LECTURE XVI.

THE EXTENT OF CHRISTIAN RIGHTEOUSNESS.

MATT. V. 17-20.

17. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle1 shall in no wise pass from the law, till all be fulfilled.

19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Jesus had been now long enough engaged in teaching, that reports concerning him should be spread abroad; and, doubtless, many things were stated, partly true and partly false. Among them, perhaps, some might affirm that he was come to set aside the law: to introduce a new doctrine which should contradict Moses and the prophets. As was alleged against Stephen afterwards: "This man

1 Alluding probably to the little strokes or dashes by which the difference was made in Hebrew and Syriac writings between letters almost alike.-Lightfoot.

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ceaseth not to speak blasphemous words against this holy place, and the law." The Lord calls attention to the fact, that he was not come to destroy, but to fulfil. The prophecies centered in him: and he did not yield up his spirit as man, till he had accomplished all things which were written concerning him. From the ceremonial law not one jot or tittle passed, till it had fulfilled its purpose: and from the moral law, prescribing the duty of man, not one jot or one tittle shall ever pass, till heaven and earth pass: as long as the world itself endures. It is the law which God has from the first ordained, that men should walk in it. And so far from the kingdom of Christ being established in opposition to these commandments, whoever taught and practised them most perfectly should be called greatest in that kingdom: and he should be called least in the kingdom of heaven, not reckoned worthy of a place in it, who by false teaching or bad example encouraged men to break one of the least of them. This the Scribes and Pharisees had done," making the word of God of none effect through their traditions." Yet they were looked up to, as the strictest teachers: and those who heard our Lord's words would be surprised to learn that his disciples must have a different and a better righteousness than theirs.

20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Here something is proposed to the Christian, which may lead him to a useful train of self-inquiry. 3 John ix. 28.

2 Acts vi. 13.

Our righteousness must exceed the righteousness of the scribes and Pharisees: must be of a better and purer nature. Let us think, then, what theirs was; in what it fell short; in what it was mistaken.

The Pharisees were very strict in observing the exact letter of the law. They kept the sabbath, for instance, most rigorously. When our Lord's disciples plucked some ears of corn and rubbed them out on that day, they inquired, “Why do your disciples that which is not lawful on the sabbath day?" When the sick and diseased, naturally fearful of losing an opportunity, were brought by their friends on the sabbath to seek cures from our Lord, "the ruler of the synagogue said unto the people, There are six days in which men ought to work in them therefore come and be healed, and not on the sabbath-day."5

Further, they assumed a great appearance of holiness. They "fasted often:" they prayed constantly; even in public," in the midst of the synagogues, and standing at the corners of the streets." They showed so much reverence for the Scriptures, that sentences from them were embroidered upon their garments, or worn upon their foreheads. They are said never to have passed a day without reading through the decalogue. They were so scrupulous in outward ceremonies, as never to sit down to meat with unwashed hands." They were so strict in giving God his due, as to bring to the sacred treasury the tithes even of the meanest herbs of the garden.

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4 Luke vi. 1. 6 See Ch. xxiii. v.

5 Luke xiii. 14.

7 Ib. xv. 1,

8 Ib. xxiii. 23.

Such was their righteousness. And let us not suppose that for this righteousness they were blamed. Rather let those take warning who have not even this outward righteousness. They could not be blamed for the strict observance of the sabbath; for this had been positively required by Moses: and God has uniformly declared his approbation of those who keep the sabbath holy. They could not be blamed for their fasting for it is a good thing to bring the body into subjection." Still less could they be blamed for their prayers; for prayer is the chain which connects man with God and earth with heaven. Neither could they be blamed for the exactness with which they paid whatever the law required; indeed our Lord tells them, " This ought ye to have done." 9

What then, we are ready to ask, what was wanting to their righteousness? That was wanting, on which the whole of religion depends. The heart: the heart converted to God; the right spirit. What they did, was directed by no love of God, no desire of pleasing him, no zeal for his service or glory. It was done in hypocrisy, springing from self-love: done from a desire to be thought highly of among men, to procure to themselves the honour of superior sanctity. "They disfigured their faces, that they might appear unto men to fast." They "sounded a trumpet before them" when they gave their alms; took care that it should be generally known. They "for a pretence made long prayers.

Such is the reason, why the righteousness of those who are really the servants of God, must "exceed Ch. vi. 2–16.

9 Luke xi. 42.

the righteousness of the scribes and Pharisees." must be dictated by the love of God.

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But a further lesson is to be derived from this instructive passage. What shall we think of those who have not even this insufficient and unsatisfactory righteousness? The Pharisees were condemned, because they observed the sabbath for form's sake alone. What will become of those who do not at all" remember the sabbath day, to keep it holy?" The Pharisees were condemned, because they fasted, not to subdue the flesh and mortify the deeds of the body, but to be admired of men. What will become of those who never deny themselves anything, and think it no duty to restrain their appetites? The Pharisees were condemned, because for a show they made long prayers. What will be the end of those

who never pray at all?

The heart is so deceitful, that it needs to be constantly proved and examined, even in regard to the services and exercises of religion. What carries us to them? A desire to make a decent appearance in the sight of men? A desire to quiet conscience by a compliance with the outward form of duty? Or a desire, inwardly and seriously felt, to praise God, to pray to God, to hear his word, and learn better how to serve him? That is the only spirit which proves the heart to be really right with God. No mere form of righteousness will avail with him who" trieth the very heart and reins." No lip-service will satisfy him who complained of his people of old, These people honour me with their lips, while their hearts are far from me." Search and prove 2 Ezek. xxix. 13.

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