(5) In this 'summary' the Moral Law, however simplified and purified, is still presented under the form of outward enactment. The early Catholic Church so accepted it, and set the nova lex imposed by Jesus on a similar footing with the Law of Moses. Jesus Himself, however, passed wholly beyond the idea of an outward statutory law. His demand is for an inward disposition so attempered to the will of God that it yields a spontaneous obedience. This demand is implicit in the ' sum- mary,' couched though it is in the terms of formal enactment. It says nothing of particular moral actions, and insists solely on love, the inward frame of mind in which all right conduct has its source and motive : ' A good man out of the good treasure of his heart bringeth forth that which is good' (Lk 6^*} ; ' Either make the tree good and his fruit good, or else make the tree corrupt and his fruit corrupt' (Mt 12**). The ultimate aim of our Lord's ethical teaching is to produce a morality which will be independent of outward ordinance, and arise spontaneously out of the pure heart.
Thus the Decalogue, which in appearance is only revised and expounded, is virtually superseded by Christ. He bases morality on a new principle of inward harmony with God's will, and discards the whole idea involved in the term ' commandment.' It follows that in three essential respects His ethic difi'ers from that which found its highest expression in the Decalogue, (a) Its demands are positive as distinguished from the old system of proliibitory rule. The Rabbinical precept, ' Do not to another what would be painful to yourself,' is adopted with a simple change that alters its whole character (Mt 7'-). Where there is an inward impulse to goodness, it will manifest itself in active love towards men, in positive obedience to the will of God. (h) The ethic of Jesus makes an absolute demand in contrast to the limited requirements of the ancient Law. The chief purpose of the exposi- tion in the Sermon on the Mount is to illustrate and enforce this difference. ' I say unto you. Re- frain not only from the forbidden act, but from evil looks and thoughts. Obey the Moral Law without condition or reservation. Be perfect as your Father in heaven is perfect ' (cf . the ' seventy times seven ' of Mt 18-). This absolute demand is likewise involved in the substitution of an inward spirit for a statutory law. The moral task is no longer outwardly prescribed for us, and makes an infinite claim on our willing obedience, (c) As opposed to the Decalogue with its hard and fast requirements, the teaching of Jesus imposes a ' law of liberty.' The moral life, springing from the inward disposition, is self-determined. It possesses in itself a power of right judgment which makes it independent of any outward direction. It origin- ates its own rules of action, and adapts them with an endless flexibility to all changing circumstances and times.
Our Lord's ' fulfilment ' of the ancient Law has thus its outcome in a new morality which cannot
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be separated from His gospel as a whole. Wliat He demands in tlie last resort is a change of nature such as can be effected only by faith in Him and possession of His spirit. The ultimate bearing of His criticism of the commandments is well indi- cated in the words of Luther : ' Habito Christo facile condemus leges et omnia recte judicabimus. Immo novos decalogos faciemus, qui clariores erunt quam Mosis decalogus, sicut facies Christi clarior est quam facies Mosis.' See also Ethics.
Literature.— The various Commentaries (in their section on the Sermon on the Mount), e,g. Holtzmann (1901), J. Weiss in Meyer's Com, (1901); Loisy, Le discours sur la montaone (1903) ; also articles on same subject in Hastings' DB, Extra Vol. (1904) (cf. art. 'Decalogue' in vol. i.], and Encvc Bibl. (1903); Weizsiicker, Das Apost. Zeitalter (Eng. tr. 1897), i. 35 ff.; Pfleiderer, Das Urchristenthum (1887), 489-601 ; Wernle, TKe Anfiiiuie unserer Religion (1901), 23-69 ; Herrmann, E(Ai*(1901), 124-140 ; Harnack, Das Wesen des Christenthums, 45 tf. ; Bruce, Apologetics (1S96), 34611. ; Holtzmann, JV^eirfese. Theologie (,\S97), 130-160. To these may be added Tolstoi's Mi/ Religion, and The Spirit of ChrisVs Teaching ; also books of popular or homiletical character, such as Norton, Commandments of Jesus ; Gore, Sermon on the Mount ; Dykes, Manifesto of the King.
E. F. Scott. COMMERCE.— See Trade and Commerce.
COMMISSION — Christ's last recorded words to His disciples, as contained in Matthew's Gospel, are weighted with the impressiveness befitting such an occasion. They contain a commission, which focusses the duty of professed followers with regard to His own Person and Work. All four Evangelists give this Commission in one form or another (Mt 28i»»'-, Mk \&^«; Lk 24«-« Jn 20='- '^S), Without discussing the critical questions raised by these passages, what follows is based on their his- toricity, as that has been held by the Christian Church.*
On two other occasions our Lord formally com- missioned His Apostles. First, the Twelve were sent forth on a trial mission (Mt W-^, Lk 9'"-). That mission was limited, both as to area— the towns and villages of Galilee— and to objects— the lost sheep of the house of Israel. It aimed (1) at preparing the way of the kingdom of heaven, which our Lord came to found ; and (2) at train- ing the Apostles themselves in faith and fortitude for the more responsible work afterwards to de- volve upon them. Later, seventy disciples were chosen (Lk 10), and sent— also, apparently— to itinerate in Galilee. Their instructions were similar to those of tlie Twelve. But, as opposition had now become more pronounced, greater em- phasis is laid on it ; ana the brethren, like cara- omieripatrols in modern Italy, travelled two and two. The instructions given to botli the Twelve and the Seventy may be called lesser commissions in comparison with the great Commission of Mt 28. As these commissions were local, temporary, and provisional, it is unnecessaiy to do more than mention them, except for purposes of comparison and contrast. At one point, however, there is an interesting link between them and the great Com- mission. After giving His instructions to the Twelve, Christ fell into an audible soliloquy, and went on (vv.>«-^) to speak of the trials, the duties, and the supports of those who in subsequent ages were to carry on His missionary work.