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.