I do not come to abolish the Law, but FULFILL it.

[Fedusenko]

I find the 'popular' understanding conflicts with what most of the major commentators say. The strongest emphasis of what I am saying is to what usage of the word FULFILL. I have collected the commentaries from http://www.biblestudytools.com and brought them here. Each commentary will be separated by posts for ease of reading. They are listed as follows:

A Commentary on the New Testament From the Talmud and Hebraica by John
Commentary Critical and Explanatory on the Whole Bible
Geneva Study Bible
John Darby's Synopsis of the New Testament (does not comment on Matthew 5:17)
John Gill's Exposition of the Bible
Matthew Henry Commentary on the Whole Bible (Complete)
Matthew Henry Commentary on the Whole Bible (Concise)
People's New Testament
Robertson's Word Pictures of the New Testament
Scofield Reference Notes (1917 Edition)
The Fourfold Gospel
Treasury Of Scripture Knowledge
Wesley's Explanatory Notes

Please wait till the last one is posted to comment.

King James Version (Cambridge)
Matthew 5 : 14-19

14Ye are the light of the world. A city that is set on an hill cannot be hid. 15Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

17Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18For 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. 19Whosoever 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.

 

[Fedusenko]

According to A Commentary on the New Testament From the Talmud and Hebraica by John

17. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

[Think not that I am come to destroy the law, &c.] I. It was the opinion of the nation concerning the Messias, that he would bring in a new law, but not at all to the prejudice or damage of Moses and the prophets: but that he would advance the Mosaic law to the very highest pitch, and would fulfil those things that were foretold by the prophets, and that according to the letter, even to the greatest pomp.

II. The scribes and Pharisees, therefore, snatch an occasion of cavilling against Christ; and readily objected that he was not the true Messias, because he abolished the doctrines of the traditions which they obtruded upon the people for Moses and the prophets.

III. He meets with this prejudice here and so onwards by many arguments, as namely, 1. That he abolished not the law when he abolished traditions; for therefore he came that he might fulfil the law. 2. That he asserts, that "not one iota shall perish from the law." 3. That he brought in an observation of the law much more pure and excellent than the Pharisaical observation of it was: which he confirms even to the end of the chapter, explaining the law according to its genuine and spiritual sense.

 

[Fedusenko]

According to Commentary Critical and Explanatory on the Whole Bible

17. Think not that I am come--that I came.
to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." (On the phrase, see Matthew 7:12 , 22:40 , Luke 16:16 , Acts 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, fear not that I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, hope not that I am going to head any revolutionary movement: And ye who hypocritically affect great reverence for the law and the prophets, pretend not to find anything in My teaching derogatory to God's living oracles."

 

[Fedusenko]

According to Geneva Study Bible

5:17 3 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but g to fulfil.
(3) Christ did not come to bring any new way of righteousness and salvation into the world, but indeed to fulfil that which was shadowed by the figures of the Law, by delivering men through grace from the curse of the Law: and moreover to teach the true use of obedience which the Law appointed, and to engrave in our hearts the power for obedience.
(g) That the prophecies may be accomplished.

 

[Fedusenko]

According to John Gill's Exposition of the Bible

Think not that I am come to destroy the law or the
prophets
From verse 3 to the 10th inclusive, our Lord seems chiefly to respect the whole body of his true disciples and followers; from thence, to the 16th inclusive, he addresses the disciples, whom he had called to be ministers of the word; and in this "verse", to the end of his discourse, he applies himself to the whole multitude in general; many of whom might be ready to imagine, that by the light of the Gospel, he was giving his disciples instructions to spread in the world, he was going to set aside, as useless, the law of Moses, or the prophets, the interpreters of it, and commentators upon it. Christ knew the thoughts of their hearts, that they had taken up such prejudices in their minds against him; wherefore he says, "think not"; he was sensible what objections they were forming, and what an improvement they would make of them against his being the Messiah, and therefore prevents them, saying,

I am not come to destroy, but to fulfil.
By "the law" is meant the moral law, as appears from the whole discourse following: this he came not to "destroy", or loose men's obligations to, as a rule of walk and conversation, but "to fulfil" it; which he did doctrinally, by setting it forth fully, and giving the true sense and meaning of it; and practically, by yielding perfect obedience to all its commands, whereby he became "the end", the fulfilling end of it. By "the prophets" are meant the writings of the prophets, in which they illustrated and explained the law of Moses; urged the duties of it; encouraged men thereunto by promises; and directed the people to the Messiah, and to an expectation of the blessings of grace by him: all which explanations, promises, and prophecies, were so far from being made void by Christ, that they receive their full accomplishment in him. The Jews F20 pretend that these words of Christ are contrary to the religion and faith of his followers, who assert, that the law of Moses is abolished; which is easily refuted, by observing the exact agreement between Christ and the Apostle Paul, ( Romans 3:31 ) ( 10:4 ) and whenever he, or any other of the apostles, speaks of the abrogation of the law, it is to be understood of the ceremonial law, which in course ceased by being fulfilled; or if of the moral law, not of the matter, but of the ministry of it. This passage of Christ is cited in the Talmud F21, after this manner:

``it is written in it, i.e. in the Gospel, "I Aven", neither to diminish from the law of Moses am I come, "but", or "nor" (for in the Amsterdam edition they have inserted (alw) between two hooks), to add to the law of Moses am I come.''
Which, with their last correction, though not a just citation, yet tolerably well expresses the sense; but a most blasphemous character is affixed to Christ, when they call him "Aven"; which signifies "iniquity" itself, and seems to be a wilful corruption of the word "Amen", which begins the next "verse".

 

[Fedusenko]

According to Matthew Henry Commentary on the Whole Bible (Complete)

This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it—the things to be believed, but it is wholly taken up with the agenda—the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (v. 1, v. 2), the sermon itself follows, the scope of which is, not to fill our heads with notions, but to guide and regulate our practice. I. He proposes blessedness as the end, and gives us the character of those who are entitled to blessedness (very different from the sentiments of a vain world), in eight beatitudes, which may justly be called paradoxes (v. 3-12). II. He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are—the salt of the earth, and the lights of the world (v. 13-16). To understand what they have to do—they are to be governed by the moral law. Here is, (1.) A general ratification of the law, and a recommendation of it to us, as our rule (v. 17-20). (2.) A particular rectification of divers mistakes; or, rather, a reformation of divers wilful, gross corruptions, which the scribes and Pharisees had introduced in their exposition of the law; and an authentic explication of divers branches which most needed to be explained and vindicated (v. 20). Particularly, here is an explication, [1.] Of the sixth commandment, which forbids murder (v. 21-26). [2.] Of the seventh commandment, against adultery (v. 27-32). [3.] Of the third commandment (v. 33-37). [4.] Of the law of retaliation (v. 38-42). [5.] Of the law of brotherly love (v. 43-48). And the scope of the whole is, to show that the law is spiritual.

 

[Fedusenko]

According to Matthew Henry Commentary on the Whole Bible (Concise)
Matthew 5

Verses 17-20 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.

 

[Fedusenko]

According to People's New Testament

17. Think not that I am come to destroy the law and the prophets. The preceding verses were so opposed to the teachings of the scribes and Pharisees that some might assert that he was a destroyer of the law. He replies that he has not come to destroy it, but to fulfil. He does not say that he has come to perpetuate it. To fulfil. To complete its purpose. He was the end of the law. It was a "schoolmaster to bring us to Christ" ( Gal. 3:24 ), but "after faith is come we are no longer under the schoolmaster."

 

[Fedusenko]

According to Robertson's Word Pictures of the New Testament

I came not to destroy, but to fulfil (ouk hlqon katalusai alla plhrwsai). The verb "destroy" means to "loosen down" as of a house or tent ( 2 Corinthians 5:1 ). Fulfil is to fill full. This Jesus did to the ceremonial law which pointed to him and the moral law he kept. "He came to fill the law, to reveal the full depth of meaning that it was intended to hold" (McNeile).

 

[Fedusenko]

According to Scofield Reference Notes (1917 Edition) with a note of the verse 16

5:14 Ye are the light of the world. A city that is set on an hill cannot be hid.
world

"kosmos" = "mankind." (See Scofield "Matthew 4:8")

5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
I am not come to destroy

Christ's relation to the law of Moses may be thus summarized:

(1) He was made under the law Galatians 4:4 .

(2) He lived in perfect obedience to the law John 8:46 ; Matthew 17:5 ; 1 Peter 2:21-23 .

(3) he was a minister of the law to the Jews, clearing it from rabbinical sophistries, enforcing it in all its pitiless severity upon those who professed to obey it (e.g.) Luke 10:25-37 but confirming the promises made to the fathers under the Mosaic Covenant Romans 15:8 .

(4) He fulfilled the types of the law by His holy life and sacrificial death Hebrews 9:11-26 .

 

[Fedusenko]

According to The Fourfold Gospel with commentary on verse 16 included

5:16 Even so let your light shine before men1; that they may see your good works2, and glorify your Father who is in heaven3.

Even so let your light shine before men. The light of the Christian is to shine not ostentatiously, but naturally and unavoidably.
That they may see your good works. It is to shine not only in his teaching or profession, but in such works and actions as unprejudicedmen must acknowledge to be real excellencies.
And glorify your Father who is in heaven. Moreover, it must so shine that it shall not win praise for itself, but for him who kindled it.Men do not praise the street lamps which protect them from robbery andassault, but they praise the municipal administration which furnishesthe lamps.
5:17 Think not that I came to destroy the law1 or the prophets2: I came not to destroy, but to fulfil3.

THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) D. RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADITIONAL TEACHING. Matthew 5:17-48 ; Luke 6:27-30 Luke 6:32-36
Think not that I came to destroy the law. This verse constitutes a preface to the section of the sermon which follows it. It is intendedto prevent a misconstruction of what he was about to day. "Destroy" ishere used in antithesis, not with perpetuate, but with fulfill. Todestroy the law would be more than to abrogate it, for it was both asystem of statutes designed for the ends of government, and a system oftypes foreshadowing the kingdom of Christ. To destroy it, therefore,would be both to abrogate its statutes and prevent the fulfillment ofits types. The former, Jesus eventually did; the latter, he did not.
Or the prophets. As regards the prophets, the only way to destroy them would be to prevent the fulfillment of the predictions containedin them.
I came not to destroy, but to fulfil. Instead of coming to destroy either the law or the prophets, Jesus came to fulfill all the types ofthe former, and (eventually) all the unfulfilled predictions of thelatter. He fulfills them partly in his own person, and partly by hisadministration of the affairs of his kingdom. The latter part of theprocess is still going on, and will be until the end of the world.

 

[Fedusenko]

Treasury Of Scripture Knowledge

According to Treasury of Scripture Knowledge
This uses passages that relate to Matthew 5:17

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.


to destroy the law
Luke 16:17 ; John 8:5 ; Acts 6:13 ; 18:13 21:28 Romans 3:31 ; 10:4 Galatians 3:17-24
but
3:15 Psalms 40:6-8 ; Isaiah 42:21 ; Romans 8:4 ; Galatians 4:4 Galatians 4:5 ; Colossians 2:16 Colossians 2:17, Hebrews 10:3-12
---------
to destroy the law

Luke 16:17

It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.1

John 8:5

Now Moses in the law commanded us, that such should be stoned: but what sayest thou?

Acts 6:13

And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

Acts 18:13

Saying, This fellow persuadeth men to worship God contrary to the law.

Acts 21:28

Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

Romans 3:31

Do we then make void the law through faith? God forbid: yea, we establish the law.

Romans 10:4

For Christ is the end of the law for righteousness to every one that believeth.

Galatians 3:17-24

17And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

19Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20Now a mediator is not a mediator of one, but God is one. 21Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

23But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

------------------------
but



Galatians
3:15

15Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

Psalms 40:6-8

6Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
7Then said I, Lo, I come: in the volume of the book it is written of me,
8I delight to do thy will, O my God: yea, thy law is within my heart.

Isaiah 42:21

21The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.

Romans 8:4

That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Romans 10:4

For Christ is the end of the law for righteousness to every one that believeth.

Galatians 4:4-5

But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,To redeem them that were under the law, that we might receive the adoption of sons

Colossians 2:16-17

Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:Which are a shadow of things to come; but the body is of Christ.

Hebrews 10:3-12

But those sacrifices are an annual reminder of sins, 4because it is impossible for the blood of bulls and goats to take away sins.
5Therefore, when Christ came into the world, he said:

“Sacrifice and offering you did not desire,
but a body you prepared for me;
6with burnt offerings and sin offerings
you were not pleased.
7Then I said, ‘Here I am—it is written about me in the scroll—
I have come to do your will, O God.’â€a
8First he said, “Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them†(although the law required them to be made). 9Then he said, “Here I am, I have come to do your will.†He sets aside the first to establish the second. 10And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

11Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. 12But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God.

 

[Fedusenko]

Wesley's Explanatory Notes

Think not - Do not imagine, fear, hope, that I am come - Like your teachers, to destroy the law or the prophets. I am not come to destroy - The moral law, but to fulfil - To establish, illustrate, and explain its highest meaning, both by my life and doctrine.

 

[Fedusenko]

I hope this is helpful to you as it seems to provide a well rounded thought on the matter.

 

[Eventide]

AMEN... the LAW is summed up in LOVE.. and by the SPIRIT of God we can see that our Lord Jesus Christ is the most unfathomable, staggering, glorious, majestic, powerful, and limitless demonstration of LOVE ever known to these frail human hearts and minds.

And we only see IN PART ! ! ! !

As Paul says so gloriously..

May (we) be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

 

[John 8:32]

What part of the law is bad, evil terrible? The part about not murdering? The part about not lying? Paul summed it up...

Rom 7:12 Wherefore the law is holy, and the commandment holy, and just, and good.

 

[Webb]

The law given on Sinai was nailed to the cross.

 

[John 8:32]

The law given on Sinai was nailed to the cross.

Oh no, not again.

 

[John 8:32]

The law given on Sinai was nailed to the cross.

That is precisely why Jesus Christ said...

Mat 5:18 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.

and Paul said...

Rom 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.

 

[Former Christian]

John 8:32

" Originally Posted by Webb
The law given on Sinai was nailed to the cross.
Oh no, not again."

The greatest desire of mankind since the fall is to that which is right in their own eyes. Apparently Christians aren't immune.

FC