Mateus 5:17-18

DISCOURSE: 1297
THE LAW AND THE PROPHETS CONFIRMED BY CHRIST

Mateus 5:17. Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

TO have just sentiments on religion is a matter of incalculable importance. Whilst we are mistaken respecting any fundamental truths, we not only lose the benefit and comfort of those truths, but are in danger of rejecting them when proposed to our consideration, and enlisting ourselves amongst the avowed enemies of the Gospel. The Jews were almost universally expecting a temporal Messiah. Hence, when our blessed Lord appeared in such mean circumstances, and inculcated doctrines so opposite to their carnal expectations, the people thought either that he was an impostor who deceived them, or that he was come to subvert and destroy all that had been delivered to them by their forefathers. Our blessed Lord anticipated and obviated their objections: “Think not,” says he, “that I am come to destroy the law and the prophets: I am not come to destroy, but to fulfil.”
By “the law and the prophets,” I understand, that system of religion which the moral law inculcated, and all the prophets enforced. To establish and confirm these was the great end of our Saviour’s advent. He has confirmed them as to the great scope of all that they have spoken in reference to,

I. The way of salvation—

The way of salvation, as revealed in the Old Testament, is by faith in the promised Messiah—
[The moral law proclaimed this. The moral law, it is true, said, “Do this and live [Note: Romanos 10:5.].” But it was never the intent of the moral law to put men upon working out their salvation by their obedience to its commands. The law could never give life to man since the fall. It could only shew him his duty, and thunder out its curses against him for his manifold transgressions. It required perfect and perpetual obedience; in default of which, it doomed him to everlasting destruction [Note: Deuteronômio 27:26. with Gálatas 3:10.]. Thus by its unbending severity it compelled every one that was under it to seek salvation in some other way. It shewed to men the necessity of a Saviour, and thus prepared them for the manifestation of Christ by the Gospel. This is the very account given of it by St. Paul, who sums up his testimony in these significant expressions, “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith [Note: Gálatas 3:21.].”

The ceremonial law held forth the remedy, of which the moral law declared our need. All its sacrifices directed men to that great Sacrifice which should in due time be offered on the cross: whilst the brazen serpent, the scape-goat, and all the various lustrations, displayed the efficacy of that remedy, and encouraged penitents to accept it. That the ceremonial law was intended to answer this end, we are sure; because our Saviour himself and his Apostles constantly appealed to it, as prefiguring Christ, who is expressly said to be “the end of the law for righteousness to every one that believeth [Note: Romanos 10:4.].”

Precisely to the same effect is the testimony of all the prophets. Who can read the 53d chapter of Isaiah, and not see that salvation is to be obtained through the atoning blood of Christ? We see him “wounded for our transgressions,” and all “our iniquities laid on him,” in order that we may be “healed by his stripes.” Similar to this is the declaration of Daniel, who says, that Christ should “finish transgression, make an end of sin, and bring in an everlasting righteousness.” In a word, “To him,” says the Apostle, “give all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins [Note: Atos 10:43.]:” and again, “The righteousness of God without the law is manifested, being witnessed by the Law and the Prophets, even the righteousness of God which is by faith of Jesus Christ, unto all and upon all them that believe [Note: Romanos 3:21.].”]

And what, we ask, is the way of salvation in the New Testament?
[Has the Lord Jesus Christ put aside this way of salvation? Has he not rather established it beyond all possibility of doubt? Hear his own words: “I am the way, the truth, and the life: no man cometh unto the Father but by me.” To cite all his declarations upon this subject would detain us too long: suffice it to say, that he speaks of his “blood as shed for the remission of sins,” and “his life as given to be a ransom for many;” and declares, that, by being “lifted up upon the cross,” he is qualified and empowered to “draw all men unto him.”]

Thus far then we have seen that Christ has confirmed the law and the prophets, as far as relates to the way of salvation. Let us now mark the same in reference to,

II.

The path of duty—

The ten commandments were given as a rule of conduct to the Jews—
[This summary of religious duties is emphatically called, ‘The Law.’ It was given by God in the most solemn manner, and enjoined without exception on the whole nation. The prophets, in their respective ages and places, maintained the authority of this law, and laboured to bring the people into a conformity to its precepts.]
And what other rule is there prescribed to us?
[The Lord Jesus Christ has neither added to the Ten Commandments, nor taken from them. He has freed them from the corrupt glosses of the Scribes and Pharisees, and has explained them according to their spiritual import. He has also specified certain duties which were not so clearly seen under the Mosaic dispensation, and has added new motives to the performance of them. But he has enjoined nothing which is not comprehended in one of those two commandments, that of “loving God with all our heart and mind and soul and strength,” and that of loving our neighbour as ourselves. On the other hand, he has bound upon us these duties in the most solemn manner; and told us, that he will estimate our character, not by the zeal with which we “cry Lord, Lord,” but by the care and uniformity with which we keep his commandments [Note: João 14:15; João 14:21; João 14:23.].

Here then is proof sufficient, that our Lord has not destroyed the law and the prophets, or in the slightest degree weakened our obligations to obey them. There are some professors of religion, and indeed not a few, who think that Christ has set aside the law as a rule of life. But they labour under a dangerous, yea, a fatal error. When they say that we are released from the law as a covenant of works, they are right: but so were believers under the Old Testament. When they say that we are released from the whole ceremonial law, they are right: but we must still observe every part of it in a spiritual manner, presenting Christ as our sacrifice, washing daily in the fountain of his blood, and “cleansing ourselves from all filthiness both of flesh and spirit, that we may perfect holiness in the fear of God.” But when they speak of being released from the law as a rule of life, they open the floodgates of licentiousness [Note: Romanos 3:31.]: and were it not that some of them, as we hope, have more piety in their practice than in their principles, they would have just reason to tremble for their state [Note: See ver. 19.]. The truth is, that the advancing of our souls in holiness was a very principal object of Christ’s incarnation and death [Note: Tito 2:14.]. And “that very grace of God which bringeth salvation,” so far from annulling any single command of God, itself “teacheth us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.”]

This subject is of peculiar use,
1.

To rectify our views—

[As for those who think that salvation is by the works of the law, we shall pass them over on the present occasion; praying only that God may open their eyes ere it be too late. But there are many thoughtful and intelligent persons, and not altogether destitute of piety, who imagine, that Christ has lowered the demands of the moral law, and purchased for us the liberty of being saved by a new law of sincere obedience: they think that for his sake our sincere obedience will be accepted, instead of perfect obedience: and that the defects of our obedience will be made up by the merits of Jesus Christ.
To such persons I would say, Read the words of our text. Christ says he did not come to destroy the law; and you affirm that he did; that he has softened its rigours, and dispensed with those high attainments which the perfect law of God requires. You will reply perhaps, If these things be not dispensed with, how are we to be saved? I answer, They are not dispensed with, no, not one of them: it is as much our duty to fulfil the whole law of God as it was Adam’s duty in Paradise: nor, if we would be saved by the law, can we be saved on any lower terms. But of salvation by the law we must not entertain a thought: we are condemned by the law, and must flee as condemned sinners to Jesus Christ, that he may wash us from our sins in his blood, and clothe us in his own unspotted robe of righteousness and salvation. Some will exclaim, What new doctrine is this? I answer, this was the way of salvation revealed to Adam after the Fall; and it has been continued in all successive ages, till Christ himself came. Then was this mystery more clearly revealed to the world; and from henceforth the voice of God to every human Being is, “He that believeth on the Son of God hath eternal life; but he that believeth not the Son shall not see life, but the wrath of God abideth on him.”

Lay aside then your erroneous notions respecting a mitigated law and sincere obedience; and seek salvation in God’s only dear Son, in whom alone it can be found [Note: Atos 4:12; 1 Coríntios 3:11.]

2. To regulate our lives—

[Whilst some persons object to salvation by faith alone as a licentious doctrine, others complain of us as raising the standard of holiness so high, that none, except a few devotees, can possibly attain it. But I would ask these objectors, Which of God’s laws are we authorized to set aside? Which are we even suffered to palliate and soften? Our blessed Lord has, with the strongest possible asseveration, said, that “not so much as a jot or tittle of the law shall ever pass away:” how then can we presume to say, It shall pass away? Suppose we do lower the standard of obedience in compliance with your wishes, what will it profit you, unless he do it also? We should only deceive you, and ruin ourselves together with you. But you will say, ‘It is hard to have so much required of us.’ Well, suppose it be hard; if it be required, we must do it: our only alternative is, to obey or perish. But “there is not any one of his commandments grievous:” on the contrary, they all together form “a light and easy yoke:” and so far are they from being deemed too strict by any real Christian, that there is not a true Christian in the world that would wish any one of the commandments to require less than it does. A spiritual man does not complain of the strictness of the law, but of the wickedness of his own heart: and his desire is, not to have the commandments of God lowered to his attainments, but his attainments elevated to the utmost height of God’s commandments.

Let this then be the desire and endeavour of us all: let there be no sin harboured, not even in thought; nor any duty neglected, whatever difficulties we may have to encounter, or whatever trials to endure. If we “have a hope of salvation through Christ, we must purify ourselves even as he is pure.”]