SERMON ON THE MOUNT by Ellen G. White

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Apr 26, 1877

SERMON ON THE MOUNT.

By Ellen G. White

BY MRS. E. G. WHITE.

(Concluded.)

“Blessed are the pure in heart; for they shall see God.” The Jews were so exacting in regard to ceremonial purity that their regulations were extremely burdensome. Their minds were so occupied with rules and restrictions, and the fear of outward defilement, that they lost sight of the necessity for purity of motive and nobility of action. They did not perceive the stain that selfishness, injustice, and malice, leave upon the soul.

Jesus declared that the pure in heart should see God. They would recognize him in the person of his Son, who was sent to the world for the salvation of the human race. Their minds, being cleansed and occupied with pure thoughts, would more clearly discover the Creator in the works of his mighty hand, in the things of beauty and magnificence which comprise the universe. They would live as in the visible presence of the Almighty, in a world of his creation, during the time that he apportions them here. They would also see God in the future immortal state, as did Adam when he walked and talked with God in Eden. Even now the pure in heart see God “through a glass darkly, but then face to face.”

“Blessed are the peace-makers; for they shall be called the children of God.” Our Heavenly Father is a God of peace. When he created man he placed him in an abode of peace and security. All was unity and happiness in the garden of Eden. Those who are partakers of the divine nature will love peace and contentment; they will cultivate the virtues that insure those results. They will seek to allay wrath, to quiet resentment and fault finding, and all the evil passions that foster quarrels and dissensions. The more men unite with the world, and fall into its ways, the less they have of the true elements of peace in their hearts, and the more they are leavened with the bitterness of worldly strife, jealousy, and evil thoughts toward each other, which only needs certain circumstances to develop them into active agents for evil. Those whose anger kindles at slight provocations, and those who watch the words and acts of others to secretly report them where they will stir up enmity, are the

direct opposite of the peace-makers who are called the children of God. The true Christian will in his intercourse with men suppress words that would tend to produce unnecessary anger and strife. All Heaven is at peace, and those who are closely connected with Christ will be in harmony with Heaven. Jesus declared: “In the world ye shall have tribulation; but in me ye shall have peace.” Those who are in sympathy with the Saviour will not be restless and dissatisfied. They will partake of the nature of Christ, and their lives will emulate his example.

The multitudes were amazed at this doctrine, so at variance with the precepts and example of the scribes and Pharisees. The people had imbibed the idea from them that happiness consisted in the possession of the things of this world, and that fame and the honor of men were much to be coveted. It was very pleasing to be called “Rabbi,” and to be extolled as very wise and religious, having their virtues paraded before the public. This was considered the crown of happiness. But Jesus, in the presence of that vast throng, declared that earthly gain and honor was all the reward such persons would ever receive. Jesus spoke with certainty, and a convincing power attended his words. The people were silenced, and a feeling of fear crept over them. They looked at each other doubtfully. Who of them would be saved if this man’s teachings were true? Many were deeply convinced that this remarkable teacher was actuated by the Spirit of God, and that the sentiments he uttered were divine.

These lessons of instruction were particularly calculated to benefit the disciples, whose lives would be governed by the principles therein taught. It was to be their work to impart the divine knowledge they derived from Jesus, to the world. It was their task to spread the gospel far and wide among the people of all lands, and it was very important that all the lessons of Jesus should be plain to their minds, stamped upon their memories, and incorporated in their lives. Every truth was to be stored away in their minds and hearts for future use.

After Jesus had explained to the people what constituted true happiness, and how it could be obtained, he more definitely pointed out the duty of his disciples, as teachers chosen of God to lead others into the path of righteousness and eternal life. He knew that they would often suffer from disappointment and discouragement, that they would meet with decided opposition, that they would be insulted, and their testimony rejected. His penetrating eye looked down the coming years of their ministry, and saw the sorrow and abuse that would attend their efforts to lead men to salvation. Well he knew that the humble men who listened so attentively to his words were to bear, in the fulfillment of their mission, calumny, torture, imprisonment and death, and he continues:—

“Blessed are they which are persecuted for righteousness’ sake; for theirs is the kingdom of Heaven. 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.” Jesus here shows them that at the very time when they are experiencing great suffering in his cause, they have reason to be glad, and recognize that their afflictions are profitable to them, having an influence to wean their affections from the world and concentrate them upon Heaven. He taught them that their losses and disappointments would result in actual gain, that the severe trials of their faith and patience should be cheerfully accepted, rather than dreaded and avoided. These afflictions were God’s agents to refine and fit them for their peculiar work, and would add to the precious reward that awaited them in Heaven. He charged them, when persecuted by men, not to lose confidence, nor become depressed and mourn over their hard lot, but to remember that righteous men of the past had likewise suffered for their obedience. Anxious to fulfill their duty to the world, fixing their desire upon

the approval of God, they were calmly and faithfully to discharge every duty, irrespective of the fear or favor of man. Those things which seem to the Christian most grievous to be borne often prove his greatest blessing. Reproach and falsehood have ever followed those who were faithful in the discharge of duty. A righteous character, though blackened in reputation by slander and falsehood, will preserve the purity of its virtue and excellence. Trampled in the mire, or exalted to heaven, the Christian’s life should be the same, and the proud consciousness of innocence is its own reward. The persecution of enemies tests the foundation upon which the reputation really rests. Sooner or later it is revealed to the world whether or not the evil reports were true, or were the poisoned shafts of malice and revenge. Constancy in serving God is the only safe manner of settling such questions. Jesus would have his people use great care to give the enemies of his cause no ground to condemn their holy faith. No wrong action should cast a stigma upon its purity. When all arguments fail, the slanderers frequently open their galling fire upon the besieged servants of God; but their lying tongues eventually bring curses upon themselves. God will finally vindicate the right, honor the guiltless, and hide them in the secret of his pavilion from the strife of tongues.

God’s servants have always suffered reproach; but the great work moves on, amid persecution, imprisonment, stripes, and death. The character of the persecution changes with the times, but the principle—the spirit that underlies it—is the same that stoned and beat and slew the chosen of the Lord centuries ago.

There was never one who walked a man among men more cruelly slandered than the Son of God. He was met at every point with bitter reproaches. They hated him without a cause. The Pharisees even hired men to repeat from city to city the falsehoods which they themselves fabricated to destroy the influence of Jesus. Yet he stood calmly before them declaring that reproach was a part of the Christian’s legacy, counseling his followers how to meet the arrows of malice, bidding them not to faint under persecutions, but, “Rejoice, and be exceeding glad;” “for so persecuted they the prophets which were before you.” Jesus continued to impress upon the minds of his disciples the responsibility of their relation to the world. Said he:—

“Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing but to be cast out, and to be trodden under foot of men.” The people could see the salt, glistening in the pathway, where it had been cast out because it had lost its savor and was therefore useless. Jesus used salt as an illustration of the Christian’s life and teachings upon the world. Were it not for the few righteous who inhabit the earth, the wrath of God would not be delayed a moment from punishing the wicked. But the prayers and good works of the people of God preserve the world; they are the savor of life. But if Christians are only so in name, if they have not virtuous characters and godly lives, they are like the salt that has lost its savor. Their influence upon the world is bad; they are worse than unbelievers.

Jesus took objects in the view of his listeners as emblems by which to teach his truth. The people had come together to hear him while it was yet early morning. The glorious sun, climbing higher and higher in the blue sky, was chasing away the shadows that lurked in the valleys and among the narrow defiles of the mountains. The glory of the eastern heavens had not yet faded out. The sunlight flooded the land with its splendor, the placid surface of the lake reflected the golden light, and mirrored the rosy clouds of morning. Every bud and flower and leafy spray glistened with dewdrops. Nature smiled under the benediction of a new day, and the birds sang sweetly among the spreading trees. The Saviour looked upon the company before him, and then upon the rising sun, and said to his disciples, “Ye are the light of the world.”

The figure was peculiarly striking. As the sun lit up the landscape with his genial rays and scattered the shades of night, so the disciples were to diffuse the light of truth, and scatter the moral darkness that brooded over the world. In the brilliant light of morning the towns and villages situated upon the surrounding hills stood forth clearly and made an attractive feature of the scene. Jesus, pointing to them said, “A city that is set on a hill can not be hid. Neither do men light a candle, and put it under a bushel; but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven.” In these words Jesus taught his disciples that if they wished to direct others in the path of righteousness, their own example should be correct, and their acts reflect the light of truth.

Moral disease abounds, and darkness covers the earth; but the disciples of Christ are represented as lights shining amid the gloom of night. Those rays reveal the dangers that lie in the sinner’s path, and point the true way to righteousness and safety. If those who profess to be Christ’s followers, and to have the light of truth, are not careful to present that truth to others in a proper manner, those who are in the darkness of error will see no beauty in it. In carrying a lantern on a dark night, to light the way for one who is following, the bearer sometimes becomes careless, and permits his person to interpose between the light and the one whom he is guiding, and the darkness of the way is rendered more intense to him from the temporary light that has been shed upon it. So with many who essay to present the truth of God to others; they hide the precious light with their own defective characters, which stand out darkly conspicuous in their deformity, and turn many from the truth. The characters of the professed followers of Christ should be so admirable, and their deeds so exemplary, that the world will be attracted toward a religion that bears such fruits of righteousness. They will thus be led to investigate and embrace its principles from the fact that the lives of its representatives shine forth with such holiness that they are the beacon lights of the world.

The Pharisees shut themselves away from the world, and thereby made it impossible for them to exert an influence over the people of the world; but Jesus names his disciples the “light of the world.” Their teachings and example are to scatter the clouds of error, and all nations and people are to feel their influence. The religion of the Bible is not to be confined between two covers nor within the walls of a church. It is not to be brought out only occasionally simply for our own benefit, and then carefully laid aside again, but it is to sanctify the daily life, to manifest itself in every business transaction, and in all the social relations of life. Such a religion was in marked contrast with that of the Pharisees, which consisted only in the hollow observance of rules and ceremonies, and shed no ennobling influence over their lives.

Jesus was closely watched by spies, who were ready to seize any unguarded word that might drop from his lips. The Saviour was well aware of the prejudice existing in the minds of many of his hearers. He said nothing to unsettle the faith of the Jews in the religion and institutions of Moses. The same voice that declared the moral and ceremonial law, which was the foundation of the whole Jewish system, also uttered the words of instruction on the mount. It was because of his great reverence for the law and the prophets that Jesus sought to break through the wall of superstitious exactness that hemmed in the Jews. He wished them not only to observe the law, but to develop the principles of that law and the teachings of the prophets.

Jesus severely criticised the false interpretations which the Jews had given to the law, yet he sufficiently guarded his disciples against the danger of yielding up the vital truths given to the Hebrews. Jesus came not to destroy their confidence in the instruction which he himself had given them through

Moses in the wilderness. But, while he taught them due reverence for that law, he desired to lead them on to higher truths and a greater knowledge, that they might advance into clearer light.

As Jesus explained the duty to his disciples in the works of righteousness, the Pharisees saw that the doctrines taught condemned their course, and, in order to prejudice the people against the great Teacher, whispered to one another that the lessons of Jesus were in opposition to the law of Moses, in that he made no mention of that law. In this way they designed to arouse the indignation of the people against Christ. But Jesus, perceiving their intent, in the presence of the vast multitude, and in a clear and distinct voice, declared, to the utter discomfiture of his enemies, these words:—

“Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily, I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” Here Jesus refutes the charge of the Pharisees. His mission to the world is to vindicate the claims of that sacred law which they charge him with breaking. If the law of God could have been changed or abolished, then Christ need not have come to a fallen world to suffer the consequence of man’s transgression. Jesus came to explain the relation of the law of God to man, and to illustrate its precepts by his own example of obedience. He further declares that, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven.” Thus did the Saviour declare the validity of the moral law. Those who disobey the commandments of God, and teach others to do the same by their example and doctrine, are condemned by Christ. They are the children of the wicked one, who was the first rebel against the law of God. Having explicitly declared his reverence for his Father’s law, Jesus in these words condemns the practices of the Pharisees, who were strict in their outward observance of that law while their hearts and lives were corrupt:—

“For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven.” The righteousness here taught was conformity of the heart and life to the revealed will of God. Jesus taught that the law of God should regulate the thoughts and purposes of the mind. True godliness elevates the thoughts and actions; then the external forms of religion accord with the Christian’s internal purity; then those ceremonies required in the service of God are not meaningless rites, like those of the hypocritical Pharisees.

Many religious teachers of to-day are themselves breaking the commandments of God, and teaching others to do so. In place of those holy commandments, they boldly teach the customs and traditions of men, regardless of the direct testimony of Christ that such ones should be “least in the kingdom of Heaven.” Jesus declared to the multitude assembled to hear him, to the Pharisees, who sought to accuse him of lightly regarding the law, and to the people of all time, that the precepts of Jehovah were immutable and eternal.

The report had been brought of murder and robbery in the wild region near Capernaum, and there was a general expression of indignation and horror in consequence among those who were assembled to hear Jesus. The divine Teacher took advantage of this circumstance to point an important lesson. Said he:—

“Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the Judgment. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the Judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire.” Here Jesus describes murder as first existing in the mind. That malice and revenge which would delight in deeds of violence is of itself murder. Jesus goes further still, and says, “Whosoever is angry with his brother without a cause shall be in danger of the Judgment.” There is an anger that is not of this criminal nature. A certain kind of indignation is justifiable, under some circumstances, even in the followers of Christ. When they see God dishonored, his name reviled, and the precious cause of truth brought into disrepute by those who profess to revere it, when they see the innocent oppressed and persecuted, a righteous indignation stirs their soul; such anger, born of sensitive morals, is not a sin. Among the listeners are those who congratulate themselves upon their

righteousness because they have committed no outward crime, while they are cherishing in their hearts feelings of the same nature as that which prompts the assassin to do his fearful deed. Yet these men make professions of piety, and conform to the outward requirements of religion. To such Jesus addresses these words:— “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” He thus shows that crimes originate in the mind, and those who permit hatred and revenge to find a place in their hearts have already set their feet in the path of the murderer, and their offerings are not acceptable to God. The only remedy is to root out all bitterness and animosity from the heart. But the Saviour even goes further than this, and declares that if another has aught against us, we should endeavor to relieve his mind, and, if possible, remove those feelings from it, before our offering can be acceptable with God. This lesson is of special importance to the church at this time. Many are zealous in religious services while unhappy differences exist between them and their brethren which it is in their power to remove, and which God requires them to remove before he will accept their services. Christ has so clearly pointed out the Christian’s course in this matter that there should be no question in his mind as to his duty.

While Jesus was teaching, there are pleasure-boats upon the water, and it is evident to all that the idlers who occupy them are disreputable characters. The listening people expect Jesus to severely denounce this class, but are surprised when he declares: “Ye have heard that it was said by them of old time, Thou shalt not commit adultery. But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” Those who have looked upon the guilty characters who lead lives of sensual dissipation as sinners above all others, are astonished to hear Jesus assert that those who cherish lascivious thoughts are as guilty at heart as the shameless violators of the seventh commandment. Jesus condemned the custom then existing of a man putting away his wife for trivial offenses. This practice led to great wretchedness and crime. Jesus strikes at the primary cause of the laxness with which the marriage relation was held, when he condemns the unholy passions which find the marriage institution a barrier to the gratification of their lust. Christ would have the marriage relation hedged about with judicial restrictions, so that there could be no legal separation between husband and wife, save for the cause of adultery.

Many who had regarded the commandments as prohibiting actual crime but reaching no farther, now perceive that the law of God should be obeyed in spirit as well as in letter. In this manner Jesus takes up the commandments separately and explains the depth and breadth of their requirements, exposing the fatal mistake of the Jews in their merely outward obedience. Jesus gives a lesson upon oath-taking, saying, “Let your communication be Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil.” The third commandment condemns the profane swearer, but the spirit of the precept reaches farther still, and forbids that the name of God be introduced into the conversation in a careless or irreverent manner. Many, even of the professed followers of Christ, are in the habit of using lightly the name of God, and, even in their prayers and exhortations, do not use the Supreme name with a proper solemnity.

A detachment of the Roman troops was encamped near by, on the sea-shore, and Jesus is now interrupted by the loud blast of the trumpet which is the signal for the soldiers to assemble on the plain below. They form in the regular order, bowing in homage to the Roman standard which is uplifted before them. With bitterness the Jews look upon this scene which reminds them of their own degradation as a nation. Presently messengers are dispatched from the army, with orders to various distant posts. As they toil up the abrupt bank that borders the shore, they are brought near to the listening crowd that surrounds Jesus, and they force some of the Jewish peasants to carry their burdens for them up the steep ascent. The peasants resist this act of oppression, and address their persecutors with violent language; but they are finally compelled to obey the soldiers, and perform the menial task required of them. This exhibition of Roman authority stirs the people with indignation, and they turn eagerly to hear what the great Teacher will say of this cruel act of oppression. With sadness, because of the sins

which had brought the Jews into such bondage, Jesus looks upon the shameful scene. He also notes the hatred and revenge stamped upon the faces of the Jews, and knows how bitterly they long for power to crush their oppressors. Mournfully he says:—

“Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.”

The example of Jesus was a practical illustration of the lesson here taught; calumny and persecution never caused him to retaliate upon his enemies. But this was a hard saying for the revengeful Jews, and they murmured against it among themselves. Jesus now makes a still stronger declaration:—

“Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that despitefully use you and persecute you; that ye may be the children of your Father which is in Heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them that love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?”

The manifestation of hatred never breaks down the malice of our enemies. But love and kindness beget love and kindness in return. Although God faithfully rewards virtue and punishes guilt, yet he does not withhold his blessings from the wicked, although they daily dishonor his name. He allows the sunshine and the showers to fall upon the just and the unjust, bringing alike worldly prosperity to both. If a holy God exercises such forbearance and benevolence toward the rebellious and the idolatrous, how necessary it is that erring man should manifest a like spirit toward his fellow-men. Instead of cursing those who injure him, it is his duty to seek to win them from their evil ways by a kindness similar to that with which Christ treated them who persecuted him. Jesus taught his followers that they should exercise a Christian courtesy toward all who came within their influence, that they should not be forgetful in deeds of mercy, and that when solicited for favors, they should show a benevolence superior to that of the worldling. The children of God should represent the spirit that rules in Heaven. Their principles of action should not be of the same character with the narrow, selfish spirit of the world. Perfection alone can meet the standard of Heaven. As God himself is perfect in his exalted sphere, so should his children be perfect in the humble sphere they occupy. Thus only can they be fit for the companionship of sinless beings in the kingdom of Heaven. Christ addresses to his followers these words that establish the standard of Christian character: “Be ye therefore perfect, even as your Father which is in Heaven is perfect.”