18. Jesus, the Law’s Fulfillment

Matthew 5:17–19

Matthew 5:17−19 has been a very important text to Sabbath keepers and others who want to support the continuing nature of the Ten Commandments. These verses deserve our careful study.

Think not that I have come to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished. Whoever then annuls one of the least of these commandments, and so teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven (Mt. 5:17−19).

The meaning of this text hinges on the meaning of two key words: Law and fulfill. Does “Law” refer to the Ten Commandments? Or, does “Law” refer to the whole old covenant? Does “fulfill” mean “do, and keep on doing” or does it mean “do,” in the sense that when it is once done, it is accomplished and no longer needs to be done again? Two widely differing interpretations have been given to these verses.

The first goes something like this: “By this statement, Jesus unmistakably teaches that the Ten Commandments are to continue and will not come to an end. This means that Christians must live in harmony with the Ten Commandment law, which includes Sabbath observance, for not even the smallest letter or stroke is to be removed from this law. Those who teach that the law is abolished are clearly going against the will of Christ.”

The second interpretation says that “Jesus clearly teaches that the whole law (including all that is written in the Torah) is to remain in force ‘until all is fulfilled.’ By His life, death, and resurrection Jesus fulfilled all the old covenant law (and prophecies) so this law is no longer binding on Christians.”

To interpret these verses correctly we must first define the meaning of the two key words, “law” and “fulfill.” This is best done by comparing all the other passages in the book of Matthew which use these two words and finding the meaning Matthew gives to them in other settings. Then with this information we can interpret these verses accordingly.

The “law” in Matthew

The following quotations contain all the usages of the word “law” in the book of Matthew.

Therefore, however you want people to treat you, so treat them, for this is the Law and the Prophets (Mt. 7:12).

As used in this verse “Law” refers to the whole Torah (books of Moses) for it is associated with prophets. Thus, we have represented here two of the three divisions of the Old Testament Scriptures which were divided into Law, Prophets, and Psalms. Without doubt the Ten Commandments are included in this law, but we cannot limit “law” as used here to the Ten Commandments.

For all the prophets and the Law prophesied until John (Mt. 11:13).

In this verse the “Law” refers to the whole Torah for again it is linked with prophets.

Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath, and are innocent (Mt. 12:5).

The portion of the “Law” referred to here is not the Ten Commandments but Lev. 24:5−9, which gives the duties of the priests.

“Teacher, which is the great commandment in the Law?” And He said to him, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” This is the great and foremost commandment. And a second is like it, “You shall love your neighbor as yourself” (Mt. 22:36–39).

The first quotation is taken from Deuteronomy 6:5 and the second is from Leviticus 19:18. No portion of the Ten Commandments is quoted.

On these two commandments depend the whole Law and the Prophets (Mt. 22:40).

Again the “whole Law and the Prophets” makes it mandatory that we define “Law” as the Torah, and not limit it to the Ten Commandments.

Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provision of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others (Mt. 23:23).

Again, “law” as used here is more than the Ten Commandments.

These are all the passages in the book of Matthew which use “Law,” other than the use of this term in Matthew 5:17−19. Therefore, unless there are strong contextual reasons for interpreting “law” as the Ten Commandments in Matthew 5:17−19, we must understand “law” as referring to the Torah, the books of Moses, because in every other use of the word “law” in the book of Matthew it never once refers to the Ten Commandments alone, but always to the whole law, or to portions of the law other than the Ten Commandments.

When we look at the context of Matthew 5:17−19 we immediately recognize Jesus uses “Law” with the “Prophets.” “Think not that I have come to abolish the Law or the Prophets…” Even the context here leans heavily in favor of understanding “Law” to be the Torah. We must, therefore, conclude that the “Law” Jesus has reference to is the entire old covenant law, which included the Ten Commandments.

“Fulfill” in the book of Matthew

Below are listed all the passages where Matthew uses the word “fulfill.” In each passage seek to determine what Matthew means when he uses this word. Does he use “fulfill” to apply to an event which was done once and needs never to be done again, or does he use “fulfill” in the idea of “do and keep on doing”?

Now all this took place that what was spoken by the Lord through the prophet might be fulfilled, saying, “Behold, the virgin shall be with child, and shall bear a Son and they shall call His name Immanuel,” which translated means, “God with us” (Mt. 1:22,23).

Here “fulfilled” is used in connection with the virgin birth of Jesus, an event which was done only once. There is no other fulfillment by Christians intended.

And [Joseph with Jesus] was there until the death of Herod; that what was spoken by the Lord through the prophet might be fulfilled, saying, “Out of Egypt did I call My Son” (Mt. 2:15).

Jesus was called out of Egypt only once. The believer in Christ has nothing to do with this fulfillment.

Then that which was spoken through Jeremiah the prophet was fulfilled saying, “A voice was heard in Ramah, weeping and great mourning, Rachel weeping for her children” (Mt. 2:17).

This prophecy was “fulfilled” once by the events connected with the birth of Jesus. There is no ongoing fulfillment in view here.

And [Joseph with Jesus] came and resided in a city called Nazareth; that what was spoken through the prophets might be fulfilled, “He shall be called a Nazarene” (Mt. 2:23).

There was no ongoing fulfillment of this prophecy. It was done once and is not to be repeated by Christians.

But Jesus answering said to him, “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.” Then he permitted Him (Mt. 3:15).

The context is the baptism of Jesus by John. In this passage fulfill can be understood as “do”. Also, the fact that Jesus says “us” indicates that it is something a Christian is expected to do. Note, however, that the context has nothing to do with the Ten Commandments.

This was to fulfill what was spoken through Isaiah the prophet, saying, “The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the GentilesThe people who were sitting in darkness saw a great light, and to those who were sitting in the land and shadow of death, upon them a light dawned” (Mt. 4:14−16).

Jesus, by coming to the area named in this prophecy, fulfilled this Old Testament prophecy. There is nothing for obedient Christians to do here.

Again, you have heard that the ancients were told, “You shall not make false vows, but shall fulfill your vows to the Lord” (Mt. 5:33).

In context, Jesus quotes from the old covenant and then says, “But I say unto you…” showing His authority over old covenant law. Then in the next verses he contrasts His teaching to that of the law.

In order that what was spoken through Isaiah the prophet might be fulfilled, saying, “He Himself took our infirmities, and carried away our diseases” (Mt. 8:17).

There is no further fulfillment by Christians in this verse as Christ is the only sin-bearer and He did this only once.

In order that what was spoken through Isaiah the prophet, might be fulfilled saying, Behold, My Servant whom I have chosen; My Beloved in whom My soul is well pleased; I will put My Spirit upon Him and He shall proclaim justice to the Gentiles. He will not quarrel, nor cry out; nor will anyone hear His voice in the streets. A battered reed He will not break off, and a smoldering wick He will not put out, until He leads justice to victory. And in His name the Gentiles will hope (Mt. 12:17−21).

Christ fulfilled this prophecy once.

And in this case the prophecy of Isaiah is being fulfilled, which says, “You will keep on seeing, but will not perceive; for the heart of this people has become dull” (Mt. 13:14,15).

The people of Jesus’ day fulfilled this prophecy by their rejection of Jesus.

Now this took place that what was spoken through the prophet might be fulfilled, saying, “Say to the daughter of Zion, Behold your King is coming to you, gentle, and mounted upon a donkey, even upon a colt, the foal of a beast of burden” (Mt. 21:4,5).

Christ and Christ alone fulfilled this prophecy once.

Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? How then shall the Scriptures be fulfilled, that it must happen this way? (Mt. 26:53, 54).

Christ fulfilled this prophecy once.

“But all this has taken place that the Scriptures of the prophets may be fulfilled,” Then all the disciples left Him and fled (Mt. 26:56).

The disciples fulfilled this prophecy once. There is no ongoing fulfillment.

Then that which was spoken through Jeremiah the prophet was fulfilled, saying, “And they took the thirty pieces of silver, the price of the one whose price had been set by the sons of Israel; and they gave them for the Potter’s Field, as the Lord directed me” (Mt. 27:9, 10).

This prophecy was fulfilled when Judas betrayed Christ for thirty pieces of silver.

In the book of Matthew every time—with two possible exceptions—when the word “fulfill” is used, it is employed in connection with the life of Christ, or the events connected with it. In these possible exceptions (1 Mt. 3:13; Mt. 5:33) the Ten Commandments are not in view. In all the other instances it was one event which “fulfilled” the prophecy with no ongoing fulfillment intended for Christians.

For these reasons we should interpret the word “fulfill” in Matthew 5:17−19 as referring to something that Jesus would do in connection with His work as the Messiah unless there are strong contextual reasons to do otherwise.

With this background, let us return to Matthew 5:17−19.

Think not that I have come to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished. Whoever then annuls one of the least of these commandments, and so teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.

In John we read,

After this, Jesus, knowing that all things had already been accomplished, in order that Scripture might be fulfilled, said, “I am thirsty” (Jn. 19:28−30).

This verse is extremely important to a correct understanding of Matthew 5:17−19. Here we find that Jesus had already accomplished all but one of the prophecies regarding the life and death of the Messiah. One thing, however, still remained to be fulfilled, so Jesus said, “I thirst.”

When we let Scripture be our interpreter, the meaning of this passage becomes evident. Notice how it fits perfectly into the context. In the book of Matthew we find this passage coming soon after Jesus gives His “blessings” on the mount. It comes just before the six times He says, “You have heard…but I say unto you.” In the context it is evident that Jesus is taking authority to Himself greater than that of old covenant law. It would be very easy for His listeners to conclude that He was completely doing away with the binding nature of the old covenant. This He will do, but not before He completely fulfills the prophecies, types and shadows which pointed forward to His work as the Messiah and Savior of the world which are recorded in the law. Therefore, the law must continue until He has accomplished everything. This happened, according to John, at the death of Jesus. This harmonizes perfectly with the teaching of Paul in Romans and Galatians.

This interpretation is the only one supported by the contextual setting. If one were to conclude that Jesus was teaching the continuing nature of the law in this passage, the Christian would immediately be faced with a dilemma. For this Scripture expressly states that not one thing, not even the smallest punctuation mark, is to be removed from the law. Thus, if the Christian is going to use this text to prove the perpetuity of the old covenant law, he must also use it to prove the binding nature of all old covenant law. In writing to the Galatians Paul warned his readers that they could not take only part of the law and leave the rest.

I testify again to every man who received circumcision, that he is under obligation to keep the whole law (Gal. 5:3).

We are left with only two choices: Jesus fulfilled the law for us and thus freed us from the dominion of the old covenant, or we must keep every bit of the old covenant. There are no other choices.

How Jesus fulfilled the law

All would agree that Jesus fulfilled the prophecies, but how, some ask, did He fulfill the law? First we have His clear statement.

You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me; and you are unwilling to come to Me that you might have life (Jn. 5:38,39).

For if you believed Moses [books of the law], you would believe Me; for he wrote of Me (Jn. 5:46).

The context of this last quotation from John is in connection with a Sabbath healing. This suggests that the Sabbath was one of the ways the law spoke of Christ.

On the day of His resurrection Jesus joined two disciples as they walked to Emmaus. Luke gives a summary of the discussion.

And beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures (Lk. 24:27).

Following is a partial list of things in the law which pointed forward to Christ and were fulfilled by Him.

The same theme of fulfillment/transformation, shadow/reality is seen throughout the epistles

If you believed Moses, you would believe Me; for he wrote of Me (Jn. 5:46).

Jesus, the fulfillment of the Law’s moral principles

At this point some may ask, “Has Jesus also fulfilled the moral principles of the law?” The answer is a resounding YES! That is the good news of the Gospel!

So then as through one transgression there resulted condemnation to all men; even so through one act of righteousness [the life and death of Jesus] there resulted justification of life to all men. For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous (Rom. 5:18, 19).

The heart of the new covenant gospel is that we are accepted, not on the basis of our own moralality, but upon the perfect righteousness of Christ which far surpasses the righteousness of the law. It is this fact, and this fact alone, that gives us the assurance of salvation. It is this “one act of righteousness”—by “the obedience of the One”that is the only foundation stone of Christian assurance.

In Him you have been made complete (Col. 2:10). [Therefore]…we have confidence to enter the [most] holy place by the blood of Jesus (Heb. 10:19). For by one offering He has perfected for all time those who are being sanctified (Heb. 10:14).

Does this mean that the Christian does not have to live a moral life? Never! In Greek “being sanctified” is in the present continuous tense indicating that God has us all in the process of “being made holy.” The Christian’s moral life is not the basis of his acceptance with God, rather it is the result of it. As paradoxical as the following statement sounds, it is nevertheless true. Whenever the new covenant gospel is presented in its clarity there is danger of misunderstanding. It was true in Paul’s day; it is true in ours. I am reminded of the time some years ago when one of our sons and I climbed Mt. Shasta. We spent a sleepless, bitterly cold night near the top of this 14,000-foot windy, snow-covered mountain. The next morning we started our descent. I’ll never forget the mixed feeling of exhilaration and fear I had as we inched our way along the steep, slippery spine of a ridge. One step too far to the left and we would slide hundreds, if not thousands, of feet down an icy precipice of the mountain. One step too far to the right and we would fall over a steep cliff. A mistake on either side would prove fatal. So it is with the gospel. Jesus said

For the gate is small and the way is narrow that leads to life… (Mt. 7:14).

Were it not for the Spirit’s continuous ministry in each life, no one could ever make it. When we understand the heights and depths of grace we must be careful that the freedom of the gospel does not give license, on one hand, to live in sin. On the other hand, we must never let our holy living enter into the basis of our acceptance with God.

For example, in the book of Romans, Paul lays a solid foundation of justification by faith in Chapters 3−5.

For we maintain that a man is justified by faith apart from works of the Law (Rom. 3:28).

He speaks of Christ’s “one act of righteousness,” and “the obedience of the One.” As Paul climbs the towering mountain of grace he senses the danger of taking just one step off the path of truth. “What shall we say then? Are we to continue in sin that grace might increase?” (Rom. 6:1). Notice carefully the reasoning of his argument.

May it never be! How shall we who died to sin still live in it? Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life…even so consider yourselves to be dead to sin, but alive to God in Christ Jesus (Rom. 6:2–4,11).

Because of what Christ has already done for us we can now “consider” ourselves to be dead to sin and free to live for God. In Romans 13 Paul gives admonition regarding Christian living. Quoting from a portion of the Ten Commandments, he says,

Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law. For this, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and if there is any other commandment, it is summed up in one saying, “You shall love your neighbor as yourself.” Love does no wrong to a neighbor; love therefore is the fulfillment of the law (Rom. 13:8−10).

In these verses Paul clearly shows that the law of love encompasses all the moral principles of the Ten Commandments.

In the book of Galatians Paul gives the same advice.

For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. For the whole Law is fulfilled in one word, in the statement, “You shall love your neighbor as yourself” (Gal. 5:13,14).

By His life, death and resurrection, and the events connected with them, Jesus fulfilled the law and the prophecies pointing forward to the Messiah.

Now He said to them, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Lk. 24:44).

And when they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb (Acts 13:29).

For as many as may be the promises of God, in Him they are yes; wherefore also by Him is our Amen to the glory of God through us (2 Cor. 1:20).

Chapter Summary

1. In Matthew 5:17−19 Jesus clearly teaches that the whole law (including all that is written in the Torah) was to remain in force until all was fulfilled. By His life, death, and resurrection Jesus fulfilled all the old covenant law (and prophecies) so this law is no longer binding on Christians.
   1. Every time the word “law” is used in the book of Matthew it is always used for the whole old covenant or for some portion of the old covenant other than the Ten Commandments.
   2. Every time the word “fulfill” is used in the book of Matthew it is always used in connection with the events surrounding the life of Christ. It is never used in the context of an ongoing practice in the life of a Christian.
   3. The interpretation above harmonizes with the context of Matthew and the other gospel writers.
   4. If Matthew 5:17−19 is interpreted to prove the perpetuity of the old covenant law, then one must keep the whole old covenant law, for not even a punctuation mark is to be removed.
2. The New Testament clearly shows how the ceremonies and practices of the old covenant pointed forward to some aspect of the life, death or resurrection of Christ.
3. By His perfect life, sacrificial death and resurrection Jesus fulfilled God’s moral requirements for us.
4. The freedom of the gospel does not give Christians the liberty to sin.
5. The holy living of the Christian is never the basis of his acceptance with God, but the result of it.
6. All the moral principles upon which the Ten Commandments are founded and other old covenant moral laws can be summed up in the one principle of love.
7. The morality taught in the new covenant supersedes the morality taught in the old covenant.

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Dale Ratzlaff

Dale Ratzlaff (1936–2024), is the founder of Life Assurance Ministries and Proclamation! Magazine. He served as a Seventh-day Adventist pastor for 13 years, seven at Monterey Bay Academy where he taught Bible. He and his wife Carolyn left the Adventist church in 1981 when he realized he could no longer teach the investigative judgment with a clear conscience. He has authored several books on Adventism that are available through his website, SabbathInChrist.com.

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