Jesus the Christ Part 25

[509] John 15:16.

[510] Pages 8 and 17.

[511] Doc. and Cov. 18:27-33; 20:38-44; 107:1-9, 23, 24, 39.

[512] Acts 1:15-26.

[513] Heb. 3:1; see Note 2, end of chapter.

[514] Mark 3:14, 15.

CHAPTER 17.

THE SERMON ON THE MOUNT.

At some time very near that of the ordination of the Twelve, Jesus delivered a remarkable discourse, which, in reference to the place where it was given, has come to be known as the Sermon on the Mount. Matthew presents an extended account occupying three chapters of the first Gospel; Luke gives a briefer synopsis.[515] Circ.u.mstantial variations appearing in the two records are of minor importance;[516] it is the sermon itself to which we may profitably devote attention. Luke introduces in different parts of his writings many of the precious precepts given as parts of the sermon recorded as a continuous discourse in the Gospel written by Matthew. In our present study we shall be guided princ.i.p.ally by Matthew's account. Some portions of this comprehensive address were expressly directed to the disciples, who had been or would be called to the apostles.h.i.+p and in consequence be required to renounce all their worldly interests for the labors of the ministry; other parts were and are of general application. Jesus had ascended the mountain side, probably to escape the crowds that thronged Him in or near the towns.[517] The disciples gathered about Him, and there He sat and taught them.[518]

THE BEAt.i.tUDES.[519]

The opening sentences are rich in blessing, and the first section of the discourse is devoted to an explanation of what const.i.tutes genuine blessedness; the lesson, moreover, was made simple and unambiguous by specific application, each of the blessed being a.s.sured of recompense and reward in the enjoyment of conditions directly opposite to those under which he had suffered. The blessings particularized by the Lord on this occasion have been designated in literature of later time as the Beat.i.tudes. The poor in spirit are to be made rich as rightful heirs to the kingdom of heaven; the mourner shall be comforted for he shall see the divine purpose in his grief, and shall again a.s.sociate with the beloved ones of whom he has been bereft; the meek, who suffer spoliation rather than jeopardize their souls in contention, shall inherit the earth; those that hunger and thirst for the truth shall be fed in rich abundance; they that show mercy shall be judged mercifully; the pure in heart shall be admitted to the very presence of G.o.d; the peacemakers, who try to save themselves and their fellows from strife, shall be numbered among the children of G.o.d; they that suffer persecution for the sake of righteousness shall inherit the riches of the eternal kingdom.

To the disciples the Lord spake directly, saying: "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you."[520]

It is evident that the specified blessings and the happiness comprized therein are to be realized in their fulness only beyond the grave; though the joy that comes from the consciousness of right living brings, even in this world, a rich return. An important element in this splendid elucidation of the truly blessed state is the implied distinction between pleasure and happiness.[521] Mere pleasure is at best but fleeting; happiness is abiding, for in the recollection thereof is joy renewed. Supreme happiness is not an earthly attainment; the promised "fulness of joy" lies beyond death and the resurrection.[522] While man exists in this mortal state he needs some of the things of the world; he must have food and clothing and provision for shelter; and beside these bare necessities he may righteously desire the facilities of education, the incidentals of advancing civilization, and the things that are conducive to refinement and culture; yet all of these are but aids to achievement, not the end to attain which man was made mortal.

The Beat.i.tudes are directed to the duties of mortal life as a preparation for a greater existence yet future. In the kingdom of heaven, twice named in this part of the Lord's discourse, are true riches and unfailing happiness to be found. The kingdom of heaven was the all-comprizing text of this wonderful sermon; the means of reaching the kingdom and the glories of eternal citizens.h.i.+p therein are the main divisions of the treatise.

DIGNITY AND RESPONSIBILITY IN THE MINISTRY.[523]

The Master next proceeded to instruct with particular directness those upon whom would devolve the responsibility of the ministry as His commissioned representatives. "Ye are the salt of the earth," said He.

Salt is the great preservative; as such it has had practical use since very ancient times. Salt was prescribed as an essential addition to every meat offering under the Mosaic law.[524] Long before the time of Christ, the use of salt had been accorded a symbolism of fidelity, hospitality, and covenant.[525] To be of use salt must be pure; to be of any saving virtue as salt, it must be salt indeed, and not the product of chemical alteration or of earthy admixture, whereby its saltiness or "savor" would be lost;[526] and, as worthless stuff, it would be fit only to be thrown away. Against such change of faith, against such admixture with the sophistries, so-called philosophies, and heresies of the times, the disciples were especially warned. Then, changing the figure, Jesus likened them to the light of the world, and enjoined upon them the duty of keeping their light before the people, as prominently as stands a city built upon a hill, to be seen from all directions, a city that cannot be hid. Of what service would a lighted candle be if hidden under a tub or a box? "Let your light so s.h.i.+ne before men," said He, "that they may see your good works, and glorify your Father which is in heaven."

That they should make no error as to the relations.h.i.+p of the ancient law and the gospel of the kingdom which He was elucidating, Jesus a.s.sured them that He had not come to destroy the law nor to nullify the teachings and predictions of the prophets, but to fulfil such and to establish that for which the developments of the centuries gone had been but preparatory. The gospel may be said to have destroyed the Mosaic law only as the seed is destroyed in the growth of the new plant, only as the bud is destroyed by the bursting forth of the rich, full, and fragrant flowers, only as infancy and youth pa.s.s forever as the maturity of years develops. Not a jot or a t.i.ttle of the law was to be void. A more effective a.n.a.logy than the last could scarcely have been conceived; the jot or yod, and the t.i.ttle, were small literary marks in the Hebrew script; for present purposes we may regard them as equivalent to the dot of an "i" or the cross of a "t"; with the first, the jot, our English word "iota," signifying a trifle, is related. Not even the least commandment could be violated without penalty; but the disciples were admonished to take heed that their keeping of the commandments was not after the manner of the scribes and Pharisees, whose observance was that of ceremonial externalism, lacking the essentials of genuine devotion; for they were a.s.sured that by such an insincere course they could "in no case enter into the kingdom of heaven."

THE LAW SUPERSEDED BY THE GOSPEL.[527]

The next section of the sermon deals with the superiority of the gospel of Christ over the law of Moses, and contrasts the requirements of the two in particular instances. Whereas the law forbade murder, and provided a just penalty for the crime, Christ taught that one's giving way to anger, which might possibly lead to violence or even murder, was of itself a sin. To maliciously use an offensive epithet such as "Raca"

laid one liable to punishment under the decree of the council, and to call another a fool placed one "in danger of h.e.l.l fire." These objectionable designations were regarded at that time as especially opprobrious and were therefore expressive of hateful intent. The murderer's hand is impelled by the hatred in his heart. The law provided penalty for the deed; the gospel rebuked the evil pa.s.sion in its incipiency. To emphasize this principle, the Master showed that hatred was not to be atoned by a material sacrifice; and that if one came to make an offering at the altar, and remembered that he was at enmity with his brother, he should first go to that brother and be reconciled, even though such a course involved the interruption of the ceremonial, which was a particularly grievous incident according to the judgment of the priests. Differences and contentions were to be adjusted without delay.

The law forbade the awful sin of adultery; Christ said that the sin began in the l.u.s.tful glance, the sensual thought; and He added that it was better to become blind than to look with evil eye; better to lose a hand than to work iniquity therewith. Touching the matter of divorcement, in which great laxity prevailed in that day, Jesus declared that except for the most serious offense of infidelity to marriage vows, no man could divorce his wife without becoming himself an offender, in that she, marrying again while still a wife not righteously divorced, would be guilty of sin, and so would be the man to whom she was so married.

Of old it had been forbidden to swear or take oaths except in solemn covenant before the Lord; but in the gospel dispensation the Lord forbade that men swear at all; and the heinousness of wanton oaths was expounded. Grievously sinful indeed it was and is to swear by heaven, which is the abode of G.o.d; or by earth, which is His creation and by Him called His footstool; or by Jerusalem, which was regarded by those who swore as the city of the great King; or by one's own head, which is part of the body G.o.d has created. Moderation in speech, decision and simplicity were enjoined, to the exclusion of expletives, profanity and oaths.

Of old the principle of retaliation had been tolerated, by which one who had suffered injury could exact or inflict a penalty of the same nature as the offense. Thus an eye was demanded for the loss of an eye, a tooth for a tooth, a life for a life.[528] In contrast, Christ taught that men should rather suffer than do evil, even to the extent of submission without resistance under certain implied conditions. His forceful ill.u.s.trations--that if one were smitten on one cheek he should turn the other to the smiter; that if a man took another's coat by process of law, the loser should allow his cloak to be taken also; that if one was pressed into service to carry another's burden a mile, he should willingly go two miles; that one should readily give or lend as asked--are not to be construed as commanding abject subserviency to unjust demands, nor as an abrogation of the principle of self-protection. These instructions were directed primarily to the apostles, who would be professedly devoted to the work of the kingdom to the exclusion of all other interests. In their ministry it would be better to suffer material loss or personal indignity and imposition at the hands of wicked oppressors, than to bring about an impairment of efficiency and a hindrance in work through resistance and contention. To such as these the Beat.i.tudes were particularly applicable--Blessed are the meek, the peace-makers, and they that are persecuted for righteousness' sake.

Of old it had been said: "Love thy neighbour, and hate thine enemy";[529] but the Lord now taught: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." This was a new doctrine. Never before had Israel been required to love their foes. Friends.h.i.+p for enemies had found no place in the Mosaic code: indeed the people had grown to look upon Israel's enemies as G.o.d's enemies; and now Jesus required that tolerance, mercy, and even love be meted out to such! He supplemented the requirement by an explanation--through the course indicated by Him men may become children of G.o.d, like unto their Heavenly Father to the extent of their obedience; for the Father is kind, long-suffering and tolerant, causing His sun to s.h.i.+ne on the evil and on the good, and sending rain for the sustenance of both just and unjust.[530] And further, what excellence has the man who gives only as he receives, acknowledges only those who salute him with respect, loves only as he is loved? Even the publicans[531] did that much. Of the disciples of Christ much more was expected. The admonition closing this division of the discourse is an effective and comprehensive summary of all that had preceded: "_Be ye therefore perfect, even as your Father which is in heaven is perfect._"[532]

SINCERITY OF PURPOSE.[533]

In the matter of alms-giving the Master warned against, and inferentially denounced, ostentation and hypocritical display. To give to the needy is praiseworthy; but to give for the purpose of winning the praise of men is rank hypocrisy. The tossing of alms to a beggar, the pouring of offerings into the temple treasure chests, to be seen of men,[534] and similar displays of affected liberality, were fas.h.i.+onable among certain cla.s.ses in the time of Christ; and the same spirit is manifest today. Some there be now who cause a trumpet to be sounded, through the columns of the press perchance, or by other means of publicity, to call attention to their giving, that they may have glory of men--to win political favor, to increase their trade or influence, to get what in their estimation is worth more than that from which they part. With logical incisiveness the Master demonstrated that such givers have their reward. They have received what they bid for; what more can such men demand or consistently expect? _"But" said the Lord, "when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly!"_

In the same spirit did the Preacher denounce hypocritical prayers--the saying of prayers in place of praying. There were many who sought places of public resort, in the synagogs, and even on the street-corners, that they might be seen and heard of men when saying their prayers. They secured the publicity they sought; what more could they ask? "Verily I say unto you, They have their reward," He who would really pray--pray as nearly as possible as Christ prayed, pray in actual communion with G.o.d to whom the prayer is addressed--will seek privacy, seclusion, isolation; if opportunity permits he will retire to his chamber, and will shut the door, that none may intrude; there he may pray indeed, if the spirit of prayer be in his heart; and this course was commended by the Lord. Wordy supplications, made up largely of iterations and repet.i.tions such as the heathen use, thinking that their idol deities will be pleased with their much speaking, were forbidden.

It is well to know that prayer is not compounded of words, words that may fail to express what one desires to say, words that so often cloak inconsistencies, words that may have no deeper source than the physical organs of speech, words that may be spoken to impress mortal ears. The dumb may pray, and that too with the eloquence that prevails in heaven.

Prayer is made up of heart throbs and the righteous yearnings of the soul, of supplication based on the realization of need, of contrition and pure desire. If there lives a man who has never really prayed, that man is a being apart from the order of the divine in human nature, a stranger in the family of G.o.d's children. Prayer is for the uplifting of the suppliant. G.o.d without our prayers would be G.o.d; but we without prayer cannot be admitted to the kingdom of G.o.d. So did Christ instruct: "your Father knoweth what things ye have need of, before ye ask him."

Then gave He unto those who sought wisdom at His feet, a model prayer, saying: "After this manner therefore pray ye:

_"Our Father which art in heaven, Hallowed by thy name."_ In this we acknowledge the relation we bear to our Heavenly Father, and while reverencing His great and holy Name, we avail ourselves of the inestimable privilege of approaching Him, less with the thought of His infinite glory as the Creator of all that is, the Supreme Being above all creation, than with the loving realization that He is Father, and that we are His children. This is the earliest Biblical scripture giving instruction, permission, or warrant, for addressing G.o.d directly as "Our Father". Therein is expressed the reconciliation which the human family, estranged through sin, may attain by the means provided through the well beloved Son. This instruction is equally definite in demonstrating the brotherhood between Christ and humanity. As He prayed so pray we to the same Father, we as brethren and Christ as our Elder Brother.

_"Thy kingdom come. Thy will be done in earth, as it is in heaven."_ The kingdom of G.o.d is to be a kingdom of order, in which toleration and the recognition of individual rights shall prevail. One who really prays that this kingdom come will strive to hasten its coming by living according to the law of G.o.d. His effort will be to keep himself in harmony with the order of the kingdom, to subject the flesh to the spirit, selfishness to altruism, and to learn to love the things that G.o.d loves. To make the will of G.o.d supreme on earth as it is in heaven is to be allied with G.o.d in the affairs of life. There are many who profess belief that as G.o.d is omnipotent, all that is is according to His will. Such a supposition is unscriptural, unreasonable, and untrue.[535] Wickedness is not in harmony with His will; falsehood, hypocrisy, vice and crime are not G.o.d's gifts to man. By His will these monstrosities that have developed as hideous deformities in human nature and life shall be abolished, and this blessed consummation shall be reached when by choice, without surrender or abrogation of their free agency, men shall do the will of G.o.d.

_"Give us this day our daily bread."_ Food is indispensable to life. As we need it we should ask for it. True, the Father knows our need before we ask, but by asking we acknowledge Him as the Giver, and are made humble, grateful, contrite, and reliant by the request. Though the sun s.h.i.+nes and the rain falls alike upon the just and the unjust, the righteous man is grateful for these blessings; the unG.o.dly man receives the benefits as a matter of course with a soul incapable of grat.i.tude.

The capacity to be grateful is a blessing, for the possession of which we should be further grateful. We are taught to pray day by day for the food we need, not for a great store to be laid by for the distant future. Israel in the desert received manna as a daily supply[536] and were kept in mind of their reliance upon Him who gave. The man with much finds it easier to forget his dependence than he who must ask with each succeeding day of need.

_"And forgive us our debts, as we forgive our debtors."_ He who can thus pray with full intent and unmixed purpose merits forgiveness. In this specification of personal supplication we are taught to expect only as we deserve. The selfish and sinful would rejoice in exemption from their lawful debts, but being selfish and sinful would exact the last farthing from those who owe them.[537] Forgiveness is too precious a pearl to be cast at the feet of the unforgiving;[538] and, without the sincerity that springs from a contrite heart, no man may justly claim mercy. If others owe us, either in actual money or goods as suggested by debts and debtors, or through some infringement upon our rights included under the broader designation as a trespa.s.s, our mode of dealing with them will be taken into righteous account in the judgment of our own offenses.

_"And lead us not into temptation, but deliver us from evil:"_ The first part of this pet.i.tion has occasioned comment and question. We are not to understand that G.o.d would ever lead a man into temptation except, perhaps, by way of wise permission, to test and prove him, thereby affording him opportunity of overcoming and so of gaining spiritual strength, which is the only true advancement in man's eternal course of progress. The one purpose of providing bodies for the preexistent spirits of the race, and of advancing them to the mortal state, was to "prove them herewith, to see if they will do all things whatsoever the Lord their G.o.d shall command them."[539] The plan of mortality involved the certainty of temptation. The intent of the supplication appears to be that we be preserved from temptation beyond our weak powers to withstand; that we be not abandoned to temptation without the divine support that shall be as full a measure of protection as our exercize of choice will allow.

How inconsistent then to go, as many do, into the places where the temptations to which we are most susceptible are strongest; for the man beset with a pa.s.sion for strong drink to so pray and then resort to the dramshop; for the man whose desires are l.u.s.tful to voice such a prayer and then go where l.u.s.t is kindled; for the dishonest man, though he say the prayer, to then place himself where he knows the opportunity to steal will be found! Can such souls as these be other than hypocrites in asking G.o.d to deliver them from the evils they have sought? Temptation will fall in our way without our seeking, and evil will present itself even when we desire most to do right; for deliverance from such we may pray with righteous expectation and a.s.surance.

_"For thine is the kingdom, and the power, and the glory, for ever.

Amen."_ Herein we acknowledge the supremacy of the Being whom we addressed at the beginning as Father. He is the Almighty in whom and through whose provision we live and move and have our existence.[540] To a.s.sert independence of G.o.d is both sacrilege and blasphemy; to acknowledge Him is a filial duty and a just confession of His majesty and dominion. The Lord's Prayer is closed with a solemn "Amen," set as a seal to the doc.u.ment of the supplication, attesting its genuineness as the true expression of the suppliant's soul; gathering within the compa.s.s of a word the meaning of all that has been uttered or thought.

_So let it be_ is the literal signification of _Amen_.

From the subject of prayer the Master turned to that of fasting, and emphasized the important truth that to be of avail fasting must be a matter between the man and his G.o.d, not between man and his kind. It was a common thing in the Master's day to see men parading the fact of their abstinence as an advertis.e.m.e.nt of their a.s.sumed piety.[541] That they might appear haggard and faint, this cla.s.s of hypocrites disfigured their faces, went with unkempt hair, gazed about with sad countenances.

Of these also the Lord said, "Verily I say unto you, They have their reward." Believers were admonished to fast secretly, with no outward display, and to fast unto G.o.d, who could see in secret and would heed their sacrifice and prayer.

TREASURES OF EARTH AND OF HEAVEN.[542]

The transitory character of worldly wealth was next contrasted with the enduring riches of eternity. Many there were and many there are whose princ.i.p.al effort in life has been that of ama.s.sing treasures of earth, the mere possession of which entails responsibility, care, and disturbing anxiety. Some kinds of wealth are endangered by the ravages of moths, such as silks and velvets, satins and furs; some are destroyed by corrosion and rust--silver and copper and steel; while these and others are not infrequently made the booty of thieves. Infinitely more precious are the treasures of a life well spent, the wealth of good deeds, the account of which is kept in heaven, where the riches of righteous achievement are safe from moth, rust, and robbers. Then followed the trenchant lesson: _"For where your treasure is, there will your heart be also."_

Spiritual light is shown to be greater than any product of physical illuminants. What does the brightest light avail the man who is blind?

It is the bodily eye that discerns the light of the candle, the lamp, or the sun; and the spiritual eye sees by spiritual light; if then man's spiritual eye be single, that is, pure and undimmed by sin, he is filled with the light that shall show him the way to G.o.d; whereas if his soul's eye be evil, he will be as one full of darkness. Solemn caution is expressed in the summary, "If therefore the light that is in thee be darkness, how great is that darkness!" Those whom the Master was addressing had received of the light of G.o.d; the degree of belief they had already professed was proof of that. Should they turn from the great emprise on which they had embarked, the light would be lost, and the succeeding darkness would be denser than that from which they had been relieved.[543] There was to be no indecision among the disciples. No one of them could serve two masters; if he professed so to do he would be an untrue servant to the one or the other. Then followed another profound generalization: _"Ye cannot serve G.o.d and mammon."_[544]

They were told to trust the Father for what they needed, taking no thought of food, drink, clothing, or even of life itself, for all these were to be supplied by means above their power to control. With the wisdom of a Teacher of teachers, the Master appealed to their hearts and their understanding by citing the lessons of nature, in language of such simple yet forceful eloquence that to amplify or condense it is but to mar:

"Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these."

The weakness of faith was reproved in the reminder that the Father who cared even for the gra.s.s of the field, which one day flourishes and on the next is gathered up to be burned, would not fail to remember His own. Therefore the Master added: _"Seek ye first the kingdom of G.o.d, and his righteousness; and all these things shall be added unto you."_