J.K. McKee of Messianic Apologetics reviews John 1:17, and whether or not it lends support to the idea that the Torah or Law of Moses has been abolished for the post-resurrection era.
J.K. McKee of Messianic Apologetics reviews Matthew 5:17, and whether or not it lends support to the idea that the Torah or Law of Moses has been abolished for the post-resurrection era.
J.K. McKee, theologian, author, and editor of Messianic Apologetics, joins us to talk about his testimony, the validity of the Torah, what the phrase “Under the Law” means in Scripture, the New Covenant, and the Book of Galatians.
Matthew 5:17-19, which preface the Sermon on the Mount which follows, are some of the most important verses of the Apostolic Scriptures (New Testament) for today’s Messianic movement. These verses speak of the Messiah’s intent to fulfill, and not abolish, the Mosaic Law. But what does it mean that the Messiah was to come and fulfill the Law? Does it just pertain, as is commonly thought, to the prophetic agenda of accomplishment that is realized by the Messiah’s arrival? Or, is there a multi-layered dynamic of the Messiah’s coming to “fulfill” the Torah, which must be taken into consideration? Has the Law been “fulfilled and thus abolished,” as many people today conclude? If this is in error, then what might need to be corrected in some Believers’ view of the Torah?
Judah Himango and John McKee both agree that God’s Torah is essential instruction to be known, studied, and implemented by all of His people—yet there are challenges and problems which have to be navigated when one identifies the extremes of legalism and lawlessness.
“Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives? For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband. So then, if while her husband is living she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress though she is joined to another man. Therefore, my brethren, you also were made to die to the Law through the body of Messiah, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God. For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death. But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter. What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, ‘YOU SHALL NOT COVET’ [Exodus 20:17; Deuteronomy 5:21]. But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead. I was once alive apart from the Law; but when the commandment came, sin became alive and I died; and this commandment, which was to result in life, proved to result in death for me; for sin, taking an opportunity through the commandment, deceived me and through it killed me. So then, the Law is holy, and the commandment is holy and righteous and good. Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful. For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin. For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good. So now, no longer am I the one doing it, but sin which dwells in me. For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. For the good that I want, I do not do, but I practice the very evil that I do not want. But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me. I find then the principle that evil is present in me, the one who wants to do good. For I joyfully concur with the law of God in the inner man, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Wretched man that I am! Who will set me free from the body of this death? Thanks be to God through Yeshua the Messiah our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin” (NASU).
J.K. McKee of Messianic Apologetics provides a lengthy and detailed analysis of 1 Timothy 1:9: “realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers” (NASU).
J.K. McKee of Messianic Apologetics provides a lengthy and detailed analysis of Colossians 2:14: “having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (NASU).
J.K. McKee of Messianic Apologetics provides a lengthy and detailed analysis of Ephesians 2:15: “For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace” (NASU).
J.K. McKee of Messianic Apologetics discusses how today’s broad Messianic movement does have a positive view of the Torah for God’s people in the post-resurrection era. 50 Bible passages commonly employed to claim that the Torah has been abolished, or is irrelevant, are succinctly addressed.