The better types of righteousness.
"Shall exceed the righteousness of the scribes and Pharisees." How one righteousness can be thought of as exceeding another does not at once appear. We may apprehend it, if we duly consider this distinction. Heart-righteousness must, in every age, be the same thing; but practical righteousness, finding expression in conduct and relations, does go by an ascending scale, and does vary in different ages and nations.
I. A RIGHTEOUSNESS MAY BE ESTIMATED BY THE SPACE IT COVERS. A ritual religion, such as formal Mosaism was, covers a precise and limited area. Its righteousness could be clearly defined. It bore relation to the prescribed acts of homage and worship; and even if it concerned itself with man's private life and relations, its sphere was only conduct; it consisted in formal obedience to specified rules. This is illustrated in the confidence of righteousness expressed by the young rich ruler, when he said, "All these have I kept from my youth up." The space his righteousness covered was very limited. Within its limits Mosaic righteousness stiffened until it became a mere ceremonialism, which could be kept up along with personal indulgence, and immorality. Men could honour God with their acts, and disgrace him by their lives. And then the Jehovah-prophets were sent, to awaken a moral life, and reveal the true sphere of righteousness. Still, a righteousness may be estimated according to the limits of its sphere. The Christ-righteousness demands the entire life and relations. Right every day and everywhere.
II. A RIGHTEOUSNESS MAY BE ESTIMATED BY THE DEPTH TO WHICH IT GOES. "They that worship the Father must worship him in spirit and in truth." In this line set, in strong contrast, the righteousness of a characteristic Pharisee and the righteousness of a characteristic Christian. Granted that both are equally diligent in worship and outward obedience, what do we find if we go below the surface? Cain and Abel were alike "righteous" in bringing their thank-offering; but what a difference down deep, in motive and feeling! David and Solomon were both "righteous" in attending to Jehovah's temple; but what a difference down deep, in motive and feeling! Christ's righteousness is the highest type; it begins within and flows through all the life and relations.—R.T.
The Christian idea of brotherhood.
Our Lord illustrated the application of the new Christian principles to various spheres and relations. Or to state more precisely his point, he showed how the regenerate character would put a new tone on all the life-associations. In a general way, the Christian light is to shine freely all abroad. In a particular way, the Christian influence is to affect a man's first sphere, the sphere of human relationships, represented by the term "brotherhood." From the Christian point of view, our human brother is our second self, and we are to "love our neighbour as ourself."
I. THE MAINTENANCE OF THE BROTHERHOOD IS ESSENTIAL TO PIETY. This is illustrated in Matthew 5:23, Matthew 5:24. Worship cannot be acceptable to God, when offered by men who are out of brotherly relations. The offering to God is not acceptable as offering, but as the expression of the man, the declaration of his mind and heart, which God accepts in the offering. He must put his mind and heart right towards his brother, or God will never accept it as right towards him. The unforgiving never worship God aright. "If we love not our brother whom we have seen, how can we love God whom we have not seen ;" "He who loveth God should love his brother also."
II. THE MAINTENANCE OF THE BROTHERHOOD RESTS WITH THE CHRISTIAN. That is Christ's point. It is his mission to culture and ennoble his disciples by putting them under the pressure of serious responsibilities. And this is one of them. However aggravating our brother may be, we, as Christians, are bound to keep up the brotherhood. It there are yieldings to be done, we must do them. The Christian can never excuse himself by saying, "My brother will not be reconciled to me." He must be; and the Christian must not rest until he is. The burden of right relations rests on him.
III. THE MAINTENANCE OF THE BROTHERHOOD MAY INVOLVE SELF-RESTRAINTS AND DISABILITIES. This is one of the great spheres of Christian self-denial and self-sacrifice. Every true Christian will be willing to suffer rather than break the brotherhood.—R.T.