Till heaven and earth pass Luke expresses it a little differently, but to the same import, that it is easier for heaven and earth to pass, than for one point of the law to fail The design of Christ, in both passages, was to teach, that the truth of the law and of every part of it, is secure, and that nothing so durable is to be found in the whole frame of the world. Some persons indulge in ingenious refinements on the word till, (heos a n,) as if the passing away of the heaven and earth, which will take place on the last day, the day of judgment, were to put an end to the law and the prophets And certainly, as "tongues shall then cease, and prophecies shall be abolished," (1-Corinthians 13:8,) I think that the written law, as well as the exposition of it, will come to an end; but, as I am of opinion that Christ spoke more simply, I do not choose to feed the ears of readers with such amusements. Let it suffice for us to hold, that sooner shall heaven fall to pieces, and the whole frame of the world become a mass of confusion, than the stability of the law shall give way. But what does it mean, that every part of the law shall be fulfilled down to the smallest point? for we see, that even those, who have been regenerated by the Spirit of God, are very far from keeping the law of God in a perfect manner. I answer, the expression, shall not pass away, must be viewed as referring, not to the life of men, but to the perfect truth of the doctrine. "There is nothing in the law that is unimportant, nothing that was put there at, random; and so it is impossible that a single letter shall perish."

Verily - Truly, certainly. A word of strong affirmation.
Till heaven and earth pass - This expression denotes that the law never would be destroyed until it should be all fulfilled. It is the same as saying everything else may change; the very earth and heaven may pass away, but the law of God shall not be destroyed until its whole design has been accomplished.
One jot - The word "jot," or yod (י y), is the name of the Hebrew letter I, the smallest letter in the Hebrew alphabet.
One tittle - The word used here, in the Greek, means literally a little horn, then a point, an extremity. Several of the Hebrew letters were written with small points or apices, as in the Hebrew letter, shin (שׁ sh), or the Hebrew letter, sin (שׂ s), which serve to distinguish one letter from another. To change a small point of one letter, therefore, might vary the meaning of a word, and destroy the sense. The name "little horn" was given to these points probably from the manner in which they were written, resembling a little horn. Professor Hackett says of a manuscript which he saw a Jew transcribing: "One peculiarity, that struck me at once as I cast my eye over the parchment, was the horn-like appearance attached to some of the letters. I had seen the same mark, before this, in Hebrew manuscripts, but never where it was so prominent as here. The sign in question, as connected with the Hebrew Letter Lamedh (ל L) in particular, had almost the appearance of an intentional imitation of a ram's head. It was to that appendage of the Hebrew letters that the Saviour referred when he said, "'Not one jot or little horn' (as the Greek term signifies, which our version renders 'tittle,') 'shall pass from the law until all be fulfilled.'" - Illustrations of Scripture, p. 234. Hence, the Jews were exceedingly cautious in writing these letters, and considered the smallest change or omission a reason for destroying the whole manuscript when they were transcribing the Old Testament. The expression, "one jot or tittle," became proverbial, and means that the smallest part of the law should not be destroyed.
The laws of the Jews are commonly divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, and which cannot, therefore, be changed - such as the duty of loving God and his creatures. These cannot be abolished, as it can never be made right to hate God, or to hate our fellow-men. Of this kind are the ten commandments, and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general in an army may command his soldiers to appear sometimes in a red coat and sometimes in blue or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed.
This is a moral law. A parent might permit his children to have 50 different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a moral law, and cannot be changed. So the laws of the Jews. Those designed to regulate mere matters of ceremony and rites of worship might be changed. Those requiring love and obedience to God and love to people could not be changed, and Christ did not attempt it, Matthew 19:19; Matthew 22:37-39; Luke 10:27; Romans 13:9. A third species of law was the judicial, or those laws regulating courts of justice which are contained in the Old Testament. These were of the nature of the ceremonial law, and might also be changed at pleasure. The judicial law of the Hebrews was adapted to their own civil society. When the form of their polity was changed this was of course no longer binding. The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged.

For verily I say unto you, Till heaven - In the very commencement of his ministry, Jesus Christ teaches the instability of all visible things. "The heaven which you see, and which is so glorious, and the earth which you inhabit and love, shall pass away; for the things which are seen are temporal, προσκαιρα, are for a time; but the things which are not seen are eternal αιωνια, ever-during," 2-Corinthians 4:18. And the Word of the Lord endureth for ever.
One jot or one tittle - One yod, (י), the smallest letter in the Hebrew alphabet. One tittle or point, κεραια, either meaning those points which serve for vowels in this language, if they then existed; or the seraphs, or points of certain letters, such as ר resh, or ד daleth, ה he, or ח cheth (as the change of any of these into the other would make a most essential alteration in the sense, or, as the rabbins say, destroy the world). Or our Lord may refer to the little ornaments which certain letters assume on their tops, which cause them to appear like small branches. The following letters only can assume coronal apices, ץ tsaddi - ג gimel - ז zain - נ nun - ט teth - ע ayin - ש shin. These, with the coronal apices, often appear in MSS.
That this saying, one jot or one tittle, is a proverbial mode of expression among the Jews, and that it expressed the meaning given to it above, is amply proved by the extracts in Lightfoot and Schoettgen. The reader will not be displeased to find a few of them here, if he can bear with the allegorical and strongly figurative language of the rabbins.
"The book of Deuteronomy came and prostrated itself before the Lord, and said: 'O Lord of the world, thou hast written in me thy law; but now, a Testament defective in some parts is defective in all. Behold, Solomon endeavors to root the letter yod out of me.' (In this text, Deuteronomy 17:5. לא ירבה נשים lo yirbeh, nashim, he shall not multiply wives). The holy blessed God answered, 'Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee.'"
In Shir Hashirim Rabba, are these words:
"Should all the inhabitants of the earth gather together, in order to whiten one feather of a crow, they could not succeed: so, if all the inhabitants of the earth should unite to abolish one י yod, which is the smallest letter in the whole law, they should not be able to effect it."
In Vayikra Rabba, s. 19, it is said:
"Should any person in the words of Deuteronomy 6:4, Hear, O Israel, the Lord our God is אחד achad, One Lord, change the ד daleth into a ר resh, he would ruin the world." [Because, in that case, the word אחר achar, would signify a strange or false God].
"Should any one, in the words of Exodus 34:14, Thou shalt worship no Other, אחר achar, God, change ר resh into ד daleth, he would ruin the world." [Because the command would then run, Thou shalt not worship the Only or true God].
"Should any one in the words of Leviticus 22:32, Neither shall ye Profane תחללו techelelu, my holy name, change ח cheth into ה he, he would ruin the world." [Because the sense of the commandment would then be, Neither shall ye Praise my holy name].
"Should any one, in the words of Psalm 150:6, Let every thing that hath breath Praise, תהלל tehalel, the Lord, change ה, he into ח cheth, he would ruin the world." [Because the command would then run, Let every thing that hath breath Profane the Lord].
"Should any one, in the words of Jeremiah 5:10, They lied Against the Lord, ביהוה beihovah, change ב beth into כ caph, he would ruin the world." [For then the words would run, They lied Like the Lord].
"Should any one, in the words of Hosea, Hosea 5:7, They have dealt treacherously, ביהוה beihovah, Against the Lord, change ב beth into כ caph, he would ruin the world." [For then the words would run, They have dealt treacherously Like the Lord].
"Should any one, in the words of 1-Samuel 2:2, There is none holy As the Lord, change כ caph into ב beth, he would ruin the world." [For then the words would mean, There is no holiness In the Lord].
These examples fully prove that the μια κεραια of our Lord, refers to the apices, points, or corners, that distinguish ב beth from כ caph; ח cheth from ה he; and ר resh from ד daleth. For the reader will at once perceive, how easily a כ caph may be turned into a ב beth; a ה he into a ח cheth; and a ר resh into a ד daleth: and he will also see of what infinite consequence it is to write and print such letters correctly.
Till all be fulfilled - Or, accomplished. Though all earth and hell should join together to hinder the accomplishment of the great designs of the Most High, yet it shall all be in vain - even the sense of a single letter shall not be lost. The words of God, which point out his designs, are as unchangeable as his nature itself. Every sinner, who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved, as that Jesus himself hath died.

For verily I say unto you,.... Or "I Amen say unto you", which is one of the names of Christ; see Revelation 3:14 or the word "Amen" is only used by Christ as an asseveration of what he was about to say; and which, for greater confirmation, is usually doubled in the Evangelist John, "Amen, Amen", or "verily, verily". The word is used by the Jews (w) for an oath; they swore by it; and it is a rule with them, that whoever answers "Amen" after an oath, it is all one as if he had pronounced the oath itself. The thing so strongly affirmed in this solemn manner is,
till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. The "or jot", in the Greek language, answers to "jod" in the Hebrew, the least of all the letters in the alphabet; hence a little city is called by this name, and this reason is given for it, (x) , "because that jod is the least among letters". We read also of Rabbi Jod (y), perhaps so called because , he was little, as the author of Juchasin observes (z). This shows in what language the law was written; not in the Samaritan language, for the jod in that is a large letter, but in the Hebrew, in which it is very small; and particularly is written in a very diminutive character, in Deuteronomy 32:18 "by one tittle" some think is meant one of those ducts, dashes, or corners of letters, which distinguish one letter from another, that are much alike; others have thought that one of the pricks or vowel points is intended; others, one of those little strokes in the tops of letters, which the Jews call (a) "crowns" and "spikes", is here meant, in which they imagined great mysteries were contained; and there were some persons among them, who made it their business to search into the meaning of every letter, and of everyone of these little horns, or pricks, that were upon the top of them. So says R. Meir (b),
"in the time of the prophets there were such who very diligently searched every letter in the law, and explained every letter by itself; and do not wonder at this that they should expound every letter by itself, for they commented , upon everyone of the tops of each letter.''
Such an expounder was Akiba ben Joseph (c). To which custom Christ is here supposed to have respect: however, certain it is that he speaks very much in the language, and agreeably to the mind of the Jewish doctors; and some things in their writings will serve to illustrate this passage,
"If, (say they (d),) all the nations of the world were gathered together, "to root one word out of the law", they could not do it; which you may learn from Solomon, who sought to root "one letter out of the law", the letter "jod", in Deuteronomy 17:16 but the holy blessed God said, Solomon shall cease, and an hundred such as he (in the Talmud (e) it is a thousand such as he) , "but, jod shall not cease from thee (the law) for ever".''
And elsewhere the same expression is used (f), and it is added,
"ljbm ynya Kmm huwqw, "but a tittle from thee shall not perish."''
The design of Christ, in conformity to the language of the Jews, is to declare, that no part of the law, not one of the least commandments in it, as he explains himself in the next verse, should be unaccomplished; but all should be fulfilled before "heaven and earth pass" away, as they will, with a great noise and fervent heat, as to their present form and condition; or sooner shall they pass away, than the least part of the law shall: which expresses the perpetuity of the law, and the impossibility of its passing away, and the superior excellency of it to the heavens and the earth. It is a saying of one of the Jewish doctors (g), that
"the whole world is not equal even to one word out of the law,''
in which it is said, there is not one letter deficient or superfluous.
(w) T. Hieros. Kiddushin, fol. 60. 4. Misn. Bava Kama, c. 9. sect. 7, 8. T. Bab. Shebuot, fol. 36. 1. Debarim Rabba, fol. 242. 2. Maimon Hilch. Shebuot, c. 2. sect. 1. (x) T. Bab. Taanith, fol. 21. 2. & Gloss. in ib. (y) T. Bab. Taanith, fol. 22. 2. (z) Fol. 93. 2. (a) T. Bab. Menachot, fol. 29. 2. (b) In Semitis fidei, fol. 104. 4. & 105. 1. apud Capell. in loc. (c) T. Bab. Menachot, fol. 29. 2. (d) Vajikra Rabba, fol. 160. 3. Shirhashirim Rabba, fol 20. 2. (e) T. Hieros. Sanhedrim, fol. 20. 3. (f) Shemot Rabba, fol. 96. 1. (g) T. Hieros. Peah, fol. 15. 4.

For verily I say unto you--Here, for the first time, does that august expression occur in our Lord's recorded teaching, with which we have grown so familiar as hardly to reflect on its full import. It is the expression manifestly, of supreme legislative authority; and as the subject in connection with which it is uttered is the Moral Law, no higher claim to an authority strictly divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (Leviticus 18:1-5; Leviticus 19:37; Leviticus 26:1-4, Leviticus 26:13-16, &c.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist's words--"I say unto you" (Matthew 3:9) --are compared with those of his Master here, the difference of the two cases will be at once apparent.
Till heaven and earth pass--Though even the Old Testament announces the ultimate "perdition of the heavens and the earth," in contrast with the immutability of Jehovah (Psalm 102:24-27), the prevalent representation of the heavens and the earth in Scripture, when employed as a popular figure, is that of their stability (Psalm 119:89-91; Ecclesiastes 1:4; Jeremiah 33:25-26). It is the enduring stability, then, of the great truths and principles, moral and spiritual, of the Old Testament revelation which our Lord thus expresses.
one jot--the smallest of the Hebrew letters.
one tittle--one of those little strokes by which alone some of the Hebrew letters are distinguished from others like them.
shall in no wise pass from the law, till all be fulfilled--The meaning is that "not so much as the smallest loss of authority or vitality shall ever come over the law." The expression, "till all be fulfilled," is much the same in meaning as "it shall be had in undiminished and enduring honor, from its greatest to its least requirements." Again, this general way of viewing our Lord's words here seems far preferable to that doctrinal understanding of them which would require us to determine the different kinds of "fulfilment" which the moral and the ceremonial parts of it were to have.

One jot or tittle. Jot means the smallest letter of the Hebrew alphabet, while tittle refers to a simple turn by which one letter is distinguished from another. The expression, "jot or tittle," was proverbial for the smallest part.
Till all be fulfilled. "Till," says Dr. Schaff, "implies that after the great events of Christ's life, and the establishment of his kingdom, the old dispensation, as a dispensation of the letter and yoke of bondage, as a system of types and shadows, will pass away, and has passed away (Ephesians 2:15; Colossians 2:14; Hebrews 8:13); while the spirit and substance of the law, i. e., love to God and man, will last forever."

Till all things shall be effected - Which it either requires or foretells. For the law has its effect, when the rewards are given, and the punishments annexed to it inflicted, as well as when its precepts are obeyed. Luke 16:17; Luke 21:33.