How long do you guy's wish to keep this up? You are both stubborn as a rock and keep attempting to advert the meaning and intentions of those verses you apply esigesis to (reading into) rather than properly exegeting the passages.
I am no theologian in the proper sense but you are confusing the issues greatly. The section in Acts that was brought forth to prove your case does not do that for you. Read through the whole context, at least as far back as chapter 12 through to the end of the book. Paul is making a concession to the Jews as he has done and stated elsewhere;
[i]For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the gospel's sake, that I might be partaker thereof with you.[/i] 1Co 9:19-23
[i]Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.[/i] 1Co 10:32,33
Within the account in Acts;
[i]Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could [b]not be justified by the law of Moses.[/b] Beware therefore, lest that come upon you, which is spoken of in the prophets;
Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. And the next sabbath day came almost the whole city together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. And the word of the Lord was published throughout all the region. But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. But they shook off the dust of their feet against them, and came unto Iconium. And the disciples were filled with joy, and with the Holy Ghost. [/i] Act 13:39-51
[i]And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. But there rose up certain of the [b]sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.[/b] And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye 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. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; [b]And put no difference between us and them[/b], purifying their hearts by faith. Now therefore [b]why tempt ye God, to put a yoke upon the neck of the disciples[/b], which [u]neither our fathers nor we were able to bear[/u]? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 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. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, 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: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world. [b]Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day[/b]. Then pleased it the apostles and elders, with the whole church, 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: And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: Forasmuch as we have heard, that [b]certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:[/b] It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, Men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. For it seemed good to the Holy Ghost, and to us, to [b]lay upon you no greater burden than these necessary things; That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well.[/b] Fare ye well. So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: Which when they had read, they rejoiced for the consolation. And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.
[/i] Act 15:4-32
[i]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. [/i] Mat 5:17-20
[b]Mat_5:17-48.[/b] [i]Identity of these principles with those of the ancient economy; in contrast with the reigning traditional teaching.[/i]
[i]Exposition of Principles (Mat_5:17-20).[/i]
[b]Think not that I am come[/b] — that I came.
[b]to destroy the law, or the prophets[/b] — that is, “the authority and principles of the Old Testament.” (On the phrase, see Mat_7:12; Mat_22:40; Luk_16:16; Act_13:15). This general way of taking the phrase is much better than understanding “the law” and “the prophets” separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion of each. To the various classes of His hearers, who might view such supposed abrogation of the law and the prophets with very different feelings, our Lord’s announcement would, in effect, be such as this - “Ye who tremble at the word of the Lord, [i]fear[/i] not that I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, [i]hope[/i] not that I am going to head any revolutionary movement: And ye who hypocritically affect great reverence for the law and the prophets, [i]pretend[/i] not to find anything in My teaching derogatory to God’s living oracles.”
[b]I am not come to destroy, but to fulfil[/b] — Not to subvert, abrogate, or annul, but to establish the law and the prophets - to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.
Mat 5:18 -
[b]For verily I say unto you[/b] — Here, for the first time, does that august expression occur in our Lord’s recorded teaching, with which we have grown so familiar as hardly to reflect on its full import. It is the expression manifestly, of [i]supreme legislative authority[/i]; and as the subject in connection with which it is uttered is the Moral Law, no higher claim to an authority [i]strictly divine[/i] could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (Lev_18:1-5; Lev_19:37; Lev_26:1-4, Lev_26:13-16, etc.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist’s words - “I say unto you” (Mat_3:9) - are compared with those of his Master here, the difference of the two cases will be at once apparent.
[b]Till heaven and earth pass[/b] — Though even the Old Testament announces the ultimate “perdition of the heavens and the earth,” in contrast with the immutability of Jehovah (Psa_102:24-27), the prevalent representation of the heavens and the earth in Scripture, when employed as a popular figure, is that of their [i]stability[/i] (Psa_119:89-91; Ecc_1:4; Jer_33:25, Jer_33:26). It is the enduring stability, then, of the great truths and principles, moral and spiritual, of the Old Testament revelation which our Lord thus expresses.
[b]one jot[/b] — the smallest of the [i]Hebrew[/i] letters.
[b]one tittle[/b] — one of those little strokes by which alone some of the [i]Hebrew[/i] letters are distinguished from others like them.
[b]shall in no wise pass from the law, till all be fulfilled[/b] — The meaning is that “not so much as the smallest loss of authority or vitality shall ever come over the law.” The expression, “till all be fulfilled,” is much the same in meaning as “it [i]shall[/i] be had in undiminished and enduring honor, from its greatest to its least requirements.” Again, this general way of viewing our Lord’s words here seems far preferable to that [i]doctrinal[/i] understanding of them which would require us to determine the different kinds of “fulfillment” which the [i]moral[/i] and the [i]ceremonial[/i] parts of it were to have.
Mat 5:19 -
[b]Whosoever therefore shall break[/b] — rather, “dissolve,” “annul,” or “make invalid.”
[b]one of these least commandments[/b] — an expression equivalent to “one of the least of these commandments.”
[b]and shall teach men so[/b] — referring to the Pharisees and their teaching, as is plain from Mat_5:20, but of course embracing all similar schools and teaching in the Christian Church.
[b]he shall be called the least in the kingdom of heaven[/b] — As the thing spoken of is not the practical breaking, or disobeying, of the law, but annulling or enervating its obligation by a vicious system of interpretation, and teaching others to do the same; so the thing threatened is not exclusion from heaven, and still less the lowest place in it, but a degraded and contemptuous position in the present stage of the kingdom of God. In other words, they shall be reduced by the retributive providence that overtakes them, to the same condition of dishonor to which, by their system and their teaching, they have brought down those eternal principles of God’s law.
[b]but whosoever shall do and teach them[/b] — whose principles and teaching go to exalt the authority and honor of God’s law, in its lowest as well as highest requirements.
[b]the same shall be called great in the kingdom of heaven[/b] — shall, by that providence which watches over the honor of God’s moral administration, be raised to the same position of authority and honor to which they exalt the law.
Mat 5:20 -
[b]For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees[/b] — The superiority to the Pharisaic righteousness here required is plainly in [i]kind[/i], not [i]degree[/i]; for all Scripture teaches that entrance into God’s kingdom, whether in its present or future stage, depends, not on the degree of our excellence in anything, but solely on our having the character itself which God demands. Our righteousness, then - if it is to contrast with the [i]outward[/i] and [i]formal[/i] righteousness of the scribes and Pharisees - must be [i]inward, vital, spiritual[/i]. Some, indeed, of the scribes and Pharisees themselves might have the very righteousness here demanded; but our Lord is speaking, not of persons, but of the [i]system[/i] they represented and taught.
[b]ye shall in no case enter into the kingdom of heaven[/b] — If this refer, as in Mat_5:19, rather to the earthly stage of this kingdom, the meaning is that without a righteousness exceeding that of the Pharisees, we cannot be members of it at all, save in name. This was no new doctrine (Rom_2:28, Rom_2:29; Rom_9:6; Phi_3:3). But our Lord’s teaching here stretches beyond the present scene, to that everlasting stage of the kingdom, where without “purity of heart” none “shall see God.”
Jamieson, Fausset and Brown
[i]And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.[/i] Act 10:13-15
