Jesus the Christ

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 passion for strong drink to so pray and then resort to the dramshop; for the man whose desires are lustful to voice such a prayer and then go where lust 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 God 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 assurance.

"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 assert independence of God 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 document of the supplication, attesting its genuineness as the true expression of the suppliant's soul; gathering within the compass 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 God, 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 advertisement of their assumed piety.541 That they might appear haggard and faint, this class 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 God, 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 principal effort in life has been that of amassing 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 God; 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 God; 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 God 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 grass 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 God, and his righteousness; and all these things shall be added unto you."

HYPOCRISY FURTHER CONDEMNED. 545

Men are prone to judge their fellows and to praise or censure without due consideration of fact or circumstance. 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 assume 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 Apostleship, 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 REASSURANCE 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 God 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 Godliness 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 assume 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 multitude, 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 finishing His discourse to them He descended with them to the plain where a multitude had assembled, 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 fashion, 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 tassel; and crowds flock to his bargain counters, hustling and crushing 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 brass, which corrodes in the hand, and is soon converted into poisonous verdigris. Happiness is as the genuine diamond, which, rough or polished, shines with its own inimitable luster; 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 glass, 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 illustration is that spoiled salt is of no use as a preservative. The corresponding passage 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 class. 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 title 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 God is perfect as a supremely glorified Being. It is possible, though, for man to be perfect in his sphere in a sense analogous 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 sophomore year may be perfect as freshman or sophomore; his record may possibly be a hundred per cent on the scale of efficiency and achievement; yet the honors of the upper classman are beyond him, and the attainment of graduation is to him remote, but of assured possibility, if he do but continue faithful and devoted to the end.

CHAPTER 18.

AS ONE HAVING AUTHORITY

Matthew's account of the invaluable address, known to us as the Sermon on the Mount, is closed with a forceful sentence of his own, referring to the effect of the Master's words upon the people: "For he taught them as one having authority, and not as the scribes."550 A striking characteristic of Christ's ministry was the entire absence of any claim of human authority for His words or deeds; the commission He professed to have was that of the Father who sent Him. His addresses, whether delivered to multitudes or spoken in relative privacy to few, were free from the labored citations in which the teachers of the day delighted. His authoritative "I say unto you" took the place of invocation of authority and exceeded any possible array of precedent commandment or deduction. In this His words differed essentially from the erudite utterances of scribes, Pharisees and rabbis. Throughout His ministry, inherent power and authority were manifest over matter and the forces of nature, over men and demons, over life and death. It now becomes our purpose to consider a number of instances in which the Lord's power was demonstrated in divers mighty works.

THE CENTURION'S SERVANT HEALED. 551

From the Mount of Beatitudes Jesus returned to Capernaum, whether directly or by a longer way marked by other works of power and mercy is of little importance. There was at that time a Roman garrison in the city. A military officer, a centurion or captain of a hundred men, was stationed there. Attached to the household of this officer was an esteemed servant, who was ill, "and ready to die." The centurion had faith that Christ could heal his servant, and invoked the intercession of the Jewish elders to beg of the Master the boon desired. These elders implored Jesus most earnestly, and urged the worthiness of the man, who, though a Gentile, loved the people of Israel and out of his munificence had built for them a synagog in the town. Jesus went with the elders, but the centurion, probably learning of the approach of the little company, hastily sent other envoys to say that he did not consider himself worthy to have Jesus enter his home, from which sense of unworthiness he had not ventured to make his request in person.552 "But," ran the message of supplication, "say in a word, and my servant shall be healed." We may well contrast this man's conception of Christ's power with that of the nobleman of the same town, who had requested Jesus to hasten in person to the side of his dying son.553

The centurion seems to have reasoned in this way: He himself was a man of authority, though under the direction of superior officers. To his subordinates he gave orders which were obeyed. He did not find it necessary to personally attend to the carrying out of his instructions. Surely One who had such power as Jesus possessed could command and be obeyed. Moreover, the man may have heard of the marvelous restoration of the nobleman's dying son, in accomplishing which the Lord spoke the effective word when miles away from the sufferer's bed. That the centurion's trust and confidence, his belief and faith, were genuine, is not to be doubted, since Jesus expressly commended the same. The afflicted one was healed. Jesus is said to have marveled554 at the centurion's manifestation of faith, and, turning to the people who followed, He thus spake: "I say unto you, I have not found so great faith, no, not in Israel." This remark may have caused some of the listeners to wonder; the Jews were unaccustomed to hear the faith of a Gentile so extolled, for, according to the traditionalism of the day, a Gentile, even though an earnest proselyte to Judaism, was accounted essentially inferior to even the least worthy of the chosen people. Our Lord's comment plainly indicated that Gentiles would be preferred in the kingdom of God if they excelled in worthiness. Turning to Matthew's record we find this additional teaching, introduced as usual with "I say unto you"—"That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth."555 This lesson, that the supremacy of Israel can be attained only through excellence in righteousness, is reiterated and enlarged upon in the Lord's teachings, as we shall see.

A YOUNG MAN OF NAIN RAISED FROM THE DEAD. 556

On the day after that of the miracle last considered, Jesus went to the little town of Nain, and, as usual, many people accompanied Him. This day witnessed what in human estimation was a wonder greater than any before wrought by Him. He had already healed many, sometimes by a word spoken to afflicted ones present, and again when He was far from the subject of His beneficent power; bodily diseases had been overcome, and demons had been rebuked at His command; but, though the sick who were nigh unto death had been saved from the grave, we have no earlier record of our Lord having commanded dread death itself to give back one it had claimed.557 As Jesus and His followers approached the town, they met a funeral cortege of many people; the only son of a widow was being borne to the tomb; the body was carried according to the custom of the day on an open bier. Our Lord looked with compassion upon the sorrowing mother, now bereft of both husband and son; and, feeling in Himself558 the pain of her grief, He said in gentle tone, "Weep not." He touched the stretcher upon which the dead man lay, and the bearers stood still. Then addressing the corpse He said: "Young man, I say unto thee, Arise." And the dead heard the voice of Him who is Lord of all,559 and immediately sat up and spoke. Graciously Jesus delivered the young man to his mother. We read without wonder that there came a fear on all who were present, and that they glorified God, testifying that a great prophet was amongst them and that God has visited His people. Reports of this miracle were carried throughout the land, and even reached the ears of John the Baptist, who was confined in the prison of Herod. The effect of the information conveyed to John concerning this and other mighty works of Christ, now claims our attention.

JOHN BAPTIST'S MESSAGE TO JESUS

Even before Jesus had returned to Galilee after His baptism and the forty days of solitude in the wilderness, John the Baptist had been imprisoned by order of Herod Antipas, tetrarch of Galilee and Perea.560 During the subsequent months of our Lord's activities, in preaching the gospel, teaching the true significance of the kingdom, reproving sin, healing the afflicted, rebuking evil spirits and even raising the dead to life, His forerunner, the God-fearing, valiant John, had lain a prisoner in the dungeons of Machærus, one of the strongest of Herod's citadels.561

The tetrarch had some regard for John, having found him to be a holy man; and many things had Herod done on the direct advice of the Baptist or because of the influence of the latter's general teaching. Indeed, Herod had listened to John gladly, and had imprisoned him through a reluctant yielding to the importunities of Herodias, whom Herod claimed as a wife under cover of an illegal marriage. Herodias had been and legally was still the wife of Herod's brother Philip, from whom she had never been lawfully divorced; and her pretended marriage to Herod Antipas was both adulterous and incestuous under Jewish law. The Baptist had fearlessly denounced this sinful association; to Herod he had said: "It is not lawful for thee to have thy brother's wife." Though Herod might possibly have ignored this stern rebuke, or at least might have allowed it to pass without punishment, Herodias would not condone. It was she, not the tetrarch, who most hated John; she "had a quarrel against him," and succeeded in inducing Herod to have the Baptist seized and incarcerated as a step toward the consummation of her vengeful plan of having him put to death.562 Moreover, Herod feared an uprising of the people in the event of John being slain by his order.563