Жаңа Өсиет және Ескі Өсиет: Заң мен Исаның қарым-қатынасы

[Truth] The proof of True Grace and Salvation. Matthew 5:17 is the 17th verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. One of the most debated verses in the gospel, this verse begins a new section on Jesus and the Torah, where Jesus discusses the Law and the Prophets.

This verse is central to the debate over the relationship between the New Testament and the Old Testament first begun by Marcion of Sinope. There are several parts of the New Testament where Jesus can be read as rejecting some tenets of Mosaic law. Issues include the traditional understanding of the Sabbath in , divorce laws in Matthew 5:31, and dietary prohibitions in
The antinomian viewpoint holds that, because Jesus accomplished all that was required by the law, thus fulfilling it, he made it unnecessary for anyone to do anything further. Proponents of this view believe this view was described by the Apostles in Acts of the Apostles, and that the Jewish Christians overlooked such teaching as they continued to worship in Herod's Temple as prescribed by the Mosaic Law, even after the resurrection. According to this view, anyone accepting his gift of salvation would not only avoid consequences of failing to live up to the law, but is no longer expected to do any works of the law for any spiritual reason (See also Hyperdispensationalism). The opposite of antinomianism is the idea that the entire Torah Law is still entirely applicable to Christians not for salvation, but rather for simple obedience. This interpretation stems primarily from the New Testament affirmation that Jesus Christ was sinless in every way (Hebrews 4:15), sin is defined by the Torah , and that Jesus' followers, both Jew and Gentile, are admonished to imitate Jesus in every way This view affirms the six points of St. Augustine listed below, but differs from other traditional views by affirming obedience to specific commands of the Law such as dietary laws; laws to which other views teach obedience is no longer intended by God. Proponents of this view see and as evidence that Jesus did not negate any aspects of the Biblical Torah Law for his followers. Furthermore, they see it as a contradiction of Jesus' sinlessness (according to His own words, Matthew 5:19) for Him to have taught disobedience to any Torah command, no matter how small. For references for this view, see Christian views on the old covenant.

The most important of these arguments was the sixth, that Jesus expanded the law but did not replace it. A number of others used analogy to explain this notion. Chrysostom used the analogy of a race saying that Jesus had added extra distance for the Christians to run, but the beginning remained the same. Theophylact of Bulgaria used the image of an artist colouring in an outline, and St. Thomas Aquinas saw it as how a tree still contains the seed. This view became the accepted Roman Catholic position, but was challenged in the Protestant reformation. Leading Protestants such as Martin Luther, John Calvin, and Huldrych Zwingli rejected the idea Jesus had added to the Law. Rather they argued that Jesus only illustrated the true Law that had always existed, but had been badly understood by the Pharisees and other Jewish leaders. The Anabaptists took the opposite view and felt the Jesus had greatly reformed the Law and felt that Old Testament precepts could only be justified if they had been reaffirmed by Jesus. E. P. Sanders in Jesus and Judaism, published in 1985, argued that Jesus was a Pharisee, as he could find no substantial points of opposition. He maintained that Jesus himself did not transgress any part of the Mosaic law, did not oppose or reject the law, and that the disciples continued to keep it, as is shown by their continued worship in Herod's Temple (e. g. ; ). Sanders also argued that Jesus' sayings did not entirely determine early Christian behaviour and attitude, as is shown by Paul's discussion of divorce , where he quotes Jesus' sayings ("not I but the Lord") and then gives his own independent ("I and not the Lord") rules. (See also Great Apostasy, Cafeteria Christianity).

Glossa Ordinaria: Having now exhorted His hearers to undergo all things for righteousness’ sake, and also not to hide what they should receive, but to learn more for others’ sake, that they may teach others, He now goes on to tell them what they should teach, as though He had been asked, ‘What is this which you would not have hid, and for which you would have all things endured? Are you about to speak any thing beyond what is written in the Law and the Prophets;’ hence it is He says, Think not that I am come to subvert the Law or the Prophets.