the other hand, his answer to the scribe who asked him which was the first commandment fully deserves the approbation which his questioner bestowed. After this, remarks the Evangelist triumphantly, no man dared to interrogate him. Passing from these isolated judgments, let us consider now the fullest exposition to be found anywhere of the moral system of Jesus,—the so-called Sermon on the Mount (Mt. v.-vii. inclusive). As reported by Matthew, this is a vast collection of precepts on many different subjects, delivered no doubt on many different occasions. Taken together, they contain the concentrated essence of his teaching, and offer therefore the fairest field for discussion and criticism. He opens his discourse with a series of blessings, in which his extreme fondness for contrasting the present with the future order is markedly exhibited. Those whom he selects as the objects of benediction are the poor in spirit; mourners; the meek; those who hunger and thirst after righteousness; the merciful; the pure in heart; the peace-*makers; those who are persecuted for righteousness' sake; the disciples when reviled, persecuted, and unjustly accused. Of the nine classes of those who are thus blessed, five are composed of those whose present condition makes them objects of pity, and who are consoled with the assurance that they shall be rewarded in the kingdom of heaven. After this, the followers of Jesus are admonished that they are the salt of the earth, and that they must cause their light to shine before men. This is followed by that remarkable declaration (already noticed) as to the permanence of the law, and by a warning that, if they wished to enter the kingdom of heaven, their righteousness must exceed that of those odious people, the scribes and Pharisees.
Hereupon Jesus takes up three great commandments—not to kill, not to commit adultery, not to commit perjury—and proceeds to expand their meaning beyond the literal signification of the words. Thus, it had been said, "Thou shalt not kill." But he says, that whoever is angry with his brother shall be liable to the judgment; that whoever says "Raka" to his brother shall be liable to the Sanhedrim; but that whoever says "Fool," shall be liable to hell, or literally, to "the gehenna of fire." The punishment is of undue severity in pro-
