Matthew 5:18

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

For verily I say unto you, Till heaven - In the very commencement of his ministry, Jesus Christ teaches the instability of all visible things. "The heaven which you see, and which is so glorious, and the earth which you inhabit and love, shall pass away; for the things which are seen are temporal, προσκαιρα, are for a time; but the things which are not seen are eternal αιωνια, ever-during," 2 Corinthians 4:18. And the Word of the Lord endureth for ever.

One jot or one tittle - One yod, (י ), the smallest letter in the Hebrew alphabet. One tittle or point, κεραια, either meaning those points which serve for vowels in this language, if they then existed; or the seraphs, or points of certain letters, such as ר resh, or ד daleth, ה he, or ח cheth (as the change of any of these into the other would make a most essential alteration in the sense, or, as the rabbins say, destroy the world). Or our Lord may refer to the little ornaments which certain letters assume on their tops, which cause them to appear like small branches. The following letters only can assume coronal apices, ץ tsaddi - ג gimel - ז zain - נ nun - ט teth - ע ayin - ש shin . These, with the coronal apices, often appear in MSS.

That this saying, one jot or one tittle, is a proverbial mode of expression among the Jews, and that it expressed the meaning given to it above, is amply proved by the extracts in Lightfoot and Schoettgen. The reader will not be displeased to find a few of them here, if he can bear with the allegorical and strongly figurative language of the rabbins.

"The book of Deuteronomy came and prostrated itself before the Lord, and said: 'O Lord of the world, thou hast written in me thy law; but now, a Testament defective in some parts is defective in all. Behold, Solomon endeavors to root the letter yod out of me.' (In this text, Deuteronomy 17:5. נשים ירבה לא lo yirbeh, nashim, he shall not multiply wives). The holy blessed God answered, 'Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee.'"

In Shir Hashirim Rabba, are these words:

"Should all the inhabitants of the earth gather together, in order to whiten one feather of a crow, they could not succeed: so, if all the inhabitants of the earth should unite to abolish one י yod, which is the smallest letter in the whole law, they should not be able to effect it."

In Vayikra Rabba, s. 19, it is said:

"Should any person in the words of Deuteronomy 6:4, Hear, O Israel, the Lord our God is אחד achad, One Lord, change the ד daleth into a ר resh, he would ruin the world." [Because, in that case, the word אחר achar, would signify a strange or false God].

"Should any one, in the words of Exodus 34:14, Thou shalt worship no Other, אחר achar, God, change ר resh into ד daleth, he would ruin the world." [Because the command would then run, Thou shalt not worship the Only or true God].

"Should any one in the words of Leviticus 22:32, Neither shall ye Profane תחללו techelelu, my holy name, change ח cheth into ה he, he would ruin the world." [Because the sense of the commandment would then be, Neither shall ye Praise my holy name].

"Should any one, in the words of Psalm 150:6, Let every thing that hath breath Praise, תהלל tehalel, the Lord, change ה , he into ח cheth, he would ruin the world." [Because the command would then run, Let every thing that hath breath Profane the Lord].

"Should any one, in the words of Jeremiah 5:10, They lied Against the Lord, ביהוה beihovah, change ב beth into כ caph, he would ruin the world." [For then the words would run, They lied Like the Lord].

"Should any one, in the words of Hosea, Hosea 5:7, They have dealt treacherously, ביהוה beihovah, Against the Lord, change ב beth into כ caph, he would ruin the world." [For then the words would run, They have dealt treacherously Like the Lord].

"Should any one, in the words of 1 Samuel 2:2, There is none holy As the Lord, change כ caph into ב beth, he would ruin the world." [For then the words would mean, There is no holiness In the Lord].

These examples fully prove that the μια κεραια of our Lord, refers to the apices, points, or corners, that distinguish ב beth from כ caph ; ח cheth from ה he ; and ר resh from ד daleth . For the reader will at once perceive, how easily a כ caph may be turned into a ב beth ; a ה he into a ח cheth ; and a ר resh into a ד daleth : and he will also see of what infinite consequence it is to write and print such letters correctly.

Till all be fulfilled - Or, accomplished. Though all earth and hell should join together to hinder the accomplishment of the great designs of the Most High, yet it shall all be in vain - even the sense of a single letter shall not be lost. The words of God, which point out his designs, are as unchangeable as his nature itself. Every sinner, who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved, as that Jesus himself hath died.

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Albert Barnes
Notes on the Whole Bible

Verily - Truly, certainly. A word of strong affirmation.

Till heaven and earth pass - This expression denotes that the law never would be destroyed until it should be all fulfilled. It is the same as saying everything else may change; the very earth and heaven may pass away, but the law of God shall not be destroyed until its whole design has been accomplished.

One jot - The word “jot,” or yod(י y), is the name of the Hebrew letter I, the smallest letter in the Hebrew alphabet.

One tittle - The word used here, in the Greek, means literally a little horn, then a point, an extremity. Several of the Hebrew letters were written with small points or apices, as in the Hebrew letter, shin (שׁ sh), or the Hebrew letter, sin (שׂ s), which serve to distinguish one letter from another. To change a small point of one letter, therefore, might vary the meaning of a word, and destroy the sense. The name “little horn” was given to these points probably from the manner in which they were written, resembling a little horn. Professor Hackett says of a manuscript which he saw a Jew transcribing: “One peculiarity, that struck me at once as I cast my eye over the parchment, was the horn-like appearance attached to some of the letters. I had seen the same mark, before this, in Hebrew manuscripts, but never where it was so prominent as here. The sign in question, as connected with the Hebrew Letter Lamedh (ל L) in particular, had almost the appearance of an intentional imitation of a ram‘s head. It was to that appendage of the Hebrew letters that the Saviour referred when he said, “‹Not one jot or little horn‘ (as the Greek term signifies, which our version renders ‹tittle,‘) ‹shall pass from the law until all be fulfilled.‘” - Illustrations of Scripture, p. 234. Hence, the Jews were exceedingly cautious in writing these letters, and considered the smallest change or omission a reason for destroying the whole manuscript when they were transcribing the Old Testament. The expression, “one jot or tittle,” became proverbial, and means that the smallest part of the law should not be destroyed.

The laws of the Jews are commonly divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, and which cannot, therefore, be changed - such as the duty of loving God and his creatures. These cannot be abolished, as it can never be made right to hate God, or to hate our fellow-men. Of this kind are the ten commandments, and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general in an army may command his soldiers to appear sometimes in a red coat and sometimes in blue or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed.

This is a moral law. A parent might permit his children to have 50 different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a moral law, and cannot be changed. So the laws of the Jews. Those designed to regulate mere matters of ceremony and rites of worship might be changed. Those requiring love and obedience to God and love to people could not be changed, and Christ did not attempt it, Matthew 19:19; Matthew 22:37-39; Luke 10:27; Romans 13:9. A third species of law was the judicial, or those laws regulating courts of justice which are contained in the Old Testament. These were of the nature of the ceremonial law, and might also be changed at pleasure. The judicial law of the Hebrews was adapted to their own civil society. When the form of their polity was changed this was of course no longer binding. The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged.

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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.

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SDA Bible Commentary (limited)
Volume 1-7

18. Verily. Gr. amÃ„â€œn, from the Heb. ’amen, “firm,” “established,” “sure.” In Hebrew usage ’amen gave a confirmatory and emphatic answer to the saying of another (Num. 5:22; Deut. 27:15, 16; etc.). The same usage is carried over into the NT (1 Cor. 14:16). Amen is also frequent in the NT at the close of doxologies (Rom. 1:25; Gal. 1:5; etc.). But Jesus’ use of Amen to confirm and to strengthen His own saying is peculiar to Him. Many of His sayings are introduced by the phrase, “Verily I say unto you” (Matt. 6:2, 5, 16; etc.), or, as in the Gospel of John (25 times), “Verily, verily, I say unto thee” (John 3:3, 5, 11; etc; see on ch. 1:51).

Till heaven and earth pass. Compare Mark 13:31; Luke 16:17. The law being an expression of the will of God, and the plan of salvation an expression of the mercy of God, neither will fail. “The word of our God shall stand for ever” (Isa. 40:8).

Jot. Gr. iÅÂta, the ninth letter of the Greek alphabet, corresponding to the Heb. yod (see p. 14), the smallest letter in the Hebrew alphabet.

Tittle. Gr. keraia, literally, “a little horn,” probably to be identified with the little hook on the letter wau (w; see p. 14) or a part of some other letter needed to distinguish it from one similar to it. A look at the Hebrew equivalents of b and k, d and r, h and ch on p. 14 will show the importance of the minute details of various Hebrew letters. The Jews had a tradition that if all the men in the world should attempt to abolish the least letter of the law, they could not possibly succeed. To do so would incur guilt so great, they reasoned, that the world would be destroyed.

In no wise. A strong negation in the Greek. A change in the moral law is no more possible than a transformation of the character of God, who changes not (Mal. 3:6). The principles of the moral law are as permanent as God is.

Fulfilled. Gr. ginomai, “to become,” “to take place,” “to be established.” God will not modify or alter His expressed will (see on v. 17). His “word” will accomplish His beneficent purpose, and “prosper” (Isa. 55:11). There will be no change in the divine precepts, to bring them into conformity to man’s will.

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Ellen G. White
Christ's Object Lessons, 314

The truth is to be planted in the heart. It is to control the mind and regulate the affections. The whole character must be stamped with the divine utterances. Every jot and tittle of the word of God is to be brought into the daily practice. COL 314.1

He who becomes a partaker of the divine nature will be in harmony with God's great standard of righteousness, His holy law. This is the rule by which God measures the actions of men. This will be the test of character in the judgment. COL 314.2

There are many who claim that by the death of Christ the law was abrogated; but in this they contradict Christ's own words, “Think not that I am come to destroy the law, or the prophets.... Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.” Matthew 5:17, 18. It was to atone for man's transgression of the law that Christ laid down His life. Could the law have been changed or set aside, then Christ need not have died. By His life on earth He honored the law of God. By His death He established it. He gave His life as a sacrifice, not to destroy God's law, not to create a lower standard, but that justice might be maintained, that the law might be shown to be immutable, that it might stand fast forever. COL 314.3

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Ellen G. White
Early Writings, 152

But the work of the angels was assigned them, to ascend and descend with strengthening balm from glory to soothe the Son of God in His sufferings, and minister unto Him. Also, their work would be to guard and keep the subjects of grace from the evil angels and the darkness constantly thrown around them by Satan. I saw that it was impossible for God to alter or change His law to save lost, perishing man; therefore He suffered His beloved Son to die for man's transgression. EW 152.1

Satan again rejoiced with his angels that he could, by causing man's fall, pull down the Son of God from His exalted position. He told his angels that when Jesus should take fallen man's nature, he could overpower Him and hinder the accomplishment of the plan of salvation. EW 152.2

I was shown Satan as he once was, a happy, exalted angel. Then I was shown him as he now is. He still bears a kingly form. His features are still noble, for he is an angel fallen. But the expression of his countenance is full of anxiety, care, unhappiness, malice, hate, mischief, deceit, and every evil. That brow which was once so noble, I particularly noticed. His forehead commenced from his eyes to recede. I saw that he had so long bent himself to evil that every good quality was debased, and every evil trait was developed. His eyes were cunning, sly, and showed great penetration. His frame was large, but the flesh hung loosely about his hands and face. As I beheld him, his chin was resting upon his left hand. He appeared to be in deep thought. A smile was upon his countenance, which made me tremble, it was so full of evil and satanic slyness. This smile is the one he wears just before he makes sure of his victim, and as he fastens the victim in his snare, this smile grows horrible. EW 152.3

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Ellen G. White
Fundamentals of Christian Education, 385

The lesson book, the Bible, contains the instruction of the character they must have, the moral excellence of character which must be cultivated, which God and heaven require. “Blessed are the pure in heart: for they shall see God.” “Follow peace with all men, and holiness, without which no man shall see the Lord.” “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as he is. And every man that hath this hope in him purifieth himself, even as He is pure. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that He was manifested to take away our sins; and in Him is no sin.” FE 385.1

This all-important knowledge is to be kept before children and youth, not in an arbitrary, dictatorial manner, but as divine disclosures, which are of the highest value to secure their present peace, quietude, and rest of mind in this present world of turmoil and strife, and as a preparation for the future, eternal life in the kingdom of God, where they shall see God, and know God and Jesus Christ, who gave His precious life to redeem them. FE 385.2

Christ came in the form of humanity to live the law of God. He was the word of life. He came to be the gospel of salvation to the world, and to fulfil every specification of the law. Jesus is the word, the guidebook, which must be received and obeyed in every particular. How necessary that this mine of truth be explored, and the precious treasures of truth be discovered and secured as rich jewels. The incarnation of Christ, His divinity, His atonement, His wonderful life in heaven as our advocate, the office of the Holy Spirit,—all these living, vital themes of Christianity are revealed from Genesis to Revelation. The golden links of truth form a chain of evangelical truth, and the first, and staple, is found in the great teachings of Christ Jesus. Why, then, should not the Scriptures be ennobled and exalted in every school in our land? How little children are educated to study the Bible as the word of God, and feed upon its truths, which are the flesh and blood of the Son of God! “Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood [that is, continues to receive the words of Christ, and practice them], hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him.” “And he that keepeth His commandments dwelleth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which He hath given us.” FE 385.3

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Ellen G. White
The Great Controversy, 466

Many religious teachers assert that Christ by His death abolished the law, and men are henceforth free from its requirements. There are some who represent it as a grievous yoke, and in contrast to the bondage of the law they present the liberty to be enjoyed under the gospel. GC 466.1

But not so did prophets and apostles regard the holy law of God. Said David: “I will walk at liberty: for I seek Thy precepts.” Psalm 119:45. The apostle James, who wrote after the death of Christ, refers to the Decalogue as “the royal law” and “the perfect law of liberty.” James 2:8; 1:25. And the revelator, half a century after the crucifixion, pronounces a blessing upon them “that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Revelation 22:14. GC 466.2

The claim that Christ by His death abolished His Father's law is without foundation. Had it been possible for the law to be changed or set aside, then Christ need not have died to save man from the penalty of sin. The death of Christ, so far from abolishing the law, proves that it is immutable. The Son of God came to “magnify the law, and make it honorable.” Isaiah 42:21. He said: “Think not that I am come to destroy the law;” “till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.” Matthew 5:17, 18. And concerning Himself He declares: “I delight to do Thy will, O my God: yea, Thy law is within My heart.” Psalm 40:8. GC 466.3

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