Why did Jesus say the disciples' righteousness needed to exceed that of the scribes and Pharisees (Matthew 5:20)?

While they looked up with ignorant eyes to the righteousness of the scribes and Pharisees, our Lord declares that this sort of righteousness will not do. The righteousness that goes up to the temple every day, that prides itself upon long prayers, large alms, and broad phylacteries, will not stand in the sight of God. There must be something far deeper and more according to the holy, loving nature of God. Because with all that appearance of outward religion, there might be always, as there generally was in fact, no sense of sin, nor of the grace of God. This proves the all-importance of being right, first, in our thoughts about God; and we can only be so by receiving the testimony of God about His Son. In the case of the Pharisees we have sinful man denying his sin, and utterly obscuring and denying God's true character as the God of grace. These teachings of our Lord were rejected by the outward religionists, and their righteousness was such as you might expect from people who were ignorant of themselves and of God. It gained reputation for them, but there it all ended; they looked for their reward now, and they had it. But our Lord says to the disciples, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the 'kingdom of heaven."

Allow me to ask the question here, How is it that God accomplishes this in regard to a soul that believes now? There is a great secret that does not come out in this sermon. First of all, there is a load of unrighteousness on the sinner. How is that to be dealt with, and the sinner to be made fit for and introduced into the kingdom of heaven? Through faith, he is born again; he acquires a new nature, a life which as much flows from the grace of God as the bearing of his sins by Christ upon the cross. There is the foundation of practical righteousness. The true beginning of all moral goodness in a sinner — as it has been said and as it deserves to be often repeated — is the sense and confession of his lack of it, nay, of his badness. Never is anything right with God in a man till he gives himself up as all wrong. When he is brought down to this, he is thrown upon God, and God reveals Christ as His gift to the poor sinner. He is morally broken down, feeling and owning that he is lost, unless God appears for him; he receives Christ, and what then? "He that believeth hath everlasting life." What is the nature of that life? In its character perfectly righteous and holy. The man is then at once fitted for God's kingdom. "Except a man be born again, he cannot see the kingdom of God." But when he is born again, he does enter there. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit," The scribes and Pharisees were only working on and by the flesh; they did not believe that they were dead in the sight of God; neither do men now. But what the believer begins with is, that he is a dead man, that he requires a new life, and that the new life which he receives in Christ is suitable to the kingdom of heaven. It is upon this new nature that God acts, and works by the Spirit this practical righteousness; so that it remains in every sense true, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter the kingdom of heaven."

In the portion that follows we enter upon a most important subject. If there was this new kind of blessedness, so foreign to the thoughts of Israel after the flesh, what was the relation of the law to Christ's doctrine and the new state of things about to be introduced? Did not the law come from God through Moses? If Christ brought in that which was so unexpected, even by the disciples, what would be the bearing of this truth upon that which they had previously received through God's inspired servants, and for which they had His own authority? Weaken the authority of the law, and it is clear that you destroy the foundation on which the gospel rests; for the law was of God as certainly as the gospel. Hence came in a most weighty question, especially for an Israelite: what was the bearing of the doctrine of Christ, respecting the kingdom of heaven, upon the precepts of the law? The Lord opens this subject (vers. 17-48) with these words: "Think not that I am come to destroy the law or the prophets." They might have thought so from the fact of His having introduced something not mentioned in either; but "Think not," He says, "that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil." I take this word "fulfil" in its largest sense. In His own person the Lord fulfilled the law and the prophets, in His own ways, in righteous subjection and obedience. His life here below exhibited its beauty for the first time without flaw. His death was the most solemn sanction which the law ever could receive, because the curse that it pronounced upon the guilty, the Saviour took upon Himself. There was nothing the Saviour would not undergo, rather than God should have dishonour. But our Lord's words warrant, I think, a further application. There is an expansion of the law, or δικαίωμα (righteous requirement), giving to its moral element the largest scope, so that all which was honouring to God in it should be brought out in its fullest power and extent. The light of heaven was now let fall upon the law, and the law interpreted, not by weak, failing men, but by One who had no reason to evade one jot of its requirements; whose heart, full of love, thought only of the honour and the will of God; whose zeal for His Father's house consumed Him, and who restored that which He took not away. Who but He could expound the law thus — not as the scribes, but in the heavenly light? For the commandment of God is exceeding broad, whether we look at its making an end of all perfection in man, or the sum of it in Christ.

Far from annulling the law, the Lord, on the contrary, illustrated it more brightly than ever, and gave it a spiritual application that man was entirely unprepared for before He came. And this is what the Lord proceeds to do in the wonderful discourse that follows. After having said, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled," He adds, "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. 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" (vers. 18-20). Our Lord is going to expand the great moral principles of the law into commandments that flow from Himself, and not merely from Moses, and shows that this would be the great thing whereby persons would be tested. It would no longer be a question of the ten words spoken on Sinai merely; but, while recognizing their full value, He was about to open out the mind of God in a way so much deeper than had ever been thought of before that this would henceforth be the great test.

Hence He says, when referring to the practical use of these commandments of His, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" — an expression that has not the smallest reference to justification, but to the practical appreciation of and walking in the right relations of the believer toward God and toward men. The righteousness spoken of here is entirely of a practical kind. This may strike many persons sharply, perhaps. They may be somewhat perplexed to understand how practical righteousness is made to be the means of entering into the kingdom of heaven. But, let me repeat, the sermon on the mount never shows us how a sinner is to be saved. If there were the smallest allusion to practical righteousness where a sinner's justification is concerned, there would be ground to be startled; but there can be none whatever for the saint who understands and is subject to God's will. God insists upon godliness in His people. "Without holiness no man shall see the Lord." There can be no question that the Lord shows in John 15 that the unfruitful branches must be cut off, and that, just as the withered branches of the natural vine are cast into the fire to be burned, so fruitless professors of the name of Christ can look for no better portion.

The Scribes and Pharisees were especially ritualist and external. This was letter, not spirit. Our Lord not only condemns a righteousness of mere outward acts, but insists on inward reality as indispensable for the kingdom of the heavens. He does not explain at this time how the requisite practical righteousness is possible and actually made good in sinful men. He had already let Nicodemus know of the necessity for a Jew no less than a Greek to be born anew, as well as to have redemption by His cross. Here to His disciples He expounds the absolute need of realising the varied spiritual qualities brought before them in order to enter the kingdom. As the Pharisees fatally narrowed the scope of scripture, the Lord gave its fulness as none but He could. The first of these references is to the law of murder. But the Lord goes immeasurably farther for the kingdom.

"Ye have heard that it was said to those of old, Thou shalt not kill; and whosoever shall kill shall be subject to the judgment. But I say to you, that everyone that is [rightly] angry with his brother shall be subject to the judgment; whosoever shall say to his brother, Raca, shall be subject to the council; and whosoever shall say, Fool, shall be subject to the hell of fire" (Matt. 5:21-22). The law and the prophets He had vindicated. All must come to pass. Yet the law made nothing perfect. He speaks Who is above the law and gave fulness to all on His own authority.

The fifth, sixth, and seventh chapters of Matthew give us what is called the Sermon on the mount — a discourse which presents the principles on which Christ could set up His kingdom, and on which He will set it up by-and-by. The very first words that He utters are, "Blessed are the poor in spirit: for theirs is the kingdom of heaven." Again, "Blessed are the meek: for they shall inherit the earth." It does not say that they shall inherit heaven, but inherit the earth. Then, further on, we read that their righteousness must exceed the righteousness of the scribes and Pharisees — that is, practically. They must not manifest the hypocrisy of being outwardly blameless, while inwardly full of uncleanness. There must be a practical righteousness exceeding that for the kingdom of God; and in the sixth chapter the instruction is followed up by, "Take heed that ye do not your alms [or fast] before men, to be seen of them." As to prayer, He gives them a form of prayer fitted for disciples that were on kingdom ground for disciples who had not, as we have, the Holy Ghost, and the blessed truth of an accomplished redemption. This prayer is commonly called the Lord's Prayer. It was given to disciples, as I have said, who were on kingdom-ground. It was perfect for its kind, and in its suitability to such. There is no mention of the name of Jesus in it. There is no acknowledgment of the Holy Ghost in it. There is no drawing nigh to God through the atoning work of Christ in it. God is acknowledged as their Father in heaven, because they were children by regeneration; and it is asked that His kingdom may come — that is, that it might be set up on earth. But when our Lord concludes His ministry, after His rejection by Israel, you will find, on turning to the sixteenth chapter of John, He says, "Hitherto have ye asked nothing in my name;" and insists, both here and in the fourteenth chapter, on the importance and blessedness of asking the Father in His name. He said, "Ask, and ye shall receive, that your joy may be full;" and associates all this with the hope of His coming for them, to take them to the Father's house. He instructs them also that He is going to be put to death, and will rise again from the dead — that He will leave the world and go to the Father; and assures them that whatsoever they ask in His name, He will do it, that the Father may be glorified in the Son. In the eighth chapter of Romans we are told also, We know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered." The Holy Ghost, then, is the power of prayer. He leads us to pray in the name of Jesus. The power of prayer is not found in saying over a form of prayer, however truthful it may be. It consists in the Holy Ghost giving utterance to the heart through the name and blood of Jesus, who is now risen and ascended to God's right hand. People find fault with us sometimes that we do not formally use this prayer of the disciples, because they do not see what an amazing change has taken place, and do not understand the difference between being on kingdom-ground and on the ground of the Church of God. Since it was spoken Christ has died, the vail has been rent; Jesus is above, having entered into heaven by His own blood; and the Holy Ghost has come down to dwell in us. We cannot find fault with people taking up some of the sentiments expressed in the prayer. But surely we who are in Christ cannot say, "Forgive us our debts, as we forgive our debtors." This was a saying which would be quite consistent for those who were on ground where righteousness ruled; but now, while "grace reigns through righteousness," we are to forgive all, whether they forgive us or not. We are to love our enemies, and bless them that curse us; in short, to forgive as God in Christ has forgiven us. We now have God's forgiveness solely on the ground of Christ's atoning work. The perfection of that prayer for the disciples in their then condition as on kingdom-ground, prior to the death, resurrection, and ascension of Christ, and the descent of the Holy Ghost, cannot be disputed. The mistake with Christians is, that they get away from Christ from the ground of the Church of God — the true grace of God, wherein we stand, and go back to principles of the kingdom. They do not, therefore, get on in their souls, or get clear of the world.

“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” (Matt. 5:20). Since the time of the Babylonian captivity a large collection of interpretations and ordinances has been added by the Talmud, in addition to the law. In the New Testament these are called “the tradition of the elders.” The scribes were those best acquainted with the law and these human ordinances, whereas the Pharisees were their strictest observers. In Matthew 23 the Lord Jesus utters a sevenfold “woe” over these men and their behaviour which was marked by egoism and emphasising outward appearance (Matt. 23:5-7, 25-28. Verse 14 is omitted in the J.N.D. Trans.). They might appear pious and righteous before men but before God their attitude could not stand.

This is why the Lord says here: “except your righteousness shall exceed … ” Obviously He does not mean the righteousness of God which is imputed to those believing on Him. The Lord Jesus, in the “sermon on the mount,” does not preach the gospel to the lost, but speaks to His disciples. “Your righteousness” therefore is the practical righteousness shown in the lives of those who have been justified by faith in Him and who follow Him by doing God's will (Matt. 7:21). This is practical righteousness and the only one that surpasses that of the scribes and Pharisees.

For the real, born again believer, to enter into the kingdom of the heavens means to be united with the Lord as a true disciple and to be owned by Him as such. The New Testament speaks at least 14 times of entering into the kingdom.1 Some of these Scriptures clearly indicate that this is something in the future, while others are not clear as to the time. But all of them show that entering into the kingdom is reserved for the true disciples of Jesus. Unrighteous persons shall not inherit the kingdom of God (1 Cor. 6:9).

"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" (Matt. 5: 20). Since the time of the Babylonian captivity a large collection of interpretations and ordinances has been added by the Talmud, in addition to the law. In the New Testament these are called "the tradition of the elders." The scribes were those best acquainted with the law and these human ordinances, whereas the Pharisees were their strictest observers. In Matthew 23 the Lord Jesus utters a sevenfold "woe" over these men and their behaviour which was marked by egoism and emphasising outward appearance (Matt. 23: 5-7, 25-28. Verse 14 is omitted in the J.N.D. Trans.). They might appear pious and righteous before men but before God their attitude could not stand.

This is why the Lord says here: "except your righteousness shall exceed..." Obviously He does not mean the righteousness of God which is imputed to those believing on Him. The Lord Jesus, in the "sermon on the mount," does not preach the gospel to the lost, but speaks to His disciples. "Your righteousness" therefore is the practical righteousness shown in the lives of those who have been justified by faith in Him and who follow Him by doing God's will (Matt. 7: 21). This is practical righteousness and the only one that surpasses that of the scribes and Pharisees.

For the real, born again believer, to enter into the kingdom of the heavens means to be united with the Lord as a true disciple and to be owned by Him as such. The New Testament speaks at least 14 times of entering into the kingdom.1 Some of these Scriptures clearly indicate that this is something in the future, while others are not clear as to the time. But all of them show that entering into the kingdom is reserved for the true disciples of Jesus. Unrighteous persons shall not inherit the kingdom of God (1 Cor. 6: 9).

The Holy Ghost brings in a deeper character of holiness than was asked for in the Ten Commandments. When our Lord said, "Except your righteousness exceed the righteousness of the scribes and Pharisees," He did not mean the righteousness of God which is imputed to us at salvation, but that which is practically true - that which is the result of the Holy Spirit's work in the Christian's soul, founded upon the work of Christ - separation from the world, devotedness to God, obedience to His Word, and love - in accordance with the will of God as it was fully displayed in Christ.

The denial that the law is the Christian's rule of walk is far from impairing holiness. The Holy Ghost brings in a deeper character of holiness than was even asked in the Ten Commandments. When our Lord said, "Except your righteousness exceed the righteousness of the scribes and Pharisees," He did not mean righteousness imputed to us, but practically true. The Christian has a righteousness that is real. It is true that we become the righteousness of God in Christ, but that this is the only righteousness of the believer, I dispute. The Holy Ghost produces a real work in his soul, founded upon the work of Christ — separation from the world, devotedness to God, obedience, and love; and all these things, not merely according to the Ten Commandments, but according to the will of God as it was fully displayed in Christ. If any man hold that because the Lord kept the law, He did nothing else, one pities him. The keeping of the law was a small part of His obedience; and we are called to be like Christ in His devotedness to God at all cost. A first principle of practical Christianity runs thus: "If when ye do well, and suffer for it, ye take it patiently, this is acceptable with God." This is a thing quite unknown to the legal system. In the Ten Commandments we find, if a man obeyed his parents, he should live long on the earth. That this is not the principle on which God now deals is most evident; for we have all known most obedient children taken away in early days. Am I denying that there is an important spiritual truth for me to gather from that very word? Quite the contrary. St. Paul himself refers to this promise, not at all, as it seems to me, as a motive why a christian child should obey its parents, but as the general indication of God's mind. It was the first commandment with promise.

As undoing the word justly sunk one to be "least" in the kingdom, faithfulness to it raised to a great place therein. Evidently therefore the righteousness of such as entered must exceed and excel that of the Pharisee (ver. 20) who honoured tradition, the word of man, to the necessary disparagement of God's word.

The righteous need of the scribes and Pharisees was mere self-righteousness, an attempted cover-up of their true character. We must have a righteousness that exceeds this. This is not explained for us here, but Romans 4:5 makes this far more clear: "To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness." Without faith no-one could enter the kingdom of heaven in any vital way.

The remainder of the chapter shows that God accepts from man no righteousness apart from faith; for it will be seen that the Lord strikes not only at wrong actions, but at wrong motives. The law of Moses had said, "Thou shalt not kill." But Christ's authority is higher than that of Moses, and He affirms that causeless anger against one's brother puts him in the same danger of judgment as does murder. He judges men's inner thoughts; but if one expressed such thoughts despisingly toward another, branding him as "Raca" (vain or empty), he was in danger of being rightly called before the Jewish council to answer to this serious charge. Worse still, he might express those thoughts hatefully, calling one a fool: if so he was in danger of hell fire. A basically hateful character has no faith: "whosoever hateth his brother is a murderer: and ye know that no murderer both eternal life abiding in him" (1Jn.3:15).