Matthew 5:20

[saintboniface]

How do Calvinists interpret this passage?

Matthew 5:20
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.

 

[hedrick]

Here's what a good modern commentary says (Word commentary series):

"But it is clear, especially from what follows in the sermon, that despite the language used this is not to be understood quantitatively (contra Luz)—that is, that the righteousness Jesus speaks of does not come through a greater preoccupation with the minutiae of the law that outdoes even the Pharisees! The ethical teaching presented by Jesus in the Gospel can hardly be said to do that. Instead, Jesus expects, as the antitheses to follow show, a new and higher kind of righteousness that rests upon the presence of the eschatological kingdom he brings and that finds its definition and content in his definitive and authoritative exposition of the law. Thus Jesus clearly calls his disciples to a way of righteousness, but it is a new way that rests upon the true meaning of the Torah now delivered by the Messiah. To follow that teaching is to follow the path that leads to perfection (5:48)."

That is, Jesus is calling for a better kind of righteousness, not more of the same thing.

Calvin's comment is actually fairly similar.

"But it deserves inquiry, whether he does not rather blame the corrupted manner of teaching, which the Pharisees and Scribes followed in instructing the people. By confining the law of God to outward duties only, they trained their disciples, like apes, to hypocrisy.2 They lived, I readily admit, as ill as they taught, and even worse: and therefore, along with their corrupted doctrine, I willingly include their hypocritical parade of false righteousness. The principal charge brought by Christ against their doctrine may be easily learned from what follows in the discourse, where he removes from the law their false and wicked interpretations, and restores it to its purity. In short, the objection which, as we have already said, was unjustly brought against him by the Scribes, is powerfully thrown back on themselves."

What does this have to do with "Calvinism?" I'm not sure how directly it is connected. The ideas here are held widely by Protestants, not just Calvinists. This passage is an introduction to a set of interpretations by the 10 commandments. In them Jesus replaces external rule-keeping (which the scribes and Pharisees emphasized) with a focus on intent: caring about other people.

So this is really about the kind of lives people who are justified by faith live. You'll never enter the kingdom is you try to get there by following rules, "works of the Law." Rather, people in the Kingdom live lives based on loving God and our fellow man.

Note that "righteousness" isn't always a technical term involved with imputation. The core meaning in the OT and NT is living the way God wants, but depending upon context may also mean being right with God. In Romans Paul says that God considers us to right with him when we have faith (that he imputes faith as righteousness). But those who are justified by faith are still responsible for living according to Jesus' teachings, which is what righteousness is about here.

 

[saintboniface]

Here's what a good modern commentary says (Word commentary series):

"But it is clear, especially from what follows in the sermon, that despite the language used this is not to be understood quantitatively (contra Luz)—that is, that the righteousness Jesus speaks of does not come through a greater preoccupation with the minutiae of the law that outdoes even the Pharisees! The ethical teaching presented by Jesus in the Gospel can hardly be said to do that. Instead, Jesus expects, as the antitheses to follow show, a new and higher kind of righteousness that rests upon the presence of the eschatological kingdom he brings and that finds its definition and content in his definitive and authoritative exposition of the law. Thus Jesus clearly calls his disciples to a way of righteousness, but it is a new way that rests upon the true meaning of the Torah now delivered by the Messiah. To follow that teaching is to follow the path that leads to perfection (5:48)."

That is, Jesus is calling for a better kind of righteousness, not more of the same thing.

Calvin's comment is actually fairly similar.

"But it deserves inquiry, whether he does not rather blame the corrupted manner of teaching, which the Pharisees and Scribes followed in instructing the people. By confining the law of God to outward duties only, they trained their disciples, like apes, to hypocrisy.2 They lived, I readily admit, as ill as they taught, and even worse: and therefore, along with their corrupted doctrine, I willingly include their hypocritical parade of false righteousness. The principal charge brought by Christ against their doctrine may be easily learned from what follows in the discourse, where he removes from the law their false and wicked interpretations, and restores it to its purity. In short, the objection which, as we have already said, was unjustly brought against him by the Scribes, is powerfully thrown back on themselves."

What does this have to do with "Calvinism?" I'm not sure how directly it is connected. The ideas here are held widely by Protestants, not just Calvinists. This passage is an introduction to a set of interpretations by the 10 commandments. In them Jesus replaces external rule-keeping (which the scribes and Pharisees emphasized) with a focus on intent: caring about other people.

So this is really about the kind of lives people who are justified by faith live. You'll never enter the kingdom is you try to get there by following rules, "works of the Law." Rather, people in the Kingdom live lives based on loving God and our fellow man.

Note that "righteousness" isn't always a technical term involved with imputation. The core meaning in the OT and NT is living the way God wants, but depending upon context may also mean being right with God. In Romans Paul says that God considers us to right with him when we have faith (that he imputes faith as righteousness). But those who are justified by faith are still responsible for living according to Jesus' teachings, which is what righteousness is about here.

Thanks Hedrick. That all makes sense. But what I was getting at is how do Calvinists interpret this passage in light of sola fide and Calvinist election. However, now that I am writing this I think I already know what the answer is going to be.

While I would read the passage as a command to live more righteously than the pharisees a Calvinist would read the passage as just a statement of fact. That is, the righteousness of the elect exceed that of the pharisees.

 

[hedrick]

Thanks Hedrick. That all makes sense. But what I was getting at is how do Calvinists interpret this passage in light of sola fide and Calvinist election. However, now that I am writing this I think I already know what the answer is going to be.

While I would read the passage as a command to live more righteously than the pharisees a Calvinist would read the passage as just a statement of fact. That is, the righteousness of the elect exceed that of the pharisees.

There isn't necessarily a special Calvinist interpretation of every passage. I think you're trying to read that into a passage that Calvin doesn't really see that way.

What the commentaries said is that Jesus is setting out a basic principle for Christian action. Much of this understanding comes from the sections afterwards. They replace legalism with caring about people and having the right motivations. Hence both commentators believe that Jesus' better righteousness isn't more, but a different kind of righteousness, one which is based on a changed heart rather than what Paul would call "works of the Law."

In a sense it's a command. This is how Jesus wants us to live. Some interpreters have also seen it as a promise. This is what life in the Kingdom is like. So perhaps both of your suggestions are right, though I think the one that's clearest is the command.

If you want to connect it to Pauline theology, probably the most relevant thing is justification by faith. It seems to me that Jesus sees the Pharisees as being dominated by what Paul calls "works of the Law." But rather than faith, he asks for a changed heart. This is consistent with his teachings as a whole. For Jesus good fruit comes from good trees. I guess I would say that Jesus' changed heart really is the same thing as Paul's faith. The term "faith" in modern English is narrower than it was when the KJV was written. It was closer to the Greek pistis, which had implications of belief, trust, and even faithfulness (e.g. the term "good faith"). Thus I think the changed heart that Jesus sees as the root of Christian action in the next few paragraphs is the same thing as Paul's faith.

 

[stenerson]

How do Calvinists interpret this passage?

Matthew 5:20
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.

The righteousness of a true Christian, one born again by the power of the Holy Spirit will always exceed that of a phoney, self righteous Pharisee.
Even if it's not outwardly obvious. (remember the Pharisee blows his trumpet before he engages in "good works.") The Lord looks at the heart and intent. A unredeemed person always has selfish intent in all that he does and does not truly love God.

But that being said it is ultimately the saving righteousness that the Lord is alluding to IMHO. Paul makes a case in Romans why both the Godless reprobate Pagans and the zealous, "law keeping" Jews were both guilty before God. He details this in order to prepare us for the good news.
His point being that the very righteousness of God (in His beloved Son) is imputed to us as a free gift, apart from any works of the law, in other words we do nothing to merit it or deserve it. Wrath towards sin satisfied (propitiated) and the infinite faithfulness of Christ our gift.

conclusion 1: God can be both just (dealing justly with our sinfulness) and the justifier (declaring the unGodly righteous) through the work of His Son. Wow! That's why it's called Gospel (good news).

conclusion 2: No one can boast concerning any righteousness they have.

21But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23for all have sinned and fall short of the glory of God, 24and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
27Then what becomes of our boasting? It is excluded.