17. (a) Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. (a) Rom. 10:4
18. For verily I say unto you, (a) till heaven and earth pass, one jot or (2) tittle shall (3) in no wise pass from the law, till all be fulfilled.
(a)Matt.24:35,Lk.16:17,(1)Gr.ioto,Heb.yod,(the smallest letter),(2)the smallest stroke in a Heb.letter,(3)by no means.
19. (a) Whosoever 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. (a)James 2:10.
20. For I say unto you, that except your righteousness shall exceed (a) the righteousness of the scribes and Pharisees, ye shall (1) in no case enter into the Kingdom of Heaven. (a)Rom.10:3,(1)By no means.
Commentary King James Study Bible.
Having laid the foundation of the message in the summary statement of the Beatitudes, Jesus now proceeds to show the superiority of His message to that of the law of Moses. He makes it clear that He had not come to destroy the law
That is, the New Testament gospel is not contradictory to the Old Testament Law; rather it is the ultimate fulfillment of the spiritual intention of the law.
Where the law had degenerated into legalism among the Pharisees, Jesus now takes the law beyond mere outward observance to the inner spiritual intention of God.
Because of the seriousness of the law, Jesus emphasizes the importance of keeping even it's smallest details.
However, in the ultimate plan of God, the law was not to become an extra burden on souls of men. Rather than pointing the way to salvation, the law convinced men of the need of the savior.
Lk.16:16-18,
16. The law and the prophets were until John, since that time the Kingdom of God is preached, and every man presseth into it.
17.And it is easier for heaven and earth to pass, than one tittle of the law to fail.
18. Whosoever putteth away his wife, and marrieth another, commiteth adultery: and whosoever marrieth her that is put away from her husband commiteth adultery.
This section serves to emphasize Jesus' rejection of the Pharisees cavalier attitude toward God's word, the law, in favor of their tradition. But it is precise by the law and the prophets, of the Old Testament, that should have prepared their hearts to recieve the message of the Kingdom.
Verse 18 points to the Old Testaments continuing validity as God intended it, according to Jesus' interpretation, and not according to pharisaical misuse.
Although Jesus did not come to change the law, He did come to change the way we interpret it.
Instead of the law being used to dictate and control, it was ment to instowe righteousness into the hearts of the people, as listed.
Law Spirit No murder No anger
No adultery. No lust
No divorce. Commitment
No oath taking. Speak the Truth
No retaliation. Forgiveness
Hatred for your Love your enemy enemy.
Romans 10:4
4. For Christ is the end of the law for righteousness to every one that believeth.
Israel mistook the purpose of the law, the law pointed to the righteousness that is attainable only by belief in Christ.
Israel also mistook the scope of the law. The righteousness to which it pointed was universally available to all who responded to God's revelation of Himself through the law.
But by Paul's time many had substituted works for faith. Rather than seeking redemption in God's mercy, they pinned their hopes on their own religious achievement.
When Christ was crucified the Mosaic law was fulfilled, the only law that was left to be followed was the Civil law, and although the Civil law was ment to be kept, it cannot save you. Salvation is only obtained by the Grace of God, for whosoever believes on the only begotten Son Jesus Christ.
1 Corinthians 6:12;
12. All things are lawful unto me, but all things are not (1) expedient; all things are lawful for me, but I will not be brought under the power of (2) any. (1)helpful (2)anything.
Paul's principles may be summarized in three words: Lawful, Expedient, and Power.
The first is the principal of liberty. When Paul says "all things",we cannot take this in an absolute sence. Obviously, what God forbids can never be allowed. Rather it refers to those things about which the scriptures are not explicit, such matters are left to the Disciplesown judgment. The Apostle Paul is careful not to weaken the important doctrine of Christian liberty by leading these peaple back under Judaistic legalism.
Rather, his intent is to circumscribe it's appl
