Wesley's 5th Discourse

We are beginning a new sermon series based on the Sermon on the Mount. As part of this we will also be studying Wesley's original sermons. These sermons are a part of the rich history and doctrinal teachings of Methodism.

Below you will find a study guide our small groups and Bible study groups will be using during this series. Also there is an Ai translated version of Wesley's original sermon to aid in your reading. Also there is a preached sermon video from youtube if you are like me and find listening as a better avenue for the content.

Keep growing!

https://www.youtube.com/watch?v=Ku2Bzi9-BqY

Study Guide Questions

Sermon

SERMON 25

UPON OUR LORD’S SERMON ON THE MOUNT

DISCOURSE 5

“Think not that I am come to destroy the Law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you: Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he 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. For verily I say unto you: That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.”Matthew 5:17–20

Part I.

1.  Among the many insults poured upon Him who “was despised and rejected of men,” one accusation could not be avoided: that He was a teacher of new ideas, an inventor of a new religion. This charge seemed believable because many of His expressions were unfamiliar to the Jews. Either they had never used such words, or they had not used them with the same depth and strength of meaning. Add to this that worshiping God “in spirit and in truth” will always seem like a new religion to those who know nothing beyond outward worship—nothing beyond the form of godliness without its power.

2. It is likely that some even hoped this was true—that He was abolishing the old religion and introducing another one, perhaps an easier path to heaven. But in these words our Lord answers both the empty hopes of some and the false accusations of others.

I will consider these verses in the order they appear, treating each as a separate part of this message.

3. First: “Think not that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfil.”

The ceremonial law given through Moses—the commands and regulations concerning sacrifices and temple worship—our Lord did indeed come to remove, to dissolve, and to abolish completely. All the apostles testify to this. Not only Barnabas and Paul, who strongly opposed those teaching that Christians must “keep the law of Moses” (Acts 15:5). Not only Peter, who called such insistence “tempting God” and placing “a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear.” But all the apostles, elders, and believers, gathered together (Acts 15:22), declared that requiring this law would “subvert their souls,” and that “it seemed good to the Holy Ghost” and to them to lay no such burden upon them (Acts 15:28). This “handwriting of ordinances” our Lord wiped out, removed, and nailed to His cross.

 4.  But the moral law—the Ten Commandments, confirmed by the prophets—He did not remove. It was not His purpose to cancel any part of this law. This law can never be broken or destroyed. It stands firm as a faithful witness in heaven. The moral law rests on an entirely different foundation than the ceremonial law, which was given as a temporary restraint for a stubborn and rebellious people. The moral law existed from the beginning of the world. It was written not first on stone, but on the hearts of all people when they came from the Creator’s hands. Though the writing once engraved by the finger of God has been deeply damaged by sin, it cannot be fully erased as long as we retain any sense of right and wrong. Every part of this law remains binding on all people, in all ages. It does not depend on time, place, or changing circumstances, but on the unchanging nature of God and the unchanging relationship between God and man.

5.  “I am not come to destroy, but to fulfil.” Some have thought this means He came to fulfill the law by His perfect obedience to it. And certainly He did fulfill it in that sense. Yet that does not appear to be His meaning here, since that would not fit the flow of this message. Rather, His meaning is this: I have come to establish the law in its full meaning, in spite of human distortions. I have come to place in clear light what was dark or misunderstood. I have come to declare the true and complete meaning of every part of it—to show its full length and breadth, its height and depth, and its pure and spiritual nature in every command.

6.  And this our Lord has done throughout the message before us. He did not bring a new religion into the world, but the same religion that existed from the beginning—a religion whose substance is as old as creation itself, existing as long as humanity, given by God when “man became a living soul.” (Some aspects now relate to man as fallen, but the substance remains.) This religion was witnessed by the Law and the Prophets in every generation. Yet it was never so clearly explained, nor so fully understood, until its Author Himself gave this true explanation of its essential parts. At the same time, He declared that it would never be changed, but would remain in force until the end of the world.

Part II.

1.  “For verily I say unto you”—a solemn introduction, showing both the certainty and the great importance of what follows—“Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.”

“One jot”—that is, not even the smallest letter; not even the least vowel. “Or one tittle”—not even the smallest stroke, the smallest point of a letter. This is a well-known way of speaking that means no command in the moral law—not even the smallest part of any command, however insignificant it may seem—shall ever be set aside.

“Shall in no wise pass from the law.” The double negative used here makes the meaning even stronger. It allows no exception. And the word translated “shall pass” does not merely state what will happen in the future; it also carries the force of authority. It expresses the firm will and sovereign power of Him who speaks—Him whose word is the law of heaven and earth, and stands fast forever.

Not one jot or tittle shall pass until heaven and earth pass; or, as it is said immediately after, “till all be fulfilled”—that is, until all things are brought to completion, until the end of all things. There is no room, then, for that weak excuse some have used—that no part of the law was to pass until it was fulfilled by Christ, and that since He fulfilled it, it must now pass away to make room for the gospel. This is not so. The word “all” does not refer to the whole law, but to all things in the universe. And the word “fulfilled” does not refer to the law itself, but to the completion of all things in heaven and earth.

2.  From this we learn that there is no conflict at all between the law and the gospel. The law does not need to disappear for the gospel to stand. Neither replaces the other. Rather, they agree perfectly together. Indeed, the same words, viewed from different angles, may belong to both. When they are commands, they are part of the law. When they are promises, they are part of the gospel.

For example, “Thou shalt love the Lord thy God with all thy heart.” When considered as a command, this belongs to the law. When considered as a promise, it belongs to the gospel. For the gospel is nothing other than the commands of the law presented as promises. Therefore, poverty of spirit, purity of heart, and all that God commands in His holy law are, in the light of the gospel, nothing less than great and precious promises.

3.  There is therefore the closest possible connection between the law and the gospel. On the one hand, the law prepares the way for the gospel and points us toward it. On the other hand, the gospel leads us into a more exact fulfillment of the law.

The law commands us to love God, to love our neighbor, to be humble, meek, and holy. We quickly discover that we are not able to do these things. Indeed, we see that “with man this is impossible.” But then we see the promise of God—to give us that love, to make us humble, meek, and holy. We lay hold of this good news by faith. It is done to us according to our faith. And thus “the righteousness of the law is fulfilled in us” through faith in Christ Jesus.

We may observe even further: every command in Scripture is, in truth, a hidden promise. For God has declared, “This is the covenant I will make after those days, saith the Lord; I will put my laws in their minds, and write them in their hearts.” In this, God commits Himself to give what He commands. Does He command us to “pray without ceasing”? To “rejoice evermore”? To “be holy as He is holy”? It is enough. He Himself will work this in us. It shall be to us according to His word.

4.  If this is so, then we are not left uncertain about those who, in every age, have tried to change or set aside some of God’s commands, claiming they did so by special direction of the Spirit. Christ has given us a sure rule by which to judge such claims. Christianity, which includes the whole moral law of God—both as command and as promise—is the final dispensation of God. There is no new revelation to follow it. It will remain until the end of all things.

Therefore, all such supposed new revelations that overturn God’s commandments are not from God but from Satan. And every claim of a new, more perfect system falls at once to the ground. “Heaven and earth shall pass away,” but this word shall never pass away.

Part III.

1.  “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.”

Who are they that make “the preaching of the law” a term of reproach? Do they not see where such reproach must finally fall? Whoever despises us on this ground despises Him who sent us. For who ever preached the law like Him? Even when He came not to condemn but to save the world—when He came to “bring life and immortality to light through the gospel”—did any speak of the law more clearly or more strongly than He does here? Who will correct Him? Who will teach the Son of God how to preach? Who will show Him a better way to deliver the message He received from the Father?

2.  “Whosoever shall break one of these least commandments”—that is, one of the least of these commands. The phrase “these commandments” is used by our Lord as equal to “the law and the prophets,” since the prophets added nothing new to the law but only explained and enforced it as they were moved by the Holy Spirit.

“Whosoever shall break one of these least commandments,” especially if done willfully and knowingly—even one; for “he that keepeth the whole law, and yet offendeth in one point, is guilty of all.” The wrath of God remains on him as surely as if he had broken every command. There is no allowance for one cherished sin. There is no safe reserve for one secret idol. There is no excuse for keeping all but one command while giving place to a single favorite sin. God requires entire obedience. We must have regard to all His commandments. Otherwise, we lose all the effort we spend in keeping some of them, and we lose our souls forever.

“One of these least.” Here another false comfort is removed—one by which many deceive themselves, though they cannot deceive God. “This sin,” says the sinner, “is it not small? Will not the Lord overlook this? Surely He will not be strict about such a little matter, since I do not fail in the greater parts of the law.” Vain hope! We may speak of greater and lesser commands in human language, but in truth there is no small sin. Every sin breaks the holy and perfect law and dishonors the great Majesty of heaven.

3.  “And shall teach men so.” In one sense, anyone who openly breaks a command teaches others to do the same. Example speaks—and often louder than words. Thus every open drunkard teaches drunkenness. Every person who profanes the Lord’s Day teaches others to do the same. But this is not all.

A habitual breaker of the law is rarely content with personal disobedience. He often teaches others by words as well as example—especially when he refuses correction and hardens his heart. Such a person soon becomes an advocate for sin. He defends what he will not forsake. He excuses what he refuses to leave. And so he directly teaches others the very sins he practices.

“He shall be called least in the kingdom of heaven”—that is, he shall have no part in it. He is a stranger to the kingdom of heaven on earth. He has no share in that inheritance, no portion in that “righteousness and peace and joy in the Holy Ghost.” And therefore he can have no share in the glory to be revealed.

4.  If even those who break and teach others to break “one of the least of these commandments” shall have no part in Christ’s kingdom—if they shall be cast into outer darkness, where there is weeping and gnashing of teeth—what shall become of those whom our Lord chiefly intends here? What of those who claim to be teachers sent from God, yet themselves break His commandments and openly teach others to do so, being corrupt in both life and doctrine?

5.  There are several kinds of such teachers. First are those who live in some known and deliberate sin. If an ordinary sinner teaches by example, how much more a sinful minister—even if he does not attempt to excuse his sin. But if he does defend or soften it, he is indeed a murderer—the destroyer of his congregation. He fills the regions of death. He is a chosen instrument of the prince of darkness. When he dies, “hell from beneath is moved to meet him at his coming.” Nor will he sink into the pit alone; he will drag many down with him.

6. Next are the easy, harmless men—those who live comfortable lives, free from open sin, but also free from inward holiness. They are not remarkable for religion, nor for irreligion. They are regular in public and private worship, but no stricter than their neighbors. Such a minister does not break only one or a few commands, but all the great and weighty parts of the law that concern the power of godliness. He ignores those commands that call us to “pass the time of our sojourning in fear,” to “work out our salvation with fear and trembling,” to keep our “loins girt and our lights burning,” to strive—to agonize—to enter in at the narrow gate.

He teaches others to do the same—not only by his life, but by the general tone of his preaching. His message comforts those who imagine themselves Christians but are not. It persuades them to sleep and take their rest. No wonder, then, if both he and his hearers awake together in everlasting burnings.

7.  But above all others—at the highest rank of the enemies of Christ’s gospel—are those who openly judge and speak against the law itself. They teach people to dissolve not just one command, but all of them at once. They say plainly, “What did our Lord do with the law? He abolished it. There is only one duty—to believe. Commands do not belong to our time. No one is required to obey any demand of the law—not to give a farthing, not to change one action.”

This is bold rebellion. It is to resist our Lord openly and to say He did not understand His own message. O Lord, do not hold this sin against them! Father, forgive them, for they know not what they do!

8.  What is most astonishing about this deep deception is that those who fall into it truly believe they are honoring Christ by overthrowing His law. They think they magnify His office while they destroy His teaching. They honor Him just as Judas did when he said, “Hail, Master!” and kissed Him. And may He not say to them also, “Betrayest thou the Son of Man with a kiss?”

It is nothing less than betrayal to speak of His blood while taking away His crown—to set aside any part of His law under the excuse of advancing His gospel. No one escapes this charge who preaches faith in such a way that weakens obedience.

9. It is impossible to value too highly “the faith of God’s elect.” We must declare boldly, “By grace ye are saved through faith; not of works, lest any man should boast.” We must cry out to every awakened sinner, “Believe in the Lord Jesus Christ, and thou shalt be saved.”

But at the same time, we must make it clear that we recognize no faith as saving except that which works by love (Galatians 5:6). We are not saved by faith unless we are delivered from the power as well as the guilt of sin. When we say, “Believe, and thou shalt be saved,” we do not mean, “Believe, and you will pass from sin to heaven without holiness in between.” We do not mean that faith takes the place of holiness. Rather, we mean: Believe, and you shall be holy. Believe in the Lord Jesus, and you shall receive both peace and power. You shall receive power from Him in whom you believe—power to trample sin under your feet, power to love the Lord your God with all your heart, power to serve Him with all your strength.

You shall have power, by patient endurance in well-doing, to seek for glory, honor, and immortality. You shall both do and teach all the commandments of God—from the least to the greatest. You shall teach them not only by your words, but by your life. And so you shall be called great in the kingdom of heaven.

Part IV.

1.  Whatever other path is offered as the way to heaven—whether it is called the way of faith or given any other name—if it does not lead to true righteousness, it is in truth the way to destruction. It will not give peace at the last. For the Lord has declared, “Verily I say unto you, except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.”

The Scribes, often mentioned in the New Testament as strong opponents of our Lord, were not merely writers, as the name might suggest. Nor were they lawyers in our modern sense. Their work had nothing to do with human laws. They were students of God’s law. Their chief business was to read and explain the Law and the Prophets, especially in the synagogues. They were the regular teachers and preachers among the Jews. If we used language closer to the original meaning, we might call them “divines,” for they made theology their profession. They were generally men of learning, highly respected for their knowledge within the Jewish nation.

2.  The Pharisees were an ancient group among the Jews. Their name comes from a word meaning “to separate.” They did not separate from the national church, but they distinguished themselves by stricter living and greater exactness in conduct. They were zealous for the law down to the smallest details—even tithing mint, anise, and cumin. Because of this strictness, they were held in high honor by the people and were widely regarded as the holiest of men.

Many of the Scribes belonged to the Pharisees. Paul himself, who had been trained as a Scribe—first at Tarsus and then in Jerusalem under Gamaliel—declared before the council, “I am a Pharisee, the son of a Pharisee” (Acts 23:6), and before King Agrippa, “After the strictest sect of our religion I lived a Pharisee” (Acts 26:5). The Scribes and Pharisees often acted together and are frequently joined in our Lord’s words as representing the most respected religious leaders—the wisest and the holiest in public opinion.

3.  What, then, was the righteousness of the Scribes and Pharisees? Our Lord preserved for us the words of one of them in prayer. In that account we see clearly what he believed about his own righteousness. He went to the temple to pray, but he was so focused on himself that he forgot why he came. He did not truly pray; he simply told God how good he was.

“God, I thank thee that I am not as other men are, extortioners, unjust, adulterers; or even as this publican. I fast twice in the week: I give tithes of all that I possess.”

His righteousness had three parts. First: “I am not as other men are.” I am not an extortioner, not unjust, not an adulterer—not even like this publican. Second: “I fast twice in the week.” Third: “I give tithes of all that I possess.”

“I am not as other men are.” This is no small claim. Not everyone can say it. He was saying, in effect, “I do not follow the crowd. I do not live by custom but by reason; not by the example of men but by the word of God. I am not an extortioner, not unjust, not an adulterer. However common these sins may be—even among those called the people of God—I avoid them. I am not guilty of open or presumptuous sin. I live a clean and blameless outward life.”

4.  “I fast twice in the week.” There is more in this than we may first realize. The stricter Pharisees fasted every Monday and Thursday. On Monday they fasted in memory of Moses receiving the tablets of the law; on Thursday in memory of his breaking them. On those days they ate nothing until three in the afternoon, the time of the evening sacrifice. They often remained in the temple courts, ready to assist in the sacrifices and join in public prayer. The time between was spent partly in private prayer and partly in reading and meditating on the Scriptures. Such discipline was included in his claim, “I fast twice in the week.”

5.  “I give tithes of all that I possess.” The Pharisees were extremely exact in this. They did not leave out even the smallest herb—mint, anise, or cumin. They would not keep back what they believed belonged to God. They gave a full tenth of all they owned and all they gained each year.

Some of the stricter Pharisees went even further. Not satisfied with giving one tenth to the priests and Levites, they gave another tenth to the poor. Thus, they gave away a fifth of all they possessed year by year. They carefully measured this, making sure nothing was withheld. They believed they were fully rendering to God what was His.

6.  Such was the righteousness of the Scribes and Pharisees. It went far beyond what many imagine. It may be said, “But it was false. They were hypocrites.” Some indeed were—men who had no true fear of God and cared only for human praise. These are the ones our Lord sharply rebuked. But we must not assume that all Pharisees were hypocrites. Hypocrisy was not the defining mark of their group.

Their chief mark, as our Lord says, was this: they trusted in themselves that they were righteous, and despised others. A Pharisee of this kind may be entirely sincere. He truly believes he is righteous. He speaks honestly when he thanks God that he is better than other men.

Paul himself proves this. As a Christian he could say, “Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men” (Acts 24:16). But even when he was a Pharisee, he said, “Men and brethren, I have lived in all good conscience before God until this day” (Acts 23:1). He was sincere then as well. He was not pretending. He truly believed he was doing God service.

Add this, then, to the righteousness of the Scribes and Pharisees: a sincere belief that they were righteous and serving God.

7.  And yet our Lord declares, “Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” This is a serious and weighty warning. All who are called by the name of Christ must consider it carefully.

Before asking how our righteousness may exceed theirs, let us ask whether it even equals it.

First, a Pharisee was not like other men in outward conduct. He was visibly different. Are we? Do we dare to be different at all? Or do we simply go along with the crowd? Are we more afraid of looking unusual than of missing the way of salvation? Do we have the courage to go against the current—to obey God rather than men? If not, the Pharisee surpasses us at the very beginning.

But let us go deeper. Can we say, as he did, “I do no harm”? Do we live free from outward sin? Are we sure of that? If we are not adulterers in word or deed, are we just? The true measure of justice is this: “Do unto others as you would have them do unto you.” Do we live by that rule?

Are we ever unfair? Do we ever take advantage of someone’s ignorance or need—whether in buying or selling? Do we charge more than something is worth? Do we demand more from the uninformed than from the experienced? Do we take advantage of someone’s urgent need? If so, how does our conscience not condemn us? This is plain extortion. In this, we do not reach even the righteousness of a Pharisee.

8.  Second, the Pharisee used all the means of grace. He fasted often. He attended the sacrifices. He prayed publicly and privately. He read and studied the Scriptures. Do we do the same?

Do we fast regularly—perhaps not twice a week, but even once? Do we observe seasons of fasting as we are called to do? Do we neglect the Lord’s Supper? How many who call themselves Christians rarely partake of it? Do we read and meditate on Scripture daily? Do we pray with the congregation whenever possible? Do we rejoice when invited to worship? Are we faithful in private prayer? Have we even spent one full hour alone with God in prayer since we were born?

If not, shall not the Pharisee rise up in judgment against us? His righteousness stands far above ours.

9.  Third, the Pharisee gave generously. He gave a tenth—and often more. Do we match that? Which of us gives a fifth of all we possess to God and the poor? Out of a hundred, who gives twenty? Out of fifty, who gives ten? In our use of the means of grace, in avoiding evil, in doing good, when shall we even equal the righteousness of the Scribes and Pharisees?

10. But even if we equaled it, what would that gain us? For our Lord declares, “Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.”

How, then, can our righteousness exceed theirs?

First, in its extent. Many Pharisees were exact in some things but careless in others. They were strict about the Sabbath but careless with careless speech and light swearing. Their righteousness was partial. But the righteousness of a true Christian is universal. He does not pick and choose among God’s commands. He loves them all and keeps them all.

11. Some Pharisees may have aimed to keep every command according to the letter. But Christian righteousness goes further. It fulfills the spirit as well as the letter. It is inward as well as outward. In this, there is no comparison.

Their righteousness was external. Christian righteousness lives in the heart. The Pharisee cleaned the outside; the Christian is clean within. The Pharisee sought a good life; the Christian seeks a holy heart. The one cut off leaves and fruit; the other lays the axe to the root.

Thus, doing no harm, doing good, and attending ordinances are outward. But poverty of spirit, mourning, meekness, hunger for righteousness, love of neighbor, purity of heart—these are inward. And even acts of mercy and suffering for righteousness matter only as they flow from inward grace.

In this sense, Christian righteousness may be called inward only. Actions themselves are nothing before God except as they spring from holy affections.

12. Whoever you are who bear the holy name of Christian, see first that your righteousness does not fall short of the Pharisee’s. Dare to stand alone. Do not follow the crowd into sin. Let not fashion guide you. “Every man must give account of himself to God.” If the path you walk is broad and popular, it leads to destruction. Be not lost for company. Flee from sin. At least, do no harm. “He that committeth sin is of the devil.” Exercise yourself to keep a clear conscience before God and man.

Second, do not fall short in using the means of grace. Fast as your strength allows. Pray publicly and privately. Partake faithfully of the Lord’s Supper. Search the Scriptures. Embrace every opportunity to hear the word of reconciliation. At least equal the Pharisee in diligence.

Third, do not fall short in doing good. Give generously. Feed the hungry. Clothe the naked. Be merciful to the full extent of your ability. Make friends now with earthly wealth, so that when this life ends, you may be welcomed into eternal dwellings.

13. But do not stop there. Let your righteousness exceed the righteousness of the Scribes and Pharisees. Keep all God’s commandments without exception. Through Christ strengthening you, you can do all things.

Above all, let your righteousness exceed theirs in purity and spirituality. Do not settle for outward form. Let your religion be the religion of the heart. Be poor in spirit—lowly in your own eyes. Be deeply aware of the love of God in Christ. Be serious, knowing you stand on the edge of eternity. Be meek and patient toward all. Let your soul thirst for God. Love God and all mankind.

In this spirit, do and suffer all things. Thus exceed the righteousness of the Scribes and Pharisees, and you shall be called great in the kingdom of heaven.

Study Guide

Week 5 - Jesus and the Law: Real Righteousness

Scripture: Matthew 5:17–20 (Wesley: Sermon 25, Discourse 5)

Introduction

Most people in Jesus’ day didn’t know what to do with Him. Some accused Him of starting something brand new—“a new religion.” Others secretly hoped He was doing exactly that… because maybe it would be easier. Jesus shuts both ideas down fast: He didn’t come to destroy God’s law—He came to fulfill it.

Wesley helps us see the heart of Jesus’ point: the problem isn’t God’s law—it’s shallow religion. Jesus isn’t lowering the bar; He’s revealing what God always wanted: not just an outward life that looks respectable, but an inward heart made holy. That’s why He says our righteousness must exceed the scribes and Pharisees—because theirs was often external, partial, and self-trusting, while real Christian righteousness is whole-hearted, inward, Spirit-empowered, and rooted in faith that works by love.

GATHER

Purpose: To get honest about how we tend to treat faith as “outside worship,” and to hear Jesus’ call to a deeper righteousness.

Personal Discovery

• When you hear Jesus say, “I did not come to abolish the Law,” what do you feel first—relief, pressure, confusion, resistance? Why do you think that is?

• Where are you most tempted toward “form without power”—looking faithful without actually being changed? (Church habits, words, reputation, online tone, giving, serving, family roles?)

• Wesley says “worship in spirit and truth” feels like “a new religion” to people who only know outward religion. Where have you seen that tension—maybe even in yourself?

Group Discussion

• What are some modern versions of “outside worship” that can look good but leave our hearts untouched?

• Jesus says not even the “smallest stroke” of God’s moral law will pass away. How do we hold that without sliding into legalism?

• Where do you see people (or churches) tempted to either erase God’s commands (“just believe, nothing else matters”) or replace grace with performance (“God will love you if you get it right”)?

Wesley note (in plain language): Jesus abolishes the ceremonial/ritual law (sacrifices, temple ordinances), but not the moral law—because it’s rooted in God’s nature and written on the human heart.

GROW

Purpose: To understand how the law and gospel belong together—and what “exceeding righteousness” actually means.

Summary

Wesley makes a big claim: there’s no real conflict between the law and the gospel. God’s commands don’t compete with grace—grace creates obedience. The law shows us what love looks like; the gospel gives us power to live it. Wesley even says every command is “a covered promise”—meaning when God commands holiness, He is also promising to work it in us.

Then comes the gut-check: the Pharisees weren’t lazy. Many lived disciplined, generous, respectable lives. Jesus isn’t impressed by outward religion that trusts itself. The righteousness that “exceeds” theirs is universal (not selective obedience) and spiritual (heart-holiness, not image-management). It’s not less than doing good—but it’s more than doing good: it’s a heart renewed by the Spirit.

Personal Discovery

• Where are you most likely to “keep some commandments” while quietly making peace with one area of disobedience? (Wesley calls it a “darling lust” or “one idol.”)

• If your faith was evaluated by your “inner life,” what would it reveal right now—peace, resentment, envy, prayerfulness, gentleness, harshness, trust?

• Wesley points out the Pharisee’s discipline (fasting, Scripture, prayer, giving). Which “means of grace” have you let drift—and what has that drift produced in you?

Group Discussion

• Wesley warns about two kinds of danger:

o   Openly loosening God’s commands (“Only believe—obedience doesn’t matter”)

o   Respectable religion with no inward holiness (“harmless life, but no hunger for God”)

Which danger do you think is more common where we live—and why?

What’s the difference between obedience as performance vs. obedience as fruit?

• How would you explain to a friend: “We’re saved by grace through faith… and real faith produces holiness”?

  
  

Wesley note (in plain language): “Faith that saves is faith that works by love.” Not perfect people—changed people.

GO

Purpose: To practice “exceeding righteousness” in everyday Rock Hall life—at home, at work, in the community, and in the church.

Take It Home – Mark of Holiness

Mark of Holiness: A heart-level obedience empowered by grace—where faith produces love, and love produces a life that honors God in public and in private.

One practice for the week:

Choose one concrete “inside-out” step:

• At home: apologize without defending; bless instead of winning; listen before correcting.

• In the community: do one quiet act of mercy (no spotlight, no post).

• In church life: serve where nobody notices; pray for someone who irritates you.

• In your inner life: take 10 minutes daily for Scripture + honest prayer: “Lord, write Your law on my heart.”

Scripture Readings for the Week

• Matthew 5:17–20

• Romans 8:1–4

• Galatians 5:6, 13–26

• Jeremiah 31:31–34

• James 1:22–27

Memory Verse

Matthew 5:20 — “Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.”

Prayer Prompt

“Father, keep me from shallow religion. Thank You that Jesus didn’t lower Your standard—He fulfilled it and opened the way for me to be changed. Forgive me for the places I’ve settled for appearances. Write Your law on my heart. Give me faith that works by love. Make my obedience the fruit of grace, not the proof of pride. In Jesus’ name, amen.”