Chapter 17
Fulfillment of the Law
in the Gospel According to Matthew

The five books of Moses contain much teaching on law and punishment. But that teaching is properly understood and applied to our present situation only when we see the significance of God's entire work with Israel and the way in which he purposed for the Old Testament to reveal his justice and to look forward to Christ. Because of the Christocentric character of all of Scripture, and because of the way in which the Old Testament is completed by the New, it is wise to complete our study by looking briefly at what the New Testament says about the Mosaic law. We shall concentrate on one important but often misunderstood passage, Matt. 5:17-18.

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.

Matthew asserts a comprehensive fulfillment on the part of Jesus, a fulfillment extending even to the smallest letter ("jot and tittle"). What does this fulfillment involve?

Matthew 1-4

To understand this passage more fully, let us look first at its broader context in the Gospel According to Matthew. All four Gospels have an interest in showing that Jesus fulfills the Old Testament promises regarding the coming of the Messiah. But Matthew does so in unusual detail because he is writing to a Jewish audience. He repeatedly quotes from the Old Testament using a formula, "so was fulfilled what was said through the prophet" (Matt. 1:22; 2:15, 17, 23; 4:14; etc.).

Matthew begins with a narrative of Jesus' birth and early ministry in Matt. 1-4 and the Sermon on the Mount in Matt. 5-7. In these two sections Matthew concentrates particularly on Jesus' fulfillment of the five books of Moses. Already in Matt. 1:1-2 the genealogy assigns a special place to Abraham, thus recalling the special prominence of Abraham and his descendents in the Book of Genesis. More broadly, Matthew shows that the life of Jesus is analogous in some striking ways both to the life of Moses and to the status of Israel as a whole nation. ¹

The genealogy begins the process by establishing that Jesus is indeed an Israelite, descended from both Abraham and David (1:1). Jesus' supernatural birth is reminiscent of the birth of Isaac, the representative of all Israel. After his birth Herod attempts to destroy him, just as Pharaoh attempted to destroy the baby Moses. Jesus then goes down to Egypt and returns from Egypt, thus recapitulating the early movements of the Israelite nation. Matthew specifically points out this fact by quoting from Hosea 11:1, "Out of Egypt I called my son." In the original context of Hosea, the text is speaking about the past deliverance of Israel, God's son, from Egypt. But the deliverance of Israel through the passover and the Red Sea symbolized a greater future deliverance (see Isa. 51:9-11). Jesus the true son of God, the final son, identified with and recapitulated the experience of Israel in order that he might deliver her. And so Matthew can speak of the passage in Hosea being "fulfilled" in Jesus (Matt. 2:15), even though the passage in Hosea was not a direct prophecy.

The ministry of John the Baptist in Matt. 3:1-17 continues along these lines. John's ministry is the fulfillment of the prophecy in Isa. 40:3 concerning a voice preparing the way of the Lord (Matt. 3:3). Isaiah in its context is speaking of a second exodus, that is, the coming of God to save Israel in a deliverance greater than but parallel to the original exodus from Egypt (Isa. 51:9-11). Isaiah's expression "in the desert prepare the way . . ." alludes to Israel's original journey from Egypt to Canaan. Isaiah thereby shows that the great coming deliverance will be analogous to that original deliverance from Egypt, even in the use of the wilderness as the place for fellowship with God. John appears in order to fulfill Isaiah's prophecy. He appears in the wilderness and calls on people to repent, which reminds us of the unrepentance and hardness of heart of the Israelites on the way to Canaan. John also proclaims, "The kingdom of heaven is near" (Matt. 3:2). God is about to come and reign, in a way parallel to the establishment of his reign over Israel long ago (Exod. 19:5-6; Deut. 33:5). In addition, John's baptism is reminiscent of the cleansing rites that Moses introduced to Israel. Those cleansing rites in turn reminded people of the deliverance from Egypt and idolatry through the "cleansing" waters of the Red Sea.

When Jesus comes to be baptized by John, John immediately sees an inappropriateness in the situation (Matt. 3:13-15). John's baptism signified washing sin away, and was administered to those who acknowledged their sinfulness (3:6). Jesus is sinless and needs no baptism. In comparison to Jesus' sinlessness, even John himself is a sinner along with the rest, and needs to be baptized (verse 14). But Jesus impresses on John the necessity of doing the seemingly inappropriate thing: "Let it be so now; it is proper for us to do this to fulfill all righteousness" (verse 15). Once again the key word "fulfill" occurs. Jesus the sinless one is identifying himself with the sinful position of his fellow Israelites by being baptized like them. His identification with them here anticipates his complete identification with sinners when he bears their sins on the cross.

Hence for Jesus to be baptized is not improper, but supremely proper. It is fulfillment. God's plan is that Jesus should in his sinlessness be identified with sinful Israel. In this way "all righteousness" is fulfilled. Certainly Jesus' own action is righteous. But for all righteousness to be fulfilled means something more. This one act of Jesus somehow signifies the fulfillment of all the righteousness spoken in the law. Israel was a disobedient people; they did not obey the law and did not show righteousness. Jesus' act not only shows perfect righteousness but also shows the first stages of the unfolding of the plan of God to save people from their unrighteousness.

Following the baptism a voice comes from heaven, "This is my Son, whom I love; with him I am well pleased" (Matt. 3:17). This voice first of all expresses God's special approval of the baptism. It is indeed the sign of "all righteousness" being fulfilled. Second, the voice combines the language of Ps. 2:7; Isa. 42:1; and possibly Gen. 22:2. Thus it shows that the law (Gen. 22:2), the prophets (Isa. 42:1), and the writings (Ps. 2:7) simultaneously come to focus in Jesus. The language of Jesus being God's Son is also reminiscent of the earlier quote from Hos. 11:1, where Israel is the son. Israel's sonship and Isaac's sonship is now fulfilled in the coming of the true and final Son, the Son in the supreme sense of the word.

After these events Jesus is led into the wilderness (Matt. 4:1-11). He experiences temptations parallel to Israel's temptations in the wilderness. Whereas Israel succumbed to temptation again and again, Jesus as the true, obedient Son successfully resists. He counters the devil's temptations by quoting three times from the Book of Deuteronomy, the book reflecting on Israel's experiences in the wilderness (Deut. 8:3; 6:16, 13).

Jesus then begins his public ministry. He repeats John the Baptist's message concerning the coming of God's reign (Matt. 4:17). But in addition, he demonstrates God's saving power by beginning to gather disciples, the core of the new people of God, and by healing the sick, analogous to God's promise of delivering Israel from the diseases of Egypt (Deut. 7:15; cf. 28:59-60).

The character of Jesus' ministry can well be summed up in his proclamation: "Repent, for the kingdom of heaven is near" (4:17). In Jesus' own actions of healing and casting out demons, the kingdom of heaven, that is, God's reign to save his people, was not only shown to be near, but actively manifested (12:28). The Old Testament prophets had looked forward to a final great day of salvation, when God would appear in glory (Isa. 60:1-4, 19-22), when he would defeat his enemies (Zech. 14:1-3; Zeph. 3:8), when Israel would enjoy his blessing (Isa. 65:17-25; Ezek. 36-37). God would rule over all (Isa. 52:7-10; Zech. 14:9; Dan. 7:9-14). The phrase "the kingdom of heaven" or "kingdom of God" sums up this Old Testament expectation. In Jesus' ministry it becomes obvious that God's saving reign is to be established in two stages. Jesus' teaching and miracles bring in the first stage, when salvation is accomplished through him. His second coming brings in the second stage, when salvation is brought to completion and consummation. Thus Jesus can say at one time that the kingdom of heaven has come already (Matt. 12:28; cf. 21:43) and at another that it will come in the future (13:43; cf. 20:21; 25:34; 26:29). There is no contradiction here, because God's reign is established in stages: first through Jesus himself as the firstfruits, then in those who belong to him (cf. 1 Cor. 15:23). Many of the parables illustrate these truths by speaking of a process of growth or waiting before a final harvest or a final meeting (e.g., Matt. 13:24-43; 25:1-46).²

Thus the coming of the kingdom of God sweeps into its orbit virtually the whole of the Old Testament, since the Old Testament pervasively speaks of God, his rule, his kingly wisdom, and his salvation. This tremendous breadth of significance to Jesus' ministry nicely complements the details in the correspondences that Matthew is concerned to point out in his fulfillment sayings. The details do not indicate merely a slavish one-to-one mechanical matching. Rather, they anchor and confirm the magnitude of the massive global theological connections. Conversely, the global theme of the coming kingdom gathers under one head the meaning of all the details and demonstrates their organic relation to one another in the plan of God.

All in all, Matt. 1-4 shows a host of parallels with the events of the Exodus and Israel's experiences in the wilderness, and sums up the significance of these parallels in the announcement of the coming kingdom. Matt. 1-4 thereby shows that Jesus fulfills the purposes and meanings contained in the earlier history of Israel. Since it is a narrative, Matt. 1-4 concentrates on fulfillment of the narrative portions of the five Books of Moses. Matt. 5-7, by contrast, contains a large amount of teaching of Jesus. It thereby shows most specifically Jesus' fulfillment of the didactic portions of the Books of Moses.

Matthew 5-7

Let us trace out in some detail the connections of Matt. 5-7 with the didactic and legal parts of Exodus through Deuteronomy. To begin with, Matt. 5 opens with an event parallel to Mount Sinai. Jesus speaks from a mountain to his disciples, as God spoke from Mount Sinai to Israel, his "discipled" nation. Jesus begins with a series of blessings, corresponding to the curses and threats that issue from Mount Sinai (Exod. 19:12-13, 20-24; cf. Deut. 28:15-68).

These parallels between Matt. 5 and Mount Sinai do not seem to be merely accidental. Remember that Matt. 5 is placed immediately after the events in Matt. 1-4 that introduce the themes of fulfillment and the parallels with Israel's experience of deliverance and testing in the wilderness. Since Matt. 1-4 has already prepared us to expect parallels, we can say with some confidence that Matt. 5 is indeed to be understood as picturing a kind of new giving of the law from a new Mount Sinai. At Mount Sinai the voice of God spoke directly from heaven, and further revelations were mediated through Moses. In Matt. 5 the revelation comes through the voice of Jesus who is both God and the final Moses.

In the beatitudes Jesus sets forth blessings in an extravagant and paradoxical way. He promises truly extravagant blessings, namely "the kingdom of heaven" (Matt. 5:3), "the earth" (5:5), to "see God" (5:8), and to be "called sons of God" (5:9). The blessings overthrow the existing order of things by being given to the weak rather than the strong and prominent. They set out standards for Jesus' disciples, the people who belong to God. The next few verses after the beatitudes (Matt. 5:13-16) show how the disciples are to be salt and light to the world, analogous to Israel's function of being a distinctly holy nation and a kingdom of priests (Exod. 19:5-6).

Following these verses setting forth the character of his disciples, Jesus embarks on an exposition of the law. Matt. 5:17-20 contains a comprehensive statement concerning the fact that Jesus has come to fulfill the law and the prophets. Because of the importance of these verses, we will devote a separate discussion to them below. Taken together, the verses 5:1-20 provide the introductory framework for the details given in the rest of the Jesus' sermon. The remainder of the Sermon on the Mount in Matt. 5:21-7:29 can be conveniently divided into several sections, as follows:

26]

5:21-37 Teaching related to some of the ten commandments

5:21-26 Murder (Exod. 20:13)

5:27-32 Adultery (Exod. 20:14)

5:33-37 Oaths (relating to misuse of God's name, Exod. 20:7, and possibly also to the commandment not to bear false witness)

5:38-47 Principles of retribution

5:38-42 Balanced recompense (related to Exod. 21:24-25; Lev. 24:20; Deut. 19:21)

5:43-47 Love your enemy (Lev. 19:18)

6:1-18 Specific practices of worship

6:1-4 Almsgiving

6:5-15 Prayer

6:16-18 Fasting

6:19-34 Worldly cares

7:1-23 Discriminating good and evil

7:1-6 Judge yourself first

7:7-12 Ask for good gifts

7:13-23 Two ways, one to life and the other to destruction

7:24-27 The importance of obeying Jesus' words

7:28-29 Jesus teaches with authority

All of the sections of the Sermon on the Mount deal in some way with abuses and misunderstandings of the law that had arisen in Jesus' day. In particular, Jesus repeatedly stresses the significance of correct motives. His focus on the heart contrasts with the externality and legalism promoted by Pharisaic religion (see Matt. 15:1-20). According to Jesus it is not enough to refrain from murder and adultery in a merely external sense. One must keep one's heart from feelings of anger and lust. Such feelings lead toward murder and adultery and already represent sins of the heart.

Jesus' stress on proper motivations agrees with material found in the law. The tenth commandment concerning covetousness is entirely about motivation. The two great commandments to love God and love one's neighbor (Deut. 6:5; Lev. 19:18) include the level of motivation. The mention of circumcised or uncircumcised heart and hardness of heart recognize the necessity of inward cleansing (Deut. 10:16; 29:4; 30:6). Yet Jesus' concentration on issues of the heart represents a shift of focus in comparison with the law of Moses. In agreement with the overall external, earthly character of Mosaic worship, the stress of the law is predominantly on externals. The ten commandments, as we have observed in chapter 8, focus in their obvious meaning on the most obvious violations. The laws concerning clean and unclean foods separate good and evil on a basis of external symbolic order, not on the basis of clean and unclean hearts. The sacrificial system is rooted on earth and is only a copy of heavenly reality.

The most striking aspect of Jesus' teaching is its own intrinsic authority and its originality. The Pharisees and the scribes constantly appealed to earlier authorities. They said, "Rabbi so-and-so taught that we should do this or that." The earlier rabbis to whom they appealed were in turn dependent on the authority of Moses the original lawgiver. They constantly quoted from the law. But Jesus speaks on his own authority, as the new Moses. Matthew comments on the whole Sermon on the Mount by saying, "When Jesus had finished saying these things, the crowds were amazed at his teaching, because he taught as one who had authority, and not as their teachers of the law" (7:28-29). In fact, seldom except in situations of controversy does Jesus quote from the law.³ Even in the Sermon on the Mount the bulk of Jesus' teaching contains no direct mention of the law (Matt. 6-7). And when Jesus does introduce teaching related to the law in Matt. 5, he several times says, "You have heard that it was said . . . , but I say to you" (5:21, 27, 31, 33, 38). Thus Jesus indirectly claims to have an authority equal to the authority of Moses.

Jesus' teaching does not contradict the true meaning of the law of Moses, but neither is it a straightforward exposition of the obvious meaning of Moses. For example, Jesus intensifies the punishments of the law. Now that the kingdom of heaven is near, the copy is about to be superseded by the reality. The preliminary is about to be superseded by the final. Jesus therefore speaks of the final judgment, the judgment of hell, rather than merely the preliminary judgments embodied in portions of the law of Moses. "Anyone who says, 'You fool!' will be in danger of the fire of hell" (Matt. 5:22). "It is better for you to lose one part of your body than for your whole body to go into hell" (5:30). Jesus says to his disciples, "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven" (5:20). Jesus here confirms what we have argued with respect to punishments of the law, namely that the external punishments enjoined by Moses foreshadow the ultimate punishments to be executed by God.

Let us now see how each of the sections of the Sermon on the Mount show a connection to the law of Moses. Matt. 5:21-37 takes up issues related to the ten commandments, in particular the commandments concerning murder, adultery, and misuse of God's name. Legalistic religion of Jesus' day tended to say that people were free from sin if they kept themselves from literal murder and adultery. Jesus corrects the misuse by pointing to the importance of motives. But he also points out the urgency of purity by speaking of severe judgments, including hell.

In his discussion of divorce in 5:31-32 Jesus corrects a further abuse. Deut. 24:1-4 in its original context was a regulation and restraint on divorce. It tacitly permitted divorce but did not condone it. Some of the Pharisaic teaching, however, had used the passage as a justification for loose divorce practice. Jesus corrects this abuse, but also goes beyond the direct teaching of Moses by indicating that divorce is morally evil. His teachings are in harmony with Gen. 2:23-24, as we are reminded in Matt. 19:4-6. But in the context of Matt. 5:31-32 his teaching on divorce rests on his own authority rather than merely on an appeal to Genesis.

On the matter of oaths in 5:33-37 Jesus corrects an abuse illustrated in Matt. 23:16-22. Pharisaic teaching relieved people of the obligation to fulfill oaths if the oaths were not sworn using God's name but using certain substitutes, such as swearing by the temple or by the altar. But Jesus goes beyond the direct teaching of Moses by abolishing oaths altogether. Oaths are only necessary because of human sinfulness. In sinful situations where people do not always keep their word, oaths are a means of introducing stronger threats and obligations in order to protect the communication of truth. Indeed, even within the church the possibility of sin remains, so that Paul must on occasion call God to witness what he is saying (Rom. 1:9; 2 Cor. 1:23; 1 Thess. 2:5, 10). Jesus is not establishing another external rule to supersede the external rules of the Old Testament; if he were, it would not only contradict Paul but be in tension with his own constant focus in the Sermon on the Mount on the intentions of the heart.

Even though Jesus is not setting forth an external rule with no exceptions, his teaching does imply a change in the practice of his disciples in comparison with the time of Moses. The pure truthfulness of the kingdom of heaven is beginning to alter forms that were temporary measures foreshadowing that truthfulness.

In Matt. 5:38-47 Jesus corrects an abuse of "eye for eye, tooth for tooth." In the Old Testament this rule was intended as a guide for the judges, who were authorized by God to supervise the execution of punishments. But it was abused by people who saw it as an excuse for personal vengeance.

Jesus corrects the abuse but does not merely stop there. He does not merely say, "Do not seek personal vengeance, because vengeance belongs to God and to his specially appointed agents. Go to the state authorities and have them take up your cause." Rather, Jesus invokes the principle of balanced recompense in an altered way. The old rule said that if Al does damage to Bill, Al must in turn suffer equivalent damage and restore the damage that has been done to Bill. Jesus' new principle makes a subtle alteration. If Al does damage to Bill, Bill willingly has Al do it again. The damage goes twice in the same direction rather than being reversed. The intentions, however, are reversed by Bill's willingness to suffer loss and to do good to Al.

Something very peculiar is going on in Jesus' injunctions. The principle of retribution, "As you have done, it will be done to you," gets altered into a very similar but structurally transformed principle, "Do to others as you would have them do to you" (Matt. 7:12; Luke 6:31). Jesus does not directly say how his disciples receive power to give to other people in this way. But he does point to the origin of their behavior in God himself. "Be perfect, therefore, as your heavenly Father is perfect" (Matt. 5:48). As members of the heavenly kingdom his disciples are to replicate the pattern of their heavenly Father (5:45).

We receive one further hint from Matt. 5:43, "You have heard that it was said, 'Love your neighbor and hate your enemy."' The actual Mosaic commandment is "Love your neighbor" (Lev. 19:18). The added phrase "and hate your enemy" is found nowhere in the Old Testament but is a distortion of the meaning of the original. Jesus thus corrects a misunderstanding. But at the same time his emphasis introduces an atmosphere somewhat different from the atmosphere of Mosaic times. Moses never commanded the people to hate their enemies (see Exod. 23:4-5; Lev. 19:17-18), but in a certain sense the Israelites were indeed to hate God's enemies, the Canaanites. The practice of holy war and the separation from evil peoples introduced an element that might properly be called "hatred."

Christians also are to hate evil (Jude 22). But because of the power of Christ's resurrection and the power of the gospel, evil people are often not simply destroyed but renewed and changed into good people. Retribution and destruction of sin operate differently after Christ has come as sin bearer. Thus Jesus' exhortations to give back good for evil are appropriate for those who are constantly renewed inwardly. As heirs of the kingdom of heaven (5:3, 10) they are not merely to operate in terms of normal earthly patterns of retribution, but a heavenly pattern of giving good for evil because Christ did the same for them. In a special way Christ's death and resurrection bring about a new abundance of blessing and healing that give his disciples inward power.

Jesus' teaching in the Sermon on the Mount is still incomplete in some respects. He does not speak of all the implications of his death and resurrection until after they are accomplished (John 16:25). Nevertheless, what he says here is consistent with what we have seen about the unique calling of the church and of Christians individually. Since they are citizens of the heavenly kingdom their purity is continually renewed by their union with Christ. A special retribution to repair damage to their purity is no longer necessary.

Next, consider Matt. 6:1-18. Jesus' teaching corrects abuses of current religious practices concerning almsgiving, prayer, and fasting. As before he stresses the importance of the intentions of the heart. He goes beyond mere correction of abuse by pointing people to the reward coming from God the Father who is in heaven (6:1, 4, 6, 9, 14-15, 18), thereby reminding people of what he has said concerning the kingdom of heaven and its coming in his own ministry. The practices of worship are to be transformed inwardly because of the coming of a new era where God establishes his saving reign. The emphasis on inward intention as well as the mention of the new era indirectly implies the transformation of outward ordinances for worship, such as the temple, the sacrifices, and the Jewish feasts. Jesus does not here mention how such a transformation is to take place. But Matthew has earlier noted that Jesus is to be called Immanuel, meaning "God with us" (1:23). The definitive dwelling of God with human beings through Jesus must necessarily supersede the temple, which is the shadowy form of God's dwelling.

In Matt. 6:19-34 Jesus exhorts his disciples not to be anxious about worldly cares. Such exhortation runs parallel to Deut. 8 with its reminder that "man does not live on bread alone but on every word that comes from the mouth of the LORD" (Deut. 8:3). The holy place of the tabernacle, with its lampstand and bread of the Presence, testifies to the same need for people to look to God for their supply of needs. In some respects Jesus says what the Old Testament has said all along. But he also adds as its basis, "Seek first his kingdom and his righteousness, and all these things will be given to you as well" (Matt. 6:33). The mention of God's kingdom and treasures in heaven (6:19-21) orients his disciples toward the realities of the kingdom of heaven that is brought near through Jesus himself and his ministry.

Matt. 7:1-23 contains several paragraphs dealing predominantly with problems of discriminating between good and evil. The distinctions of the law between sin and righteousness, between holy and common, and between clean and unclean are all part of the background for the distinctions that the disciples of Jesus must now make. But Jesus does not simply tell his disciples that the law is their basis for discrimination. He does not speak simply as a scribe might have spoken. Once again Jesus teaches with his own authority. In 7:1-6 Jesus teaches that his disciples must not regard themselves as lords whose first responsibility is to straighten out others. They must first make discriminate judgments concerning their own failures. Their heavenly Father knows what is good and what is evil and will give them good gifts (7:7-12). They must concentrate first of all on discriminating two ways, the way of life and the way of destruction (7:13-14). These two ways are to be distinguished by the fruit of obedience in life (7:15-27).

Jesus' teaching in 7:1-27 has some fascinating connections with many strands of Mosaic teaching. The general principle of just recompense is still operative. "As you have done, it will be done to you" becomes "For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you" (7:2). An analogous principle of justice, "Do to others what you would have them do to you," "sums up the Law and the Prophets" (7:12). The distinction of holy and common is taken up in the illustration with dogs and pigs (7:6). The discrimination between types of trees in 7:15-20 is similar to the discrimination between clean and unclean foods in Mosaic times. The building of the house on a rock, standing for obedience to Jesus' teaching, is analogous to the care in building the tabernacle, which depended on obedience to the teaching of Moses. But these connections are distant and vague in character. Jesus does not stress the connections in any obvious way, because his authority does not depend on establishing such connections.

Matt. 5:17-20

Now we return to the summary statement in Matt. 5:17-20.

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.

As we have seen, Jesus teaches on a mount in a manner analogous to Moses. He speaks as one who has authority (Matt. 7:29). He introduces new powers of a new kingdom (4:23-25), new blessings (5:1-12), new definitions of a circle of disciples (5:13-16). In the verses following Matt. 5:17-20 he will introduce fresh teaching relating to the law of Moses and to the Jews' religious service to God. The radical character of Jesus' teaching as well as the radical character of his ministry as a whole might well lead to the question, "Are you abolishing Moses? Are you starting all over again?"

Jesus anticipates just such questions in Matt. 5:17. In verse 17 he makes a general statement about both the law and the prophets. In verses 18-20 he focuses on the law, because in the context of the Sermon on the Mount he is primarily engaged in fulfilling the law (but "law" in verse 18 may easily be an inclusive use, covering "the law and the prophets" of verse 17).

In verse 17 he juxtaposes two possibilities, abolishing and fulfilling. Fulfilling is clearly the opposite of abolishing. But what kind of opposite is it? Some have supposed that in this verse Jesus is affirming that he will by his own obedience perfectly keep the law. But the context in Matthew concerns what Jesus teaches, not what he obeys. Doubtless fulfillment may have many ramifications, including Jesus' obedience to the law. But primarily Jesus claims that his own teaching fulfills the teaching of the law.

If so, how does Jesus' teaching constitute "fulfillment"? Some interpreters have argued that the word "fulfill" here means "confirm" or "establish."⁴ According to this view Jesus reasserts the true meaning of the law over against Pharisaic distortions, and thereby confirms its validity.

This view, I believe, in nearly correct. Jesus' teaching in 5:21-48 does vindicate the law against distortions and does harmonize with its true intention. But I would argue that in verse 17 Jesus claims something more. The coming of the kingdom of heaven means a fundamental advance in the working out of God's purposes. God's promises of his reign and his salvation, as given in the Old Testament, are being accomplished. What the law foreshadowed and embodied in symbols and shadows is now coming into realization. What was earthly and preliminary in the function of the law is now fulfilled in heavenly realities. Jesus' teaching represents not simply the reiteration of the law but a step forward, bringing the purposes of the law into realization. The law is to be written on the hearts of his disciples (see Jer. 31:31-34). Jesus does not assert merely a static continuation of the force of the law, but rather a dynamic advance--in fact, the definitive fulfillment.

What was temporary and shadowy in the form of the Old Testament law is superseded, now that God's glory and kingly power are being manifested in the very person of Jesus and in his ministry. The promise of the kingdom of heaven involves the intensification of all that served to manifest God in the Old Testament. All is transformed by the supremacy and weightiness of God himself coming to save. The law also undergoes transformation. The final revelation of God is surely in harmony and resonance with the old; indeed, it involves the coming of the old into the destiny to which it pointed. But also this new and climactic revelation bursts the bounds of what anyone could have reckoned from the old.

Commentators have expressed this view in a variety of ways. For example, Calvin says,

By these words [Jer. 31:33-34] he [God] is so far from departing from the former covenant, that, on the contrary, he declares, that it will be confirmed and ratified, when it shall be succeeded by the new. This is also the meaning of Christ's words, when he says, that he came to fulfil the law: for he actually fulfilled it, by quickening, with his Spirit, the dead letter, and then exhibiting, in reality, what had hitherto appeared only in figures.⁵

The first sentence from Calvin might appear to be asserting no more than mere static confirmation of the law. But the later contrast between reality and figures, and the idea of the new succeeding the old, introduce an element of advance.

John Murray says,

Hence what Jesus means is that he came to realize the full measure of the intent and purpose of the law and the prophets. He came to complete, to consummate, to bring to full fruition and perfect fulfilment the law and the prophets. Jesus refers to the function of validating and confirming the law and the prophets and includes much more than the fulfilment of the predictions of the Old Testament regarding himself. He means that the whole process of revelation deposited in the Old Testament finds in him its completion, its fulfilment, its confirmation, its validation. Still more, it finds in him its embodiment. To use John's terms, "grace and truth came by Jesus Christ" (John 1:17). ⁶

The words "confirm" and "validate" by themselves might assert only static maintenance of the law, but Murray introduces terms like "complete" and "consummate" to indicate an advance.

Don A. Carson gives a more precise formulation as follows:

Jesus fulfills the Law and the Prophets in that they point to him, and he is their fulfillment. . . . Therefore we give pl\J-e\jro\J-o\j ("fulfill") exactly the same meaning as in the formula quotations, which in the prologue (Matt 1-2) have already laid great stress on the prophetic nature of the OT and the way it points to Jesus. . . . just as Jesus fulfilled OT prophecies by his person and actions, so he fulfilled OT law by his teaching. In no case does this "abolish" the OT as canon, any more than the obsolescence of the Levitical sacrificial system abolishes tabernacle ritual as canon. Instead, the OT's real and abiding authority must be understood through the person and teaching of him to whom it points and who so richly fulfills it. . . . Jesus is not primarily engaged there [in Matt. 5:21-48] in extending, annulling, or intensifying OT law, but in showing the direction in which it points, on the basis of his own authority (to which, again, the OT points). This may work out in any particular case to have the same practical effect as "intensifying" the law or "annulling" some element; but the reasons for that conclusion are quite different.⁷

Carson's idea of fulfillment clearly agrees with all that we have seen up to this point in studying Matthew and his theology of the kingdom, as well as what we have derived from our study of the Mosaic law itself. Carson preserves the normal force of "fulfill" within the context of Matthew, and explains how Jesus can confirm the law and make advances as he gives the rest of the Sermon on the Mount.

One major alternative is to interpret "fulfill" as meaning simply "confirm" and nothing more. In such a case it would imply maintaining the law in place, but would not imply any sense of advance or transformation of the law. But there are major objections to this alternative.

1. The Greek word πληρόω does not normally have the sense "confirm." ⁸ Though the theological idea of fulfillment implies confirmation, it is richer than mere confirmation. Induction from other instances where the New Testament speaks of fulfilling the Scriptures indicates that the bringing to realization of forward-pointing aspects of Old Testament revelation is in view. ⁹

2. Literal confirmation of the law, in the sense that every letter of the law still requires the same form of obedience as in Old Testament times, is in tension with what the rest of the New Testament and Matthew as well indicates about changes in the observance of the law (Matt. 5:33-37).¹⁰

3. It is difficult under this view to explain why the text uses the Greek word πληρόω ("fulfill") rather than the words βεβαιόω or ἵστημι ("establish, confirm"), since the latter words would be less confusing.¹¹ The use of πληρόω with the sense "confirm" would be all the more confusing because elsewhere Matthew repeatedly uses this same word πλψρόω as a significant key word to state his theme that Jesus fulfills the whole Old Testament.¹²

4. The meaning "fulfill" is more compatible with the breadth of Matthew's teaching on fulfillment in the kingdom of heaven. The kingdom of heaven involves dramatic, spectacular advance over Old Testament religion, as well as building in harmony with it.¹³

Once we have determined the force of "fulfill" along the lines indicated by Carson, the meaning of the subsequent verses is easier to establish. Some further quotes from Carson's commentary may serve to indicate the correct lines of interpretation. With regard to verse 18 Carson says,

The reference to "jot and tittle" establishes [the extent of Old Testament authority]: it will not do to reduce the reference to moral law, or the law as a whole but not necessarily its parts, or to God's will in some general sense. . . . The two "until" clauses answer [the question of duration of the Old Testament's authority]. The first--"until heaven and earth disappear"--simply means "until the end of the age": i.e., not quite "never" . . . but "never, as long as the present world order persists." The second--"until everything is accomplished"--is more difficult. . . . panta ("everything") is best understood to refer to everything in the law, considered under the law's prophetic function--viz., until all these things have taken place as prophesied. This is not simply pointing to the Cross . . . , nor simply to the end of the age. . . . the entire divine purpose prophesied in Scripture must take place; not one jot or tittle will fail of its fulfillment. . . . Thus the first "until" clause focuses strictly on the duration of OT authority but the second returns to considering its nature; it reveals God's redemptive purposes and points to their fulfillment, their "accomplishment," in Jesus and the eschatological kingdom he is now introducing and will one day consummate.¹⁴

Concerning verse 19 he continues,

The entire Law and the Prophets are not scrapped by Jesus' coming but fulfilled. Therefore the commandments of these Scriptures--even the least of them (on distinctions in the law, see on 22:36; 23:23)--must be practiced. But the nature of the practicing has already been affected by vv. 17-18. The law pointed forward to Jesus and his teaching; so it is properly obeyed by conforming to his word. As it points to him, so he, in fulfilling it, establishes what continuity it has, the true direction to which it points and the way it is to be obeyed. Thus ranking in the kingdom turns on the degree of conformity to Jesus' teaching as that teaching fulfills OT revelation.¹⁵

Thus Matt. 5:17-19 asserts in a sweeping and direct fashion what the rest of Matthew illustrates in detail: Jesus in his person and his ministry brings to realization and fulfillment the whole warp and woof of Old Testament revelation, including the revelation of the law. The whole law points to him and its purposes find their realization in him. All the commandments of the law are binding on Christians (7:19), but the way in which they are binding is determined by the authority of Christ and the fulfillment that takes place in his work.

When we become disciples of Christ, our lives are transformed by our fellowship with him. We become participants in the kingdom of heaven (5:3, 10), under the care of our heavenly Father. We become imitators of our Father (5:45), so that Jesus' commandment makes sense, "Be perfect, therefore, as your heavenly Father is perfect" (5:48). Such is the fulfillment of that great commandment from Moses, "Be holy because I, the LORD your God, am holy" (Lev. 19:2).

As disciples of Christ we are to "obey everything I have commanded you" (Matt. 28:20). Since Jesus commands us to practice and teach even the "least of these commandments" of the law (5:19), we are bound to do so. But we do so as disciples who have learned how to discern the function of the law of Moses as a pointer to the realities of Jesus Christ our Lord. The way in which each law is fulfilled in Christ determines the way in which it is to be observed now. Since the law foreshadows the righteousness of Christ and the kingdom of heaven, the practice of the law in the deepest sense takes the form of replicating the character and grace of Christ in our lives and imitating our heavenly Father. To have this fellowship with and obedience to Christ is no burden, as Christ himself says, "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light" (Matt. 11:28-30). The rabbis spoke of commitment to the true God and his law as "the yoke of the kingdom of heaven," "the yoke of the law," and "the yoke of commandments." ¹⁶ But the rabbis did not anticipate that the law would be fulfilled in the yoke of Jesus Christ.¹⁷