Mount Sinai and the Sermon on the Mount

                                                                                                                                                              Prophets" (Matt. 5:17a). Thereafter, the Son of God came to Earth (we are told in Matt. 5:17b). He did so, inter alia, also in order "to finish building up" or to "finish constructing" the rest of the Bible — by advancing the Older Testament books, through inscripturating (and consummating) also the Newer Testament books. I Tim. 5:18 cf. Luke 10:7 & I Pet. 1:7-12 & II Pet. 3:15-18; cf. notes 41 and 43. Accordingly, in Matt. 5:17b, pleeroosai can only mean that the Old Testament writings (cf. note 40) were not just (re)confirmed by Jesus. They were, in fact, "finished being built up" and "finished being expanded" and "finished being constructed" and "completely finished off and consummated" — by the addition to them, also of the New Testament writings as their crowning glory and their final "fulfilment." 43 Here in Matt. 5:17's pleeroosai, Christ is not merely and not just confirming and re-affirming and consenting to and re-iterating the OLD Testament Scriptures and their teachings in the way Paul does in Rom. 3:31 & 7:16. For there, Rom. 3:31 has histanomen, which the KJV renders "establish" (and which means: place; deposit; strengthen; confirm; sustain). And Rom. 7:16 has sunpheemi, which the KJV renders "consent unto the Law" that it is good. Here in Matt. 5:17, however, Christ is declaring that He came to complete all the 'jots' and all the 'tittles' of those Holy Scriptures of the Older Testament, and to magnify them precisely by augmenting them with all the jots and tittles or all of the iotas and all of the letter-portions alias each of the dottings of every "i" and each of the crossings of every "t" also of the Newer Testament writings. This He would do, by showing their meaning-fulfilment in the NEW Testament in His blood. I Cor. 11:25. As the Westminster Confession declares, the Old Testament "prophecies" and "ordinances" of the Jews — "foresignifying Christ to come" — were "for that time sufficient." But in the New Testament, Christ is now "held forth in more FULLNESS and SPIRITUAL efficacy." See Confession 7:5-6p, quoting Heb. 12:22-24 & Jer. 31:33-34. Cf. too Westminster Larger Catechism Q. & A. 35qm, quoting II Cor. 3:6-9 & Heb. 8:6-11. Indeed, "under the New Testament, the liberty of Christians is further ENLARGED — in their freedom from the yoke of the ceremonial law to which the Jewish Church was subjected." Westminster Confession 20:2g. For Christ came to restrain or "to finish transgression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and the prophecy." Dan. 9:24f. Cf. Matt. 5:17's finishing constructing or "fulfilling" of "the Pentateuch" alias "the Law" and "the Prophets." This He would do through His death on the cross, and in His A.D. 70 destruction of Jerusalem by His agents the pagan Romans (around the time of His completion of His New Testament writings. Matt. 23:34-36 & 24:15-28. These events abrogated the ceremonial laws, and brought about the expiry even of "sundry judicial laws" peculiar to the Ancient Israelites of Palestine (except inasmuch as "the general equity thereof may require"). At the same time, by those same events, Christ did also "much STRENGTHEN" and "MUCH strengthen" the obligation of all men ("as well justified persons as others") to "the obedience" of "the Moral Law" thenceforth and for ever. Westminster Confession 19:3-5. In Matt. 5:17, then, pleeroosai means "to bring to full fruition." Indeed, this is also the exact meaning of the word throughout Scripture. Cf. Rom. 13:8; Eph. 5:18; Phil. 2:2; II Th. 1:11; etc. The word never means "to abolish" — as the antinomians so wrongly misinterpret it to mean in Matthew 5:17! Such an antinomian position is totally at variance with the Westminster Assembly's understanding of the word "fulfil" in Matt. 5:17 (as reflected in the Confession at its chapters 19:4gk and 21:7n. It also clashes with the Westminster Assembly's Form of Presbyterial Church Government — in paragraph 3g of its section 'Of Particular Congregations.' This states that "they who dwell together, being bound to all kinds of moral duties one to another, have the better opportunity thereby to discharge them — which moral tie is perpetual. For Christ came not to destroy the Law but to fulfil it. Deut. 15:7,11; Mt. 22:39; Matt. 5:17. Consequently, in Matt. 5:17, the word pleeroosai should be rendered: "to finish bringing to full measure." Or, because of the contrapolar adversative of the earlier katalusai (alias "to demolish") followed by alla, the word pleeroosai may here perhaps even better be rendered: "to finish constructing." Precisely by bringing the Old Testament writings to full canonical measure, and thus finishing the construction of those writings, Jesus everlastingly did "much strengthen" also the Moral Law (and also saved His children from the everlasting penalties which all lawbreakers deserve). See the Westminster Confession at its chapters 6:5-6p & 19:4g & 19:5k & 20:2g & 21:7n — and compare too the Westminster Larger Catechism at its Question 35qm (seqq.). Yet, precisely by fulfilling the Old Testament Scriptures, Jesus also abrogated the ceremonial laws (which pointed to and were replaced at Calvary). Indeed, in further destroying Jerusalem during A.D.

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