The Chanute times. [volume] (Chanute, Kan.) 1897-1913, 1912-05-10


clusion of the whole matter, and next
we shall study some Of the appiica-
lions of these new principles.
'T say unto all you who hear" Not
all who listened that day, even among
the disciples, really heard what Jesus
was saving. AS for illustration these
truths did not grip the heart and lie
of Judas. So it is today, having ears
to hear they hear not. Jesus COM
mands those having ears to hear put
cautions them to take heed what we
hear and adds that to us who do hear,
shall yet more be given. (Mk. 4:24).
Things 1t Teaches and Why.
love your enemies" is not alone
teaching of the Christian faith. IL
may be found under the old jewish
dispensation and even among heatneA
philosophers but in each Of these IN
stances it does not convey the lm-
preston nor carry with it the COM
mand it does when Jesus utters these
words. The life of Jesus is WONDER
full exemplifcation Of the truth ne ID
seeking to teach. In his case the
words are a command and the execu-
ton of that command he promises
later. to make possible to all OF his
followers by the aid OF the Holy
Spirit. We are to pay for curses WIN
blessings. and for insults by prayers,
and the man who so conducts MS HE
shall be happy. "Oh," but someone
exclaims. "have I not certain nallen-
able rights? Does not the other TEL
lows liberty end where my nose be-
gins?" Certainly we have rights put
the right to suffer for Christ's sake ID
far greater than our right to defend
ourselves. God will attend to our
rights provided we obey his word.
True those who ask may be unworthy,
but God Is kind to the unworthy as
well as to those who are worthy. IL
ia noticeable that Jesus does not tell
us to give to every one who asks
that particular thing that is asked for;
God does not thus answer our peti-
tions. Outlines requests come the
literal granting OF which we know
would be detrimental to the best In
terests Of the petitioner or perhaps
work hardship upon those dependent
upon us. For illustration, the grant
ing of whisky to a drinking man; CIV
ing money to street beggar when
bread is needed by the children or
others whom God has intrusted to our
care. Many foolish and fanciful IN
terpretations and applications have
baan rnada Of these words,
Application Is Definite.
The simple application Of the Gold
en- Rule is however very definite
positive and comprehensive matter
vastly different from the negative
proposition Of Confucius.
CAS- We would, so do ye." Do YOU
want friends? Be friendly. Do yot
want others to sell goods to you
You must buy of them. Do you WISH
to have others talk about you at you
backs? Then you begin at once to tall
: about others at their backs. Love ex
/ pressed merely for those who love u
will soon dry up, the circle CONSTANT!
growing smaller. That is simply re
/ fined selfishness. See verses 81 u
"a. It is in these opposite traits VI
i are to set the distinguishing marks
a Christian.
We should recall the contrasts Je
sus gave in this whole passage. In
rich and the poor, the woes and Tn
lows. the well spoken of and those Q
his kingdom who shall be hated. T
love those who love us not, to do goo
to those who despitefully use us, l
lend not expecting any return.
Who is sufficient for these things
Those who are in deed and in trut
citizens of this new kingdom. Pal
| sets not only a strong emphasis upo
the teaching of Jesus, but he express
" refers to the Mosaic command
ments, enumerating four Of them, an
adds that. if these do not include tn
others-"if there be any other con
mandment"-it can be kept when
man obeys this obligation to love b
neighbor Indeed, how can we SO
we love God, whom we have not see
II we love not our brothers, whom
| have seen?
PauPs picture Of heathenism In II
first chapter Of Romans is strikiT
illustration of the lack Of this redeeI
ing trait of love. Well may we paui
| and ask this question, What have
| done today that only a Christis
would do?" There is absolutely I
fixed standard of morals, they are d
pendent upon many notifications
time. surroundings. culture, etc, b
the Christian has here an absolute
fixed standard whereby to govern q
life and actions. He is to love tho
who love him not: to be kind al
merciful; not in words only but