Matthew 5:17 (WEB)
“Don’t think that I came to destroy the law or the prophets. I didn’t come to destroy, but to fulfill.
Catechism · 3
The Moral Law
“The Law of the Gospel "fulfills," refines, surpasses, and leads the Old Law to its perfection.” — Catechism footnote: Cf. Mt 5:17-19.
The Ten Commandments
“first: following Jesus Christ involves keeping the Commandments. the Law has not been abolished,” — Catechism footnote: Cf. Mt 5:17.
Jesus and Israel
“Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.” — Catechism footnote: Mt 5:17-19.
Fathers and councils · 58
Irenaeus of Lyons
“To this effect also Paul, His apostle, says in the Epistle to the Romans, “But now, without the law, has the righteousness of God been manifested, being witnessed by the law and the prophets; for the just shall live by faith.”” — editor's note: Matt. v. 17, 18.
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Tertullian
“For the same John is called not merely an “angel” of Christ, but withal a “lamp” shining before Christ: for David predicts, “I have prepared the lamp for my Christ;” and him Christ Himself, coming “to fulfil the prophets,” called so to the Jews.” — editor's note: Matt. v. 17, briefly; a very favourite reference with Tertullian.
Read the whole comment“But for Christ was reserved, as in all other points so in this also, the “fulfilling of the law.”” — editor's note: Matt. v. 17, very often referred to by Tertullian.
Read the whole comment“For even if we are just now beginning with the Law in demonstrating (the nature of) adultery, it is justly with that phase of the law which Christ has “not dissolved, but fulfilled.”” — editor's note: See Matt. v. 17.
Read the whole comment“And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled), sometimes catch at such parts of the law as they choose; plainly do we too assert that the law has deceased in this sense, that its burdens—according to the…” — editor's note: See Matt. v. 17.
Read the whole comment“After that, the Lord, “amplifying the Law,” openly adds the prohibition of anger against a brother to that of murder.” — editor's note: See Matt. v. 17.
Read the whole comment“But why are we a (source of) danger to our neighbour? why do we import concupiscence into our neighbour? which concupiscence, if God, in “amplifying the law,” do not dissociate in (the way of) penalty from the actual commission of fornication, I know not whether He allows impunity to him who has been the cause of…” — editor's note: Matt. v. 17. Comp. de Or., c. xxii. mid.; de Pa., c. vi. mid.; de Pæn., c. iii. sub fin.
Read the whole comment“…the subject of the prophecy, which shows that at the very outset of His ministry, He came not to destroy the law and the prophets, but rather to fulfil them; for Marcion has erased the passage as an interpolation.” — editor's note: Matt. v. 17.
Read the whole comment“In whatever way he commanded it, in the same way might he also have first uttered that sentiment: “I came not to destroy the law, but to fulfil it.”” — editor's note: Matt. v. 17.
Read the whole comment“…they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, “I came not to destroy, the law, but to fulfil it,” although Marcion has gagged His mouth by this word.” — editor's note: Matt. v. 17.
Read the whole comment“This verity of the gospel then stands unimpaired: “I am not come to destroy the law and the prophets, but rather to fulfil them.”” — editor's note: Matt. v. 17.
Read the whole comment“(Lardner refers two of these instances to passages in chap. vii. of this Book iv., where Tertullian mentions, as erasures from Luke, what really are found in Matthew v. 17 and xv. 24.” — the author cites it
Read the whole comment“If also the gospel of Christ is fulfilled in this same precept, but not the Creator’s Christ, what is the use of our contending any longer whether Christ did or did not say, “I am not come to destroy the law, but to fulfil it?”” — editor's note: Matt. v. 17.
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John Damascene
“It is one and the same God Whom both the Old and the New Testament proclaim, Who is praised and glorified in the Trinity: I am come, saith the Lord, not to destroy the law but to fulfil it.” — editor's note: St. Matt. v. 17.
Read the whole comment“Further, the Lord was circumcised that He might fulfil the law: and He fulfilled the whole law and observed the Sabbath that He might fulfil and establish the law.” — editor's note: St. Matt. v. 17.
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Catena Aurea on Mark
- BedeCatena Aurea on Mark
“And because the Lord said that He came “not to destroy the Law but to fulfill,” [Matt. 5:17] he who was excluded by the Law, inferring that he was cleansed by the power of the Lord, shewed that grace, which could wash away the stain of the leper, was not from the Law, but over the Law.” — the author cites it
Read the whole comment - BedeCatena Aurea on Mark
“For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shews to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it. [Matt 5:17]” — the author cites it
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Catena Aurea on Matthew
- BedeCatena Aurea on Matthew
“…under the name, Severianus.]: Because the sabbath is illuminated, not taken away, by Christ, Who said, “I am not come to destroy the Law, but to fulfil it.” [Matt 5:17] It is illuminated that it may lighten into the Lord’s day, and shine forth in the Church, when it had hitherto burnt dim, and been obscured by the…” — the author cites it
Read the whole comment - Glossa OrdinariaCatena Aurea on Matthew
Having now exhorted His hearers to undergo all things for righteousness’ sake, and also not to hide what they should receive, but to learn more for others’ sake, that they may teach others, He now goes on to tell…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
And that for two reasons. First, that by these words He might admonish His disciples, that as He fulfilled the Law, so they should strive to fulfil it. Secondly, because the Jews would falsely accuse them as…
Read the whole comment - Remigius of AuxerreCatena Aurea on Matthew
He here asserts two things; He denies that He was come to subvert the Law, and affirms that He was come to fulfil it.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
In this last sentence again there is a double sense; to fulfil the Law, either by adding something which it had not, or by doing what it commands.
Read the whole comment - John ChrysostomCatena Aurea on Matthew
Christ then fulfilled the Prophets by accomplishing what was therein foretold concerning Himself - and the Law, first, by transgressing none of its precepts; secondly, by justifying by faith, which the Law could not…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
And lastly, because even for them who were under grace, it was hard in this mortal life to fulfil that of the Law, “Thou shalt not lust,” He being made a Priest by the sacrifice of His flesh, obtained for us this…
Read the whole comment - Faustus of RiezCatena Aurea on Matthew
Supposing these to be Christ’s genuine words, we should enquire what was His motive for speaking thus, whether to soften the blind hostility of the Jews, who when they saw their holy things trodden under foot by Him,…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
But since all things which should befall from the very beginning of the world to the end of it, were in type and figure foreshewn in the Law, that God may not be thought to be ignorant of any of those things that…
Read the whole comment - Remigius of AuxerreCatena Aurea on Matthew
“Amen” is a Hebrew word, and my be rendered in Latin, ‘vere,’ ‘fidenter,’ or ‘fiat;’ that is, ‘truly,’ ‘faithfully,’ or ‘so be it.’ The Lord uses it either because of the hardness of heart of those who were slow to…
Read the whole comment - Hilary of PoitiersCatena Aurea on Matthew
From the expression here used, “pass,” we may suppose that the constituting elements of heaven and earth shall not be annihilated. [ed. note: The text of Hil. has ‘maxima, ut arbitramur, elementa esse solvends.’]
Read the whole comment - Remigius of AuxerreCatena Aurea on Matthew
But shall abide in their essence, but “pass” through renewal.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
By the words “one iota or one point shall not pass from the Law,” we must understand only a strong metaphor of completeness, drawn from the letters of writing, iota being the least of the letters, made with one…
Read the whole comment - Rabanus MaurusCatena Aurea on Matthew
He fitly mentions the Greek iota, and not the Hebrew job, because the iota stands in Greek for the number ten, and so there is an allusion to the Decalogue of which the Gospel is the point and perfection.
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
If even an honourable man blushes to be found in a falsehood, and a wise man lets not fall empty any word he has once spoken, how could it be that the words of heaven should fall to the ground empty? Hence He…
Read the whole comment - John ChrysostomCatena Aurea on Matthew
He speaks not this of the old laws, but of those which He was now going to enact, of which he says, “the least,” though they were all great. For as He so oft spoke humbly of Himself, so does He now speak humbly of…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
Otherwise; the precepts of Moses are easy to obey; “Thou shalt not kill. Thou shalt not commit adultery.” The very greatness of the crime is a check upon the desire of committing it; therefore the reward of…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Or, the precepts of the Law are called ‘the least,’ as opposed to Christ’s precepts which are great. The least commandments are signified by the iota and the point. “He,” therefore, “who breaks them, and teaches men…
Read the whole comment - Glossa OrdinariaCatena Aurea on Matthew
By ‘break,’ is meant, the not doing what one understands rightly, or the not understanding what one has corrupted, or the destroying the perfectness of Christ’s additions.
Read the whole comment - John ChrysostomCatena Aurea on Matthew
Or, when you hear the words, “least in the kingdom of heaven,” imagine nothing less than the punishment of hell. For He oft uses the word ‘kingdom,’ not only of the joys of heaven, but of the time of the…
Read the whole comment - Gregory the GreatCatena Aurea on Matthew
Or, by the kingdom of heaven is to be understood the Church, in which that teacher who breaks a commandment is called least, because he whose life is despised, it remains that his preaching be also despised.
Read the whole comment - Hilary of PoitiersCatena Aurea on Matthew
Or, He calls the passion, and the cross, the least, which if one shall not confess openly, but be ashamed of them, he shall be least, that is, last, and as it were no man; but to him that confesses it He promises the…
Read the whole comment - JeromeCatena Aurea on Matthew
This head is closely connected with the preceding. It is directed against the Pharisees, who, despising the commandments of God, set up traditions of their own, and means that their teaching the people would not…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Otherwise; “he who breaks the least of these commandments,” that is, of Moses’ Law, “and teaches men so, shall be called the least; but he who shall do (these least), and so teach,” shall not indeed be esteemed…
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Cyril of Jerusalem
“And if ever thou hear any of the heretics speaking evil of the Law or the Prophets, answer in the sound of the Saviour’s voice, saying, Jesus came not to destroy the Law, but to fulfil it.” — editor's note: Matt. v. 17.
Read the whole comment“…in ignorance: for I thought that the preaching of Christ was destruction of the Law, and knew not that He came Himself to fulfil the Law and not to destroy it.” — editor's note: Matt. v. 17.
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Hippolytus of Rome
“As the Lord says, “I am not come to destroy the law and the prophets, but to fulfil them.”” — editor's note: Matt. v. 17.
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Augustine of Hippo
“The law of the Lord, therefore, is Himself who came to fulfil the law, not to destroy it; an undefiled law, “Who did no sin, neither was guile found in His mouth,” not oppressing souls with the yoke of bondage, but converting them to imitate Him in liberty.” — editor's note: Matt. v. 17.
Read the whole comment“But that which followeth, “But Thou hast made it perfect,” to the Law is thus referred, forasmuch as it is made perfect, that is, is fulfilled after that which the Lord saith in the Gospel, “I have not come to annul the Law, but to fulfil.”…” — editor's note: Matt. v. 17.
Read the whole comment“And because He came to give charity, and charity fulfilleth the Law, with good reason said He, “I came not to destroy the Law, but to fulfil.”” — editor's note: Matt v. 17.
Read the whole comment“Hence the Lord says, “I am not come to destroy the law, but to fulfill.”” — editor's note: Matt. v. 17.
Read the whole comment“…I say unto you, That except your righteousness shall exceed [the righteousness] of the scribes and Pharisees, ye shall not enter into the kingdom of heaven.”” — editor's note: Matt. v. 17–20.
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John Chrysostom
“Again, concerning the Law He saith, “Think not that I am come to destroy the Law or the Prophets.” ( Matt. v. 17.)” — the author cites it
Read the whole comment“When He was suspected of breaking the Law, He used the very expression, even when they had not said anything, “Think not that I am come to destroy the Law” ( Matt. v. 17 ); but in this place He establisheth their suspicion.” — the author cites it
Read the whole comment“Matt. V. 17.” — the author cites it
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Ambrose of Milan
“You perceive the two Testaments of the One Author; the old Scripture as a well deep and obscure, whence you can only draw with labour; it is not full, for He Who was to fill it was not yet come, Who afterwards said: “I am come not to destroy but to fulfil the Law.”” — editor's note: S. Matt. v. 17.
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Leo the Great
“…purification: that He, who had been “made of a woman,” as the Apostle says, might become also “under the law” which He had come, “not to destroy but to fulfil,” and by fulfilling to end, as the blessed Apostle proclaims, saying: “but Christ is the end of the law unto righteousness to every one that believeth.”” — editor's note: S. Matt. v. 17.
Read the whole comment“The teaching of the Law, dearly beloved, imparts great authority to the precepts of the Gospel, seeing that certain things are transferred from the old ordinances to the new, and by the very devotions of the Church it is shown that the Lord Jesus Christ “came not to destroy but to fulfil the Law.”” — editor's note: S. Matt. v. 17.
Read the whole comment“And so the wise men saw and adored the Child of the tribe of Judah, “of the seed of David according to the flesh,” “made from a woman, made under the law,” which He had come “not to destroy but to fulfil.”” — editor's note: S. Matt. v. 17.
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Hilary of Poitiers
“And if Christ, the end of the law, does not destroy it, but fulfils it (as He says, I am come not to destroy the law but fulfil it), is not the end of the law, so far from being its dissolution, the very opposite, namely its final perfection?” — editor's note: St. Matt. v. 17.
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Clement of Alexandria
“Dominus autem “Non venit ad solvendam legem, sed ad implendam:” ad implendam autem, non ut cui aliquid deesset, sed quod legis prophetiæ per ejus adventum completæ fuerint.” — editor's note: Matt. v. 17.
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Cross-references · 55
Cited together in Bede on Matthew 28:1–7 (2) (Catena Aurea).
Cited together in Bede on Matthew 28:1–7 (2) (Catena Aurea).
Cited together in Bede on Matthew 28:1–7 (2) (Catena Aurea).
Cited together in Bede on Matthew 28:1–7 (2) (Catena Aurea).
Cited together in Bede on Matthew 28:1–7 (2) (Catena Aurea).
Cited together in Bede on Mark 1:40–45 (2) (Catena Aurea).
Cited together in Bede on Mark 1:40–45 (2) (Catena Aurea).
Cited together in Bede on Mark 1:40–45 (2) (Catena Aurea).
Cited together in Bede on Mark 1:40–45 (2) (Catena Aurea).
Cited together in Bede on Mark 10:17–27 (4) (Catena Aurea).
Cited together in Bede on Mark 10:17–27 (4) (Catena Aurea).
Cited together in Bede on Mark 10:17–27 (4) (Catena Aurea).
Cited together in Bede on Mark 10:17–27 (4) (Catena Aurea).
Cited together in Bede on Mark 10:17–27 (4) (Catena Aurea).
Cited together in Bede on Mark 10:17–27 (4) (Catena Aurea).
Cited together in Bede on Mark 10:17–27 (4) (Catena Aurea).
Cited together in Bede on Mark 10:17–27 (4) (Catena Aurea).
Cited together in Bede on Mark 10:17–27 (4) (Catena Aurea).
Cited together in The Five Books Against Marcion IV.7.
Cited together in The Five Books Against Marcion IV.7.
Cited together in The Five Books Against Marcion IV.7.
Cited together in The Five Books Against Marcion IV.7.
Cited together in The Five Books Against Marcion IV.7.
Cited together in Sermons Sermon 17.
Cited together in Sermons Sermon 17.
Cited together in Sermons Sermon 17.
Cited together in The Five Books Against Marcion IV.7.
Cited together in An Exact Exposition of the Orthodox Faith IV.17.
Cited together in Against Heresies IV.34.
Cited together in Sermons Sermon 34.
Cited together in Against Heresies IV.34.
Cited together in An Exact Exposition of the Orthodox Faith IV.17.
Cited together in An Exact Exposition of the Orthodox Faith IV.17.
Cited together in Faustus of Riez on Matthew 5:17–19 (Catena Aurea).
Cited together in An Exact Exposition of the Orthodox Faith IV.17.
Cited together in An Exact Exposition of the Orthodox Faith IV.17.
Cited together in Against Heresies IV.34.
Cited together in An Exact Exposition of the Orthodox Faith IV.25.
Cited together in An Exact Exposition of the Orthodox Faith IV.17.
Cited together in An Exact Exposition of the Orthodox Faith IV.25.
Cited together in An Exact Exposition of the Orthodox Faith IV.25.
Cited together in An Exact Exposition of the Orthodox Faith IV.25.
Cited together in An Exact Exposition of the Orthodox Faith IV.17.
Cited together in Sermons Sermon 17.
Cited together in Sermons Sermon 17.
Cited together in An Exact Exposition of the Orthodox Faith IV.17.
Cited together in Sermons Sermon 34.
Cited together in Against Heresies IV.34.
Cited together in Against Heresies IV.34.
Cited together in Against Heresies IV.34.
Cited together in The Five Books Against Marcion IV.7.
Cited together in Against Heresies IV.34.
Cited together in Against Heresies IV.34.
Cited together in Against Heresies IV.34.
Cited together in Sermons Sermon 34.