Think not that I am come.--The words imply that men had begun so to think. The Teacher who came preaching repentance, but also promising forgiveness, was supposed to be what in later times has been called Antinomian, attacking the authority of the two great channels through which the will of God had been revealed. "The Law and the prophets" were popularly equivalent to the whole of the Old Testament, though a strict classification required the addition of the Hagiographa, or "holy writings," i.e., the poetical and miscellaneous books.

I am not come.--Better, I came not. The words might be naturally used by any teacher conscious of a mission, but they gain a new meaning when we remember that He who so spake was emphatically "He that should come;" that "He came into the world" not in the same sense as other men, but in a manner absolutely His own.

Not . . . to destroy, but to fulfil.--Explained by the immediate context, the words would seem to point chiefly to our Lord's work as a teacher. He came to fill up what was lacking, to develop hints and germs of truth, to turn rules into principles. Interpreted on a wider scale, He came to "fulfil the Law and prophets," as He came "to fulfil all righteousness" (3:15) by a perfect obedience to its precepts, to fulfil whatever in it was typical of Himself and His work by presenting the realities. The further thought that He came to fulfil what are called the Messianic prophecies hardly comes within the range of the words. No one could dream for a moment that the Christ could do anything else, and throughout the whole discourse there is no reference to those predictions. The prophets are named, partly in conformity with usage, partly in their character as ethical teachers, expounding and spiritualising the Law, and preparing the way for a further and fuller development.

It may be noted as a singular instance of the boldness of some of the early heretics, that Marcion, who rejected the Old Testament altogether, maintained that these words had been altered by the Judaisers of the apostolic age, and that the true reading was, "Think ye that I came to fulfil the Law or the prophets? I came not to fulfil, but to destroy."

(1) With this aim he first states summarily and in nucleus the position that he himself holds towards the Law - a statement which was the more necessary as he had already (ver. 11) claimed to be the object of his disciples' devotion. Verse 17. - Matthew only. Think not. Probably the tendency of his teaching was even already seen to be so different from that of the recognized authorities, that some had in consequence formed this opinion (νομίζω) of him which he now repudiates, and which was near akin to the basis of the charge formulated afterwards against St. Stephen (Acts 6:14). In both cases the tendency of the new teaching (Mark 1:27) to abolish temporary forms was perceived by at least those whose powers of perception were quickened through their opposition. That I am come; Revised Version, that I came (ὅτι η΅λθον). Our Lord, both here and in the next clause, lays stress on his coming as an historic fact. The primary reference is probably to his coming forth from private life (cf. John 1:31). Yet in his own mind there may have been a further allusion to his coming from above (cf. John 8:14; and further, Matthew 10:34). To destroy. The connexion between καταλῦσαι here and λύσῃ ver. 19 (vide note) is lost in the English. The Law or the Prophets. The Phrase,'" the law and the prophets," is sometimes used as practically equivalent to the whole of the Old Testament (Matthew 7:12; John 1:45; Romans 3:21; cf. Matthew 11:13; Matthew 22:40; Acts 24:14),and our Lord means probably much the same here, the "or" distributing the καταλῦσαι (cf. Alford), and being used because of the negative. Such a distribution, however, though it could not have been expressed in an affirmative sentence, has for its background the consciousness of a difference in the nature of these two chief components of the Old Testament. Observe that the third part of the Hebrew Scriptures, "the (Holy) Writings" - of which 'Psalms' (Luke 24:44) form the most characteristic portion - is omitted in this summary reference to the Old Testament. The reason may be either that of the three parts it was used less than the other two as a basis for doctrine and for rule of life, or that it was practically included in the Prophets (Acts 2:30). The essential teaching of the Law may be distinguished from that of the Prophets by saying that, while the Law was the direct revelation of God's will as law for the people's daily life - personal, social, and national - the Prophets (including the historical books and the prophets proper) were rather the indirect revelation of his will for them under the fresh circumstances into which they came; this indirect revelation being seen more especially in God's providential guidance of the nation, and in his explanation of principles of worship, as well as in occasional predictions of the future. It is to his relation to the Prophets in this connexion, as an indirect revelation of God's will under changing circumstances (cf. Weiss) that our Lord here chiefly refers. For he is led to speak of his own relation to them from the bearing that this has on the conduct of his disciples. Many, however (e.g. Chrysostom), consider that he is thinking of his relation to them as containing predictions concerning himself. In answer to this it is not sufficient to say (Meyer, Weiss, Alford) that it was impossible that Messiah could be thought to abrogate the Prophets; for, in fact, to many Jews during his ministry (even if not at this early stage of it), and much more to Jews at the time when the evangelist recorded the words, our Lord must have seemed to contradict the predictions about himself as they were then understood. It is indeed true that the prima facie ground that existed for thinking that our Lord's teaching was opposed, not merely to the religion of the day as dependent on the Law and the Prophets, but also to the predictions of Messiah contained in them, is enough to give a certain plausibility to this interpretation. But that is all. The absence in the context of any hint that he refers to his relation to predictions as such quite forbids our accepting it. It was probably derived solely from a misinterpretation of "fulfil" (vide infra), no regard being paid to the train of thought by which our Lord was led to speak of the subject at all. Our Lord says that he is not come to "destroy" the Prophets as exponents of the will of God. I am not come to destroy; emphasizing his statement by repetition. But to fulfil. By establishing the absolute and final meaning of the Law and the Prophets. Christ came not to abrogate the Law or the Prophets, but to satisfy them - to bring about in his own Person, and ultimately in the persons of his followers, that righteousness of life which, however limited by the historical conditions under which the Divine oracles had been delivered, was the sum and substance of their teaching. The fulfilment of the Law and the Prophets "is the perfect development of their ideal reality out of the positive form, in which the same is historically apprehended and limited" (Meyer). Martensen puts the matter thus: "How can he say that not a tittle shall pass from the Law, since the development of the Church shows us that the ceremonial law, that the whole Mosaic dispensation, has been annihilated by the influences proceeding from Christ? We answer: He has fulfilled the Law, whilst he has released it from the temporary forms in which its eternal validity was confined; he has unfolded its spiritual essence, its inward perfection. Not even a tittle of the ceremonial law has passed away, if we regard the Mosaic Law as a whole; for the ideas which form its basis, as the distinction between the unclean and the clean, are confirmed by Christ, and contained in the law of holiness which he teaches men" ('Christian Ethics: General,' § 125); cf. ver. 18, notes, "till heaven and earth pass," "till all be fulfilled."

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