In reading the Epistles it is necessary to differentiate between "law" and "the law." Where the definite article is used, the word refers to the Mosaic law; when there is no article, the word refers to law as a principle. Our deliverance from "the law" is based on our deliverance from "law" as a principle. God no longer deals with us according to the principle of law. As a result, we have no connection with the law of Sinai. "Law" as a principle is greater than "the law" as a thing. Law as a principle includes "the law" as a thing. What do we mean when we say that God does not deal with us on the basis of law? We mean that He makes no demands upon us. If I am living according to the principle of law, I am seeking to please God, but this seeking to please God is displeasing to Him.
The story of the prodigal son gives a supreme illustration of the way to please God. The father said, "We had to be merry and rejoice" (Luke 15:32). The matter that was supremely joyful to the father's heart was not the elder brother's incessant toiling for the father, but the younger brother's willingness to let the father do everything for him. What was pleasing was not the elder brother who wanted to be the giver, but the younger brother who was willing to be the receiver. When the prodigal returned home after wasting all of his substance on riotous living, the father did not have a word of rebuke concerning the waste or a word of inquiry regarding the substance. He did not sorrow over all that was spent; he only rejoiced that the prodigal's return afforded him the opportunity to spend much more. God is so wealthy that His chief delight is to give; His treasure-stores are so full that it is painful to Him when we refuse Him an opportunity to lavish His treasures upon us. It was the father's joy that he found a willing applicant in the prodigal son for the robe, ring, shoes, and feast; it was his sorrow that he found no such application in the elder brother. It is a grief to the heart of God when we try to give things to Him, because He is so rich. It is a joy when we simply allow Him to give and give to us. It grieves Him when we try to do things for Him, because He is so able. He longs for us to simply allow Him to do everything. He wants to be the Giver and the Doer eternally. If only we saw how rich and how great He is, we would leave all the giving and doing to Him.
Do we think that our good behavior will cease if we stop trying to please God? If we left all the giving and working to God, do we think the result would be less satisfactory than if we did some of it ourselves? When we seek to please God, we are according to the works of the law. Our works are hateful to God — even our "good works." All of our works are "dead works" and need to be repented of. As soon as we stop giving, we will prove what a Giver He is. As soon as we stop working, we will see what a worker He is. The elder brother and the prodigal son were equally far removed from the joys of the father's house. The elder brother, though not in the "far country," was only at home positionally. His theoretical position could never become experiential, as it was in the case of the prodigal, because he refused to forsake his own good works.
What is the meaning of the Lord's word: "For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you shall by no means enter into the kingdom of the heavens" (Matt. 5:20)? He was not speaking of the hypocrisy of the scribes and Pharisees, but of their righteousness. According to Philippians 3, their righteousness was the righteousness of the law. In contrast to the righteousness of the scribes and Pharisees, the Lord referred to "your righteousness." What is this? Some theologians say that this is the righteousness of Christ, but the verse does not say "His righteousness" but "your righteousness." The righteousness of the scribes and Pharisees was according to a certain standard, and "your righteousness" is also according to a certain standard. From the context, we can see that the difference between these two righteousnesses was a difference of standards. "It was said to the ancients....But I say to you" (Matt. 5:21-22 cf. 27-28, etc.). The righteousness of the scribes and Pharisees is based on the law; "your righteousness" is based on what "I say." Note how much higher the second standard is. After men sought for centuries to attain the first standard and failed, how could the Lord dare to raise the standard higher? He could raise it because He believed in His own life. He was not afraid of placing tremendous demands upon Himself. We should find comfort in reading the laws of the kingdom in Matthew 5—7 because they show the utter confidence that the Lord has in His own life. These three chapters set forth the divine taxation of the divine life. The greatness of the demands He makes upon us reveals the greatness of His confidence in the life that He has put within us. We realize very little of the terrible grip that law has on us. It has penetrated to our very bones; it permeates our entire being. God is working in us day by day to liberate us from it.
