Jesus the Christ

GENERAL CHARACTERISTICS OF THE TWELVE

A survey of the general characteristics and qualifications of this body of twelve men reveals some interesting facts. Before their selection as apostles they had all become close disciples of the Lord; they believed in Him; several of them, possibly all, had openly confessed that He was the Son of God; and yet it is doubtful that any one of them fully understood the real significance of the Savior's work. It is evident by the later remarks of many of them, and by the instructions and rebuke they called forth from the Master, that the common Jewish expectation of a Messiah who would reign in splendor as an earthly sovereign after He had subdued all other nations, had a place even in the hearts of these chosen ones. After long experience, Peter's concern was: "Behold, we have forsaken all, and followed thee; what shall we have therefore?"⁵⁰⁷ They were as children to be trained and taught; but they were mostly willing pupils, receptive of soul, and imbued with a sincere eagerness to serve. To Jesus they were His little ones, His children, His servants, and His friends, as they merited.⁵⁰⁸ They were all of the common people, not rabbis, scholars, nor priestly officials. Their inner natures, not their outward accomplishments, were taken into prime account in the Lord's choosing. The Master chose them; they did not choose themselves; by Him they were ordained,⁵⁰⁹ and they could in consequence rely the more implicitly upon His guidance and support. To them much was given; much of them was required. With the one black exception they all became shining lights in the kingdom of God, and vindicated the Master's selection. He recognized in each the characteristics of fitness developed in the primeval world of spirits.⁵¹⁰

DISCIPLES AND APOSTLES

Discipleship is general; any follower of a man or devotee to a principle may be called a disciple. The Holy Apostleship is an office and calling belonging to the Higher or Melchizedek Priesthood, at once exalted and specific, comprizing as a distinguishing function that of personal and special witness to the divinity of Jesus Christ as the one and only Redeemer and Savior of mankind.⁵¹¹ The apostleship is an individual bestowal, and as such is conferred only through ordination. That the Twelve did constitute a council or "quorum" having authority in the Church established by Jesus Christ, is shown by their ministrations after the Lord's resurrection and ascension. Their first official act was that of filling the vacancy in their organization occasioned by the apostasy and death of Judas Iscariot; and in connection with this procedure, the presiding apostle, Peter, set forth the essential qualifications of the one who would be chosen and ordained, which comprized such knowledge of Jesus, His life, death, and resurrection, as would make the new apostle one with the Eleven as special witnesses of the Lord's work.⁵¹²

The ordination of the Twelve Apostles marked the inauguration of an advanced epoch in the earthly ministry of Jesus, an epoch characterized by the organization of a body of men invested with the authority of the Holy Priesthood, upon whom would rest, more particularly after the Lord's departure, the duty and responsibility of continuing the work He had begun, and of building up the Church established by Him.

The word "apostle" is an Anglicized form derived from the Greek apostolos, meaning literally "one who is sent," and connoting an envoy or official messenger, who speaks and acts by the authority of one superior to himself. In this sense Paul afterward applied the title to Christ as one specially sent and commissioned of the Father.⁵¹³

The Lord's purpose in choosing and ordaining the Twelve is thus enunciated by Mark: "And he ordained twelve, that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils."⁵¹⁴ For a season following their ordination the apostles remained with Jesus, being specially trained and instructed by Him for the work then before them; afterward they were specifically charged and sent forth to preach and to administer in the authority of their priesthood, as shall be hereafter considered.

NOTES TO CHAPTER 16

1. Judas Lebbeus Thaddeus.—This Judas (not Iscariot) is designated in the authorized version of Luke 6:16, and Acts 1:13, as "the brother of James." That the words "the brother" are an addition to the original text is indicated by italics. The revised version of these passages reads in each instance "the son of James," with italics of corresponding significance. The original reads "Judas of James." We are uninformed as to which James is referred to, and as to whether the Judas here mentioned was the son, the brother, or some other relative of the unidentified James.

2. The Meaning of "Apostle."—"The title 'Apostle' is likewise one of special significance and sanctity; it has been given of God, and belongs only to those who have been called and ordained as 'special witnesses of the name of Christ in all the world, thus differing from other officers in the Church in the duties of their calling' (Doc. and Cov. 107:23). By derivation the word 'apostle' is the English equivalent of the Greek apostolos, indicating a messenger, an ambassador, or literally 'one who is sent'. It signifies that he who is rightly so called, speaks and acts not of himself, but as the representative of a higher power whence his commission issued; and in this sense the title is that of a servant, rather than that of a superior. Even the Christ, however, is called an Apostle with reference to His ministry in the flesh (Hebrews 3:1), and this appellation is justified by His repeated declaration that He came to earth to do not His own will but that of the Father by whom He was sent.

"Though an apostle is thus seen to be essentially an envoy, or ambassador, his authority is great, as is also the responsibility associated therewith, for he speaks in the name of a power greater than his own—the name of Him whose special witness he is. When one of the Twelve is sent to minister in any stake, mission or other division of the Church, or to labor in regions where no Church organization has been effected, he acts as the representative of the First Presidency, and has the right to use his authority in doing whatever is requisite for the furtherance of the work of God. His duty is to preach the Gospel, administer the ordinances thereof, and set in order the affairs of the Church, wherever he is sent. So great is the sanctity of this special calling, that the title 'Apostle' should not be used lightly as the common or ordinary form of address applied to living men called to this office. The quorum or council of the Twelve Apostles as existent in the Church to-day may better be spoken of as the 'Quorum of the Twelve,' the 'Council of the Twelve,' or simply as the 'Twelve,' than as the 'Twelve Apostles,' except as particular occasion may warrant the use of the more sacred term. It is advized that the title 'Apostle' be not applied as a prefix to the name of any member of the Council of the Twelve; but that such a one be addressed or spoken of as 'Brother –,' or 'Elder –,' and when necessary or desirable, as in announcing his presence in a public assembly, an explanatory clause may be added, thus, 'Elder –, one of the Council of the Twelve,'"—From "The Honor and Dignity of Priesthood," by the author, Improvement Era, Vol. 17, No. 5, pp. 409-410.

3. "Of Alpheus;" or "Son of Alpheus."—In all Bible passages specifying "James son of Alpheus" (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13) the word son has been supplied by the translators, and therefore properly appears in Italics. The phrase in the Greek reads "James of Alpheus." This fact must not be given undue weight in support of the thought that the James spoken of was not the son of Alpheus; for the word son has been similarly added in the translation of other passages, in all of which Italics are used to indicate the words supplied, e.g. "James the son of Zebedee" (Matt. 10:2; see also Mark 3:17). Read in this connection Note 1 on the opposite page.

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 Circumstantial 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 principally 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 apostleship 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 BEATITUDES. ⁵¹⁹

The opening sentences are rich in blessing, and the first section of the discourse is devoted to an explanation of what constitutes genuine blessedness; the lesson, moreover, was made simple and unambiguous by specific application, each of the blessed being assured 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 Beatitudes. 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 associate 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 God; the peacemakers, who try to save themselves and their fellows from strife, shall be numbered among the children of God; 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 Beatitudes 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 citizenship 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 shine 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 relationship of the ancient law and the gospel of the kingdom which He was elucidating, Jesus assured 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 pass forever as the maturity of years develops. Not a jot or a tittle of the law was to be void. A more effective analogy than the last could scarcely have been conceived; the jot or yod, and the tittle, 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 assured 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 hell 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 passion 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 lustful 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 God; 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 God 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 illustrations—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 Beatitudes 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. Friendship for enemies had found no place in the Mosaic code: indeed the people had grown to look upon Israel's enemies as God'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 God, like unto their Heavenly Father to the extent of their obedience; for the Father is kind, long-suffering and tolerant, causing His sun to shine 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 publicans⁵³¹ 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