Seek Ye First the Kingdom of God - Reading Assignment for Sunday, March 13, 2011

"Lesson 9: “Seek Ye First the Kingdom of God”," New Testament Class Member Study Guide, (1997)

What doctrine if understood, would change our behavior to "seek first the kingdom of God?"

Doctrine - Plan of Happiness

Principle - Service

Application - Think of how many people we can serve and then serve them

Matthew 6-7

• 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?

• 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?

• 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?

Suggestions for Family Discussion

1. Display a stone and a pile of sand. Ask family members which material they would use as a foundation for a house. Read Matthew 7:24–27, and discuss how building our lives on the Savior’s teachings is like building a house on a firm foundation of rock.

2. Display a map. Ask family members how a map could help them plan a trip. If your family has recently taken a trip or will take one soon, discuss how a map was used or will be used on the trip. Explain that in our journey toward eternal life, the scriptures and the teachings of the living prophets are like a map, helping us know how to return to our Heavenly Father.

Scripture Chain: Living as Disciples of Christ

Matthew 16:24–25

Matthew 7:21

John 8:31

John 13:35

2 Nephi 31:10–13

Moroni 7:48

The Sermon on the Mount: “A More Excellent Way - Lesson Outline

"Lesson 8: The Sermon on the Mount: “A More Excellent Way”," New Testament Gospel Doctrine Teacher’s Manual, (2002)

1. Introduction

a) Will speak about The Sermon on the Mount today

b) Will begin with some things I thought I would include only at the end.

c) Sermon on the Mount is direction from the Lord to His faithful disciples to elevate their lives, move them to a higher plane, live a higher law.

i) Sometimes faithful Saints, hearing some of these higher laws, become discouraged, feeling they can never measure up.

(1) Matthew 5:41 – Be ye therefore perfect, even as your Father which is in heaven is perfect.

d) Cognitive Therapy - Theory of depression holds that depressed people think the way they do because their thinking is biased towards negative interpretations.

i) Cognitive errors are exaggerated and irrational thoughts

ii) Can apply well beyond depressed people

iii) One common cognitive error – All or Nothing Thinking

(1) If I’m not all good, the only alternative is that I’m worthless or a failure

(2) If I’m not perfect, I’m a failure

(3) If I think an unkind thought, I’m never going to make it to the Celestial Kingdom.

e) One of the ways we can become discouraged about living the higher law Christ describes in The Sermon on the Mount is to forget that becoming perfect is a process, not an event.

i) If we were climbing Mt. Timpanogos, would we become discouraged if we hadn’t reached the top 30 minutes after leaving the trailhead?

ii) If we were traveling by handcart across the plains, would we feel we could never make it if we hadn’t reached Salt Lake City by the end of the first week?

iii) Reading 1 - President Joseph Fielding Smith said: “I believe the Lord meant just what he said: that we should be perfect, as our Father in heaven is perfect. That will not come all at once, but line upon line, and precept upon precept, example upon example, and even then not as long as we live in this mortal life, for we will have to go even beyond the grave before we reach that perfection and shall be like God.

“But here we lay the foundation. Here is where we are taught these simple truths of the gospel of Jesus Christ, in this probationary state, to prepare us for that perfection. It is our duty to be better today than we were yesterday, and better tomorrow than we are today. … If we are keeping the commandments of the Lord, we are on that road to perfection” (Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. [1954–56], 2:18–19.

iv) Reading 2 - Elder Bruce R. McConkie, speaking at the funeral of Elder S. Dilworth Young, said: If we die in the faith, that’s the same things as saying that our calling and election has been made sure and that we will go on to our eternal reward hereafter. As far as faithful members of the church are concerned, they have charted a course leading to eternal life . . . [and] if they are in line of their duty, if they are doing what they ought to do, although they may not have been perfect in this sphere, their probation is ended . . . with their death, and they will not thereafter depart from the path. It is true as the Prophet Joseph Smith said, that there are many things that have to be done “even beyond the grave” to work out our salvation, but we’ll stay in the course and we will not alter from it, if we have been faithful in this life. (13 July 1981)

v) Most important thing – Enabling power of the Atonement

(1) READ – Elder David A. Bednar, when he was President of BYU-Idaho, said the following: I suspect that you and I are much more familiar with the nature of the redeeming power of the Atonement than we are with the enabling power of the Atonement. It is one thing to know that Jesus Christ came to earth to die for us. That is fundamental and foundational to the doctrine of Christ. But we also need to appreciate that the Lord desires, through His Atonement and by the power of the Holy Ghost, to live in us--not only to direct us but also to empower us. I think most of us know that when we do things wrong, when we need help to overcome the effects of sin in our lives, the Savior has paid the price and made it possible for us to be made clean through His redeeming power. Most of us clearly understand that the Atonement is for sinners. I am not so sure, however, that we know and understand that the Atonement is also for saints--for good men and women who are obedient and worthy and conscientious and who are striving to become better and serve more faithfully. I frankly do not think many of us "get it" concerning this enabling and strengthening aspect of the Atonement, and I wonder if we mistakenly believe we must make the journey from good to better and become a saint all by ourselves through sheer grit, willpower, and discipline, and with our obviously limited capacities.

Brothers and sisters, the gospel of the Savior is not simply about avoiding bad in our lives; it also is essentially about doing and becoming good. And the Atonement provides help for us to overcome and avoid bad and to do and become good. There is help from the Savior for the entire journey of life--from bad to good to better and to change our very nature. ("In the Strength of the Lord", David A. Bednar was the president of BYU-Idaho when this devotional address was given at Brigham Young University on 23 October 2001.)

(2) The same Savior who gave His disciples and us, a higher law in The Sermon on the Mount stands ready to help us live that higher law and support us as we climb an upward path to a better life.

(a) If we strive to live these higher laws, even if we fall short, we are drawing down heavenly powers in our lives to help us be better people.

2. Jesus teaches the Beatitudes to his disciples

a) Set the scene

i) In some paintings of the Sermon on the Mount, we see Christ speaking to a large crowd.

ii) READ - Matthew 5:1-2

1And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

2And he opened his mouth, and taught them,

(1) This is a sermon for His faithful followers, including those who would become His apostles.

(2) What is often called The Sermon on the Plain beginning in Luke 7:17 may have involved a larger multitude, but even here, there is a distinction between Christ’s dealings with the multitude and with His disciples (Luke 17:20)

b) First part of sermon is The Beatitudes

i) Look at footnote A to Matthew 5:3: The Latin beatus is the basis of the English “beatitude,” meaning “to be fortunate,” “to be happy,” or “to be blessed.”

ii) 10 very short verses

(1) For some beatitudes, the Joseph Smith Translation of Matthew or the Sermon at the Temple given to faithful Nephites after Christ’s resurrection and beginning in 3 Nephi 12 are helpful.

c) Reading 3 – Matthew 5:3 and footnote b

Blessed are the bpoor in spirit: for theirs is the kingdom of heaven.

(1) Footnote b - IE poor in pride, humble in spirit; 3 Ne. 12:3 reads “… the poor in spirit who come unto me.” James 2:5 (1–9); D&C 56:18 (18–20); 88:17.

d) Reading 5 – Matthew 5:4

Blessed are they that mourn: for they shall be comforted.

i) ASK – Is Christ saying it is a good idea for us to have experiences that will cause us to mourn?

(1) Speaking to the inevitable experiences of life

(2) Sometimes, a person mourning the loss of a loved one experiences a severe trial of their faith.

ii) Sources of Comfort

(1) Reading 6 – John 14:26-27

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

(2) Reading 7 – Mosiah 18:8-9

And it came to pass that he said unto them: Behold, here are the waters of Mormon (for thus were they called) and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another’s burdens, that they may be light;

Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life

e) READ – Matthew 5:5

Blessed are the meek: for they shall inherit the earth.

i) Footnote A - GR gentle, forgiving, or benevolent; the Heb. in Ps. 37:11 characterizes as the humble those who have suffered.

ii) Reading 8 – Elder Robert E. Wells said: I was visiting a huge estancia (ranch) in Argentina with over 100,000 acres of lush pampa. They had 20,000 head of cattle on the ranch and over a thousand head of beautiful horses–some for the gauchos to ride, but most were thoroughbred polo ponies that they trained and sold all over the world.

In the course of the afternoon’s conversation I asked the distinguished estanciero (owner) if we would see a rodeo where the gauchos would be breaking wild horses like our western cowboys. The owner was aghast. “Not on this ranch you won’t,” was his emphatic answer. “We would never break a horse. We don’t want to break his spirit. We love them and work patiently with them and train them until they are meek or ‘manso.’” He said, “Our meek (or ‘manso’) horses are still full of fire and spirit, but they are obedient and well trained. They lose nothing of their speed or maneuverability. A polo pony has to be the finest horseflesh on the face of the earth. They are lightning fast and superbly maneuverable to follow the run-and-gun type of game that world-class polo is. The horse cannot be timid or afraid of anything, but must be obedient and superbly well trained.”

I can see a great spiritual application now to the meaning “manso” or “meek.” I don’t feel the Savior wanted us to be doormats to be walked on. I prefer to think he meant that we should be obedient and well trained. You can be strong, enthusiastic, talented, spirited, zealous, and still be “meek” by being obedient and well trained. I can seek to be that kind of a meek person and be proud to have that as my goal–obedient and well trained–and still coexist in the success-oriented world in which we live. (Elder Robert E. Wells, The Christ-Focused Beatitudes, a devotional address given at Brigham Young University on 20 May 1986.)

f) READ – Matthew 5:8 Blessed are the pure in heart; for they shall see God."

i) Speaking of the temple and its promises - Reading 9 – Doctrine and Covenants 97:16

“Yea, and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it shall see God.”

ii) Reading 10 - Elder McConkie quoted the Prophet Joseph Smith when he taught that, "After a man so devotes himself to righteousness that his calling and election is made sure, 'then it will be his privilege to receive the other Comforter,' the Prophet says. 'Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even he will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the kingdom of God'." (Mormon Doctrine, p687)

3. Jesus declares that his disciples are “the salt of the earth” and “the light of the world.”

a) Reading 11 – Matthew 5:13-16

13¶Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

14Ye are the light of the world. A city that is set on an hill cannot be hid.

15Neither 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.

16Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

i) READ – Leviticus 2:13

13And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.

ii) Salt is a symbol of the covenant. With ancient sacrificial offerings, salt was a required component.

(1) Only a very little salt was necessary to make the offering acceptable to the Lord

iii) We are children of the New and Everlasting Covenant and our job is to teach the gospel by precept and example.

iv) Though our numbers may be few and always will be, compared to the population of the world, we’re here to prepare the world for the Second Coming – to bring change far beyond what we ourselves can control

b) Light of the World

i) Again, we are few in number but when you light a single candle in a totally dark room, you transform it.

ii) The difference between total darkness and a single candle is greater than the difference between a single candle and having all the electric lights turned on in a room.

iii) Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven

4. Jesus teaches a higher law than the law of Moses

a) READ – Matthew 5:17-18

17¶Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

18For 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.

i) The traditions and requirements of the Law of Moses were the heart and soul of the Jewish faith, and of the relationship of the Jewish people with their Maker.

ii) Thus the teachings of the Savior would clearly have caused deep concerns for those good and honest (as well as the bad and dishonest) people who had tried their entire lives to live by this law.

iii) As the Savior prepared to elevate the sights of his disciples to a new level of obedience, and new kind of gospel law, he explained that he had not come to destroy even the smallest part of what they held dear. Every “jot and tittle” of the law was safe. Jesus had come not to destroy, but to fulfill.

iv) READ – Mosiah 13:29-30 – Purpose of the Law

29And now I say unto you that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law; for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God;

30Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him.

v) READ – 2 Nephi 25:24-25

24And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled.

25For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments.

vi) READ – Alma 34:14

And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal.

b) Ye have heard that it was said.

i) Jesus used these words when he referred to commandments that were part of the law of Moses.

c) But I say unto you

i) Jesus used these words when he taught his disciples his higher law.

d) Reading 12 – Matthew 5:21-24

21¶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:

22But I say unto you, That whosoever is angry with his brother without a cause [Footnote 22b - the phrase “without a cause” does not appear in the Joseph Smith Translation of Matthew 5:22 or in 3 Nephi 12:22] 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.

23Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

24Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

(1) Verse 23-24 - The righteous party in a disagreement–the one bringing the gift–responsible to initiate the process of reconciliation.

e) READ Matthew 5:43-45

43¶Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

44But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

45That 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.

i) Charity

(1) READ – Moroni 7:47-48

47But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him.

48Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen.

Conclusion

The Sermon on the Mount: “A More Excellent Way” – Scriptures and Quotes

Lesson 8: The Sermon on the Mount: “A More Excellent Way” – Scriptures and Quotes

Reading 1 - President Joseph Fielding Smith said: “I believe the Lord meant just what he said: that we should be perfect, as our Father in heaven is perfect. That will not come all at once, but line upon line, and precept upon precept, example upon example, and even then not as long as we live in this mortal life, for we will have to go even beyond the grave before we reach that perfection and shall be like God.
“But here we lay the foundation. Here is where we are taught these simple truths of the gospel of Jesus Christ, in this probationary state, to prepare us for that perfection. It is our duty to be better today than we were yesterday, and better tomorrow than we are today. … If we are keeping the commandments of the Lord, we are on that road to perfection” (Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. [1954–56], 2:18–19.

Reading 2 - Elder Bruce R. McConkie, speaking at the funeral of Elder S. Dilworth Young, said: If we die in the faith, that’s the same things as saying that our calling and election has been made sure and that we will go on to our eternal reward hereafter. As far as faithful members of the church are concerned, they have charted a course leading to eternal life . . . [and] if they are in line of their duty, if they are doing what they ought to do, although they may not have been perfect in this sphere, their probation is ended . . . with their death, and they will not thereafter depart from the path. It is true as the Prophet Joseph Smith said, that there are many things that have to be done “even beyond the grave” to work out our salvation, but we’ll stay in the course and we will not alter from it, if we have been faithful in this life. (13 July 1981)

Elder David A. Bednar, when he was President of BYU-Idaho, said the following: I suspect that you and I are much more familiar with the nature of the redeeming power of the Atonement than we are with the enabling power of the Atonement. It is one thing to know that Jesus Christ came to earth to die for us. That is fundamental and foundational to the doctrine of Christ. But we also need to appreciate that the Lord desires, through His Atonement and by the power of the Holy Ghost, to live in us--not only to direct us but also to empower us. I think most of us know that when we do things wrong, when we need help to overcome the effects of sin in our lives, the Savior has paid the price and made it possible for us to be made clean through His redeeming power. Most of us clearly understand that the Atonement is for sinners. I am not so sure, however, that we know and understand that the Atonement is also for saints--for good men and women who are obedient and worthy and conscientious and who are striving to become better and serve more faithfully. I frankly do not think many of us "get it" concerning this enabling and strengthening aspect of the Atonement, and I wonder if we mistakenly believe we must make the journey from good to better and become a saint all by ourselves through sheer grit, willpower, and discipline, and with our obviously limited capacities.
Brothers and sisters, the gospel of the Savior is not simply about avoiding bad in our lives; it also is essentially about doing and becoming good. And the Atonement provides help for us to overcome and avoid bad and to do and become good. There is help from the Savior for the entire journey of life--from bad to good to better and to change our very nature. ("In the Strength of the Lord", David A. Bednar was the president of BYU-Idaho when this devotional address was given at Brigham Young University on 23 October 2001.)
Matthew 5:1-2

Reading 3 – Matthew 5:3 and footnote b

Reading 5 – Matthew 5:4

Reading 6 – John 14:26-27

Reading 7 – Mosiah 18:8-9

Matthew 5:5

Reading 8 – Elder Robert E. Wells said: I was visiting a huge estancia (ranch) in Argentina with over 100,000 acres of lush pampa. They had 20,000 head of cattle on the ranch and over a thousand head of beautiful horses–some for the gauchos to ride, but most were thoroughbred polo ponies that they trained and sold all over the world.
In the course of the afternoon’s conversation I asked the distinguished estanciero (owner) if we would see a rodeo where the gauchos would be breaking wild horses like our western cowboys. The owner was aghast. “Not on this ranch you won’t,” was his emphatic answer. “We would never break a horse. We don’t want to break his spirit. We love them and work patiently with them and train them until they are meek or ‘manso.’” He said, “Our meek (or ‘manso’) horses are still full of fire and spirit, but they are obedient and well trained. They lose nothing of their speed or maneuverability. A polo pony has to be the finest horseflesh on the face of the earth. They are lightning fast and superbly maneuverable to follow the run-and-gun type of game that world-class polo is. The horse cannot be timid or afraid of anything, but must be obedient and superbly well trained.”
I can see a great spiritual application now to the meaning “manso” or “meek.” I don’t feel the Savior wanted us to be doormats to be walked on. I prefer to think he meant that we should be obedient and well trained. You can be strong, enthusiastic, talented, spirited, zealous, and still be “meek” by being obedient and well trained. I can seek to be that kind of a meek person and be proud to have that as my goal–obedient and well trained–and still coexist in the success-oriented world in which we live. (Elder Robert E. Wells, The Christ-Focused Beatitudes, a devotional address given at Brigham Young University on 20 May 1986.)

Matthew 5:8

Reading 9 – Doctrine and Covenants 97:16

Reading 10 - Elder McConkie quoted the Prophet Joseph Smith when he taught that, "After a man so devotes himself to righteousness that his calling and election is made sure, 'then it will be his privilege to receive the other Comforter,' the Prophet says. 'Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even he will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the kingdom of God'." (Mormon Doctrine, p687)

Reading 11 – Matthew 5:13-16

Leviticus 2:13

Matthew 5:17-18

Mosiah 13:29-30

2 Nephi 25:24-25

Alma 34:14

Reading 12 – Matthew 5:21-24

Matthew 5:43-45

Moroni 7:47-48

The Sermon on the Mount and The Sermon at the Temple

From the Encyclopedia of Mormonism:

Sermon on the Mount

Author: Updegraff, Robert Timothy

The Sermon on the Mount (Matt. 5-7) is for Latter-day Saints, as well as for all other Christians, a key source for the teachings of Jesus and of Christian behavior ethics. The fact that parallel accounts appear in the Book of Mormon (3 Ne. 12-14) and the Joseph Smith Translation of the Bible (JST Matt. 5-7) offers both the opportunity for a better understanding of the Sermon and the obligation to refute notions of mere plagiarism by the Prophet Joseph Smith. A careful comparison of the texts reveals significant differences that are attributable primarily to the specific setting of the Book of Mormon sermon.

In the Book of Mormon account, the resurrected Jesus appeared to the more righteous survivors of a fierce storm and major earthquake in the Western Hemisphere who had gathered at the temple in the land called Bountiful. The setting includes the performance of ordinances, for the people prepared for baptism, first that of water by twelve men whom Jesus had ordained, followed by that of fire from the Lord himself (3 Ne. 12:1). The sermon at the temple thus provides the assembled multitude with an understanding of their duties and obligations. It also introduces them to the fulness of the gospel that Jesus established among them because he had fulfilled the law "that was given unto Moses" (3 Ne. 15:4-10) under which they had lived. Obedience to Jesus' gospel gave the Book of Mormon people two hundred years of peace and harmony as it became established throughout their lands (4 Ne. 1:17-23). Since Jesus himself observes that he had given a similar sermon in Palestine before he ascended to his Father (3 Ne. 15:1), Latter-day Saints have no doubt that the Sermon on the Mount reflects a unified presentation that the Savior possibly gave on several occasions (JST Matt. 7:1-2, 9, 11) and not merely a collection brought together by Matthew or his sources. As in many speaking situations, a speaker can repeat the basic message with appropriate alterations to fit the specific audience.

SETTING OF THE SERMONS. While much of the text in 3 Nephi 12- 14 is identical to Matthew 5-7,there are numerous and significant differences. Most of the differences stem from the specific setting of the Book of Mormon sermon. First, the risen Jesus opened his Book of Mormon sermon with three additional beatitudes that underscore its purpose as an address to believers: "Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen; …blessed are ye if ye shall believe in me and be baptized; …more blessed are they who shall believe in your words…and be baptized…[and] receive a remission of their sins" (3 Ne. 12:1-2). Further, the Book of Mormon account is post-Resurrection, and the emphasis is on the fact that the Lord has completely fulfilled his mission of salvation. Thus, Jesus can summarize the series of antitheses recorded in 3 Nephi 12:21-45: "Those things which were of old time, which were under the law, in me are all fulfilled" (3 Ne. 12:46). Furthermore, rather than instructing the people "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5:48), Jesus in meaningfully modified words told them, "I would that ye should be perfect even as I, or your Father who is in heaven is perfect" (3 Ne. 12:48). In place of the open-ended "one jot or one tittle shall in no wise pass away from the law, till all be fulfilled" (Matt. 5:18), the Book of Mormon passage replaced the phrase "till all be fulfilled" with "but in me it hath all been fulfilled" (3 Ne. 12:18).

Other changes reflect both the Book of Mormon setting and the absence of antipharisaic statements that figure prominently in Matthew's account. Two examples of the former are the replacement of the "farthing" (Matt. 5:26) with the "senine" (3 Ne. 12:26), which was the smallest Nephite measure of gold (Alma 11:3, 15-19), and the lack of reference to the swearing "by Jerusalem…the city of the great King" (Matt. 5:35). Similarly, the sermon at the temple in Bountiful does not mention surpassing the righteousness of the scribes and Pharisees, as in Matthew 5:20,or that of the publicans who are loved by their friends (Matt. 5:46-47). In place of the references to the scribes and Pharisees (Matt. 5:20), the Lord told the Nephites: "Except ye shall keep my commandments, which I have commanded you at this time, ye shall in no case enter into the kingdom of heaven" (3 Ne. 12:20). Also, the Book of Mormon account does not contain the references to self-mutilation found in Matthew 5:29-30,or the qualifying phrase "without a cause" in Matthew 5:22(cf. 3 Ne. 12:22).

CLARIFICATIONS. A further type of difference consists of additions to the Sermon on the Mount text that often provide sensible clarifications. Several examples are found in the Beatitudes. The Book of Mormon version noted that it is "the poor in spirit who come unto me " who inherit the kingdom of heaven (3 Ne. 12:3; Matt. 5:3; emphasis added). At the end of 3 Nephi 12:6(cf. Matt. 5:6), one finds "blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost " (emphasis added). While these might seem to be small changes, they nonetheless enhance understanding of Jesus' meaning.

For Latter-day Saints, the message of the Sermon on the Mount centers on its normative value. As a covenant-making people, they take upon themselves the obligation to emulate the Savior in their personal lives and to work toward the ultimate goal of becoming like him. Although the demands are substantial, they are provided an incentive to strive to become like their divine model (cf. 2 Ne. 31:7-10, 16; 3 Ne. 27:27). The simple words and teachings that Jesus gave to his followers in Palestine and to the Book of Mormon survivors are still applicable to his Saints today. [See also Lord's Prayer.]

Bibliography

Stendahl, Krister. "The Sermon on the Mount and Third Nephi." In Reflections on Mormonism, ed. T. Madsen, pp. 139-54. Provo, Utah, 1978.

Thomas, Catherine. "The Sermon on the Mount: The Sacrifice of the Human Heart." In Studies in Scripture, ed. K. Jackson and R. Millet, Vol. 5, pp. 236-50. Salt Lake City, 1986.

Welch, John W. The Sermon at the Temple and the Sermon on the Mount. Salt Lake City, 1990.

The Sermon on the Mount: Bible Dictionary

Sermon on the Mount. Matt. 5:1–7:29. A discourse by the Lord to his disciples who were about to be sent forth on missions. It should be placed chronologically soon after the calling of the Twelve. It is similar in many respects to a sermon recorded in Luke 6:20–49, although the Matthew account contains more pointed references to the law, the prophets, and the individual calling and responsibility of the disciples. The Luke account appears to have a more general application. For example, “Ye are the salt of the earth” (Matt. 5:13); “Ye are the light of the world” (Matt. 5:14); and, “take no thought, saying, What shall we eat … drink? or, Wherewithal shall we be clothed” (Matt. 6:31) do not occur in the Luke account. The Sermon in Matthew is greatly clarified by the JST, and a similar sermon recorded in 3 Ne. 12–14. These sources reveal that certain plain and precious information has not survived in the KJV account.

A brief analysis of the Matthew record is as follows:

1. The subjects of the kingdom: their character and privileges (5:3–12), and their responsibility (5:13–16).
2. The kingdom of heaven in relation to the law (5:17–48) and Pharisaic rules (6:1–34). It is the highest fulfillment of the law in regard to the Decalogue (5:21–37); the law of retaliation (5:38–42); and love or charity (5:43–48). It exceeds the righteousness of the Pharisees in regard to almsgiving (6:1–4); prayer (6:5–15); fasting (6:16–18); and earthly possessions and daily cares (6:19–34).
3. Characteristics of the life within the kingdom: judgment on others (7:1–6); the Father’s love for his children (7:7–12); the narrow entrance (7:13–14); the danger of false guides and the test of the true (7:15–23); a description of the true subjects of the kingdom, as distinguished from the false (7:24–27).

The Beatitudes

From the Bible Dictionary:

Beatitudes. Name given to certain declarations of blessedness in the Sermon on the Mount (Matt. 5:3–11, cf. Luke 6:20–22). They describe certain elements that go to form the refined and spiritual character, and all of which will be present whenever that character exists in its perfection. Rather than being isolated statements, the Beatitudes are interrelated and progressive in their arrangement. A more comprehensive and accurate listing is found in 3 Ne. 12 and JST Matt. 5, where a greater spiritual emphasis is given.