Matthew only. As Christ honoured the Law (verse 17) so are his disciples to honour it. Whosoever therefore. Seeing that every part of the Law is of permanent value. In this verse our Lord once for all declares his opposition to antinomianism.
Every one of the commands in the Law is, in its true and ideal meaning, still binding. Shall break ( λύσῃ). Not merely in contrast to "do" ( ποιήσῃ vide infra) in the sense of "transgress" (Fritzsche), but "abrogate" (cf.
Bishop Westcott, on John 5:18, "Not the violation of the sanctity of the day in a special case, but the abrogation of the duty of observance;" cf. also Matthew 16:19; Matthew 18:18; 1 John 3:8). It expresses, indeed, a less complete abrogation than καταλῦσαι (verse 17), because, while speaking of himself, the Lord could use the strongest word possible, and that with reference to the whole Law or the Prophets; but here his expression is limited by the inability of any individual disciple to carry out an abrogation even of one command.
One of these least commandments. Not necessarily such as the Pharisees reckoned least, in their enumeration of small and great, but such as our Lord himself symbolized by "jot" or "tittle;" those precepts which in reality are the least important (Meyer).
Chrysostom strangely says that our Lord here refers, not to old laws, but to those which he was about to lay down; similarly Bengel thinks of verses 22-28, etc. While the Jews distinguished carefully between small and great precepts, they insisted on the importance of keeping even the smallest; cf.
'Ab.,' 4.5 (Taylor), "Hasten to a slight precept.., for the reward of precept is precept." And shall teach men so. Doing his best to abrogate it, not only in his own person by neglect or violation, but also for others by teaching them to disregard it.
He shall be called the least. The Revised Version omits "he, .. the." He is not cast out of the kingdom, but his want of moral insight (did he consider it "breadth of thought"?) leads to his being called least in the kingdom.
It is the converse of the parable in Luke 19:17, etc. There faithfulness in a very little ( ἐλαχίστῳ) wins much; here disregard of a very little causes a person to be reckoned (Luke 19:9, note) as very little—the principle of judgment being that of Luke 16:10, "He that is faithful in a very little is faithful also in much; and he that is unrighteous in avery little is unrighteous also in much."
In the kingdom of heaven; i.e. probably in its full and final establishment. The doctrine of grades of blessedness and of punishment hereafter is clearly taught in Scripture (e.g. Luke 12:47, Luke 12:48).
But whosoever shall do and teach them. Similarly the Revised Version; but rather supply "it," i.e. "that which is required in the smallest commandment'' (Meyer). The personal performance and conscious spreading of one of the least commandments will be found to involve so much that it gains for the person a high position.
Do and teach. For many will perform a command without taking any conscious part in spreading it. The same; Revised Version, he ( οὗτος). Why inserted here and not in the previous clause? Partly because of the awkwardness of inserting οὗτος there so soon after οὕτως; partly because our Lord wished to lay stress there on the recompense, here on the person ("he and no other") who receives recompense.
On the thought, cf. 'Test. XII. Parr.' (Levi., § 13), "If he teach these things and practise them, he shall share the throne of the king, as also Joseph our brother." It is worth adding Tyndale's remark in his 'Exposition,' "Whosoever shall first fulfil them [these least commandments following] himself, and then teach other, and set all his study to the furtherance and maintaining of them, that doctor shall all they of the kingdom of heaven have in price, and follow him and seek him out, as doth an eagle her prey, and cleave to him as burrs."