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.