II. 1. For verily I say unto you (a solemn preface, which denotes both the importance and certainty of what is spoken) ’till heaven and earth pass, one jot or one tittle shall in no wise pass from the law ’till all be fulfilled.
One jot—It is literally, not one Iota, not the most inconsiderable vowel, or one tittle, μία κεραία, one corner, or point of a consonant. It is a proverbial expression, which signifies that no one commandment contained in the moral law, nor the least part of one, however inconsiderable it might seem, should ever be disannulled.
Shall in no wise pass from the law: οὐ μὴ παρέλθη ἀπὸ τοῦ νόμου· The double negative here used, strengthens the sense, so as to admit of no contradiction. And the word παρέλθη, it may be observed, is not barely future; declaring whatwill be: but has likewise the force of an imperative; ordering what shall be. It is a word of authority, expressing the sovereign will and power of him that spake: of him whose word is the law of heaven and earth, and stands fast for ever and ever.
One jot or one tittle shall in no wise pass, ’till heaven and earth pass; or as it is exprest immediately after, ἕως ἄν πάντᾳ γένηται· ’till all, (or rather all things) be fulfilled, ’till the consummation of all things. Here is therefore no room for that poor evasion (with which some have delighted themselves greatly.) That “no part of the law was to pass away, ’till all the law was fulfilled: but it has been fulfilled by Christ; and therefore now must pass, for the gospel to be established.” Not so; the word all does not mean all the law, but all things in the universe: as neither has the term fulfilled, any reference to the law, but to all things in heaven and earth.
2. From all this we may learn, that there is no contrariety at all, between the law and the gospel; that there is no need for the law to pass away, in order to the establishing the gospel. Indeed neither of them supersedes the other, but they agree perfectly well together. Yea, the very same words, considered in different respects, are parts both of the law and of the gospel: if they are considered as commandments, they are parts of the law; if as promises, of thegospel. Thus, Thou shalt love the Lord thy God with all thy heart, when considered as a commandment, is a branch of the law: when regarded as a promise, is an essential part of the gospel: the gospel being no other than the commands of the law, proposed by way of promises. Accordingly poverty of spirit, purity of heart, and whatever else is injoined in the holy law of God, are no other, when viewed in a gospel light, than so many great and precious promises.
3. There is therefore the closest connexion that can be conceived, between the law and the gospel. On the one hand, the law continually makes way for, and points us to the gospel: on the other, the gospel continually leads us to a more exact fulfilling of the law. The law, for instance, requires us to love God, to love our neighbour, to be meek, humble or holy: we feel that we are not sufficient for these things: yea, that with man this is impossible. But we see a promise of God, to give us that love, and to make us humble, meek and holy. We lay hold of this gospel, of these glad tidings: it is done unto us according to our faith: And the righteousness of the law is fulfilled in us, through faith which is in Christ Jesus.
*We may yet farther observe, that every command in holy writ, is only a covered promise. For by that solemn declaration, This is the covenant I will make after those days, saith the Lord,I will put my laws in your minds, and write them in your hearts, God hath engaged to give whatsoever he commands. Does he command us then to pray without ceasing? To rejoice evermore? To be holy as he is holy? It is enough. He will work in us this very thing. It shall be unto us according to his word.
4. But if these things are so, we cannot be at a loss, what to think of those who in all ages of the church, have undertaken to change or supersede some commands of God, as they professed, by the peculiar direction of his Spirit. Christ has here given us an infallible rule, whereby to judge of all such pretensions. Christianity, as it includes the whole moral law of God, both by way of injunction and of promise, if we will hear him, is designed of God, to be the last of all his dispensations. There is no other to come after this. This is to endure ’till the consummation of all things. Of consequence all such new revelations, are of Satan and not of God; and all pretences to another more perfect dispensation, fall to the ground of course. Heaven and earth shall pass away: but this word shall not pass away.
III. 1. 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, thesame shall be called great in the kingdom of heaven.
*Who, what are they, that make “The preaching of the law,” a character of reproach? Do they not see on whom the reproach must fall? On whose head it must light at last? Whosoever on this ground despiseth us, despiseth him that sent us. For did ever any man preach the law like him? Even when he came, not to condemn but to save the world: when he came purposely to bring life and immortality to light through the gospel? Can any “preach the law” more expresly, more rigorously, than Christ does in these words? And who is he that shall amend them? Who is he that shall instruct the Son of God, how to preach? Who will teach him a better way of delivering the message which he hath received of the Father?