John Gill 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 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 there, 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; therefore he says, "think not"; he was sensible of the objections they were forming, and how they would use them against his being the Messiah; therefore he anticipated them by 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. He came not to "destroy" it, or loose men's obligations to it as a rule of walk and conversation, but "to fulfil" it. He did this doctrinally, by setting it forth fully and giving its true sense and meaning; 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 its duties; encouraged men to them 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. This is easily refuted by observing the exact agreement between Christ and the Apostle Paul (Romans 3:31) (10:4). 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".

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FOOTNOTES:

• F20: R. Isaac Chizuk Emuna, par. 2. c. 10. p. 401.
• F21: T. Bab. Sabbat. fol. 116. 2.