John Calvin Commentary Matthew 5:17

"Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil." — Matthew 5:17 (ASV)

Think not. With regard to the perfection of his life, Christ might justly have maintained that he came to fulfill the law: but here he treats of doctrine, not of life. As he afterwards exclaimed, that the kingdom of God is come (Matthew 12:28), and raised the minds of people with unusual expectation, and even admitted disciples by baptism, it is probable that the minds of many were in a state of suspense and doubt, and were eagerly inquiring what was the design of that novelty. Christ, therefore, now declares that his doctrine is so far from being at variance with the law, that it agrees perfectly with the law and the prophets, and not only so, but brings the complete fulfillment of them.

There appear to have been chiefly two reasons that induced him to declare this agreement between the law and the Gospel. As soon as any new method of teaching makes its appearance, the body of the people immediately look upon it as if everything were to be overturned. Now the preaching of the Gospel, as I mentioned previously, tended to raise the expectation that the Church would assume a totally different form from its previous form.

They thought that the ancient and accustomed government was to be abolished. This opinion, in many respects, was very dangerous. Devout worshippers of God would never have embraced the Gospel if it had been a revolt from the law; while fickle and rebellious spirits would eagerly have seized on an occasion offered to them for entirely overthrowing the state of religion: for we know in what insolent excesses rash people are ready to indulge when there is anything new.

Besides, Christ saw that the greater part of the Jews, though they professed to believe the Law, were profane and degenerate. The condition of the people was so deteriorated, everything was filled with so many corruptions, and the negligence or malice of the priests had so completely extinguished the pure light of doctrine, that there no longer remained any reverence for the Law.

But if a new kind of doctrine had been introduced, which would destroy the authority of the Law and the Prophets, religion would have sustained a dreadful injury. This appears to be the first reason why Christ declared that he had not come to destroy the Law. Indeed, the context makes this abundantly clear: for he immediately adds, by way of confirmation, that it is impossible for even one point of the Law to fail,—and pronounces a curse on those teachers who do not faithfully strive to maintain its authority.

The second reason was to refute the wicked slander that he knew was brought against him by the ignorant and uneducated. This charge, it is evident, had been leveled against his doctrine by the scribes: for he proceeds immediately to direct his argument against them. We must keep in mind the object which Christ had in view. While he invites and exhorts the Jews to receive the Gospel, he still retains them in obedience to the Law; and, on the other hand, he boldly refutes the base reproaches and slanders by which his enemies strove to make his preaching infamous or suspected.

If we intend to reform disordered affairs, we must always exercise such prudence and moderation as will convince the people that we do not oppose the eternal Word of God, or introduce any novelty that is contrary to Scripture. We must take care that no suspicion of such contradiction shall injure the faith of the godly, and that rash people shall not be emboldened by a pretext of novelty.

In short, we must strive to oppose a profane contempt of the Word of God and to prevent religion from being despised by the ignorant. The defense that Christ makes to free his doctrine from slanders should encourage us if we are now exposed to the same slanders. That crime was charged against Paul, that he was an apostate from the law of God (Acts 21:21), and we need not, therefore, wonder if the Papists endeavor, in the same manner, to make us odious. Following the example of Christ, we should clear ourselves from false accusations and, at the same time, profess the truth freely, though it may expose us to unjust reproaches.

I am not come to destroy. God had, indeed, promised a new covenant at the coming of Christ; but had, at the same time, shown that it would not be different from the first, but that, on the contrary, its design was to give enduring validation to the covenant, which he had made from the beginning, with his own people.

I will write my law, (says he,) in their hearts,
and I will remember their iniquities no more,
(Jeremiah 31:33–34).³⁸³

By these words he by no means departs from the former covenant; on the contrary, he declares that it will be confirmed and ratified when it is succeeded by the new. This is also the meaning of Christ’s words when he says that he came to fulfill the law: for he actually fulfilled it by quickening, with his Spirit, the dead letter, and then exhibiting, in reality, what had previously appeared only in figures.

With respect to doctrine, we must not imagine that the coming of Christ has freed us from the authority of the law: for it is the eternal rule of a devout and holy life, and must, therefore, be as unchangeable as the justice of God, which it embraced, is constant and uniform.

With respect to ceremonies, there is some appearance that a change has taken place; but it was only their use that was abolished, for their meaning was more fully confirmed. The coming of Christ has taken nothing away even from ceremonies but, on the contrary, confirms them by exhibiting the truth of shadows: for, when we see their full effect, we acknowledge that they are not vain or useless.

Let us therefore learn to maintain inviolable this sacred tie between the law and the Gospel, which many improperly attempt to break. For it greatly contributes to confirm the authority of the Gospel when we learn that it is nothing else than a fulfillment of the law; so that both, with one voice, declare God to be their Author.

³⁸³ The reader will find a copious illustration of this remarkable passage in Jeremiah, and of its bearing on the Christian system, in the author's , and of its bearing on the Christian system, in the author's commentary on the eighth chapter of the Epistle to the Hebrews. — on the eighth chapter of the Epistle to the Hebrews. — Ed.