The righteous [is] more excellent than his
neighbour
Not than his neighbour who is righteous also; for though one may
have more excellent gifts than another, or a larger measure of
grace; one righteous man may have more faith than another, yet
not more righteousness; every truly righteous man is justified by
the same righteousness, even the righteousness of Christ; and
therefore one cannot be more excellent, considered as righteous:
but the righteous is more excellent than his neighbour, who is
ungodly and unrighteous, or however who has no other
righteousness than his own; though his neighbour may be of more
noble birth, and have even the title of "his excellency" given
him; though he may have a larger share of wealth and riches; and
though he may have attained a greater degree of natural wisdom
and understanding, be a man of brighter parts, and of a larger
capacity; yet, being righteous, he is more excellent than he: his
superior excellency lies in his righteousness, from whence he is
denominated; the righteousness of Christ, imputed to him, is far
better than the best righteousness of his neighbour; it being the
righteousness of God, his is the righteousness of a creature; a
perfect righteousness, whereas his is imperfect; a splendid and
glorious one, his filthy rags; a very extensive one, by which all
the seed of Israel are justified, his such as not one individual
person can be justified by it; an everlasting one, that will
answer for him that has it in a time to come, his like the
morning cloud and early dew that passes away; yea, the inherent
righteousness of a righteous man, or the grace of Christ,
imparted to him and implanted in him, that principle of holiness
in him is greatly better than the righteousness of his neighbour
a Pharisee; for this is true and real holiness, truth in the
inward part, whereas the other's is only a shadow of holiness, a
form of godliness without the power; this has the Spirit of God
for its author, it is his workmanship, and a curious piece it is,
whereas the other is only the produce of nature; this makes a man
all glorious within, and gives him a meetness for heaven,
whereas, notwithstanding the other, the man is inwardly full of
all manner of iniquity, and has neither a right nor meetness for
eternal glory. Nay, the external works of righteousness done by a
truly righteous man are preferable to his neighbour's, destitute
of the grace of God; the one being a course of obedience to the
will of God, and a respect to all his commandments; when the
other consists only of a little negative holiness, and of an
observance of a few rituals of religion: the one spring from a
heart purified by the blood of Christ, and the grace of the
Spirit, and from principles of grace and love, and are done to
the glory of God; whereas the other do not arise from a pure
heart, and faith unfeigned; nor are they done sincerely, with a
view to the glory of God: only to be seen of men, and gain credit
and reputation among them; and in these respects the righteous
man is more excellent as such than his neighbour, who at most and
best is only externally and morally righteous: his superior
excellency does not lie in nature, in which they are both alike;
nor in outward circumstances, in which they may differ; nor in
the opinion of men, with whom the saints are the offscouring of
all things; but in the, esteem of Christ, and through his grace
and righteousness; see ( Psalms 16:3 ) ; Some
render the words, "the righteous explores [his way] more than his
neighbour" F14; seeks and finds out a better way
than he does; and is careful that he is not seduced and carried
out of the why, and perish; but the way of the wicked
seduceth them;
or causes them to err; it deceives, by promising the honour,
pleasure, and profit, which it does not lead unto and give, and
which they find not in it; and hereby they are led to wander from
the way of the righteous, by which they attain a superior
excellency to them.