That they should make no error as to the relationship of the ancient law and the gospel of the kingdom which He was elucidating, Jesus assured them that He had not come to destroy the law nor to nullify the teachings and predictions of the prophets, but to fulfil such and to establish that for which the developments of the centuries gone had been but preparatory. The gospel may be said to have destroyed the Mosaic law only as the seed is destroyed in the growth of the new plant, only as the bud is destroyed by the bursting forth of the rich, full, and fragrant flowers, only as infancy and youth pass forever as the maturity of years develops. Not a jot or a tittle of the law was to be void. A more effective analogy than the last could scarcely have been conceived; the jot or yod, and the tittle, were small literary marks in the Hebrew script; for present purposes we may regard them as equivalent to the dot of an "i" or the cross of a "t"; with the first, the jot, our English word "iota," signifying a trifle, is related. Not even the least commandment could be violated without penalty; but the disciples were admonished to take heed that their keeping of the commandments was not after the manner of the scribes and Pharisees, whose observance was that of ceremonial externalism, lacking the essentials of genuine devotion; for they were assured that by such an insincere course they could "in no case enter into the kingdom of heaven." THE LAW SUPERSEDED BY THE GOSPEL.[527] The next section of the sermon deals with the superiority of the gospel of Christ over the law of Moses, and contrasts the requirements of the two in particular instances. Whereas the law forbade murder, and provided a just penalty for the crime, Christ taught that one's giving way to anger, which might possibly lead to violence or even murder, was of itself a sin. To maliciously use an offensive epithet such as "Raca" laid one liable to punishment under the decree of the council, and to call another a fool placed one "in danger of hell fire." These objectionable designations were regarded at that time as especially opprobrious and were therefore expressive of hateful intent. The murderer's hand is impelled by the hatred in his heart. The law provided penalty for the deed; the gospel rebuked the evil passion in its incipiency. To emphasize this principle, the Master showed that hatred was not to be atoned by a material sacrifice; and that if one came to make an offering at the altar, and remembered that he was at enmity with his brother, he should first go to that brother and be reconciled, even though such a course involved the interruption of the ceremonial, which was a particularly grievous incident according to the judgment of the priests. Differences and contentions were to be adjusted without delay.