So our text this morning, as Nathan said, is Matthew 22, verses 34 through 30.
So let's start by reading our text.
This is the Word of God, and it reads,
But when the Pharisees heard that he had silenced the Sadducees, they gathered together.
And one of them, a lawyer, asked him a question to test him.
Teacher, which is the great commandment in the law?
And he said to him, You shall love the Lord your God with all your heart and with all your soul and with all your mind.
This is the great and first commandment.
And the second is like it.
You shall love your neighbor as yourself.
On these two commands depend all the law and the prophets.
So today's passage answers one of the most basic questions of Christian living.
What does God desire of mankind?
If we can perfectly obey the two commands that are given here throughout our lives perfectly, we will fulfill the law.
That's what Jesus is teaching.
No one but the Son of Man, Jesus Christ, has been able to do so.
And as we'll see today, loving God and others in this way requires a whole self-devotion to God and to his work at all times.
So my goal for this morning is for us to grow in our understanding of what these two commands actually require of us,
that we may understand the heart of God in a more real sense, greater treasure, the atoning work of Christ,
who perfectly fulfilled the law and imputed his righteousness to his people,
and therefore grow in our ability to display the love we have for one another in a tangible way.
So to do so, we'll take a look at this text in four points, and I'll refer back to them as we go.
But it'll be the context, the question, the commands, and the connection, and the connection between those two commands.
So firstly, let's look at our first main point, the context.
So this passage in Matthew 22 has zoomed into the last week of Jesus' life.
He has made his triumphal entry into Jerusalem from the Mount of Olives.
He has driven out the money changers, and the next morning he curses the fig tree.
It withers immediately, according to Matthew's account, and he enters the temple again to teach.
We read in chapter 21,
When he entered the temple, the chief priests and the elders of the people came up to him as he was teaching,
and said, By what authority are you doing these things, and who gave you this authority?
So the question that this particular leader asks is in the context of Jesus coming into the temple,
teaching, and his authority being challenged.
So Jesus' following teaching is bookended by two simple questions that they cannot or will not answer.
And these questions expose the religious leaders' hypocrisy and ignorance of the law.
So the first question, what Jesus directly responds to this challenge,
he asks them where John the Baptist's baptism came from.
And they discuss it among themselves, as it says in chapter 21.
And if they said from heaven, Jesus would say to them,
Why then do you not believe?
But if they say from man, they are afraid of the crowds, for they all hold that John was a prophet.
So they answer Jesus, We do not know.
And he said to them, Neither will I tell you by what authority I do these things.
And then on the other end, after our teaching, following our text,
Christ asks them how the Messiah, as the son of David, is referred to by David as my Lord,
which, again, they cannot or will not give an answer.
So in between these two bookends, we find three parables that are specifically targeting the religious leaders
who have come to challenge him.
And then we find three questions asked of Jesus in order to test him.
So in summary, we first have the parable of the two sons,
where Jesus concludes in verse 31 of chapter 21,
The tax collectors and prostitutes go into the kingdom of God before you, these religious leaders.
And then we have the parable of the tenants and the parable of the wedding feasts,
both showing the betrayal of Israel's leaders of God's original plan,
accusing them of killing his messengers and denying his son.
We know that these Jewish leaders understand that Christ is speaking about them,
and they want to arrest him, but again, they fear the crowds.
So instead, they resort to outsmarting him.
So after, of course, they are unable to do this,
we know that they eventually abandon this plan of outsmarting Jesus
and instead bring false witnesses against Christ and convict him of crimes that he didn't commit
and would crucify him on the cross.
But they're not quite to that point yet.
They're first trying to shame him or trip him up in his words.
So our text this morning is the third in a series of questions that the leaders are asking.
And Jesus takes the opportunity to teach about three fundamental relationships.
So firstly, we see the Pharisees joining the Herodians,
asking about our relationship with government,
to which Jesus answers,
render to Caesar that which is Caesar's.
Then we see the Sadducees asking a question about the afterlife,
to which Jesus answers,
there is no marriage in the afterlife,
and God is not a God of the dead,
but of the living,
thus confirming the resurrection.
And then we have our text,
where the Pharisees send a scribe or a lawyer
concerning the relationship between man and the law.
So that's the context of our passage this morning.
Let's take a look at the question asked to test Jesus.
So this question is asked by a lawyer or a scribe.
And so this type of Pharisee
would have had little to do with actually leading the people or teaching,
but was more of an academic expert on the law.
So this question is clearly meant to test Jesus,
but if you read Mark's account of the same story in chapter 12,
he seems to have a bit more of a positive impression.
So we know that this Pharisee is trying to test Jesus,
but at the same time,
we also see him in some ways in Mark's account,
genuinely seeking after wisdom.
No matter this particular scribe's intent,
we do know that some of the Jewish leaders were converted,
or at least some came to Christ in humility,
seeking to learn Nicodemus being one example of those.
Now, as he asks our Lord,
which is the greatest commandment?
He's not simply asking,
which is the first command among many that we should obey?
Rather, he's asking,
which is the preeminent command that informs all the others?
The great command is in a category of its own.
So we can know this from a couple of different points.
Firstly, from Jesus's response,
and then if you read the scribe's response in Mark's account,
this is the question that he is asking.
We also know from the rabbinic tradition,
the rabbis held that there were 613 commands
found in the Pentateuch,
the first five books of Moses' teaching,
one command for each letter in the Ten Commandments.
248 of these commands were positive in nature,
asking us to do something,
whereas 365 were negative or forbidding in nature.
So as a shortcut,
the rabbis would categorize these commands
into heavier commands
and into lighter commands
so that they could focus on the heaviest
and not worry so much on the light ones.
And there was an ongoing disagreement among the rabbis,
which were the heavy ones,
which were the light ones,
and which was the heaviest of them all.
So this scribe was asking Jesus
a commonly disputed question.
Now, likely what was happening in the rabbis' minds
is that they were trying to take a shortcut on God's law.
They were trying to see
what was the least amount of effort
that they could put in
to feel or to be justified before God
in their minds.
We have a tendency in this direction as well,
and we know that this contradicts
James' later teaching
that falling short at one point in the law
renders us guilty under the whole law.
So let's take a look at Jesus' response
in our third main point.
We'll, of course,
spend a little bit more time here
and in the next one,
the two commands.
So firstly,
I want to address these commands separately,
and then we'll examine
the connection between them
since that's kind of the main point
of what Jesus is saying here.
So firstly,
sub-point A,
if you're taking notes,
we'll look at the great command.
So as many of you know,
Jesus is quoting here
from the Shema
found in Deuteronomy chapter 6,
which reads,
you shall love the Lord your God
with all your heart,
with all your soul,
and with all your strength.
In Matthew's account,
we find all of your mind,
and in Mark's account,
we find all of your mind
and strength.
And I'll address that apparent discrepancy
here in a second.
But this was certainly
the most precious
of Jewish scriptures.
They would have said this
at least twice a day.
They had it written
on their doorposts,
and the Pharisees
literally wore it
on their foreheads
and tiny scrolls rolled up
in their phylacteries.
So it was already
a strong candidate
for the great command
in the Jewish mind.
Now as we look at this,
I don't want to focus
on the love part just yet,
but I'd like to look at
some other aspects
of this text.
So firstly,
let's briefly unpack
what we are supposed
to love God with.
Our heart
and our soul
and this third thing,
either strength,
mind,
or mind,
and strength.
Before we do this,
I want to recommend
the series
by the Bible Project,
which some of you
are probably familiar with
on the Shema.
It's kind of a word study
on some of these
different words.
It's where I got
a lot of the information here.
But of course,
the videos add
some visual aids as well.
So firstly,
loving God
with our heart.
The Jewish people
understood this concept
differently
than the modern
American understanding
of the heart.
Typically,
when we say heart,
we primarily are referring
to our feelings
or our affections.
And while the Hebrew
understanding would have
included these two things,
it would have
accomplished,
encompass,
sorry,
much more.
In the words of Tim Mackey,
the Israelites would have
had no concept
of the brain
or mind
or even any word
for it.
They imagine
that all humans'
intellectual activity
takes place
in the heart.
So this is likely
why both New Testament
accounts add
the word mind.
The Greeks
had a concept
of the mind
somewhat separate
from the heart
while the Hebrew
language did not.
And I was curious
about this
because I had
heard this claim
and so I went
through my little
Blue Letter Bible app
and was looking
for the Old Testament
references to mind
and I couldn't find
any where the actual
Hebrew language
used the word mind.
oftentimes it would
have been more
literally translated
as some other
part of the body
or sometimes
a better translation
might have been
heart in that case.
So this means
that we can know
something with our
hearts.
As the book of
Proverbs says,
wisdom and discernment
come from the heart
and we know that
it's the source
of our choices
and desires
in the biblical context.
Like the phrases
that we desire
something in our heart
or we had it
in our heart
to make this
or that choice
as we see
in scripture.
So we can understand
the heart
as the all-encompassing
essence of our
inner being.
The source of our
physical life,
our emotions,
our desires,
our choices
and our thoughts.
So to love God
with our heart
is much more
than just
our feelings
and affections
but our entire
inner being.
So next
let's look at
the word soul.
Again,
when we think
of the word soul
we tend to think
a little bit differently
than how the Hebrew
authors would have
written it
and thought about it.
Typically,
we kind of defer
back to the Greek
philosophical concept
of the soul
which is like
this non-physical
essence
which will be
released from
its imprisonment
in our body
upon our death.
Now this is not
what the word means
in Hebrew
and it's not
what the Hebrew
authors
how they would
have put it
in Shema.
Literally,
this word
the Hebrew
is nefesh
and it means
throat
but just like
the concept
of the heart
has both
physical
and deeper
metaphorical meaning.
It can refer
to the person
as a whole.
Both humans
and animals
are spoken of
as living
nefesh
or souls
and once
something dies
it is a
dead nefesh
which we don't
really have
the concept
of a dead
soul
in the
American
mind.
So we don't
have a nefesh
or a soul
rather we
are a soul
a physical
being
so to love
God with
all our soul
in the sense
is to do
so with all
of our being
all of our
body
our personhood
or our
essence.
So next
let's look
at the word
strength.
Of the three
this is probably
the worst
translated
into English.
So in the
Hebrew
this word
is
miod
literally
it means
very
or much
it's an
adverb
specifically
an intensifier
so it makes
another word
mean more
of itself
like
very
big.
So a better
translation might
be with all
of our
umph
our power
gumption
fervency
or zealousness
but again
Tim Mackey
prefers with all
of our
muchness.
He says
this final
thing that you
used to love
God isn't
a thing
at all
it's
everything
devoting
every
opportunity
possibility
and
capacity
that you
have to
honoring
God.
This word
again is
all
encompassing
and implies
that every
single part
of our
life
gives us
an opportunity
to demonstrate
love to
God
or as Paul
says in
1 Corinthians
10
whether you
eat or
drink or
whatever you
do
do all
to the
glory
of God.
So to sum
this up
I'd like
to read
a Matthew
Henry
quote
which
again sums
up this
idea of
loving God
with all
of these
things.
He says
we must
highly
esteem
him
be well
pleased
that there
is such
a being
well pleased
in his
attributes
his
relations
to us
our
desire
must be
towards
him
our
delight
in
him
our
dependence
upon
him
and to
him
we must
be
entirely
devoted.
It must
be a
constant
pleasure
to us
to think
of him
to hear
from him
to speak
to him
and to
serve
him
we must
love
him.
Secondly
I'd like
to look at
another aspect
of the
Shema
the concept
of
unity.
So while
it may
not
appear
glaringly
on the
surface
the concept
of unity
is in
the center
of this
command.
So listen
to the
words from
Deuteronomy
which are
included
in our
text
that are
found
in
Mark's
rendering.
Before
this
command
that Jesus
refers
to
we have
this
preface
of these
words
before
hear
O
Israel
the
Lord
is
our
God
the
Lord
is
one.
While
in
isolation
this
oneness
or unity
in the
person
of God
may seem
like it's
insignificant.
But once
we place
this next
to our
disunity
or
disintegration
of the
self
it takes
on a
new meaning.
So I'd like
to look at
a couple
of passages
that demonstrate
this.
Firstly
James
chapter
three.
You can
turn
there
if you
want
to
but
you
can
just
listen.
James
three
it says
verse
eight
no human
being
can tame
the tongue
it is a
restless
evil
full of
deadly
poison
with it
we bless
our
Lord
and
father
and
with
it
we
curse
people
who
are
made
in
the
likeness
of
God
from
the
same
mouth
come
blessing
and
cursing
my
brothers
these
things
ought
not
to
be
so
we
have
a
division
in
ourselves
between
what
we
say
at
one
time
and
what
we
say
at
another
time
and
then
Romans
7
is
the
classic
passage
on
this
topic
Romans
7
15
Paul
writing
I do
not
understand
my
own
actions
for
I
do
not
do
what
I
want
but
I
do
the
very
thing
that
I
hate
for
I
have
the
desire
to
do
what
is
right
but
not
the
ability
to
carry
it
out
for
I
do
not
do
the
good
I
want
but
the
evil
I
do
not
want
is
what
I
keep
on
doing
so
again
there's
a
disconnect
between
our
desires
and
then
what
our
actions
actually
manifest
and
then
in
Jeremiah
17
classic
text
verse
9
the heart
is
deceitful
above
all
things
and
desperately
sick
so
even
as
believers
our
affections
desires
words
choices
intentions
actions
feelings
and
thoughts
can
be
fickle
and
fleeting
they
can
contradict
one
another
and
they
can
wax
and
wane
and
furbously
and
in fact
in
my
experience
this
is
the
main
problem
of
the
Christian
life
what
we
know
to
be
true
and
what
we're
able
to
put
into
practice
are
so
often
disjointed
but
as
Psalm
115
proclaims
our
Lord
is in
the
heavens
he
does
all
that
he
pleases
God
is
perfectly
effective
in
every
action
we
are
woefully
disparate
and
disjointed
but
the
Lord
is
one
so
this
adds
yet
another
layer
of
meaning
to
the
great
command
be
united
as
the
Lord
is
love
him
with
all
of
your
heart
not
part
of
your
heart
here
and
part
of
your
heart
somewhere
else
all
of
your
soul
and
all
of
your
muchness
be
complete
united
in
all
of
your
being
to
the
singular
purpose
of
loving
the
Lord
so
how
do
we
show
love
to
God
our
next
sub
point
sub
point
C
for
taking
notes
how
do
we
love
God
it
can
seem
overwhelming
at
times
to feel
the need
to
reciprocate
the
love
that
God
has
shown
to
us
with
a
deep
emotionality
and
close
connection
with
him
these
intense
feelings
should
be
there
to
some
degree
and
sometimes
but
the
biblical
writers
certainly
didn't
feel
this
all
the
time
and
needed
to
remind
themselves
of
the
truth
we
can
never
show
the
same
love
for
God
as
he
has
demonstrated
to
us
he
requires
something
much
simpler
of
us
it's
not
incredibly
complex
very
hard
to
carry
out
but
simple
in
concept
Solomon
writes
in
Ecclesiastes
12
the end
of the
matter
all
has
been
heard
fear
God
and
keep
his
commandments
for
this
is
the
whole
duty
of
man
or
as
John
writes
in
1st
John
5
3
this
is
the
love
of
God
that
we
keep
his
commandments
and
his
commandments
are
not
burdensome
or
as
Jesus
says
simply
in
John
14
15
if
you
love
me
you
will
keep
my
commandments
now
this
phrase
is
repeated
in
one
form
or
15
of
John's
gospel
alone
so
loving
God
means
keeping
his
commandments
now
it's
not
just
this
outward
thing
but
it's
the
outward
manifestation
of
the
love
that's
occurring
on
the
inside
this
by itself
may seem
like it's
a plea
for a
dry
piety
a
legalistic
or
robotic
type
of
living
however
in the
context
of what
we have
observed
in the
Shema
consider
what it
means
for us
to obey
God's
commands
every
last
one
with
all
of
our
heart
our
soul
and
our
muchness
all
our
affections
emotions
desires
choices
physical
body
mental
energy
essence
and
fervency
united
together
to keep
his
commands
since
they are
the desired
expression
of our
love
for
God
first
John
the
passage
that we
just read
earlier
said that
these
commands
would not
be
burdensome
and
Jesus
says
here
in
John
15
in
the same
chunk of
teaching
if you
keep
my
commands
you
will
abide
in
my
love
these
things
I
have
spoken
to
you
that
my
joy
may
be
in
you
and
that
your
joy
may
be
full
so
this
is not
dry
root
obedience
to avoid
punishment
like
when
you're
watching
TV
or
playing
outside
as a
child
and
your
mom
tells
you
to
clean
your
room
rather
this
is
purpose
fulfilling
satisfying
joy
giving
action
rooted
in
deep
trust
in
the
rule
giver
that
he
has
designed
us
and
therefore
he
knows
what's
best
for
us
he
has
commanded
that
which
will
give
us
the
most
joy
and
satisfaction
so
this
concept
is
the
reason
for
David's
epic
psalm
119
which
over
and
over
demonstrate
his
deep
desire
to
know
and
obey
the
commands
of
God
now
I
could
have
chosen
any
stanza
to read
from
in
psalm
119
but
this
one
stuck
out
as I
was
beginning
to read
through
it
this
would
be
in
verses
9
through
16
this
is
again
just
an
example
of
this
connection
between
loving
God
and loving
his
word
and his
commands
and his
statutes
all
synonyms
for the
same
thing
so it
reads
how can
a young
man
keep
his
way
pure
by
guarding
it
according
to
your
word
with
my
whole
heart
I
seek
you
let
me
not
wonder
from
your
commandments
I've
stored
up
your
word
in
my
heart
that
I
might
not
sin
against
you
blessed
are
you
O
Lord
teach
me
your
statutes
with
my
lips
I
declare
all
the
rules
of
your
mouth
and fix
my
eyes
on
your
ways
I
will
delight
in
your
statutes
I
will
not
forget
your
word
some
of us
seriously
need to
question
whether
we
believe
what
David
believed
about
God's
commands
or if
our
understanding
is more
like a
child
being
required
to
clean
his
or
her
room
so
let's
look at
this
second
great
command
love
your
neighbor
it'll
be a
bit
shorter
in
response
to the
question
on
which
do
all
the
other
commands
rely
Jesus
answers
with
two
the
second
love
your
neighbor
as
yourself
is
cited
from
again
the
Torah
Leviticus
19
18
and is
placed
in the
same
category
as
the
Shema
by
Jesus
like
the
Shema
in
that
many
other
commands
are summed
up
in
these
words
all
commands
falling
into
one
of
these
two
categories
so
if
we're
able
to
fulfill
the
command
love
your
neighbor
as
yourself
we'll
be
fulfilling
every
command
that
involves
relationship
with
one
another
Paul
writes
in
Romans
13
the
commandments
you shall
not
commit
adultery
you shall
not
murder
you shall
not
steal
you shall
not
covet
and any
other
commandment
are summed
up in
this
word
love
your
neighbor
as
yourself
so
what
does
this
command
mean
many
have
used
it
to
say
that
we
can't
truly
love
others
until
we
first
love
ourselves
the
thinking
goes
like
this
our
capacity
to
love
others
is
increased
as
our
capacity
to
love
ourselves
is
and
I
hope
that
this
backwards
and worldly
way of
thinking
is as
obvious
to you
as it
is
to me
the
assumption
of the
Hebrew
thinkers
was that
we already
knew
how to
love
ourselves
to meet
our
needs
first
and then
to take
care
of
others
the
ideas
of liking
who you
are
or treating
yourself
or the
apparent
importance
of self
esteem
are relatively
new ideas
that only
seem to
be relevant
in extremely
affluent
and privileged
societies
like ours
poverty
and struggle
to make
ends meet
has been
the norm
not the
exception
throughout
history
when you're
worried about
getting food
on the
table
you don't
really have
the luxury
about whether
or not
you're fond
of your
personality
on the
contrary
the high
calling of
the Christian
life is
one of
self
sacrificial
love
and this
is demonstrated
to us
in the
person
of
Christ
we read
in 1
John 3
verse 16
and 8
through 18
by this
we know
love
that he
laid down
his life
for us
and we
ought to
lay down
our lives
for the
brothers
if anyone
has the
world's
goods
and sees
his brother
in need
yet closes
his heart
against him
how does
God's love
abide in
him
little
children
let us
not love
in word
or in
talk
but in
deed
and in
truth
in
John's
mind
closing
your
heart
against
a
brother
has
been
equated
with
seeing
a need
that you
can
fulfill
and not
taking
action
what is
on the
inside
is
reflected
on
the
outside
Paul
describes
this idea
more specifically
in Philippians 2
that we ought to
count one another
more significant
than ourselves
looking after
other people's
interests
having the
mind of
Christ
who gave
up his
right to
maintain
the full
expression
of his
deity
by
veiling
his
attributes
appearing
as a
creature
rather than
the
creator
and even
lowering
himself
to be
served
and killed
by his
very
creation
and this
is the
model
for our
own
love
to love
the neighbor
as the
self
is to
give up
our
interests
our
desires
for the
sake
of others
God
simply
loves us
it's in
his
nature
he's the
originator
of this
everlasting
and
unconditional
love
as Romans 5
says
God
demonstrates
his own
love for
us
that while
we were
still
sinners
Christ
died
for us
so let
us then
die to
the secular
concept that
we must
love ourselves
first before
we can love
others
God has
loved us
enough to
satisfy
and this
love as we
abide in it
is to overflow
abundantly
into the lives
of others
so how can we
actually do this
a big part of it
is understanding
the connection
between these
two commands
so let's look at
our last point
together
the connection
between the
commands
so according
to one
commentator
Jesus was
the first
to place
these two
commands
from the
Torah
together
however
the New
Testament
offers
differed
greatly
with this
prior
tradition
continuing
Jesus'
teaching
on the
inseparable
nature
of the
two
commands
Paul writes
Romans 13
again
love does
no wrong
to a
neighbor
therefore
love
is the
fulfilling
of the
law
and in
Galatians 6
2
Paul writes
again
bear one
another's
burdens
and so
fulfill
the law
of Christ
so how
is this
possible
that a
Pharisee
says that
one
command
to love
the neighbor
as itself
is the
fulfillment
of the
law
again
he would
have said
the Shema
multiple
times per
day
and literally
had it
written
on his
forehead
in the
phylactery
so here
lies the
connection
between
the two
commands
and understanding
them is
essential to
obedience
you cannot
love God
without loving
your neighbor
nor can you
love your
neighbor in
the way that
Christ
our standard
loved us
without
loving God
in creating
us in his
image
God has
tethered himself
to humanity
in an amazing
and glorious
way such
that an
offense against
a man
is an offense
against
God
as Matthew
records in
chapter 25
truly I
say to
you
as you
did it
to one
of the
least
of these
my
brothers
you did
it
to me
similarly
in
James
chapter
3
we
reflected
on this
passage
earlier
blessing
God
and cursing
those made
in his
likeness
was given
as an
example
of the
tongue
being a
restless
evil
demonstrating
the deep
division
in the
human
heart
which
ought
not
be
so
James
sees it
as a
contradiction
to bless
God
and to
curse
man
with the
same
tongue
this link
is shown
most clearly
in 1st
John chapter
4
so I'd like
us to
turn
there
so 1st
John chapter
4
starting in
verse
19
1st
John 4
verse 19
says
we love
because he
first loved
us
if anyone
says
I love
God
and hates
his brother
he is a
liar
for he
who does
not love
his brother
whom he
has seen
cannot love
God
whom he
has not
seen
in this
commandment
we have
from him
whoever
loves
God
must also
love
his brother
everyone
who
believes
that
Jesus
is the
Christ
has been
born
of
God
and
everyone
who
loves
the
father
loves
whoever
has
been
born
of
him
by
this
we
know
the
love
that
we
love
the
children
of
God
when
we
love
God
and
obey
his
commandments
for
this
is
the
love
of
God
that
we
keep
his
commandments
and
his
commandments
are
not
burdensome
!
which
is
to
love
what
he
loves
namely
his
children
each
of
these
three
are
wound
together
so
tightly
that
if
one
is
missing
according
to
John
all
three
cannot
exist
we
cannot
love
others
as
Christ
loved
us
until
we
have
experienced
the great
love
of
Christ
and
contemplated
the
necessary
sacrifice
to lay
down
one's
life
for
an
enemy
we
can't
love
God
unless
we
know
him
and
begin
to
unite
our
own
desires
with
his
desires
loving
what
he
loves
so
what
does
this
mean
for
us
if
we
find
ourselves
lacking
in
any
of
these
three
areas
zeal
or
love
for
God
a
love
for
others
or
an
obedience
to
God's
commands
we
can
examine
our
attitude
towards
all
three
it's
a
package
deal
so
do
you
ever
wonder
whether
you
love
God
as
you
ought
or
whether
or
what
else
you
can
then
fall
in love
once
again
with
the
one
who
has
loved
your
soul
begin
to
love
those
around
you
in
a
sacrificial
way
and
feel
the
great
need
you
have
to
be
poured
into
before
you
can
pour
out
so
while
the
gospel
message
in
these
verses
is
not
particularly
glaring
a
brief
peek
beneath
the
surface
displays
two
commands
that are
wrought
with
deep
gospel
implications
and
hope
for
what
hope
we
have
of
fulfilling
these
two
commands
reorienting
our
entire
essence
life
intellect
desire
and
fervency
off of
ourselves
and
onto
God
apart
from
the
work
of
the
spirit
and
how
can
we
have
access
to
God's
very
spirit
without
being
utterly
destroyed
like
those
of
the
Old
Testament
temple
without
the
perfect
substitutionary
sacrifice
of
Christ
who
has
fulfilled
these
two
commands
perfectly
at
every
point
he
did
nothing
apart
from
the
will
of
the
father
he
was
unified
in
his
intellect
his
will
and
his
affection
towards
the
father's
glory
and
therefore
towards
the love
of
humanity
and
his
and
his
and
his
and
his
and
his
and
his
!
His
sin
and
his
deserving
wrath
imputed
to
him
that
day
as
he
yielded
up
his
spirit
to be
crushed
by
the
father
lifted
up
was
he
to
die
it
is
finished
was
his
cry
now
in
heaven
exalted
high
hallelujah
what a
savior
!