Matthew 5:17-19 Did Jesus' Fulfillment of the Law Do Away with It?

Think not that I am come to destroy the law or the prophets I am not come to destroy rather to fulfill [1] ^{satisfy [the requirements of the Law] Colossians 2:14} 18: For truly I say to you Till heaven and earth pass one yod or one tittle shall in no wise pass from the law till all be satisfied ^{John 19:30} [2] 19: Whosoever then shall break one of these least commandments and shall teach any so they shall be called the least in the kingdom of heaven but whosoever shall do and teach them the same shall be called great in the kingdom of heaven [3]

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[1] ^{Matthew 5:17} Jesus said he came to fulfill the Law. Did he do that? Which part[s] did he fulfill? 

While Jesus hung on the cross, he cried out “It is finished, paid, completed, fulfilled.” What did he mean by that?

[2] ^{Matthew 5:17-18} Jesus said he came to satisfy the requirements of the Law. Did he?

Paul wrote that these requirements were against us ^{Colossians 2:14}.

Jesus said he came to satisfy the requirements of the Law (pay the debt), and he did that with his death on the cross ^{John 19:30}.

[3] ^{Matthew 5:19} Before the cross, Jesus had not yet satisfied all the requirements of the Law ^{John 19:30}. Context: In Matthew 5:17-19 (and in Luke 16:17), he was speaking from the position of still being under the Law. The requirements/sin debt had not yet been paid when he said this.

To say that after the requirements were satisfied [the debt was paid] at the Cross ^{John 19:30}, all are still required to observe the Mosaic Law which guarded and protected until faith came, misleads by taking this statement of Jesus out of context. When Jesus said he had not come to abolish the Law, he was clarifying his motivation. He then stated his purpose, which clarified the fine line between destroying something and fulfilling it. Jesus came to fulfill the requirements of the law that were against us, to take them out of the way by nailing them to his cross (Colossians 2:14). Did he accomplish his purpose?

Galatians 3:24-25 the Law ^nomos was our schoolmaster to bring us to Christ that we might be justified by faith 25: But after that faith is come we are no longer under a schoolmaster [1]

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[1] Galatians 3:24-25 is not speaking of the traditions of the elders. It was the acts of the law ^nomos that led to Christ and not the extra scriptural traditions. Nomos was the schoolmaster that pointed to the Messiah. No tradition of the elders could ever do that. Jesus said the traditions nullified the Word of God and made it of no effect. 

New Covenant believers, first called Christians at Antioch, have never been required to perform the acts of the law. The Bible says God's Law is written on our hearts. Jesus said when we love the Lord our God with all our heart, soul, and strength, and we love our neighbors as ourselves, then we have fulfilled all the Law ^nomos and all the prophets. This is the Law ^nomou of Love (Romans 13:10). 

Acts 15: Believers Dispute About the Law of Moses

[1] ^{Acts 15:1} Almost the entire chapter is about a dispute concerning observance of the Law of Moses for salvation. Verse one says this clearly. The text says nothing about ritual purity so gentiles can attend synagogue with the Jews. Nowhere in the New Testament is the subject of ritual purity addressed in reference to the Body of Christ.

The text of the entire chapter is below the commentary 

[2] ^{Acts 1:6} The apostles and elders, at this point, were all Jews. The issue of observance and circumcision had obviously not come up with Peter and the conversion of Cornelius and his family ^{Acts 10} . Everyone accepted them as Born Again sisters and brothers in Christ. It is known that Peter became intimidated by the Jews at some point, and until he was publicly confronted by Paul at Antioch, began to display a hypocritical attitude in making a difference between believing Jews and what appears to be unobservant gentiles. He would socialize and eat with non-Jewish believers until certain Jewish believers came around ^{Galatians 2:11-14}, then would withdraw from the non-observant gentile believers and pretend to be something he was not ^{Galatians 2:14}. It is entirely possible that Cornelius and his house were circumcised and became observant, but in light of Peter’s statement in Acts 15:7-11, it is doubtful. Paul and Barnabus hotly debated the issue with throughout their ministry.

[3] ^{Acts 15:10} The “yoke” Peter refers to is the yoke of the Mosaic Law. Verse one set the agenda and confirms the entire conference was about salvation ^{Acts 15:1,5, &11} through circumcision and observance of the Law of Moses. This conference was not about ritual purity so Jews and gentiles could worship together in the synagogues.

[4] ^{Acts 15:20} All of these things have to do with participation in idol worship and not about observing the Law.

[5] ^{Acts 15:21} Believers preach Jesus and not Moses. James' statement about Moses being taught in every town and in every traditional Jewish synagogue was descriptive and not prescriptive.

[6] ^{Acts 15:24-30} Gentile believers were told the decree of the council would serve them well. There was no qualification that it would serve them well only until they matured. This is not a bait and switch passage, telling new believers that their immaturity in Christ is the reason for them not being required to become observant to the Law of Moses...just yet. They were never required to become observant. From the beginning of the debate [clarified in Acts 15:1,5,&11], the issue was about salvation and not about ritual purity for synagogue worship. There is no such concept of ritual purity in the New Covenant. Jesus, the Only Begotten, the Lamb of God, made a New Covenant with the Body of Christ and ratified it through his own blood.

[7] Acts 15:31 The gentile believers were so relieved! They had been told by the pharisaical Jewish believers that they were not saved because they were non-observant. The apostles and the elders, who had never placed such requirements on non-Jews anyway, were finally forced to address the issue officially. And the conclusion was that salvation was not dependent on observance of the Mosaic Law. 

Now we know that Peter [and likely others] still struggled with peer pressure against the official position of the apostles and elders [that observance to the Law of Moses was not necessary for gentile believers]. We know this because of Paul’s confrontation with Peter on a later visit to Antioch. Paul described the confrontation in his letter to the gentile believers in Galatia.

 

Acts 15

1: And certain ones which came down from Judaea taught the brethren and said Except you be circumcised after the manner of Moses you cannot be saved ^:5 [1] 2: When therefore Paul and Barnabas had no small dissension and disputation with them they determined that Paul and Barnabas and certain other of them should go up to Jerusalem to the apostles and elders about this question 3: And being brought on their way by the Out-Called passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy to all the brethren 4: And when they were come to Jerusalem they were received by the Out-Called and by the apostles and elders and they declared all things that God had done with them 5: But there rose up certain of the sect of the Pharisees which believed saying That it was needful to circumcise them and to command them to keep the law of Moses ^:1 6: And the apostles and elders [2] came together for to consider of this matter 7: And when there had been much disputing Peter rose up and said to them Men and brethren you know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the gospel and believe 8: And God who knows the hearts bore them witness giving them the Holy Spirit even as he did to us 9: And put no difference between us and them ^{Galatians 3:28} purifying their hearts by faith 10: Now therefore why do you tempt God to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear [3] 11: But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they 12: Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them 13: And after they had held their peace James answered saying Men and brethren listen to me 14: Simeon has declared how God at the first did visit the Gentiles to take out of them a people for his name 15: And to this agree the words of the prophets as it is written 16: After this I will return and will build again the tabernacle of David which is fallen down and I will build again the ruins thereof and I will set it up 17: That the residue of people might seek after the Lord and all the Gentiles upon whom my name is called says the Lord who does all these things 18: Known to God are all his works from the beginning of the world 19: Wherefore my sentence is that we trouble not them which from among the Gentiles are turned to God 20: But that we write to them that they abstain from pollutions of idols and from fornication and from things strangled and from blood [4] 21: For Moses since old time has in every city them that preach him [5] being read in the synagogues every Sabbath day 22: Then pleased it the apostles and elders with the whole Out-Called to send chosen men of their own company to Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren 23: And they wrote letters by them after this manner The apostles and elders and brethren send greeting to the brethren which are of the Gentiles in Antioch and Syria and Cilicia 24: Forasmuch as we have heard that certain which went out from us have troubled you with words subverting your souls saying You must be circumcised and keep the law to whom we gave no such commandment 25: It seemed good to us being assembled with one accord to send chosen men to you with our beloved Barnabas and Paul  26: Men that have hazarded their lives for the name of our Lord Jesus Christ 27: We have sent therefore Judas and Silas who shall also tell you the same things by mouth 28: For it seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things 29: That you abstain from meats offered to idols and from blood and from things strangled and from fornication from which if you keep yourselves you shall do well [6] Fare ye well 30: So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the letter 31: Which when they had read they rejoiced for the consolation [7] 32: And Judas and Silas being prophets also themselves exhorted the brethren with many words and established them 33: And after they had tarried there a space they were let go in peace from the brethren to the apostles 34: Notwithstanding it pleased Silas to abide there still 35: Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also 36: And some days after Paul said to Barnabas Let us go again and visit our brethren in every city where we have preached the word of the Lord and see how they do 37: And Barnabas determined to take with them John whose surname was Mark 38: But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work 39: And the contention was so sharp between them that they separated one from the other and so Barnabas took Mark and sailed to Cyprus 40: And Paul chose Silas and departed being recommended by the brethren to the grace of God 41: And he went through Syria and Cilicia confirming the Out-Calleds

Did the Disciples Meet on the First Day of the Week? Acts 20:7

"Upon the first day of the week when the disciples came together..." 

In biblical Greek and Hebrew, the word "week" always appears to be translated from some form of the word sabbath, so there is no reason to believe that verses such as Acts 20:7 or 1 Corinthians 16:2 are heretical mistranslations stemming from Roman Catholic influence. 

Comparison to other verses, such as Genesis 29:27, Leviticus 12:5, and John 20:19, lays to rest the idea that the earliest Christians met only on the seventh day sabbath, or only the high feast days, which were high sabbaths. 

Something else to consider when tempted to translate the word week as sabbath (in the sense of the seventh-day or feast day) is that some high sabbaths (Feasts of the Lord) consisted of only one day, so in addition to there being no first day of the seventh day sabbath, there is also no "first day" of the sabbath for one-day feasts, but there is always a first day of the week. 

The word "Sunday" may be pagan in origin, but the first day of the week is not a cursed heretical day in and of itself. In Acts 20:7 and 1 Corinthians 16:12, we have the testimony of Luke and Paul as well as the context and language of the text in declaring the earliest believers met regularly on the first day of the week, which was the day of our lord Jesus' resurrection, which was foretold in the Feast of First Fruits, which always falls on the first day of the week. 

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