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Think not that I am come to destroy the law - Do not imagine that I am come to violate the law καταλυσαι, from κατα, and λυω, I loose, violate, or dissolve - I am not come to make the law of none effect - to dissolve the connection which subsists between its several parts, or the obligation men are under to have their lives regulated by its moral precepts; nor am I come to dissolve the connecting reference it has to the good things promised. But I am come, πληρωσαι, to complete - to perfect its connection and reference, to accomplish every thing shadowed forth in the Mosaic ritual, to fill up its great design; and to give grace to all my followers, πληρωσαι, to fill up, or complete, every moral duty. In a word, Christ completed the law:
1st. In itself, it was only the shadow, the typical representation, of good things to come; and he added to it that which was necessary to make it perfect, His Own Sacrifice, without which it could neither satisfy God, nor sanctify men.
2dly. He completed it in himself by submitting to its types with an exact obedience, and verifying them by his death upon the cross.
3dly. He completes this law, and the sayings of his prophets, in his members, by giving them grace to love the Lord with all their heart, soul, mind, and strength, and their neighbor as themselves; for this is all the law and the prophets.
It is worthy of observation, that the word גמר gamar, among the rabbins, signifies not only to fulfill, but also to teach; and, consequently, we may infer that our Lord intimated, that the law and the prophets were still to be taught or inculcated by him and his disciples; and this he and they have done in the most pointed manner. See the Gospels and epistles; and see especially this sermon on the mount, the Epistle of James, and the Epistle to the Hebrews. And this meaning of the word gives the clear sense of the apostle's words, Colossians 1:25. Whereof I am made a minister, πληρωσαι τον λογον του Θεου, to fulfill the word of God, i.e. to teach the doctrine of God.
Albert Barnes
Notes on the Whole Bible
Think not that I am come … - Our Saviour was just entering on his work. It was important for him to state what he came to do. By his setting up to be a teacher in opposition to the scribes and Pharisees, some might charge him with an intention to destroy their law, and to abolish the customs of the nation. He therefore told them that he did not come for that end, but really to fulfill or accomplish what was in the law and the prophets.
To destroy - To abrogate; to deny their divine authority; to set people free from the obligation to obey them. “The law.” The five books of Moses called the law. See the notes at Luke 24:44.
The Prophets - The books which the prophets wrote. These two divisions here seem to comprehend the Old Testament, and Jesus says that he came not to do away or destroy the authority of the Old Testament.
But to fulfil - To complete the design; to fill up what was predicted; to accomplish what was intended in them. The word “fulfill” also means sometimes “to teach” or “to inculcate,” Colossians 1:25. The law of Moses contained many sacrifices and rites which were designed to shadow forth the Messiah. See the notes at Hebrews 9. These were fulfilled when he came and offered himself a sacrifice to God,
“A sacrifice of nobler name.
And richer blood than they.”
The prophets contained many predictions respecting his coming and death. These were all to be fulfilled and fully accomplished by his life and his sufferings.
Matthew Henry
Concise Bible Commentary
Let none suppose that Christ allows his people to trifle with any commands of God's holy law. No sinner partakes of Christ's justifying righteousness, till he repents of his evil deeds. The mercy revealed in the gospel leads the believer to still deeper self-abhorrence. The law is the Christian's rule of duty, and he delights therein. If a man, pretending to be Christ's disciple, encourages himself in any allowed disobedience to the holy law of God, or teaches others to do the same, whatever his station or reputation among men may be, he can be no true disciple. Christ's righteousness, imputed to us by faith alone, is needed by every one that enters the kingdom of grace or of glory; but the new creation of the heart to holiness, produces a thorough change in a man's temper and conduct.
SDA Bible Commentary (limited)
Volume 1-7
17. Think not. As upon nearly all occasions during His last two years of ministry (see on Mark 2:6; Luke 6:11), spies assigned to investigate and report on the activities of Jesus were present. Even as He was speaking they were whispering to bystanders that He was making light of the law (DA 307; MB 47). But, as upon many other occasions (see on Mark 2:8; Luke 4:23; 6:8), Jesus read their thoughts (DA 307) and answered the objection they raised, so giving evidence of His divinity.
Am come. Or, “have come,” or “came.” Jesus here refers to His coming forth from the Father (John 16:28) into the world (ch.18:37).
Destroy.Gr.kataluÅÂ, literally, “to loosen down,” as a house or a tent, hence, “to make invalid,” “to abolish,” “to annul.” It was Christ who had proclaimed the law on Mt. Sinai; why should He now annul it (see PP 366)? See on ch.23:23.
The law.Gr.nomos (see on Rom. 3:19), here equivalent to the Heb.torah, which includes all of God’s revealed will (see on Ps. 119:1, 33; Prov. 3:1). The expression “the law and the prophets” represents a twofold division of the OT Scriptures (see (see Matt. 7:12; 11:13; 22:40; Luke 16:16; John 1:45; Rom. 3:21). The classification is found also in ancient Jewish literature (see 4 Macc. 18:10). However, the more common division among the Jews was the threefold division, the Law, the Prophets, and the Psalms (Luke 24:44), or, according to the title of the Hebrew Bible, “Law, Prophets, and Writings.” The context indicates that Jesus here probably refers primarily to the moral law and the civil statutes contained in the books of Moses and confirmed by the prophets (DA 307; MB 45). In Matt. 5:21-47 Jesus selects certain precepts from the Ten Commandments (see vs.21, 27) and from the laws of Moses (see vs.33, 38, 43), and proceeds to contrast His interpretation of them with that of the scribes, the official expositors and teachers of the law (see p. 55; see on Mark 1:22; 2:6, 16; Luke 5:17).
Christ makes clear that not He but they are destroying the law, making it of none effect by their tradition (Matt. 15:3, 6). It is probable that the illustrations taken from the law (ch.5:21-47) represent only part of what Christ said upon this occasion (see on v.2). His discussion may have been much broader. When He spoke of His coming to fulfill the law and the prophets He may have emphasized, in addition, His fulfillment of the types of the ritual law that pointed to Him and His fulfillment of all the Messianic predictions throughout the entire Scriptures (see Luke 24:44). He had not come to abolish any part of the Scriptures He Himself had given (1 Peter 1:11; PP 366), and which testified of Him (John 5:39; cf.Luke 4:21).
The great point of contention between Christ and the scribes had to do with traditions by which they interpreted God’s holy law (see p. 56; see on Mark 1:22, 44; 2:19, 24; 7:1-14; Luke 6:9). From childhood Jesus had acted independently of these rabbinical laws, which were without foundation in the OT (DA 84). What He now set aside was the false interpretation given to the Scriptures by the scribes (DA 307), not the law itself.
To fulfil.Gr.plÄ“roÅÂ, “to make full,” “to fill full.” In the Sermon on the Mount the Author of the law made clear the true meaning of its precepts, and the way in which its precepts, would find expression in the thinking and living of citizens of the kingdom He had come to establish (see on Isa. 59:7). The great Lawgiver Himself now reaffirmed the pronouncements of Sinai as binding upon those who would be His subjects, and announced that anyone who should presume to annul them either by precept or by example would “in no case enter into the kingdom of heaven” (Matt. 5:20).
The assertion that by fulfilling the moral law Christ abrogated that law is not in harmony with the context of Christ’s statement. Such an interpretation denies the meaning Christ obviously intended to convey, by making Him virtually say, contradictorily, that He did not come to “destroy” the law, but by fulfilling it to “abrogate” it! The interpretation ignores the strong antithesis in the word alla, “but,” and makes the two ideas virtually synonymous! By fulfilling the law Christ simply “filled” it “full” of meaning—by giving men an example of perfect obedience to the will of God, in order that the same law “might be fulfilled [plÄ“roÅÂ] in us” (Rom. 8:3, 4).
Ellen G. White
Confrontation, 20.2
Christ volunteered to maintain and vindicate the holiness of the divine law. He was not to do away the smallest part of its claims in the work of redemption for man, but, in order to save man and maintain the sacred claims and justice of His Father's law, He gave Himself a sacrifice for the guilt of man. Christ's life did not, in a single instance, detract from the claims of His Father's law, but, through firm obedience to all its precepts and by dying for the sins of those who had transgressed it, He established its immutability.Con 20.2
In the commission to His disciples, Christ not only outlined their work, but gave them their message. Teach the people, He said, “to observe all things whatsoever I have commanded you.” The disciples were to teach what Christ had taught. That which He had spoken, not only in person, but through all the prophets and teachers of the Old Testament, is here included. Human teaching is shut out. There is no place for tradition, for man's theories and conclusions, or for church legislation. No laws ordained by ecclesiastical authority are included in the commission. None of these are Christ's servants to teach. “The law and the prophets,” with the record of His own words and deeds, are the treasure committed to the disciples to be given to the world. Christ's name is their watchword, their badge of distinction, their bond of union, the authority for their course of action, and the source of their success. Nothing that does not bear His superscription is to be recognized in His kingdom.DA 826.1
The gospel is to be presented, not as a lifeless theory, but as a living force to change the life. God desires that the receivers of His grace shall be witnesses to its power. Those whose course has been most offensive to Him He freely accepts; when they repent, He imparts to them His divine Spirit, places them in the highest positions of trust, and sends them forth into the camp of the disloyal to proclaim His boundless mercy. He would have His servants bear testimony to the fact that through His grace men may possess Christlikeness of character, and may rejoice in the assurance of His great love. He would have us bear testimony to the fact that He cannot be satisfied until the human race are reclaimed and reinstated in their holy privileges as His sons and daughters.DA 826.2
In Christ is the tenderness of the shepherd, the affection of the parent, and the matchless grace of the compassionate Saviour. His blessings He presents in the most alluring terms. He is not content merely to announce these blessings; He presents them in the most attractive way, to excite a desire to possess them. So His servants are to present the riches of the glory of the unspeakable Gift. The wonderful love of Christ will melt and subdue hearts, when the mere reiteration of doctrines would accomplish nothing. “Comfort ye, comfort ye My people, saith your God.” “O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! ... He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom.” Isaiah 40:1, 9-11. Tell the people of Him who is “the Chiefest among ten thousand,” and the One “altogether lovely.” The Song of Solomon 5:10, 16. Words alone cannot tell it. Let it be reflected in the character and manifested in the life. Christ is sitting for His portrait in every disciple. Every one God has predestinated to be “conformed to the image of His Son.” Romans 8:29. In every one Christ's long-suffering love, His holiness, meekness, mercy, and truth are to be manifested to the world.DA 826.3
There was but one hope for the human race—that into this mass of discordant and corrupting elements might be cast a new leaven; that there might be brought to mankind the power of a new life; that the knowledge of God might be restored to the world.Ed 76.1
Christ came to restore this knowledge. He came to set aside the false teaching by which those who claimed to know God had misrepresented Him. He came to manifest the nature of His law, to reveal in His own character the beauty of holiness.Ed 76.2
Christ came to the world with the accumulated love of eternity. Sweeping away the exactions which had encumbered the law of God, He showed that the law is a law of love, an expression of the Divine Goodness. He showed that in obedience to its principles is involved the happiness of mankind, and with it the stability, the very foundation and framework, of human society.Ed 76.3
There are many who claim that they have been sanctified to God, and yet when the great standard of righteousness is presented to them they become greatly excited and manifest a spirit which proves that they know nothing of what it means to be sanctified. They have not the mind of Christ; for those who are truly sanctified will reverence and obey the Word of God as fast as it is opened to them, and they will express a strong desire to know what is truth on every point of doctrine. An exultant feeling is no evidence of sanctification. The assertion, “I am saved, I am saved,” does not prove that the soul is saved or sanctified.FW 121.1
