Jesus the Christ Part 26

HYPOCRISY FURTHER CONDEMNED.[545]

Men are p.r.o.ne to judge their fellows and to praise or censure without due consideration of fact or circ.u.mstance. On prejudiced or unsupported judgment the Master set His disapproval. "Judge not, that ye be not judged," He admonished, for, according to one's own standard of judging others, shall he himself be judged. The man who is always ready to correct his brother's faults, to remove the mote from his neighbor's eye so that that neighbor may see things as the interested and interfering friend would have him see, was denounced as a hypocrite. What was the speck in his neighbor's vision to the obscuring beam in his own eye?

Have the centuries between the days of Christ and our own time made us less eager to cure the defective vision of those who cannot or will not a.s.sume our point of view, and see things as we see them?

These disciples, some of whom were soon to minister in the authority of the Holy Apostles.h.i.+p, were cautioned against the indiscreet and indiscriminate scattering of the sacred truths and precepts committed to them. Their duty would be to discern the spirits of those whom they essayed to teach, and to impart unto them in wisdom. The words of the Master were strong: "Give not that which is holy unto the dogs, neither cast ye your pearls before, swine, lest they trample them under their feet, and turn again and rend you."[546]

PROMISE AND REa.s.sURANCE[547]

That their supplications would be heard and answered followed as a rich promise. They were to ask and they would receive; they were to knock and the door would be opened. Surely the Heavenly Father would not be less considerate than a human parent; and what father would answer his son's plea for bread by giving him a stone, or who would give a serpent when a fish was desired? With greater certainty would G.o.d bestow good gifts upon those who asked according to their need, in faith. "_Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets."_

The straight and narrow way by which man may walk in G.o.dliness was compared with the broad highway leading to destruction. False prophets were to be shunned, such as were then among the people, comparable in their pretense to sheep, and in their reality to ravening wolves. These were to be recognized by their works and the results thereof, even as a tree to be judged as good or bad according to its fruit. A thorn bush does not produce grapes, nor can thistles bear figs. Conversely, it is as truly impossible for a good tree to produce evil fruit as for a useless and corrupt tree to bring forth good fruit.

Religion is more than the confession and profession of the lips. Jesus averred that in the day of judgment many would pretend allegiance to Him, saying: "Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." Only by doing the will of the Father is the saving grace of the Son obtainable. To a.s.sume to speak and act in the name of the Lord without the bestowal of authority, such as the Lord alone can give, is to add sacrilege to hypocrisy. Even miracles wrought will be no vindication of the claims of those who pretend to minister in the ordinances of the gospel while devoid of the authority of the Holy Priesthood.[548]

HEARING AND DOING.[549]

The Sermon on the Mount has stood through all the years since its delivery without another to be compared with it. No mortal man has ever since preached a discourse of its kind. The spirit of the address is throughout that of sincerity and action, as opposed to empty profession and neglect. In the closing sentences the Lord showed the uselessness of hearing alone, as contrasted with the efficacy of doing. The man who hears and acts is likened unto the wise builder who set the foundation of his house upon a rock; and in spite of rain and hurricane and flood, the house stood. He that hears and obeys not is likened unto the foolish man who built his house upon the sand; and when rain fell, or winds blew, or floods came, behold it fell, and great was the fall thereof.

Such doctrines as these astonished the people. For His distinctive teachings the Preacher had cited no authority but His own. His address was free from any array of rabbinical precedents; the law was superseded by the gospel: _"For he taught them as one having authority, and not as the scribes!"_

NOTES TO CHAPTER 17.

1. Time and Place of the Sermon on the Mount.--Matthew gives the address early mention, placing it even before the record of his own call from the seat of custom--which call certainly preceded the ordination of the Twelve as a body--and before his account of many sayings and doings of the Lord already considered in these pages. Luke's partial summary of the sermon follows his record of the ordination of the apostles. Matthew tells us that Jesus had gone up the mountain and that He sat while speaking; Luke's account suggests the inference that Jesus and the Twelve first descended from the mountain heights to a plain, where they were met by the mult.i.tude, and that Jesus preached unto them, standing.

Critics who rejoice in trifles, often to the neglect of weightier matters, have tried to make much of these seeming variations. Is it not probable that Jesus spoke at length on the mountain-side to the disciples then present, and from whom He had chosen the Twelve, and that after finis.h.i.+ng His discourse to them He descended with them to the plain where a mult.i.tude had a.s.sembled, and that to these He repeated parts of what He had before spoken? The relative fulness of Matthew's report may be due to the fact that he, as one of the Twelve, was present at the first and more extended delivery.

2. Pleasure Versus Happiness.--"The present is an age of pleasure-seeking, and men are losing their sanity in the mad rush for sensations that do but excite and disappoint. In this day of counterfeits, adulterations, and base imitations, the devil is busier than he has ever been in the course of human history, in the manufacture of pleasures, both old and new; and these he offers for sale in most attractive fas.h.i.+on, falsely labeled, _Happiness_. In this soul-destroying craft he is without a peer; he has had centuries of experience and practise, and by his skill he controls the market. He has learned the tricks of the trade, and knows well how to catch the eye and arouse the desire of his customers. He puts up the stuff in bright-colored packages, tied with tinsel string and ta.s.sel; and crowds flock to his bargain counters, hustling and crus.h.i.+ng one another in their frenzy to buy.

"Follow one of the purchasers as he goes off gloatingly with his gaudy packet, and watch him as he opens it. What finds he inside the gilded wrapping? He has expected fragrant happiness, but uncovers only an inferior brand of pleasure, the stench of which is nauseating.

"Happiness includes all that is really desirable and of true worth in pleasure, and much beside. Happiness is genuine gold, pleasure but gilded bra.s.s, which corrodes in the hand, and is soon converted into poisonous verdigris. Happiness is as the genuine diamond, which, rough or polished, s.h.i.+nes with its own inimitable l.u.s.ter; pleasure is as the paste imitation that glows only when artificially embellished. Happiness is as the ruby, red as the heart's blood, hard and enduring; pleasure, as stained gla.s.s, soft, brittle, and of but transitory beauty.

"Happiness is true food, wholesome, nutritious and sweet; it builds up the body and generates energy for action, physical, mental and spiritual; pleasure is but a deceiving stimulant which, like spirituous drink, makes one think he is strong when in reality enfeebled; makes him fancy he is well when in fact stricken with deadly malady.

"Happiness leaves no bad after-taste, it is followed by no depressing reaction; it calls for no repentance, brings no regret, entails no remorse; pleasure too often makes necessary repentance, contrition, and suffering; and, if indulged to the extreme, it brings degradation and destruction.

"True happiness is lived over and over again in memory, always with a renewal of the original good; a moment of unholy pleasure may leave a barbed sting, which, like a thorn in the flesh, is an ever-present source of anguish.

"Happiness is not akin with levity, nor is it one with light-minded mirth. It springs from the deeper fountains of the soul, and is not infrequently accompanied by tears. Have you never been so happy that you have had to weep? I have." From an article by the author, _Improvement Era_, vol. 17, No. 2, pp. 172, 173.

3. Salt of the Earth.--Dummelow's _Commentary_, on Matt. 5:13, states: "Salt in Palestine, being gathered in an impure state, often undergoes chemical changes by which its flavor is destroyed while its appearance remains." Perhaps a reasonable interpretation of the expression, "if the salt have lost his savor," may be suggested by the fact that salt mixed with insoluble impurities may be dissolved out by moisture, leaving the insoluble residue but slightly salty. The lesson of the Lord's ill.u.s.tration is that spoiled salt is of no use as a preservative. The corresponding pa.s.sage in the sermon delivered by Jesus to the Nephites after His resurrection reads: "Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor, wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." (3 Nephi 12:13.)

4. Reference to Publicans.--Observe that Matthew, who had been a publican, frankly records this reference (5:46, 47) to his despized cla.s.s. Luke writes "sinners" instead of "publicans" (6:32-34). Of course, if the accounts of the two writers refer to separate addresses (see Note 1, above), both may be accurate. But we find Matthew's designation of himself as a publican in his list of the apostles (10:3) and the considerate omission of the unenviable t.i.tle by the other evangelists (Mark 3:18; Luke 6:15).

5. Relative Perfection.--Our Lord's admonition to men to become perfect, even as the Father is perfect (Matt. 5:48) cannot rationally be construed otherwise than as implying the possibility of such achievement. Plainly, however, man cannot become perfect in mortality in the sense in which G.o.d is perfect as a supremely glorified Being. It is possible, though, for man to be perfect in his sphere in a sense a.n.a.logous to that in which superior intelligences are perfect in their several spheres; yet the relative perfection of the lower is infinitely inferior to that of the higher. A college student in his freshman or soph.o.m.ore year may be perfect as freshman or soph.o.m.ore; his record may possibly be a hundred per cent on the scale of efficiency and achievement; yet the honors of the upper cla.s.sman are beyond him, and the attainment of graduation is to him remote, but of a.s.sured possibility, if he do but continue faithful and devoted to the end.

FOOTNOTES:

[515] Matt. chaps. 5, 6, 7; Luke 6:20-49. See also the version of the Sermon as delivered by Jesus Christ after His resurrection, to the Nephites on the western continent; B. of M., 3 Nephi, chaps. 12, 13, 14.

See also chapter 39 herein.

[516] Note 1, end of chapter.

[517] Matt. 4:23-25; read these verses in connection with 5:1; see also Luke 6:17-19.

[518] Note 1, end of chapter.

[519] Matt. 5:3-12; compare Luke 6:20-26; and B. of M., 3 Nephi 12:1-12.

[520] Matt. 5:11,12; compare Luke 6:26; B. of M., 3 Nephi 12:11,12.

[521] Note 2, end of chapter.

[522] Doc. and Cov. 93:33.

[523] Matt. 5:13-20; compare Luke 14:34-35; B. of M., 3 Nephi 12:13-20.

[524] Lev. 2:13; compare Ezra 6:9; Ezek. 43:24.

[525] Note the expression "covenant of salt," indicating the covenant between Jehovah and Israel, Lev. 2:13; Numb. 18:19; compare 2 Chron.

13:5.

[526] Note 3, end of chapter.

[527] Matt. 5:21-48; Luke 6:27-36; compare B. of M., 3 Nephi 12:21-48.

[528] Exo. 21:23-25; Lev. 24:17-22; Deut. 19:21.

[529] Compare Lev. 19:18; Deut. 23:6; and Psa. 41:10.

[530] Compare the lesson taught in the Parable of the Tares, Matt.

13:24-30.

[531] Note 4, end of chapter; see also pages 193 and 201.

[532] Note 5, end of chapter.

[533] Matt. 6:1-18; compare Luke 11:2-4; B. of M., 3 Nephi 13:1-18.

[534] Consider the incident of the gifts of the rich and the widow's mite, Mark 12:41-44; Luke 21:1-4.

[535] Page 18.

[536] Exo. 16:16-21.