The righteousness of the kingdom.
Antinomianism is unchristian. If Christianity is to be found in the teachings of Christ, Christianity does not relax the moral Law. On the contrary, it elevates and strengthens that Law. We cannot make a greater mistake than to suppose that the grace of Christ means a certain easy treatment of men, any diminution of duty, any release from the obligations of right. It is not a pardon of the past with indifference as regards the future. It is forgiveness as a foundation and preparation for a new and better life. More is expected of the Christian than of the Jew, of the convert than of the sinner.
I. IN WHAT RESPECTS THE CHRISTIAN RIGHTEOUSNESS IS TO BE SUPERIOR TO THAT OF THE SCRIBES AND THE PHARISEES. Israel was most famous for the holiness of her religion and the righteousness of her Law; the scribes were the trained teachers of the Law, skilled in making the most of it; the Pharisees were the professed examples of highest obedience to the Law. Yet Christ expects his disciples not only to be better than publicans and sinners; there is no hope for them unless their righteousness surpasses that of the official teachers and the professed saints of Judaism. Consider in what respects this is looked for.
1. In reality. The revered teachers and examples of Israel, as a class, were not good men at all. The teachers did not walk in the strict path they pointed out to others; the examples were but theatrical pretenders. Christ called them "hypocrites." But Christ is true and real. He expects a genuine righteousness. He will not endure the mockery of a character that professes what it does not perform.
2. In depth. The righteousness of Judaism, even when genuine, was too external. It consisted too much in deeds of the hands, too little in thoughts of the heart. But Christ looks for inward righteousness—the pure heart. He forbids hate as murder, and lust as adultery.
3. In positiveness. The Law dealt largely with negatives. Its refrain was, "Thou shalt not." The righteousness of later Judaism was chiefly a matter of restraints. This is always the case in a stiffened, formal system. But Christ expects a positive goodness, a spirit of living energy in religion—love and its outflowing activity of service.
II. WHY THE CHRISTIAN RIGHTEOUSNESS IS TO BE OF THIS HIGH CHARACTER. It may seem that Christ is binding a heavy yoke on the shoulders of his disciples. Is this consistent with his gracious promises and gospel invitations? Consider the reasons for such a requirement.
1. The blessedness of righteousness. This was clearly set forth in the Beatitudes. If it is good for a man to be righteous, it is no hardship that Christ should require a lofty standard; for this means a higher joy.
2. The obligations of light. Christ was a Light revealing a fuller righteousness, teaching it in his words, illustrating it by his conduct. It is reasonable that he should expect more from those who enjoy the privilege of his light than from those who have not received it. We may forgive in the night a stumbling which is unpardonable in broad daylight. Christians are expected to be better than heathens, better even than Jews, because they know more of God's will and how to fulfil it.
3. The encouragements of grace. The Law cannot secure righteousness; the gospel can do this. Christ brings to us a God-made righteousness, and he gives us the power to be all that he expects of us (Romans 3:21, Romans 3:22). His demand is only that we will not frustrate the working of his grace in us.—W.F.A.