I don't understand where I have a "choice to stop "BEFORE all is fulfilled?"--are you preteristic in your beliefs?
Think not, &c. = Deem not for a moment. A very necessary warning against making this mount another Sinai, and promulgating the laws of the kingdom proclaimed in and from Mat_4:17.
I am come = I have come. Implying former existence. Compare Mat_8:10.
destroy = pull down, as in Mat_26:61.
the law. The first of fifteen references to the Law by Christ (Mat_5:17, Mat_5:18; Mat_7:12; Mat_11:13; Mat_12:5; Mat_22:40; Mat_23:23. Luk_10:26; Luk_16:6, Luk_16:17; Luk_24:44. Joh_7:19, Joh_7:19, Joh_7:23; Joh_8:17; Joh_10:34; Joh_15:25), five of these coupled with "Moses".
1) "Think not that I am come," (me nomisete hoti ethon) "Think not (within yourselves) that I came," of my own will and accord, as a civil revolutionary or insurrectionist, against either established government or religious orders.
2) "To destroy the law, or the prophets:" (katalusai ton nomon he tous prophetas) "To destroy or abrogate the law or the prophets," under which Israel had been trustee or custodian of a program of sacrifices and Divine worship and service for near 1,500 years. For these had 'pointed to Jesus Christ as the one and only hope and way of salvation from sin, Luk_16:29-31; Act_10:43; Gal_3:22-25.
3) "I am not come to destroy," (ouk elthon katalusai came not to destroy," abrogate, annul or demean the law or the authority and principles of the law, Luk_16:16; Luk_19:10. He came to save the bad, not to destroy the good.
4) "But to fulfill." (alla plerosai) "But instead, to fulfill," that of which the law and the prophets spoke and witnessed by word, type, shadow, and object lessons, as He Himself explained, Luk_24:44-45. Jesus came to fulfill or live up to the demands of the Holy Law, then die for all who had fallen short of its standards and demands, Gal_3:13; 1Pe_2:24; 2Pe_3:18.
Jesus "made under the law", Gal_4:4, lived in perfect obedience to meet the standards of the law, Joh_8:46, fulfilled the types and shadows of the law, Gal_3:13-14; 1Pe_2:21-23, thus establishing the holiness of the law, Gal_6:2.
---There are so many adversaries, Jews, , Socinians, Anabaptists, Antinomians, &c., that make their advantages of this text, for the establishing their several errors, that it would require a volume to vindicate it from their several exceptions; those who desire satisfaction may read Spanhemius Dub. Evang. 12.3. The plain sense of the text is this: It would have been a great cavil, with the Jews especially, (who had a great reverence for the law), if either our Saviour’s enemies amongst them could have persuaded people that Christ came to destroy the law and the prophets, or his own hearers had entertained from his discourse any such apprehensions. Our Saviour designing, in his following discourse, to give a more full and strict interpretation of the law than had been given by the Pharisees and other Jewish doctors, prefaces that discourse with a protestation against his coming
to fulfil it. It is manifest, by his following discourse, that he principally spake of the moral law, though he also fulfilled the ceremonial law, he being the Antitype in whom all the types of that had their complement, and real fulfilling and accomplishment. Saith he, I am not come to destroy and put an end to the moral law. I am come to fulfil it: not to fill it up, as papists and Socinians contend, adding any new precept to it; but by yielding myself a personal obedience to it, by giving a fuller and stricter interpretation of it than you have formerly had, and by taking the curse of it (so far as concerneth my disciples) upon myself, and giving a just satisfaction to Divine justice for it.
The greatest objection urged against Christ destroying part of the law, and adding new precepts to the moral law, is that about the change of the sabbath; but this is none, if we consider that the moral law required no more than one day of seven to be kept as a day of holy rest, not this or that particular day; for the particular day, the Jews learned it from the ceremonial law, as Christians learn theirs from Christ’s and the apostles’ practice.
Nor is it any objection against this, that the seventh day from the creation is mentioned in the law, to those who know how to distinguish between the precept and the argument; the seventh from the creation is not in the precept, but in the argument, For in six days, & c. Now there is nothing more ordinary than to have arguments of a particular temporary concernment used to enforce precepts of an eternal obligation, where the precepts were first given to that particular people, as to whom those arguments were of force, an instance of which is in the first commandment, as well as in this: as, on the other side, arguments of universal force are oft annexed to precepts, which had but a particular obligation upon a particular people for a time. Thus in the ceremonial law, we often find it is an argument to enforce many ceremonial precepts, For I am the Lord thy God.
Poole.
The reason why I believe there is no new revelation and no more prophets.
