST GROUP: The Relaxers: look at verse 19 again “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”

• I always remember that, one bite of a piece of fruit gave us this fallen world. We should not relax ANY commands of God.
• APPLICATION: We must be cautious against what I am calling the American brand of Christianity. We too find ourselves “grading” the commands of God. This practice consciously or subconsciously needs to stop. We don’t want to be in the “relaxer” group.
• Relaxers of the least commands “will be called” --future tense-- least in heaven.

SECOND GROUP: “but whoever does them and teaches them will be called great in the kingdom of heaven.”

• APPLICATION: Becoming great in God’s eyes is two fold:
• #1 being able to teach accurately must include at its core thinking accurately. regarding what God has said about the commandments. In a nutshell they all matter!
• #2 Being obedient to the accurate truth of God is paramount.
• 1 Samuel 15:22, And Samuel said, “Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to listen than the fat of rams.
• Everything to the minutest detail matters.
• You have heard me say it many times that rewards vary in the afterlife. That concept is replete in Scripture --it’s everywhere. Constable noted, “This verse distinguishes different ranks within the messianic kingdom. Some individuals will have a higher standing than others. Everyone will not be equal.”
• The afterlife will be a promotion for all believers and, we shall truly be blessed. But there will be positions of authority doled out.
• Now Blomberg is almost convinced against this view. He believes that, most likely all believers will be equal in heaven.
  • Blomberg believes that this passage means that others will be called great in this life and no more.
  • Blomberg cites, Matthew 20:1-16, as his proof text. In the parable of the Workers in the Vineyard, every one received the same pay even for shorter work time.
  • People being rewarded the same thing “is a thing,” that must be accounted for, but we are not to develop theology from some passages of Scripture to the neglect of others.
• I do account for Blomberg understanding that some rewards in heaven are to be the same.
  • I point to an example in this life to explain what I believe to be totally clear teaching in Scripture. The City of Huntsville

Uphold all of what Jesus taught! It matters here and later.

The next thing Jesus taught must have been striking to some in not all of His audience, verse 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

• I agree with so many others when I say that v 20 is the key verse of the Sermon.
• Wiersbe said that the Sermon’s “main theme is true righteousness.” Blomberg the “Greater Rightousness.” ([518, Wiersbe, The Bible …, 1:21]; Blomberg, p 103, respectively)
• What Jesus does in this verse is tell his disciples and larger audience that the scribes and Pharisees’ brand of righteousness is not going to cut it regarding what God requires to enter into the kingdom they hoped for.
• For many hearers, they believed that the Pharisees were good teachers, leaders and “practitioners” regarding the Scriptures. But Jesus calls them to the carpet. (cf. Blomberg, p 105)
• Jesus never took His foot off the gas either regarding them. His rebukes sharpened over time in Matthew when He said to the scribes and Pharisees, "You hypocrites! Well did Isaiah prophesy of you, when he said: “‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.’” That’s in Matthew 15:7-9.
• In Matthew 23:27, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness."
• Lloyd-Jones said something important about this text, “Many, alas, seem to object in these days to negative teaching. ‘Let us have positive teaching’, they say. ‘You need not criticize other views.’ But our Lord definitely did criticize the teaching of the Pharisees and scribes. He exposed and denounced it frequently.”[510, Lloyd-Jones, 1:181-82]
• The Church is a mess today because people stood by and have not called out the heretics! These heretics have infected the Church at ever level now.

What EXACTLY was the Greater Righteousness that was needed?

• Jesus did explain the greater righteousness he was speaking of in the sermon. We must jump ahead --just a bit-- as to not leave this particular sermon incomplete. Look over at Matthew 6:33, “But seek first the kingdom of God and his righteousness, and all these things will be added to you.” COMMENT (Emphasis mine.)
• Paul explained the Pharisees’ problem well in Romans 10:1-4, “Brothers, my heart’s desire and prayer to God for them is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes.”

APPLICATION

• We must have God’s righteousness to enter into the kingdom of God.
• This speaks to utter reliance.
• Remember: We are not the source of any righteousness. God saves us by giving us His righteousness. The Spirit produces the fruit of righteousness in our daily lives. Ultimately God will finish His work of righteousness in His people by taking away our sinful nature completely.
• God offers His true righteousness to everyone.
• And remember, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”
• It is God alone who satisfies us with His righteousness, The Greater Righteousness.

Notes

^{Notes from above may not be in numerical order.}

¹ The title taken from Blomberg, p 103.

² “What is antinomianism?” Gotquestions.org, accessed June 6, 2023.

³ Constable wrote, “See John A. Martin, “Christ, the Fulfillment of the Law in the Sermon on the Mount,” in Dispensationalism, Israel and the Church, pp. 248-63; Michael Eaton, No Condemnation, pp. 126-31.”

⁴ Constable cited, “William M. McPheeters, “Christ As an Interpreter of Scripture,” The Bible Student 1 (April 1900):223-29.”

Some of the views from Constable:

Much debate has centered on what Jesus meant when He said that He came to fulfill the Old Testament.[502] The first question is: Was Jesus referring to Himself when He said that He came to fulfill the Law and the Prophets, or was He referring to His teaching? Did He fulfill the law, or did His teaching fulfill it? Since the contrast is “to abolish” the law, it seems probable that Jesus meant that His teaching fulfilled the law. He did not intend that what He taught the people would replace the teaching of the Old Testament, but that it would fulfill (Gr. pleroo) or establish it completely. Of course, Jesus did fulfill Old Testament prophecy about Messiah (cf. 2 Cor. 1:20), but that does not appear to be the primary subject in view here. The issue seems to be His teaching.

Some interpreters conclude that Jesus meant that He came to fulfill (by keeping) the moral law (the Ten Commandments), but that He abolished Israel’s civil and ceremonial laws.[503] From verse 21 onward, the Lord was referring to the moral law, but in this verse He was referring to the whole Old Testament. Others believe that He meant He came to fill out its meaning, to expound its full significance that until then remained obscure.[504] This view rests on an unusual meaning of pleroo, and it seems inconsistent with Jesus’ comment about the jot and tittle in verse 18.

Still others believe Jesus meant that He came to extend the demands of the Old Testament law to new lengths.[505] This interpretation is improbable because Jesus did not change the meaning of the law but expounded its originally intended meaning. Another view is that Jesus meant that He was introducing what the Law pointed toward, either by direct prediction or by typology.[506] While He did clarify the meaning of the law, He did not introduce a different meaning into the law.

Probably Jesus meant that He came to establish the Old Testament fully, to add His authoritative approval to it. This view harmonizes with Matthew’s use of pleroo elsewhere (cf. 2:15). This does not mean He taught that the Mosaic Law remained in force for His disciples. He taught that it did not (Mark 7:19).[507] Rather, here, Jesus authenticated the Old Testament as the inspired Word of God.[508] He wanted His hearers to understand that what He taught them in no way contradicted Old Testament revelation. It was important for Him to say this at this point in the sermon, because He then proceeded to contrast the teaching of the scribes and Pharisees with the true meaning of the Old Testament.

(The purpose of the Mosaic Law was revelatory and regulatory, but not redemptive. That is, it revealed what God wanted people to know, and it regulated the life of the Israelites. But God never intended that people should view it as a way to earn salvation, namely, by keeping it perfectly. He gave it to an already redeemed people: to Israelites who had been redeemed from bondage in Egypt.)

Works Cited

Scripture quotations [unless otherwise noted] are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Click here to access the works cited web-page for this document, save those marked as “Notes” or “Other Works Cited”–if any. Most of these cited works correspond to the verses they are outlined with. In the case of general background information and references, one will find cited material with the Bible books the citations are associated with. ¶ Furthermore, there may be numbered notes that are URL linked; these are usually retained numbered notes from Thomas Constable’s, “Dr. Constable’s Expository (Bible Study) Notes.” These links are preserved “as is” at the time of this work’s formation and sometimes include other citation information from Constable.

Other Works Cited

^{Note: Not all of these resources listed below were used in this particular sermon outline.}

Augsburger, David. Dissident Discipleship. Brazos Press, 2006.

Blomberg, Craig L. Matthew. New American Commentary, vol. 22, ed. David S. Dockery, et al., Broadman Press, 1992. May be sourced from archive.org.
(https://archive.org/details/matthew0000blom)

________. Preaching the Parables: From Responsible Interpretation to Powerful Proclamation. Baker Academic, 2004. Sourced from archive.org.
(https://archive.org/details/preachingparable0000blom/page/82/mode/2up)

Bruce, Alexander Balmain. The Training of the Twelve. Ed., A.C. Armstrong and Son, reprint 1984, Kregel Publications, 1971 edition.

Chambers, Oswald. My Utmost for His Highest. Our Daily Bread Publishing, Online ver.

Chan, Francis. Crazy Love. David C. Cook, 2008.

Evans, Craig A. The Bible Knowledge Background Commentary: Matthew-Luke. Victor, 2003. Sourced from archive.org.
(https://archive.org/details/bibleknowledgeba00crai/mode/2up)

Hendriksen, William. New Testament Commentary: Exposition of the Gospel According to Luke. Baker Book House, 1984.

Phillips, John. Exploring the Gospels: John. Loizeaux Brothers, 1988.

Platt, David. Follow Me. Tyndale, 2013.

Yancey, Philip. The Jesus I Never Knew. Zondervan, 1995.

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