Think not that I am come to make void the law or the prophets; I am not come to make void, but to fulfil.
この節の注解
That's a different text. I have enough. Let me write the answer.
The Law and the Prophets Fulfilled, Not Destroyed
When the Lord declared, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil" (Matt. 5:17), He was guarding His disciples — and His enemies — against a fundamental misreading of His mission. The new teaching He was unfolding on the mount was not in competition with the Old Testament revelation; it was the very thing toward which that revelation had been pointing.
Not the setting aside of Scripture, but its establishment
William Kelly draws out why the Lord insisted on this from the very outset of His ministry:
William KellyFrom the outset of His ministry our Lord was careful to affirm that He came not to dissolve but to make good divine authority in the law or the prophets. In both He was predicted as the One whom all blessing depended. He only could deliver sinful and seduced man. He was to be the Sacrifice which would justify all previous offerings to God, and render their just interpretation, and furnish their efficacy.
Kelly then shows that this "fulfilling" goes far beyond mere legal obedience on the Lord's part:
The law and the prophets testified to man's unrighteousness and to God's righteousness (Rom. 3:21). But they could not do more. Christ came, not to enfeeble or undo them as His blind enemies thought, but to make good that divine testimony which left the sinner without excuse and gave what God only in His grace could supply. It was far more than even pious men conceived, a mere making up, by His obedience of the law, what men failed in. This had merely been man's righteousness accomplished by Him for the unrighteous. Here too He has done incomparably more and better. He laid the basis in His obedience unto death for God's righteousness, that God might be just and justify him that believes on Jesus.
And summing it up:
This was no real way to set aside the law and the prophets, but to fulfil them to God's glory and for man's salvation and blessing. Christ filled up the gap between God and the sinner for him who believes on Him. The law pointed to Him as the coming One who alone could restore the balance which the creature's evil had disturbed by weight overwhelming to all but the Saviour.
"Fulfil" means to bring to its fulness
F. B. Hole reads the word "fulfil" in the richest sense — not mere compliance, but filling up to the brim:
F. B. HoleFrom verse 17 to the end of Matt. 5 we find the Lord giving the connection between what He taught and that which had been given through Moses. He had not come to annul or destroy what had previously been given but rather to give the fulness of it — for such is the meaning here of the word, "fulfil." He corroborated and enforced all that had been said, as verses 18 and 19 show, and not one word that God had spoken was to be broken.
Hole then observes that what follows through the rest of the chapter is the demonstration of this fulness:
And moreover as verse 20 shows, He insisted that the righteousness which the law demanded had in it a fulness which far exceeds anything known or recognized by the superficial scribes and Pharisees of His day. They rendered a technical obedience in ceremonial matters and ignored the real spirit of the law and the object which God had in view. Their righteousness did not lead to the kingdom.
For Hole, the striking "But I say unto you" that follows six times in the chapter is not presumption but the voice of the Lawgiver Himself:
We may well ask, "Who is this that quotes the holy law of God, and then calmly says, "But I say to you" — so and so? He actually alters and enlarges the law, a thing that no prophet had ever dared to do! Does this not amount to terrible presumption, bordering on blasphemy?" Yes, indeed, and only one explanation will lift this charge from off Him. But that one explanation is true: here we have the original Lawgiver, who once spoke from Sinai. Now He has come forth in Manhood as Emmanuel. Emmanuel has gone up another mountain, and now speaks not to a nation but to His disciples. He has every right to enlarge or amend His own law.
Looking back over the Sermon from Matthew 7, Hole draws this conclusion:
He has given us the fulness of the law and the prophets, while adding fresh light as to the Father in heaven; thus preparing the way for the fuller light of grace that was to dawn as the fruit of His death and resurrection.
Not a spiritualising of the Ten Commandments
J. N. Darby warns against a common but mistaken reading — the notion that the Lord was simply deepening or "spiritualising" the Decalogue:
J. N. DarbyIt is a great mistake to apply the Sermon on the Mount in its positive statements to the law of the Ten Commandments, as if it was a spiritualising of them. The Law, as a system, is spoken of, taken up in Matthew 5:17-18, along with the Prophets. Prophecies, ceremonies, and all that is in the Law, were not set aside, or annulled, but fulfilled, the body was of Christ, and no doubt the Lord fulfilled its behests and precepts. It was to be kept till all was fulfilled. For faith, it was fulfilled in Christ, and, as to practical righteousness, is fulfilled in the Christian; Romans 8.
Darby stresses how universal this "fulfilling" is — it reaches as far as the prophets do:
It is as clear as language can make it that verses 17 and 18 have nothing to do, good or bad, with our fulfilling the Law in our walk. Whatever "fulfil" means for the Prophets, it means for the Law. Verse 18 connects it more strongly with that sense than the structure even of the preceding verse. The previous dispensation and revelations of God, He came not to set aside as testimony but to fulfil. They were God's testimony, not for a permanency, but not as such to be made void. The righteousness of God is revealed wholly apart from law, but was witnessed by law and prophets. Whatever the Law and the Prophets put forth as that which God would have, that Christ met in all that concerned Him, for all is not fulfilled yet. Nor will one atom of God's testimony pass away as void in either — all will be made good.
Drawing the threads together
The three voices converge on a single answer. When the Lord says He came not to destroy but to fulfil, He is not announcing that He has come to obey the Ten Commandments perfectly on our behalf, nor that He has come to deepen the Decalogue into a more inward moral code. He is saying something far larger: every testimony God ever gave — whether in the moral law of Sinai, the ceremonies and sacrifices of the tabernacle, or the foretellings of the prophets — was pointing to Him, and in Him it is all brought to its fulness. The law could only witness to God's righteousness; Christ has come to accomplish it. The prophets could only foretell the Deliverer; Christ has come to be Him. Nothing God has spoken will fall to the ground — and the One who now stands on the mount saying "But I say unto you" is none other than the original Lawgiver of Sinai, come in flesh, speaking with the authority to bring every word of the former revelation to its perfect consummation.