Understanding the Parables - Quotes

President Eyring Quote

Testimony will come to you in pieces as parts of the whole truth of the gospel of Jesus Christ are confirmed. For instance, as you read and ponder the Book of Mormon, verses you have read before will appear new to you and bring new ideas. Your testimony will grow in breadth and in depth as the Holy Ghost confirms that they are true. Your living testimony will expand as you study, pray, and ponder in the scriptures. The best description for me of how to gain and keep this living testimony has already been referred to; it is in the 32nd chapter of Alma in the Book of Mormon. You may have read it many times. I find new light in it every time I read it. Let’s review the lesson it teaches once again tonight. We are taught in those inspired passages to begin our quest for testimony with a “particle of faith” and with desire for it to grow (see Alma 32:27). Tonight you have felt faith and that desire as you listened to stirring talks of the Savior’s kindness, His honesty, and of the purity His commandments and the Atonement made possible for us. So, a seed of faith is already planted in your heart. You may even have felt some of the expansion of your heart promised in Alma. I did. But, like a growing plant, it must be nurtured or it will wither. Frequent and heartfelt prayers of faith are crucial and needed nutrients. Obedience to the truth you have received will keep the testimony alive and strengthen it. Obedience to the commandments is part of the nourishment you must provide for your testimony. You remember the promise of the Savior: “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17). That has worked for me, as it will for you. (President Eyring Address, Young Women Broadcast, Yesterday)

Joseph Smith said: "I have a key by which I understand the scriptures. I enquire what was the question which drew out the answer or caused Jesus to utter the parable. (Smith, Teaching, p.276)

Bible Dictionary about Parables. (1) Most teachers, especially Oriental teachers, have used some form of parable in their instruction, but none so exclusively as Jesus at one period of his ministry. During part of the Galilean ministry the record states that “without a parable spake he not unto them” (Mark 4:34). From our Lord’s words (Matt. 13:13–15; Mark 4:12; Luke 8:10) we learn the reason for this method. It was to veil the meaning. The parable conveys to the hearer religious truth exactly in proportion to his faith and intelligence; to the dull and uninspired it is a mere story, “seeing they see not,” while to the instructed and spiritual it reveals the mysteries or secrets of the kingdom of heaven. Thus it is that the parable exhibits the condition of all true knowledge. Only he who seeks finds.





Personal Research - Connections - Patterns & Themes (see how it relates to Lehi's Dream?)


1) Those that hear the message, but don't do anything about it. In the parable, they are desribed as falling by the wayside and being eaten by fowls. In Lehi's dream, he says that multitudes felt their way toward the great and spacious building (apparently ignoring the rod and the path to the tree altogether.)

2) Those that hear the message and start to obey, but fall away quickly. The Savior says that these fell into stony places and sprung up, but having no root withered in the sun. In the dream, these would be those that started along the path to the tree but lost their way in the mist.

3) Those that hear and accept the message, but are lost to the world. The parable describes these as falling among thorns which choked them. In Lehi's dream, these are the multitude who make it to the tree and partake of the fruit only to hear the scoffing of those in the great and spacious building and become ashamed, falling away.

4) The last group are those that hear and accept the message and then endure to the end. The Savior describes them as falling into good soil and bringing forth good fruit. Lehi says that "other multitudes" pressed forward, holding to the rod, and partook of the fruit of the tree.

Commentary to better understand parables:

Understanding the parables of Jesus helps in understanding the gospel, but it also involves understanding him, his times, and his people. We must often work at interpreting Jesus’ parables now, because the world of parables has largely passed away. Its herds were mainly those of sheep and goats, small enough to get personal attention; beef was a luxury even for a rich man. Its farms were small, often rocky, and towers were built for visibility in guarding the harvest. That world sharply divided rich and poor, and the economics of both are revealed in strange coins. Custom was strong, for even the poor fed a guest liberally. Their simple homes had one room; wealthy homes were filled with servants. Jesus used all of these as symbols for his messages, and understanding these symbols holds high priority for us, since the Savior warned: “Take heed therefore how ye hear. …” (Luke 8:18.) And understanding the parables is vital, for he illustrated with parable doctrines that he obviously cared about teaching.
In the case of the wheat and the tares. There are numerous symbols here that correspond to life, because Jesus designed these stories that way and he said so. But in the case of the wheat and tares, Jesus said the one who sowed the seed “is the Son of Man” (Matt. 13:37), or himself. There is no doubt that he was witnessing to his divine mission.
Jesus anticipated man’s varied responses to his messages. The leading example of that is the parable of the sower, which Elder Talmage suggested should be named “The Four Kinds of Soil,” since its main point concerns the way we respond to the seed of the gospel. (Jesus the Christ, p. 284.)
Jesus explained this in detail—how in some the seed fails to root at all, and in others it roots but withers because of lack of determination in serving God, and in still others the gospel seedlings are choked by the weeds of worldliness and materialism. (See Matt. 13:18–22.) But even when the seed grows, it does so with various degrees of success, as good ground may have low, medium, and high yields. (Matt. 13:23.) This parable is a story of vital personal relevance, for everyone hearing the gospel message can find his own “category” and evaluate his “yield.” In other parables the Savior tells how to measure our productivity. Comparing God’s kingdom to treasure or to a costly pearl, Jesus drove the point home that one gains eternal wealth by selling “all that he hath” (Matt. 13:33–36) or, in other words, one must be willing to continue in his word and do all that he commands.
For All Ages
A student can draw from the teachings of the Lord in a measure equal to that which he brings to it. That is why any of the great illustrations He used are useful in teaching Primary and in illustrating to tiny minds principles that they will come to understand in a greater measure later in life. Likewise the same parable or the same story can be the subject of a lesson in the Gospel Doctrine class in Sunday School or in the high priests quorum, to be wrestled by venerable senior members of the Church, still drawing lessons and instructions and meaning by association with other things they have learned in life.
There is no ideal age at which each or any of the illustrations might be used. They are good for every age and any age. They never become outdated. They were meaningful in Palestine in the meridian of time; they were powerful in the Middle Ages; they were necessary at the turn of the century; they are vital to us now; and they will be useful as the century turns again and will be important to each of us wherever we are then, on this side of the veil or beyond it.
The Book of Mormon has numerous examples of the use of symbolism. Particularly good examples of this are Lehi's dream of the tree of life (1 Nephi 8) and Nephi's vision of the same thing (1 Nephi 11 and 12).
Another good example of symbolism in the Book of Mormon is the comparison of the house of Israel unto an olive-tree. This symbolism is used extensively in Jacob, chapters 5 and 6. The following quotations indicate how the explanation of the symbol reinforces with the student the concept to be learned.
Behold, I say unto you, that the house of Israel was compared unto an olive-tree, by the Spirit of the Lord which was in our fathers; and behold are we not broken off from the house of Israel, and are we not a branch of the house of Israel?

And He Spake Many Things Unto Them in Parables

Lesson 11

Purpose

To develop “ears to hear” so you can understand how Jesus’ parables apply to them (Matthew 13:9).
a. Matthew 13:1–17. Jesus presents the parable of the sower and explains his use of parables.
b. Matthew 13:18–23. Jesus explains the parable of the sower.
c. Matthew 13:24–53. Jesus teaches about the kingdom of heaven on earth (the Church of Jesus Christ) through the parables of the wheat and the tares, the grain of mustard seed, the leaven, the treasure hid in the field, the pearl of great price, and the net cast into the sea.

Reminder for your Family Home Evenings: Elder Boyd K. Packer said: “No teaching aid surpasses, and few equal, the chalkboard. … You can use it to focus the eyes of your students while the main lesson is presented audibly. As you talk, you can put just enough on the board to focus their attention and give them the idea, but never so much that the visual aid itself distracts them and becomes more interesting than your lesson” (Teach Ye Diligently [1975], 224–25; see also Teaching, No Greater Call [36123], pages 162–63).
Attention Activity
Imagine you are riding in a bus. As the journey progresses, they look through the windows of the bus and observe the scenery. After traveling together in the same bus, will you have observed the same things as the other passengers? Why or why not?
People in the same situation do not always observe the same things. Likewise, not all the people who heard Jesus teach in parables understood how the parables applied to them.
This lesson will discuss how we can understand and apply Jesus’ parables.
Scripture Discussion and Application
Learn about the different persons, objects, and actions they represent. This will help you understand the parables and apply them in their lives.
1. Jesus presents the parable of the sower and explains his use of parables.
Read Matthew 13:1–17.
When the multitudes gathered on the seashore, Jesus “spake many things unto them in parables” (Matthew 13:3).
What is a parable? (A symbolic story that teaches gospel truths by comparing them to earthly things.)
What did Jesus say was his purpose in teaching with parables? (To simultaneously teach his message to his disciples and conceal it from unbelievers.
See Matthew 13:10–13; note the Joseph Smith Translation of Matthew 13:12 in footnote 12a.)
Read the parable of the sower (Matthew 13:3–8). Remember that the objects and actions in the parable represent gospel truths.
What keeps the seeds that fall on the wayside from sprouting? (See Matthew 13:4.
Write on the chalkboard (Seeds on wayside—eaten by birds.)
Why do the seeds in the stony soil wither away? (See Matthew 13:5–6; Luke 8:6.
Write on the chalkboard (Seeds in stony places—have no root.)
What happens when some seeds fall among thorns? (See Matthew 13:7.
Write on the chalkboard (Seeds among thorns—choked by thorns.)
What happens to the seeds that fall in the good soil? (See Matthew 13:8.
Write on the chalkboard (Seeds in good soil—bring forth fruit.)
How might people react when they hear this parable without any explanation of its meaning? (Some people might become frustrated because they do not understand it. Others might understand it but think it does not apply to them. Others might ponder it and ask questions until they understand it and know how to apply it in their lives.)
What invitation did Jesus extend after he presented the parable of the sower? (See Matthew 13:9.)
What do you think the word hear means in this invitation? What does it mean to see but see not and to hear but hear not? (See Matthew 13:13–15.) The Prophet Joseph Smith said: “The multitude … received not His saying … because they were not willing to see with their eyes, and hear with their ears; not because they could not, and were not privileged to see and hear, but because their hearts were full of iniquity and abominations. … The very reason why the multitude … did not receive an explanation upon His parables, was because of unbelief” (Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith [1976], 96–97).
2. Jesus explains the parable of the sower.
Read Matthew 13:18–23, and discuss the meaning of the objects and actions in the parable of the sower.
Seed
In the parable of the sower, what does the seed represent? (See Matthew 13:19; Luke 8:11.
Write on the chalkboard (Seed = word of God.)
Wayside
What does the wayside represent? (See Matthew 13:19.) Write on the chalkboard Wayside = people who hear the word of God but do not understand it (abbreviate the statement if desired).
What are some things we might do that prevent us from understanding God’s word? (See Mosiah 26:1–3 for one possible answer.)
What must we do to be able to understand the word of God? (See Alma 32:27.)
How does lack of understanding make it easier for Satan to take away the word from our hearts? (See Matthew 13:19.)
Stony Places
What do the stony places represent? (See Matthew 13:20–21.) Write on the chalkboard Stony places = people who hear and receive the word of God but do not allow it to take root in them (abbreviate the statement if desired).
Why do some people not allow the word of God to take root in them? (See Matthew 13:21; Mark 4:5.)
How can we allow the word to establish deep roots in us? (See Alma 32:41–43.)
How will this help us endure the heat of tribulation, persecution, and offense?
Thorny Places
What do the thorny places represent? (See Matthew 13:22; Mark 4:19; Luke 8:14.)
Write on the chalkboard Thorny places = people who hear the word of God but are distracted by the cares of the world (abbreviate the statement if desired).
What does it mean for a person to be unfruitful?
What “thorns” cause people to be unfruitful? (See Matthew 13:22; Mark 4:19; Luke 8:14.)
How are these thorns evident in the world today?
What can we do to prevent these thorns from choking the word of God in us?
Good Ground
What does the good ground represent? (See Matthew 13:23.)
Write on the chalkboard Good ground = people who hear the word of God, understand it, and do works of righteousness (abbreviate the statement if desired).
What could be done to help the unproductive areas produce fruit? (The wayside could be plowed and fertilized, the stones could be removed, and the thorns could be uprooted.)
How can this apply to our efforts to be more receptive to God’s word?
Why do you think the parable of the sower focuses more on the ground than on the sower or the seed?
3. Jesus uses parables to teach about the kingdom of heaven on earth (the Church of Jesus Christ).
Matthew 13:24–53. In these verses the term “kingdom of heaven” refers to the Church of Jesus Christ, which is the kingdom of heaven on earth (Bible Dictionary, “Kingdom of Heaven or Kingdom of God,” 721).
What is the meaning of the parable of the wheat and the tares? (See Matthew 13:24–30, 36–43; D&C 86:1–7. List who or what is represented by the sower, the field, the good seed, the tares, the enemy, the harvest, and the reapers.)
In the parable of the wheat and the tares, why does the sower refuse to let his servants immediately gather the tares, or weeds? (See Matthew 13:27–30; see also D&C 86:5–7, which clarifies Matthew 13:30.)
The Prophet Joseph Smith taught that the parables of the mustard seed and the leaven are about The Church of Jesus Christ of Latter-day Saints (Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith [1976], 98–100).
What can we learn about the restored Church from the Savior’s comparing it to a mustard seed? (See Matthew 13:31–32.) To leaven? (See Matthew 13:33. Leaven is an ingredient, such as yeast or baking powder, that causes bread to rise.)
How have you seen the work of God increase as illustrated by these parables?
What can we learn from the parables of the treasure and the pearl of great price? (See Matthew 13:44–46.)
What sacrifices should we be willing to make to obtain the treasure of the gospel?
What sacrifices have you or those you know made for the gospel? What blessings have resulted from those sacrifices?
What does the net represent in the parable of the net cast into the sea? (See Matthew 13:47.)
What does it mean to be gathered into the net?
What is represented by the action of gathering the good into vessels and casting the bad away? (See Matthew 13:48–50. Use Joseph Smith—Matthew 1:4 to explain that “the end of the world” in verse 49 refers to the destruction of the wicked.)
What can we do to help us stay faithful in the Church and to help others do the same?
Conclusion
Point out that Jesus explained his parables to those who sought understanding.
Testify that as we study Jesus’ parables with a sincere desire to understand, we will see how they apply in our day.
Object lessons
To understand and remember the parables in the lesson, display some of the objects described in them. For example, you could show how yeast reacts when combined with water and sugar.
You could bake one loaf of bread with yeast and one without yeast, and allow class members to see and taste the difference. show some mustard seed (or ground pepper, which looks like black mustard seed). See Teaching, No Greater Call, pages 163–64, for suggestions on teaching with objects.

How do we study Parables?

We all want to better understand the teachings of the Savior. He was the master teacher. He teaches us great lessons of life through His parables. Click on "understanding parables" for an excellent summary that is the Ensign years about understanding parables.

What does Sealed Portion of Bible say about Parables?

Parables (The Sealed Portion of the Bible, also know more frequently as the Bible Dictionary).

Parables. (1) Most teachers, especially Oriental teachers, have used some form of parable in their instruction, but none so exclusively as Jesus at one period of his ministry. During part of the Galilean ministry the record states that “without a parable spake he not unto them” (Mark 4:34). From our Lord’s words (Matt. 13:13–15; Mark 4:12; Luke 8:10) we learn the reason for this method. It was to veil the meaning. The parable conveys to the hearer religious truth exactly in proportion to his faith and intelligence; to the dull and uninspired it is a mere story, “seeing they see not,” while to the instructed and spiritual it reveals the mysteries or secrets of the kingdom of heaven. Thus it is that the parable exhibits the condition of all true knowledge. Only he who seeks finds.

(2) The word parable is Greek in origin, and means a setting side by side, a comparison. In parables divine truth is presented by comparison with material things. The Hebrew word, mashal, which parable is used to translate, has a wider significance, and is applied to the balanced metrical form in which teaching is conveyed in the poetical books of the Old Testament. See Matt. 13:35.

(3) Interpretation of parables. It is important to distinguish between the interpretation of a parable and the application of a parable. The only true interpretation is the meaning the parable conveyed, or was meant to convey, when first spoken. The application of a parable may vary in every age and circumstance. But if the original meaning is to be grasped, it is important to consider its context and setting. The thought to which it is linked, the connection in which it is placed, the persons to whom it is addressed, all give the clue to the right interpretation. Other rules of interpretation are: (a) Do not force a meaning on subordinate incidents. (b) Do not regard as parallel parables that are connected by superficial likeness of imagery. (c) Bear in mind that the same illustration does not always have the same significance—leaven, e.g., signifies a principle of good as well as a principle of evil. (d) Remember that the comparison in a parable is not complete, does not touch at every point. Thus, the characters of the unjust judge or the unjust steward or the nobleman who went into a far country—possibly referring to the infamous Archelaus—do not concern the interpretation of the parable. The parable draws a picture of life as it is, not as it ought to be, and compares certain points in this picture with heavenly doctrine. (e) Observe the proper proportions of a parable, and do not make the episode more prominent than the main line of teaching.

(4) Classification of parables. The greatest importance should be attached to the grouping of the parables by the writers themselves. In Matthew three main lines of teaching are illustrated by parables: (a) The Church of the future—its planting and growth, internal and external, the enthusiasm for it, the mingling within it of good and evil, the final judgment of it (ch. 13). (b) The Jewish Church and nation, its history, and the causes of its fall (21:18–19, 23–22:14). (c) The ministry of the Church in the parables given on the Mount of Olives, addressed especially to the apostles, on work and watchfulness (25:1–30). The parable of the laborers in the vineyard (19:30–20:16), in answer to a question of the apostles, may be classed under (a).

Mark follows the lines of Matthew in (a) 4:1–34, and (b) 12:1–12; but in each division fewer parables are reported, and in (b) one only. In (a), however, occurs the one parable peculiar to this Gospel.

Luke also omits the parables given on the Mount of Olives (c), but compares 12:35–48, 19:11–28, and illustrates (a) and (b) less copiously than Matthew. His independent reports, however, are numerous. These may be classified generally as illustrating: (1) Prayer and earnestness in religious life (11:5–8; 16:1–13; 18:1–8). (2) Forgiveness and the love of God (7:41–43; 15). (3) Reversal of human judgment, as to just and unjust (10:25–27; 12:16–21; 18:9–14); rich and poor (16:19–31).

John has no true parables, but presents two allegories: the good shepherd (10:1–16), and the vine and the branches (15:1–7).

Matthew. 1. The tares. 2. The hidden treasure. 3. The pearl of great price. 4. The draw-net. 5. The unmerciful servant. 6. The laborers in the vineyard. 7. The two sons. 8. Marriage of the king’s son. 9. The ten virgins. 10. The talents. Mark. The seed growing secretly. Luke. 1. The two debtors. 2. The good Samaritan. 3. The importuned friend. 4. The rich fool. 5. The barren fig tree. 6. The lost piece of silver. 7. The prodigal son. 8. The unjust steward. 9. Dives and Lazarus. 10. The unjust judge. 11. The Pharisee and the Publican. 12. The ten pieces of money.
The parable of the ten pieces of money (minae) (Luke 19:11–27) is an interesting example of historical groundwork in a parable. (The reference is possibly to the journey of Archelaus to Rome.) But probably in other parables similar historical allusions, now lost, must have added vividness to the narrative. Of these the royal marriage feast, the great supper, and the good Samaritan are possible examples.

Reading Assignment for Lesson 11 - Sunday, March 27th, 2011 - Parables

"Lesson 11: “He Spake Many Things unto Them in Parables”," New Testament Class Member Study Guide, (1997)

Matthew 13

• What is the meaning of the parable of the sower? (See Matthew 13:3–8, 18–23.)

Why do you think the parable focuses more on the ground than on the sower or the seed?

• What invitation did Jesus extend after he presented the parable of the sower? (See Matthew 13:9.) What do you think the word hear means in this invitation?

What does it mean to see but see not and to hear but hear not? (See Matthew 13:13–15.)

• The Prophet Joseph Smith taught that the parables of the mustard seed and the leaven are about The Church of Jesus Christ of Latter-day Saints (Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith [1976], 98–100). How have you seen the work of God increase as illustrated by these parables?

Suggestion for Family Discussion

Obtain 14 small pieces of paper. On each piece of paper write one of the following phrases, which relate to the parable of the wheat and the tares: (1) the sower, (2) the Lord and his Apostles, (3) the good seed, (4) the righteous members of the Church, (5) the field, (6) the world, (7) the tares, (8) the wicked, (9) the enemy, (10) the devil, (11) the harvest, (12) the end of the world, (13) the reapers, and (14) the angels.

To review the parable of the wheat and the tares, mix the pieces of paper. Have family members match the persons, objects, and actions in the parable with their meanings. You may want to read Matthew 13:24–30, 36–43 and Doctrine and Covenants 86:1–7 as you conduct this discussion.

Scripture Chain: “Ears to Hear”

Matthew 13:9–16

Mosiah 2:9

Alma 10:2–6

Alma 12:9–11

Lesson 10: Take My Yoke upon You, and Learn of Me - Lesson Outline

"Lesson 10: “Take My Yoke upon You, and Learn of Me”," New Testament Gospel Doctrine Teacher’s Manual, (2002)

1. Introduction

a) Have seen two stark examples of the burdens of mortality, particularly mortality in the latter days

i) Japan

(1) Isaiah: The earth shall reel to and fro like a drunkard (Isaiah 24:20)

(2) Doctrine and Covenants 88: the voice of the waves of the sea heaving themselves beyond their bounds. (Doctrine and Covenants 88:90)

(3) Haggai: For thus saith the Lord of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations (Haggai 2:6-7)

ii) Libya

(1) Mormon: And there shall also be heard of wars, rumors of wars, and earthquakes in divers places. (Mormon 8:30)

(2) Words of Christ recorded in Mark: And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places (Mark 13:7)

b) Many kinds of loads, or burdens – Slide show

i) Some are easy to see

(1) Physical

ii) Some difficult or impossible to see

(1) Emotional

(2) Spiritual

c) Do we ever have a burden that is more than we can bear?

d) Do we ever have a burden that is more than we can bear alone?

2. Jesus invites us to take his yoke upon us and learn of him.

a) Begin with a scripture that each of us has read a thousand times

i) Have found new meaning for myself as I have studied it during preparation

b) Reading 1 – Matthew 11:28-30

28¶Come unto me, all ye that labour and are heavy laden, and I will give you rest.

29Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

30For my yoke is easy, and my burden is light.

i) Yoke

(1) Defined - A frame or bar that can be placed on one or two people or animals pulling or carrying a heavy load. The yoke balances the burden and makes it easier to manage.

(2) Frequently used in the Old Testament

(a) READ – 1 Kings 12:11 – Rehoboam, son of Solomon, speaks to all of Israel - 11And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions.

(b) READ – Alma 44:2 – Captain Moroni speaking to the Lamanites, asking them to surrender instead of being killed - 2Behold, we have not come out to battle against you that we might shed your blood for power; neither do we desire to bring any one to the yoke of bondage. But this is the very cause for which ye have come against us; yea, and ye are angry with us because of our religion.

ii) Verse 28 - Come unto me, all ye that labour and are heavy laden

(1) Verb – Come – The Savior is ready to receive us, but we must come

(2) Who is he inviting - all ye that labour and are heavy laden

(a) Those who have burdens – seen and unseen

(3) ASK – Why must we come?

iii) Verse 29 - Take my yoke upon you, and learn of me

(1) Two verbs – take and learn

(a) Take – Christ won’t force His yoke upon us

(b) Learn – One of the most important benefits we gain from taking His yoke upon us the opportunity to be taught by Christ through our experiences with Him

(i) Learning is a verb, it is an action we must do as part of taking His yoke upon us

(2) ASK – What does it mean when we take Christ’s yoke upon us? Is this oppressive?

(a) He helps pull the load

(i) He doesn’t pull the entire load – we have to pull a little

(b) learn of me

(i) Learn from me

(c) We go in the direction that He is going

(i) Reading 2 – Elder Jeffrey R. Holland has said: In this promise, that introductory phrase, “come unto me,” is crucial. It is the key to the peace and rest we seek. Indeed, when the resurrected Savior gave His sermon at the temple to the Nephites in the New World, He began, “Blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven.” . . . .

It seems clear that the essence of our duty and the fundamental requirement of our mortal life is captured in these brief phrases from any number of scenes in the Savior’s mortal ministry. He is saying to us, “Trust me, learn of me, do what I do. Then, when you walk where I am going,” He says, “we can talk about where you are going, and the problems you face and the troubles you have. If you will follow me, I will lead you out of darkness,” He promises. “I will give you answers to your prayers. I will give you rest to your souls.” (Elder Jeffrey R. Holland, “Broken Things to Mend,” April 2006 General Conference)

(d) ASK – Once we take Christ’s yoke upon us, is there a time when we take it off? What might happen if we take it off?

iv) Verse 29 - learn of me; for I am meek and lowly in heart

(1) Interesting that the one reason out of many that he gives for us to learn from him is that he is meek and lowly in heart

(a) This is not the attitude of an oppressor who will put a heavy or painful yoke on us.

v) Verse 29 - ye shall find rest unto your souls

(1) A particular kind of rest – rest unto our souls

(2) If our spirits are peaceful and at rest, we can handle a lot of physical and mortal difficulties

(3) President Joseph F. Smith wrote: "The ancient prophets speak of 'entering into God's rest'; what does it mean? To my mind, it means entering into the knowledge and love of God, having faith in his purpose and in his plan, to such an extent that we know we are right, and that we are not hunting for something else, we are not disturbed by every wind of doctrine, or by the cunning and craftiness of men who lie in wait to deceive." (Gospel Doctrine, p58)

vi) Verse 30 - For my yoke is easy, and my burden is light.

(1) Christ says His yoke is easy

(a) Does this mean that it’s always easy to be a follower of Christ in this world?

(b) What is Christ’s yoke easier than?

(c) Does Satan politely invite us to take his yoke upon us?

(i) Satan forces and coerces

(ii) Once Satan’s yoke is on, it is hard to take off. The longer it is on, the harder it is to take off.

(iii) READ – Speaking of the oppression of the Saints, Joseph Smith wrote from Liberty Jail: “the whole earth groans under the weight of its iniquity. It is an iron yoke, it is a strong band; they are the very handcuffs, and chains, and shackles, and fetters of hell.” (Doctrine and Covenants 123:7-8)

(iv) Reading 2A – Brigham Young said: Cast off the yoke of the enemy, and put on the yoke of Christ, and you will say that his yoke is easy and his burden is light. This I know by experience (Discourses, 347–48).

(2) Reading 3 - President Joseph Fielding Smith wrote: "When a man confesses that it is hard to keep the commandments of the Lord, he is making a sad confession—that he is a violator of the Gospel law. Habits are easily formed. It is just as easy to form good habits as it is to form evil ones. Of course it is not easy to tell the truth, if you have been a confirmed liar. It is not easy to be honest, if you have formed habits of dishonesty. A man finds it very difficult to pray, if he has never prayed. On the other side, when a man has always been truthful, it is a hard thing for him to lie. If he has always been honest and he does some dishonest thing, his conscience protests very loudly. He will find no peace, except in repentance. If a man has the spirit of prayer, he delights in prayer. It is easy for him to approach the Lord with assurance that his petition will be answered. The paying of tithing is not hard for the man, fully converted to the Gospel, who pays his tenth on all that he receives. So we see the Lord has given us a great truth—his yoke is easy, his burden is light if we love to do his will!" (The Way to Perfection, p150)

c) Summary of Matthew 11:28-30

i) Invited to come to Christ

ii) Invitation is to all who labour and are heavy laden

(1) We don’t have to be neat and perfect to come unto Christ

(2) He expects us on our worst days

iii) Promise that He will give us rest if we do that

iv) Invited to take the yoke of a follower of Christ upon us

v) Invited to learn of Christ

vi) Being closely yoked with Him is not frightening or daunting because He is meek and lowly in heart

vii) Another promise of rest – unto our souls

viii) Assurance that His yoke is easy and His burden light

(1) Following Christ and relying upon Him is not only the exclusive path back to Heavenly Father, it is the easiest and best path through our mortal lives

ix) Reading 4 – Elder Holland teaches us: This reliance upon the merciful nature of God is at the very center of the gospel Christ taught. I testify that the Savior’s Atonement lifts from us not only the burden of our sins but also the burden of our disappointments and sorrows, our heartaches and our despair. From the beginning, trust in such help was to give us both a reason and a way to improve, an incentive to lay down our burdens and take up our salvation. There can and will be plenty of difficulties in life. Nevertheless, the soul that comes unto Christ, who knows His voice and strives to do as He did, finds a strength, as the hymn says, “beyond [his] own.” The Savior reminds us that He has “graven [us] upon the palms of [His] hands.” Considering the incomprehensible cost of the Crucifixion and Atonement, I promise you He is not going to turn His back on us now. When He says to the poor in spirit, “Come unto me,” He means He knows the way out and He knows the way up. He knows it because He has walked it. He knows the way because He is the way. (Elder Jeffrey R. Holland, “Broken Things to Mend,” April 2006 General Conference)

x) READ - President Boyd K. Packer said, “You need not know everything before the power of the atonement will work for you. Have faith in Christ; it begins to work the day you ask.” (Ensign, May 1997, p. 10)

3. Jesus declares that he is Lord of the Sabbath

a) In Matthew 11-12, we are about half-way through Christ’s mortal ministry

i) As Christ ministered throughout Israel, great multitudes followed him

ii) Many were the honest in heart, drawn to the Messiah

iii) Some were His enemies, always watching for the Savior to make a mistake, do something that would allow them to attack and undermine Him

b) Reading 5 – Matthew 12:1-2

1At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

2But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

i) Israel is deep into apostasy at this time

(1) Two sources of the law

(a) The original law of Moses

(b) Layer upon layer of rabbinical law – interpretations of the original Mosaic law

(i) Regarded by the Pharisees as just as binding as the law of Moses

(2) Nowhere was the rabbinical law more complex and dense than in sabbath observations

(a) Jewish law in Jesus’ day forbade thirty-nine chief or principal types of work.

(i) Many subdivisions of these thirty-nine principal types of work

(b) Examples

(i) making a knot

(ii) undoing a knot

(iii) sewing two stitches

(iv) writing two letters of the alphabet

(c) Was almost impossible to keep the sabbath according to rabbinical law

(d) Christ’s followers reaped and threshed the corn on the Sabbath

c) Christ’s Response

i) Whenever the Pharisees tried to Bible-bash with the Savior, they failed miserably

ii) Reading 6 – Matthew 12:3-5

3But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

4How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?

5Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?

(1) David was allowed to eat of the shewbread, not because there was danger to life from starvation, but because he pleaded that he was on the service of the Lord and needed this provision.

(2) The priests worked on the Sabbath, because this service was the object of the Sabbath

iii) Reading 7 – Matthew 12:6-8

6But I say unto you, That in this place is one greater than the temple.

7But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

8For the Son of man is Lord even of the sabbath day.

4. Jesus forgives a woman in the house of Simon the Pharisee

a) Reading 8 – Luke 7:36-38,48-50

36¶And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.

37And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,

38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

SKIP TO 48

48And he said unto her, Thy sins are forgiven.

49And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

50And he said to the woman, Thy faith hath saved thee; go in peace.

(1) Note: Guests entering Palestinian homes often removed their sandals, because they were concerned that pollution from the streets might contaminate the mats and rugs on which family prayers were offered.

(2) At the dining table they reclined on couches with their feet outward from the table.

b) Reading 9 – Luke 7:39-47

39Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.

40And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

41There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

42And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

43Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

44And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.

46My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

47Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.

i) Under the law of Simon the Pharisee, this woman would receive no forgiveness because she had sinned.

ii) Marked difference in faith, humility and respect between the woman and Simon

iii) READ Mosiah 4:2-3: And they had viewed themselves in their own carnal state, even less than the dust of the earth. And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men. And it came to pass that after they had spoken these words the Spirit of the Lord came upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience, because of the exceeding faith which they had in Jesus Christ who should come, according to the words which king Benjamin had spoken unto them.

Conclusion

Take My Yoke upon You, and Learn of Me – Scriptures and Quotes

Reading 1 – Matthew 11:28-30

1 Kings 12:11

Alma 44:2

Reading 2 – Elder Jeffrey R. Holland has said: In this promise, that introductory phrase, “come unto me,” is crucial. It is the key to the peace and rest we seek. Indeed, when the resurrected Savior gave His sermon at the temple to the Nephites in the New World, He began, “Blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven.” . . . .

It seems clear that the essence of our duty and the fundamental requirement of our mortal life is captured in these brief phrases from any number of scenes in the Savior’s mortal ministry. He is saying to us, “Trust me, learn of me, do what I do. Then, when you walk where I am going,” He says, “we can talk about where you are going, and the problems you face and the troubles you have. If you will follow me, I will lead you out of darkness,” He promises. “I will give you answers to your prayers. I will give you rest to your souls.” (Elder Jeffrey R. Holland, “Broken Things to Mend,” April 2006 General Conference)

Speaking of the oppression of the Saints, Joseph Smith wrote from Liberty Jail: “the whole earth groans under the weight of its iniquity. It is an iron yoke, it is a strong band; they are the very handcuffs, and chains, and shackles, and fetters of hell.” (Doctrine and Covenants 123:7-8)

Reading 2A – Brigham Young said: Cast off the yoke of the enemy, and put on the yoke of Christ, and you will say that his yoke is easy and his burden is light. This I know by experience (Discourses, 347–48).

Reading 3 - President Joseph Fielding Smith wrote: "When a man confesses that it is hard to keep the commandments of the Lord, he is making a sad confession—that he is a violator of the Gospel law. Habits are easily formed. It is just as easy to form good habits as it is to form evil ones. Of course it is not easy to tell the truth, if you have been a confirmed liar. It is not easy to be honest, if you have formed habits of dishonesty. A man finds it very difficult to pray, if he has never prayed. On the other side, when a man has always been truthful, it is a hard thing for him to lie. If he has always been honest and he does some dishonest thing, his conscience protests very loudly. He will find no peace, except in repentance. If a man has the spirit of prayer, he delights in prayer. It is easy for him to approach the Lord with assurance that his petition will be answered. The paying of tithing is not hard for the man, fully converted to the Gospel, who pays his tenth on all that he receives. So we see the Lord has given us a great truth—his yoke is easy, his burden is light if we love to do his will!" (The Way to Perfection, p150)

Reading 4 – Elder Holland teaches us: This reliance upon the merciful nature of God is at the very center of the gospel Christ taught. I testify that the Savior’s Atonement lifts from us not only the burden of our sins but also the burden of our disappointments and sorrows, our heartaches and our despair. From the beginning, trust in such help was to give us both a reason and a way to improve, an incentive to lay down our burdens and take up our salvation. There can and will be plenty of difficulties in life. Nevertheless, the soul that comes unto Christ, who knows His voice and strives to do as He did, finds a strength, as the hymn says, “beyond [his] own.” The Savior reminds us that He has “graven [us] upon the palms of [His] hands.” Considering the incomprehensible cost of the Crucifixion and Atonement, I promise you He is not going to turn His back on us now. When He says to the poor in spirit, “Come unto me,” He means He knows the way out and He knows the way up. He knows it because He has walked it. He knows the way because He is the way. (Elder Jeffrey R. Holland, “Broken Things to Mend,” April 2006 General Conference)

President Boyd K. Packer said, “You need not know everything before the power of the atonement will work for you. Have faith in Christ; it begins to work the day you ask.” (Ensign, May 1997, p. 10)

Reading 5 – Matthew 12:1-2

Reading 6 – Matthew 12:3-5

Reading 7 – Matthew 12:6-8

Reading 8 – Luke 7:36-38,48-50

Reading 9 – Luke 7:39-47

Mosiah 4:2-3

The Yoke of Service

I have accepted a new yoke of service; this is something that occurs to thousands of faithful Saints every week the world over—a new yoke of service.

Several months ago, Sister Osborn and I were traveling a narrow road in central Luzon in the Philippines, where I was serving as a full-time Regional Representative. We passed a farmer on his way to market. He was trotting along, carrying an enormous load of vegetables and produce hanging from both ends of a wooden yoke carried across his shoulders. I stopped the car to take his picture. After I snapped the camera, he lowered his burden in order to visit. I asked my friend if his load wasn’t really too heavy to carry a great distance. He replied, “No, it isn’t, because it’s balanced.”

“Doesn’t that yoke hurt?” I asked.

“At first it did, but I carved and sanded it with a rough stone, and now it fits and is comfortable.”

I noticed, also, that he had a small cloth pad that spanned his neck—I suppose to cushion the shocks of a rough road.

It wasn’t until we drove away that I thought of the Savior’s invitation found in Matthew 11:

“Come unto me, all ye that labour and are heavy laden, and I will give you rest.

“Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

“For my yoke is easy, and my burden is light.” (Matt. 11:28–30.)

Elder Spencer H. Osborn, "Service in the Church", Ensign, Nov. 1984, 76

Take My Yoke upon You, and Learn of Me

"Lesson 10: “Take My Yoke upon You, and Learn of Me”," New Testament Class Member Study Guide, (1997)

Matthew 11:28–30; 12:1–13; Luke 7:36–50; 13:10–17

• What are some examples of burdens we bear in this life? How can the Lord “give [us] rest” from these burdens? (See Matthew 11:28–30.) What does it mean to take Christ’s yoke upon you? (See the scripture chain in this section.)

• The woman who entered the house of Simon the Pharisee carried the burden of sin (Luke 7:37). What did the woman do that allowed Jesus to take away her burden? (See Luke 7:38, 44–50.) What can we do so the Savior will remove the burden of sin from our lives?

Suggestion for Family Discussion

Have a family member hold an open, empty container such as a bag or box. Ask other family members to put objects into the container, one at a time. When the container becomes heavy, invite a family member to help carry it. Explain that the objects represent burdens we carry, such as adversity and sorrow. The help from the second family member represents the rest the Savior offers us as we come to him when we “labour and are heavy laden” (Matthew 11:28). Read Matthew 11:28–30 and Mosiah 24:8–15, and help family members understand that when we follow the Savior, he will ease our burdens and make them light.

Scripture Chain: “Take My Yoke upon You, … and Ye Shall Find Rest”

Matthew 11:28–30

Mosiah 24:8–15

Alma 12:33–35

D&C 54:10

D&C 59:23

Lesson 9 - Seek Ye First the Kingdom of God

Doctrine - what doctrine if understood would help us become more Spirit-directed Disciples of Christ? - The Plan of Happiness

Principles - Obedience, Faith, Prayer, Kindness, and Service

Application - to become more dedicated disciples of Jesus Christ by our prompted actions.


Making It Stick With A Story

Elder William R. Bradford of the Seventy once spoke with the bishop of a ward whose youth had worked to earn money for an activity. The bishop asked Elder Bradford if he would help the youth get some recognition for what they had done. To the bishop’s surprise, Elder Bradford said he would not. He said that he was glad that the young people had worked hard, but that it was not important that they receive public recognition for that work.

When the youth decided to donate their money to the Church’s general missionary fund instead of using it for the activity, they wanted to have their picture taken with Elder Bradford as they made the donation, and they wanted to have the picture and an article put into the newspaper. Again Elder Bradford surprised them by saying “no.” He told the bishop: “You might consider helping your young people learn a higher law of recognition. Recognition from on high is silent. It is carefully and quietly recorded there. Let them feel the joy and gain the treasure in their heart and soul that come from silent, selfless service” (in Conference Report, Oct. 1987, 90–91; or Ensign, Nov. 1987, 75).

• What lessons can we learn from Elder Bradford’s response to the youth?

One lesson we can learn is that we should do good things because we love God and want to please him, not because we want to receive recognition from other people. This is one of the characteristics of a true disciple of Jesus Christ.

List the qualities of true discipleship taught by the Savior in this sermon.

Further Application

Consider what you need to do to become a more dedicated and sincere disciple of Christ. Share personal experiences that relate to the principles of true discipleship.

1. True disciples do right things for right reasons.
Read and discuss Matthew 6:1–6, 16–21.

• Why did Jesus condemn some people for doing good things such as giving alms (giving to the poor), praying, and fasting? (See Matthew 6:1–2, 5, 16. They were doing these things for the wrong reason.) Jesus referred to these people as hypocrites. What is a hypocrite? (A person who pretends to have certain qualities but does not have them; a person who tries to appear righteous but is not. Footnote 2a indicates that the Greek word for hypocrite can also be translated “pretender.” See Matthew 15:8; Luke 11:39.)

• What will be the reward for people who do good things to be seen by others? (See Matthew 6:2, 5, 16.) What things might we do to be seen by others instead of to please God? How can we purify our motives for serving and performing other good works?
• In this sermon, what did Jesus teach about what we should value most? (See Matthew 6:19–21.) What does it mean to “lay up … treasures in heaven”? What are some heavenly treasures we can seek? (See D&C 18:14–16 and D&C 130:18–19 for two examples.)

• What does it mean that “where your treasure is, there will your heart be also”? How can we determine what we treasure? (One way is to evaluate the amount of time, money, and thought we devote to something.) What do people today treasure? Think about the things they treasure and silently consider what these treasures say about where their heart is.

2. True disciples follow the Savior’s example of prayer.
Read Matthew 6:7–13; 7:7–11. Matthew 6:9–13 is known as the Lord’s Prayer.

• What does the Lord’s Prayer teach us about how we should pray? (See Matthew 6:9–13.)

• How does the Lord’s Prayer show Jesus’ reverence and respect for Heavenly Father? How can we show reverence and respect for Heavenly Father when we pray?

Elder Dallin H. Oaks commented on the kind of language we should use when we pray: “The special language of prayer follows different forms in different languages, but the principle is always the same. We should address prayers to our Heavenly Father in words which speakers of that language associate with love and respect and reverence and closeness. … Men and women who wish to show respect will take the time to learn the special language of prayer” (in Conference Report, Apr. 1993, 17, 20; or Ensign, May 1993, 16, 18).

• How can we avoid using “vain repetitions” when we pray? (See Matthew 6:7.)

• Since Heavenly Father knows what we need before we pray (Matthew 6:8), why do we need to pray? Why are asking, seeking, and knocking (Matthew 7:7) necessary for our spiritual progress? How can we seek more diligently for Heavenly Father’s help?
• How are we to understand the Savior’s promise that “every one that asketh receiveth”? (Matthew 7:8). Why do we sometimes not receive what we ask for at the time we ask for it or in the way we would like it? (See 3 Nephi 18:20.) How have you learned that God knows what is best for you?

3. True disciples treat others kindly and fairly.

Read Matthew 6:14–15; 7:1–6, 12.

• Why do you think the Savior commands us to forgive others? How can we become more forgiving?

• The Joseph Smith Translation amends Matthew 7:1 to read, “Judge not unrighteously, that ye be not judged; but judge righteous judgment” (Joseph Smith Translation, Matthew 7:2). What is righteous judgment? What harm can come to us and to those we judge if we judge unrighteously? How can we ensure that we judge righteously? (See Matthew 7:3–5; Moroni 7:14–18.)

• Jesus said a person who unrighteously tries to correct others is a hypocrite (Matthew 7:4–5). How is judging unrighteously a sign of hypocrisy?

• The teaching in Matthew 7:12 is often called the Golden Rule. What experiences have shown you the value of this principle?

How does following the Golden Rule make us better disciples of Jesus Christ?

Elder Marvin J. Ashton described a meeting in which a group of Church members considered the question “How can you tell if someone is converted to Jesus Christ?”:

“For forty-five minutes those in attendance made numerous suggestions in response to this question, and the leader carefully wrote down each answer on a large chalkboard. All of the comments were thoughtful and appropriate. But after a time, this great teacher erased everything he had written. Then, acknowledging that all of the comments had been worthwhile and appreciated, he taught a vital principle: ‘The best and most clear indicator that we are progressing spiritually and coming unto Christ is the way we treat other people.’”

Elder Ashton added: “The way we treat the members of our families, our friends, those with whom we work each day is as important as are some of the more noticeable gospel principles we sometimes emphasize” (in Conference Report, Apr. 1992, 25; or Ensign, May 1992, 20).

4. True disciples serve God and do his will.

Read selected verses from Matthew 6:22–34; 7:13–29.

• Why is it impossible to serve both God and mammon, or worldliness? (See Matthew 6:24.) What blessings does God promise to those who serve him? (See Matthew 6:25–33; D&C 11:7.)

• Jesus promised that if we “seek … first the kingdom of God,” we will be given all other things that we need (Matthew 6:33). What experiences have helped you gain a testimony of this promise?

• How does worldliness turn our loyalty and service away from God? What are some ways we might be tempted to seek the things of the world before the things of God? (Answers may include waiting to pay tithing until after we buy the things we need or want or deciding not to serve a mission because of a desire for worldly things.)

• As Jesus neared the end of his sermon, what did he teach about entering the kingdom of heaven? (See Matthew 7:13–14, 21–23.) Why is it significant that the way to eternal life is narrow, while the way to destruction is broad?

• At the end of the Sermon on the Mount, Jesus told the parable of the wise man and the foolish man (Matthew 7:24–27). How does this parable apply to us? What is the “rock” on which we should build? (See Helaman 5:12.) What do some people build their lives on that might be comparable to sand?

Sing “The Wise Man and the Foolish Man” (Children’s Songbook, 281).

Conclusion

We testify of the importance of following Jesus Christ. Consider what they need to do to become better disciples of Christ.

Additional Principles


1. “By their fruits ye shall know them” (Matthew 7:20)
• Jesus cautioned his followers about false prophets—people who teach false doctrine or try to lead people away from Christ (Matthew 7:15). How can we discern between false and true prophets? (See Matthew 7:16–20; see also Moroni 7:5, 10–11.) How can Matthew 7:20 apply to us as well as to prophets?

2. Video presentation
The second segment of “New Testament Customs,” a selection from New Testament Video Presentations (53914), explains the Jews’ use of phylacteries and fringes. Discuss how these items, once used to show obedience to God, became symbols of the Pharisees’ desires to “be seen of men” as they worshiped (Matthew 6:5).

3. Finding the beam in our own eye

Share the following story about how the Prophet Joseph Smith taught one sister to look for the beam in her own eye when dealing with a personal offense:

A woman went to the Prophet Joseph Smith upset about some things another member of the Church had said about her. The Prophet told her that if what the man had said was untrue, she should ignore the matter, because truth would survive but untruths would not. The woman felt the comments were untrue, but she was not satisfied with ignoring the matter. The Prophet then told his way of handling such comments:

“When an enemy had told a scandalous story about him, which had often been done, before he rendered judgment he paused and let his mind run back to the time and place and setting of the story to see if he had not by some unguarded word or act laid the block on which the story was built. If he found that he had done so, he said that in his heart he then forgave his enemy, and felt thankful that he had received warning of a weakness that he had not known he possessed.”

The Prophet told the sister that she should think carefully about whether she had unconsciously given the man any reason to say the things he did. After much thought, she decided she had, and she thanked the Prophet and left. (See Jesse W. Crosby, quoted in Hyrum L. Andrus and Helen Mae Andrus, comps., They Knew the Prophet [1974], 144.)