The Pulpit Commentary — Matthew — Volume 1 — Section 190

omission. It could not contain all truth, because when it wM written the Jews were not capable of receiving all truth. Its limitations are those of an early stage of reve- lation. These are not reasons for condemning and repudiating the book. The child ls not to be blamed because he is not a man. The adult man cannot afford to neglect the child even on his own account, for the child is a prophet from whom much may be learnt. Still, it cannot be denied that he lacks the man's larger wisdom and more enduring strength. The law of righteousness is not sufficient for us. It cannot create goodness. Its directions are formal and external. The deeper, more spiritual righteous- ness can only be realized when the Law is written on the heart, and this is done, as Jeremiah predicted, only under the new covenant (xxxi. 33). ill. CHBIBT FILLS Ul' THE DEFIOIENOIEB OF THE OLD TESTAMENT REVELATION, In this sense he fulfils it. He does not only fulfil prophecy by doing what is therein pre- dicted, but he makes the whole revelation of God perfect by filling up the lacunre that appear in the Old Testament, 1. By leading from the letter to the spirit. The Law is not perfected till its inner meaning is discovered and its living spirit brought forth. 2. By ezMbiting in life what the Old Testament revlals in word, The Law had neve1 been perfectly kept till Christ came. Then he was absolutely faithful to it, and thus he satisfied its claims. 3. By giving men power to keep the Law. Not in the letter, which is superfluous, but in the spirit, which is essential. 4. By induding the inferior older revelation in hia new and most perfect revelation. The acorn disappcard that tbe oak may be seen ; but it is not destroyed, it is only developed, and its glorification is accom- plished by the larger growth which abolishes its own peculiar form and structure.- W. F. A. Ver. 20.-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 treat- ment 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 Chris- tian than of the Jew, of the convert than of the sinner. L 1N WHAT RESPE0TB THE CHRISTIAN RIGHTEOUSNESS 1B TO BE SUPEBIOR TO TB.AT 01!' THE BORIBEB AND THE PHARISEES. Israel was most famous for the holiness of her religion and the righteousness of her Law; the scribes were the tro.ined teo.chers 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 sur- passes that of the official teP.chers and the professed saints of Judaism, Consider in what respects this is looked for. 1. In reality. The revered teachers and examples of Ismel, 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 theatric"l pretenders. Christ called them "hypocrites," But Christ is true and reo.1. He expects a genuine righteousness. He will not endure the mockery of o. character that professes what it does not perform. 2. In depth. The righteousness of Judo.ism, 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. 'fhe Law dealt largely with negatives. Its refrain was, "Thou shalt not." The righteousness of later Judaism was chiefly a matter of restraints. 'l'his 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 outfiowing activity of service. II. WHY THE CHRISTIAN RIGHTEOUSNESS IS TO DE OF TnIS man CIIARAOTE:l\. It may seem that Christ is binding a heavy yoke on the shoulders of his disciples. ls this consistent with his gracious promises and gospel invitations? Consider the reo.sons for such a requirement. 1. The blessedness of righteousness. This was clearly set forth in Lhe 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 I\ higher joy, 2. 'l.?,e ootigations qf light. Christ was a Light revealing a fuller righteousness, teaching it in hl.S words,  1S2 THE GOSPEL ACCORDING TO ST. MATTHEW. [on. v. 1-48.