(20) Shall exceed.--Better, Shall abound more than.

Scribes and Pharisees.--Here, for the first time, the scribes are mentioned in our Lord's teaching. The frequent combination of the two words (thirteen times in the first three Gospels) implies that for the most part they were of the school of the Pharisees, just as the "chief priests" were, for the most part, of that of the Sadducees. Where "scribes and chief priests" are united, it is with a different import, as the two chief divisions of the Sanhedrim, or Great Council. The New Testament use of the word differs from the Old. There the scribe is simply the man who writes, the secretary or registrar of the king's edicts and official documents (2Samuel 8:17; 2Samuel 20:25; 2Kings 18:18). After the return of Babylon, as in the case of Ezra (Ezra 7:6; Ezra 7:12), it was used first of the transcribers and editors of the sacred books, and then, by a natural transition, of their interpreters; and this is the dominant sense of the word in the New Testament. As interpreters they were much occupied with the traditional comments of previous teachers, and these as descending more into particulars, and so affording a better basis for a casuistic system, had come to usurp the rightful place of the Law. As far as the three Gospels are concerned this is the first direct protest of our Lord against their teaching. St. John's record, however, shows that the conflict had begun already in Jerusalem (John 5:10), and that the Sabbath question was prominent in it.

Ye shall in no case enter . . . .--The "kingdom of heaven" is here neither what we speak of as the visible Church--for there the evil and the good grow together till the harvest--nor yet the Church triumphant in the far future. It stands here rather for the ideal and invisible Church on earth--that which answers to its name, that to which belong the blessings and the promises. Into that Church none enter who are content with an outward conventional standard of righteousness. All who strive after a high standard, sooner or later, in spite of wanderings and mistakes, find their way into it (Matthew 25:34; John 7:17).

Verse 20. - Matthew only. The verse from "except" to the end is quoted verbally in Justin Martyr ('Trypho,' § 105), as being in "the Memoirs." For I say. So far from you my disciples (ver. 13) being right in despising any of the commands contained in the Law, they are all to be specially honoured by you; for your righteousness (i.e. the righteousness you show in observing them; there is no thought here of the imputed righteousness of Christ) must far exceed that of the scribes and Pharisees; otherwise there is no entrance for you into the kingdom of heaven. But wherein lay the superiority of the righteousness which the disciples were to have? Did our Lord mean that his disciples were to painfully toil through the various enactments, ceremonial and other, of the Law as the scribes and Pharisees did, only with more serious and earnest purpose than they? That were in the case of many scribes and Pharisees hardly possible. For notwithstanding our Lord's occasional denunciations, many of them were men of the severest earnestness and the deepest conscientiousness, e.g. Gamaliel and Saul of Tarsus. Our Lord must refer to the Law otherwise than as a system of enactments. His thought is similar to that of his words addressed to Nicodemus (John 3:5), where he says that change of heart evidenced by public profession (cf. Romans 10:10) is necessary for entrance into the kingdom of God (cf. also Matthew 18:8). So here; while the righteousness of the scribes and Pharisees, even when joined to earnestness of purpose, nevertheless consists in the observance of external rules, there is a higher principle in the Law, by observing which a higher righteousness can be attained. Christ points, that is to say, away from the Law as a system of external rules to the Law in its deeper meaning, affecting the relation of the heart to God (cf. further Weiss, 'Life,' 2:147). Shall exceed; rather, shall abound still more than. The statement is not merely comparative, but implies an abundance (cf. 1 Thessalonians 4:10)even in the righteousness of the scribes and Pharisees. The Jewish spirit reckons up good actions as producing in many cases even a superfluity of righteousness. But the righteousness which Christ's disciples must have needs to be still more abundant. The righteousness; omitted in the Greek (Westcott and Herr) by condensation. The scribes and Pharisees. The most learned (scribes) and the most zealous (Pharisees) in the Law (cf. Nosgen) are here placed in one class (τῶν γραμματέων καὶ Φαρισαίων). Ye shall in no case; Revised Version, in no wise. "The emphatic negative οὐ μή is not elsewhere so rendered in the Authorized Version. The previous versions have in this place simply . ye shall not,' following the Vulgate,. non intrabitis" (Humphry) Enter into the kingdom of heaven (cf. Matthew 18:3; Matthew 7:21). A much stronger statement than that of ver. 19, though some would identify the two. There Christ was comparing one disciple with another; here his disciples with non-disciples. "Such a relaxing for yourselves and others of the commandments will set you low in the true kingdom of obedience and holiness; but this of having a righteousness so utterly false and hollow as that of the scribes and Pharisees will not merely set you low, but will exclude you from that kingdom altogether (ver. 20); for while that marks an impaired spiritual vision, this marks a vision utterly darkened and destroyed" (Trench, ' Sermon on the Mount').

5:17-20 Let none suppose that Christ allows his people to trifle with any commands of God's holy law. No sinner partakes of Christ's justifying righteousness, till he repents of his evil deeds. The mercy revealed in the gospel leads the believer to still deeper self-abhorrence. The law is the Christian's rule of duty, and he delights therein. If a man, pretending to be Christ's disciple, encourages himself in any allowed disobedience to the holy law of God, or teaches others to do the same, whatever his station or reputation among men may be, he can be no true disciple. Christ's righteousness, imputed to us by faith alone, is needed by every one that enters the kingdom of grace or of glory; but the new creation of the heart to holiness, produces a thorough change in a man's temper and conduct.For I say unto you,.... These words are directed, not to the true disciples of Christ in general, or to his apostles in particular, but to the whole multitude of the people; who had in great esteem and admiration the Scribes and Pharisees, for their seeming righteousness and holiness; concerning which Christ says,

that except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. He mentions the Scribes, because they were the more learned part of the people, who were employed in writing out, and expounding the law; and the Pharisees, because they were the strictest sect among the Jews for outward religion and righteousness; and yet, it seems, their righteousness was very defective; it lay only in an external observance of the law; did not arise from a purified heart, or the principles of grace; nor was it performed sincerely, and with a view to the glory of God; but for their own applause, and in order to obtain eternal life: besides, they neglected the weightier matters of the law, and contented themselves with the lesser ones; and as they were deficient in their practice, so they were very lax in their doctrines, as appears from the foregoing verse. Wherefore Christ informs his hearers, that they must have a better righteousness than these men had, if ever they expected to enter into the kingdom of heaven. There will be no admission into heaven without a righteousness: it was the loss of righteousness which removed Adam out of his earthly paradise; and it is not agreeable to the justice of God, to admit man into his heavenly paradise without one; yea, it is contrary to his nature, and would be destructive to the comfort of saints, to receive an unrighteous person into his kingdom and glory. A "pharisaical" righteousness will never bring a person thither; nor will any righteousness of man's, be it what it will, because the best is imperfect; it must be a righteousness exceeding that of the Scribes and Pharisees; and such is the righteousness of the saints: indeed their inherent righteousness, or the sanctification of the Spirit, is preferable to any righteousness of a natural man; it exceeds it in its author, nature, effects, and usefulness; yea, even works of righteousness done by believers are greatly preferable to any done by such men as are here mentioned: but, above all, the righteousness of Christ, which is imputed to them, and received by faith, is infinitely more excellent in its author, perfection, purity, and use; and which is their only right and title to eternal glory; and without which no man will be admitted into that glorious state.