Is surpassing the righteousness of the Pharisees all that hard ({{Matt
\n5:20}})? A group of conniving murderers who bribe people to get what
\nthey want? No problem, right?<\/p>\n
<\/p>\n
They judged Jesus worthy of murder after an illegal trial. They
\ntraded Him for a terrorist. They put a rush order on His crucifixion so
\nthat they could be clean in time for religious supper. Compounding
\ntheir error they honestly believed that their guilty hands were clean.\n<\/p>\n
As to the letter of the Law, though, they could possibly be
\nseen as blameless. Remember, Paul who was a very zealous Jew, a
\nPharisee of Pharisees, never missing synagogue on the Sabbath ({{Phil
\n3:5-6}})—was the same one who stood by holding coats while an innocent
\nman was stoned to death ({{Acts 7:58}}). You couldn’t bring a charge
\nagainst the man regarding his religion but according to Jesus’
\nclarification of the Law ({{Matt 5:48}}) he had much to answer for.\n<\/p>\n
So surpassing the Pharisaic righteousness is getting past the
\nexterior adherence to righteousness. It is that actual perfect
\nrighteousness that is in the Father—making it downright impossible.\n<\/p>\n
Paul would unabashedly point to this surpassing righteousness
\nobviously beyond man’s ability. Before an enemy of God and now, on the
\nbasis of faith, Paul was grateful that the righteousness from God would
\nlet him know Christ—from death, to resurrection to fellowship in his
\nsuffering and finally being conformed. Yet Paul acknowledged that he
\nhasn’t attained at that point. He wasn’t perfect but he pressed on
\ntowards that goal for the prize of the upward call of God in Christ
\nJesus ({{Phil 3:10-14}}).\n<\/p>\n
So this righteousness is an internal righteousness made
\navailable by an external source, which is God by Christ through faith.
\nNot only that, it’s a perfect righteousness that will be complete in a
\nlater date.\n<\/p>\n
James furthers this thinking. It’s not that a Christian is to
\nthrow up his hands and say, “I’m merely looking through a fuzzy
\nmirror—perfection is to come, so I give up.” Rather the Christian, like
\nPaul, must lay hold of that which Christ has made available and press
\ntowards it. James would have us look at that perfection as a mature
\nuprightness consisting of constancy.\n<\/p>\n
Note his emphasis: Let endurance have its perfect result so
\nthat you may be perfect and complete ({{James 1:4}}); God gives perfect
\ngifts and this is put in contrast to the personal lusts which conceive
\nsin ({{James 1:15, 16}}); one is to look into the perfect law and
\nbecome a doer and not merely a hearer ({{James 1:23-26}}); perfected
\nfaith produces works ({{James 2:22}}); a man who doesn’t stumble in
\nwhat he says is a perfect man able to bridle his body as well as his
\nmouth ({[James 3:2}}).\n<\/p>\n
Now here’s the connection where the Pharisees would have
\nfaltered at ({{James 1:26-27}}): if anyone thinks himself to be
\nreligious and yet doesn’t bother bridling his tongue but deceives his
\nown heart—his religion is worthless.\n<\/p>\n
Look at them, proud in their righteousness, cloaked in their
\nexterior religion thanking God that they’re not like this or that
\nsinner—is it possible for a believer to do the same? Apparently James
\ndoes since he launches into this bit right after discussing a person
\nwho looks into a mirror and ignores what’s there before going merrily
\non their way. James would have us understand that the perfect law of
\nliberty doesn’t merely reflect what we’re doing it reflects who we
\nare…so fix yourself up!\n<\/p>\n
Take care with looking at Scriptures and saying “Oh, I need to
\nbe more hospitable—better invite some people over” or “I’m to love my
\nbrothers and sisters—better bake a cake.” Yes, we’re to be active but
\nwe’re also to let that exposure by God’s word affect our hearts. If
\nnot, it is frighteningly easy to settle into Pharisaic righteousness by
\nlooking at all we’re doing and ignoring our secret attitudes that need
\nto be brought under subjection as well ({{2 Cor 10:5}}).\n<\/p>\n
It’s too easy to be cloaked in religion and deceive ourselves.
\nReading the Bible every day, inviting folk over, visiting the sick,
\npreaching every other Sunday or leading the women in devotions,
\nteaching the younger sisters, clothed modestly—all while envying that
\nbrother’s preaching or that sister’s cooking or outright hating this
\nbrother or that sister. Frighteningly easy to stand tall and tear up
\nyour brother (or sister) because of some supposed Christian failing
\nwhile being driven by anger or self-seeking.\n<\/p>\n
There was a certain Shechem, drawn away by his passions; he
\nforced Jacob’s daughter to lay with him. Feeling remorse, he spoke
\ngently to Dinah then asked his father to acquire her as a wife. Failing
\nto come up with some marriage gift to give the family he offered them
\nanything. Simeon and Levi devoutly told the young man and his father
\nthat they would never give their sister to uncircumcised men. Only
\npeople who submitted to their way of life, who were circumcised would
\nbe allowed to marry their sister.\n<\/p>\n
I can almost see Jacob in complete agreement and amazed at his
\nsons’ uprightness while excitedly explaining the meaning of
\ncircumcision.\n<\/p>\n
Shechem not only submitted to be circumcised but also spoke to
\nthe local authorities to get the city to do the same. A city of
\ngentiles, seeing the benefit of being joined with Israel’s family,
\nagreed to take the symbol of their covenant. And in that moment
\nof collective weakness, where all the men lay recovering from the
\noperation, Simeon and Levi entered into the city and slew all the men,
\ntook back their sister, looted every house of wealth, woman and child.
\nWhen Israel saw them he cried out that they have made his name to stink
\nin the land ({{Gen 34}}).\n<\/p>\n
Their response showed no remorse, but in their embraced anger
\nthey stood and piously scorned the slain “Should he treat our sister
\nlike a whore?”\n<\/p>\n
James highlights many of these religious pitfalls.
\nHolding an attitude (not action) of partiality while holding faith in
\nJesus ({{Jas 2:1}}). Adhering to justification by faith while ignoring
\nperfecting action ({{Jas 2:14-26}}). Teaching without changing and
\nignoring the burden of a greater judgment ({{Jas 3:1}}). Blessing God
\nwhile cursing men who are in the image of God ({{Jas 3:9}}). Friendship
\nwith the world while a friend of God ({{Jas 4:4}}). Judging a brother
\nand the law while supposedly being a doer of the law ({{Jas 4:11}}).\n<\/p>\n
Jesus exhorted that a person’s righteousness should surpass
\nthat of the Pharisees not only in action, but also in
\nthought—impossible. Paul points that we will never be perfect until a
\nlater day but we are to continue towards that mark—made possible by
\nGod. James shows us the pitfalls and tells us how to get around
\nthem—especially if we say we are of God.\n<\/p>\n
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