Gospel Doctrine, Lesson 39: Behold, My Joy Is Full,

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3 Nephi 17-19

#1: Elder Bruce R. McConkie: That sermon properly understood is far more than a recitation of ethical principles; rather, it summarizes the Christian way of life, and it charts the course true saints must pursue to become even as He is. ...hearers will get out if it as much as their personal spiritual capacity permits. To some it will point the way to further investigation; to others it will confirm and reconfirm eternal truths already learned from the scriptures and from the preachers of righteousness of their day; and to those few whose souls burn with the fires of testimony, devotion, and valiance, it will be as the rending of the heavens: light and knowledge beyond carnal comprehension will flow into their souls in quantities that cannot be measured. The Sermon on the Mount has never been recorded in its entirety as far as we know; at least no such scriptural account is available to us. What has come to us is a digest; the words in each account...are verbatim recordings of what he said, but they are not all that he said by any means. (as quoted by Bruce Satterfield at ldsmag.com/article 7467/1, an excellent resource!) #2: Andrew C. Skinner: The Greek wording of Matthew 5:4 implies that those who mourn do so for their sins, their behavior; in the classic sense, the verb penthe means not only to mourn, to lament, but also to deplore an action. Thus this beatitude is another declaration of Jesus; power as the Messiah to heal and redeem. It is particularly applicable to those who mourn for their sins, whose hearts are broken (see Psalm 147:3), and whose spirits are contrite because of their misdeeds. For as the patriarch Lehi taught, the Messiah offereth himself a sacrifice for sin to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered (2 Nephi 2:7). The intent of this beatitude seems to be to encourage disciples to cultivate a broken heart because of their sins and to feel that godly sorrow [that] worketh repentance to salvation (2 Corinthians 7:10. (Israels Ancient Psalms: Cornerstone of
the Beatitudes, may be found at MaxwellInstitute.byu.edu)

#3: With the first commandment first in our lives, we are better prepared to live the second commandment: to love our fellow men. [Elder] Neal A. Maxwell stated: Believing in a loving God who is perfect helps us to love our imperfect neighbors. I see now that the first commandment must be first, and, therefore, the second commandment must be second, for without a knowledge of the love of God and his help, our concerns for our neighbors would diminish. (same source as #1 above) #4: Harold B. Lee taught, The saving grace of the Lords atoning power is extended to those who would receive the saving ordinances of the gospel. Through the ordinance of baptism, we receive the divine grace of forgiveness that qualifies us to receive spiritual

rebirth through the gift of the Holy Ghost. Now spiritually reborn, we must then grow up to godhood. This will require further enabling power through divine grace or mercy. This grace comes through the higher ordinances of the temple. Each ordinance and covenant made in the temple helps us to receive more grace that enables us to become like God. Yet each covenant is a further covenant regarding service in the kingdom. As we serve others, we are granted greater grace or mercy.
(Ibid.)

#5: To see God, according to Elder Royden G. Derrick, means to come to know God, discover him, visualize him, recognize him, and understand him. To see him is to recognize the divine in his children. (as quoted by D. Kelly Ogden and Andrew C. Skinner, Verse by Verse The Book of Mormon,
2:147)

#6: The word perfect in Greek (teleios) means "to become finished or

completed," and it is a common word used in the ancient mystery religions to describe the person who has been fully initiated in the religious ordinances. Let me give you a couple of examples of that. Some of them come from "The Secret Gospel of Mark," which was published by Morton Smith. This is found in a letter of Clement of Alexandria around A.D. 200 [inaudible question] That is a quote from Arndt and Gingrich A Greek English Lexicon of the New Testament and Other Early Christian Literature. The medieval lexicons were put together mostly by Catholics. Most of our dictionaries and lexicons these days are done by Protestants, and the Protestants have a general antipathy against ordinances. You aren't saved by ordinances [according to them]. That was one of Luther's main points, so whenever possible a Lutheran is going to give you a translation that is compatible with his view of salvation which is salvation by grace. You become perfect in an ethical sense or a moral sense. That will be the primary meaning listed. When you go to the medieval texts, you will see that the sacramental dimension of these words receives much higher prominence. (John W. Welch, Lectures on the Book of Mormon, lecture 99, available online at MaxwellInstitute.byu.edu)

Other thoughts too great not to include:

C.S. Lewis: I find a good many people have been bothered by our Lords words, Be ye perfect. Some people seem to think this means Unless you are perfect, I will not help you, and as we cannot be perfect, then, if He meant that, our position is hopeless. But I do not think He did mean that. I think He meant The only help I will give is help to become perfect. You may want something less: but I will give you nothing less (Mere Christianity, 1065) Harold B. Lee: Our salvation rests upon the mercy we show to others. Unkind and cruel

words, or wanton acts of cruelty toward man or beast, even though in seeming retaliation, disqualify the perpetrator in his claims for mercy when he has need of mercy in the day of judgment before earthly or heavenly tribunals. Is there one who has never been wounded by the slander of another whom he thought to be his friend? Do you remember the struggle you had to refrain from retribution? Blessed are all you who are merciful, for you shall obtain mercy! I realize this doctrine poses a significant challenge, but surely it is a more agreeable challenge than the terrible tasks posed for us by the war and poverty and pain the world continues to face. How are we supposed to act when we are offended, misunderstood, unfairly or unkindly treated, or sinned against? What are we supposed to do if we are hurt by those we love, or are passed over for promotion, or are falsely accused, or have our motives unfairly assailed? Do we fight back? Do we send in an ever-larger battalion? Do we revert to an eye for an eye and a tooth for a tooth, or, as Tevye says in Fiddler on the Roof, do we come to the realization that this finally leaves us blind and toothless? (Conference Report, Oct. 1992) Gordon B. Hinckley: It is not always easy to live by these doctrines when our very natures impel us to fight backMost of us have not reached that stage of compassion and love and forgiveness. It is not easy. It requires a self-discipline almost greater than we are capable of. But as we try, we come to know that there is a resource of healing, that there is a mighty power of healing in Christ, and that if we are to be his true servants, we must not only exercise that healing power in behalf of others, but, perhaps more important, inwardly. I would that the healing power of Christ might spread over the earth and be diffused through our society and into our homes, that it might cure men's hearts of the evil and adverse elements of greed and hate and conflict. I believe it could happen. I believe it must happen. If the lamb is to lie down with the lion, then peace must overcome conflict; healing must mend injury. (Faith, The Essence of True Religion, p. 35) Jeffrey R. Holland: Life is too short to be spent nursing animosities or in keeping a box score of offenses against usWe dont want God to remember our sins, so there is something fundamentally wrong in our relentlessly trying to remember those of others. When we have been hurt, undoubtedly God takes into account what wrongs were done to us and what provocations there are for our resentments, but clearly the more provocation there is and the more excuse we can find for our hurt, all the more reason for us to forgive and be delivered from the destructive hell of such poisonous venom and anger. It is one of those ironies of godhood that in order to find peace, the offended as well as the offender must engage the principle of forgiveness. (Ensign, Nov. 1996, p. 83 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 423) Jeffrey R. Holland: Remember that whatever you toss out mentally or verbally comes back to you according to God's plan of compensation: For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. (Matthew 7:2.) A critical, petty, or vicious remark is simply an attack on our own self-worth. On the other hand, if our minds are constantly seeing good in others, that, too, will return, and we will truly feel

good about ourselves. (On Earth As It Is In Heaven, p. 29) Elder George F. Richards: ...a few years ago, at the closing of a conference of the St. Johns Stake, we had had a wonderful conference I thought, and I was very happy on retiring. I was sleeping in the home of the president of the stake, Brother Levi Udall, and that night I had a remarkable dream. I have seldom mentioned this to other people, but I do not know why I should not. It seems to me appropriate in talking along this line. I dreamed that I an d a group of my own associates found ourselves in a courtyard where, around the outer edge of it, were German soldiers and Fuhrer Adolph Hitler was there with this group, and they seemed to be sharpening their swords and cleaning their guns, and making preparations for a slaughter of some kind, or an execution. We knew not what, but, evidently we were the objects. But presently a circle was formed and this Fuhrer and his men were all within the circle, and my group and I were circled on the outside, and he was sitting on the inside of the circle with his back to the outside, and when we walked around and I got directly opposite to him, I stepped inside the circle and walked across to where he was sitting, and spoke to him in a manner something like this: I am your brother. You are my brother. In our heavenly home we lived together in love and peace. Why can we not so live here on earth? And it seemed to me that I felt in myself, welling up in my soul, a love for that man, and I could feel that he was having the same experience, and presently he arose, and we embraced each other and kissed each other, a kiss of affection. Then the scene changed so that our group was within the circle, and he and his group were on the outside, an when he came around to where I was standing, he stepped inside the circle and embraced me again, with a kiss of affection. I think the Lord gave me that dream. Why should I dream of this man, one of the greatest enemies of mankind, and one of the wickedest, but that the Lord should teach me that I must love my enemies, and I must love the wicked as well as the good? Now, who is there in this wide world that I could not love under those conditions, if I could only continue to feel as I felt then? I have tried to maintain this feeling and, thank the Lord, I have no enmity toward any person in this world; I can forgive all men, so far as I am concerned, and I am happy in doing so and in the love which I have for my fellow men (CR, Oct. 1946) Joseph F. Smith: Do you love these slanderers, these liars, these defamers, these persecutors of the innocent and of the unoffendingdo you love them? [several voices, No, no.] I can scarcely blame you. But that is not according to the law of God. I want to tell you how I feel towards them. I love them so much that if I had it in my power to annihilate them from the earth I would not harm a hair of their headsnot one hair of their heads. If I could possibly make them better men, convert them from the error of their ways I would do it, God being my helper. I would not throw a straw in their way to prosperity and happiness, but so far as possible I would hedge up their headlong and downward course to destruction, and yet I detest and abominate their infamous actions and their wicked course. That is how I feel towards them, and that is how much I love them, and if this is not the love that Jesus desired us to have for our enemies, tell me what kind of love we should have for them? I do not love them so that I would take them into my bosom, or invite them to associate with my family, or that I

would give my daughters to their embraces, nor my sons to their counsels. I do not love them so well that I would invite them to the councils of the Priesthood, and the ordinances of the House of God, to scoff and jeer at sacred things which they do not understand, nor would I share with them the inheritance that God, my Father, has given me in Zion; I do not love them well enough for this, and I do not believe that God ever designed that I should; but I love them so much that I would not hurt them, I would do them good, I would tell the truth about them, I would benefit them if it was in my power, and I would keep them to the utmost of my ability from doing harm to themselves and to their neighbors. I love them that much; but I do not love them with that affection with which I love my wife, my brother, my sister or my friend. There is a difference between the love we should bear towards our enemies and that we should bear towards our friends. [JD 23:2845] The New Testament account of the Saviors teachings is, Whosoever is angry with his brother without a cause shall be in danger of the judgment (Matthew 5:22). The Saviors teachings on this subject in the Book of Mormon are the same except that the phrase without a cause is deleted. This indicates that it is best to avoid anger altogether. It should be noted that the earliest known manuscript for Matthew 5:22 does not contain the phrase without a cause (Kent P. Jackson and Frank F. Judd, How the New Testament Came to Be, 161) Corrie Ten Boom: It was in a church in Munich that I saw hima balding, heavyset man in a gray overcoat, a brown felt hat clutched between his hands. People were filing out of the basement room where I had just spoken, moving along the rows of wooden chairs to the door at the rear. It was 1947 and I had come from Holland to defeated Germany with the message that God forgives. It was the truth they needed most to hear in that bitter, bombed-out land, and I gave them my favorite mental picture. Maybe because the sea is never far from a Hollanders mind, I liked to think that thats where forgiven sins were thrown. When we confess our sins, I said, God casts them into the deepest ocean, gone forever. The solemn faces stared back at me, not quite daring to believe. There were never questions after a talk in Germany in 1947. People stood up in silence, in silence collected their wraps, in silence left the room. And thats when I saw him, working his way forward against the others. One moment I saw the overcoat and the brown hat; the next, a blue uniform and a visored cap with its skull and crossbones. It came back with a rush: the huge room with its harsh overhead lights; the pathetic pile of dresses and shoes in the center of the floor; the shame of walking naked past this man. I could see my sisters frail form ahead of me, ribs sharp beneath the parchment skin.

Betsie, how thin you were!

[Betsie and I had been arrested for concealing Jews in our home during the Nazi occupation of Holland; this man had been a guard at Ravensbruck concentration camp where we were sent.] Now he was in front of me, hand thrust out: A fine message, Frulein! How good it is to know that, as you say, all our sins are at the bottom of the sea! And I, who had spoken so glibly of forgiveness, fumbled in my pocketbook rather than take that hand. He would not remember me, of coursehow could he remember one prisoner among those thousands of women?

But I remembered him and the leather crop swinging from his belt. I was face-to-face with one of my captors and my blood seemed to freeze. You mentioned Ravensbruck in your talk, he was saying, I was a guard there. No, he did not remember me. But since that time, he went on, I have become a Christian. I know that God has forgiven me for the cruel things I did there, but I would like to hear it from your lips as well. Frulein, again the hand came outwill you forgive me? And I stood thereI whose sins had again and again to be forgivenand could not forgive. Betsie had died in that placecould he erase her slow terrible death simply for the asking? It could not have been many seconds that he stood therehand held outbut to me it seemed hours as I wrestled with the most difficult thing I had ever had to do. For I had to do itI knew that. The message that God forgives has a prior condition: that we forgive those who have injured us. If you do not forgive men their trespasses, Jesus says, neither will your Father in heaven forgive your trespasses. I knew it not only as a commandment of God, but as a daily experience. Since the end of the war I had had a home in Holland for victims of Nazi brutality. Those who were able to forgive their former enemies were able also to return to the outside world and rebuild their lives, no matter what the physical scars. Those who nursed their bitterness remained invalids. It was as simple and as horrible as that. And still I stood there with the coldness clutching my heart. But forgiveness is not an emotionI knew that too. Forgiveness is an act of the will, and the will can function regardless of the temperature of the heart. Help! I prayed silently. I can lift my hand. I can do that much. You supply the feeling. And so woodenly, mechanically, I thrust my hand into the one stretched out to me. And as I did, an incredible thing took place. The current started in my shoulder, raced down my arm, sprang into our joined hands. And then this healing warmth seemed to flood my whole being, bringing tears to my eyes. I forgive you, brother! I cried. With all my heart! For a long moment we grasped each others hands, the former guard and the former prisoner. I had never known Gods love so intensely, as I did then (Im Still Learning to Forgive by Corrie ten Boom) Forgiveness is the key that unlocks the door of resentment and the handcuffs of hatred. It is a power that breaks the chains of bitterness and the shackles of selfishness. (Corrie ten Boom)

COMPARING THREE VERSIONS OF THE SERMON ON THE MOUNT Matthew 5 3 Nephi 12 JST Matthew 5
1. And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 1. And Jesus, seeing the multitudes, went up into a mountain; and when he was set down, his disciples came unto him 1. And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called, (now the number of them who had been called, and received power and authority to baptize, was twelve) and behold, he stretched forth his hand unto the multitude, and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants, and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized , after that ye have seen me and know that I am. 2. And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins.

2. And he opened his mouth, and 2. And he opened his mouth, and taught them, saying, taught them, saying, 3. Blessed are they who shall believe on me; and again, more blessed are they who shall believe on your words, when ye shall testify that ye have seen me and that I am. 4. Yea, blessed are they who shall believe on your words, and come down into the depth of humility, and be baptized in my name; for they shall be visited with fire and the Holy Ghost, and shall receive a remission of their sins

Blessed are they who join the Church of Jesus Christ

Blessed are the poor in spirit who join the Church and come unto Christ
3. Blessed [are] the poor in spirit: for 5. Yea, blessed are the poor in spirit, 3. Yea, blessed are the poor in spirit who come unto me, for theirs is the who come unto me, for theirs is the theirs is the kingdom of heaven. kingdom of heaven. kingdom of heaven.

Blessed are they that mourn (who come unto Christ)

4. Blessed (are) they that mourn: for 6. And again, blessed are they that 4. And again, blessed are all they that mourn, for they shall be comthey shall be comforted. mourn; for they shall be comforted forted.

Blessed are the Meek (who come unto Christ)

5. Blessed [are] the meek; for they 7. And blessed are the meek; for 5. And blessed are the meek; for they shall inherit the earth. shall inherit the earth. they shall inherit the earth.

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6. And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.

Blessed are they who hunger and thirst after righteousness (who come unto Christ)
6. Blessed [are] they which do hun- 8. And blessed are all they that do ger and thirst after righteousness: for hunger and thirst after righteousthey shall be filled. ness; for they shall be filled with the Holy Ghost.

Blessed are the merciful (who come unto Christ)

7. Blessed [are] the merciful: for they 9. And blessed are the merciful; for 7. And blessed are the merciful, for they shall obtain mercy. they shall obtain mercy. shall obtain mercy.

Blessed are the pure in heart (who come unto Christ)

8. Blessed [are] the pure in heart: for 10. And blessed are all the pure in 8. And blessed are all the pure in heart, for they shall see God. heart; for they shall see God. they shall see God.

Blessed are the peacemakers (who come unto Christ)

9. Blessed [are] the peacemakers: for 11. And blessed are all the peace- 9. And blessed are all the peacemakthey shall be called the children of makers; for they shall be called the ers, for they shall be called the children of God. children of God. God.

Blessed are the persecuted (who endure for the Saviors sake)
10. Blessed [are] they which are per- 12. Blessed are all they that are per- 10. And blessed are all they who are secuted for righteousness sake: for secuted for my names sake; for persecuted for my names sake, for theirs is the kingdom of heaven. theirs is the kingdom of heaven. theirs is the kingdom of heaven.

Blessed are they who are reviled for the Saviors sake
11. Blessed are ye, when [men] shall revile you, and persecute [you] and shall say all manner of evil against you falsely, for my sake. 12. Rejoice, and be exceeding glad: for great [is] your reward in heaven: for so persecuted they the prophets which were before you. 13. And blessed are ye when men 11. And blessed are ye when men shall revile you, and persecute you, shall revile you and persecute, and and shall say all manner of evil shall say all manner of evil against you falsely, for my sake against you falsely, for my sake. 14. For ye shall have great joy, and be exceeding glad; for great shall be your reward in heaven; for so persecuted they the prophets which were before you. 12. For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you. 13. Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men. 14. Verily, verily, I say unto you, I give unto you to be the light of this people. A city that is set on a hill cannot be hid.

Ye are the salt of the earth

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 cat out, and to be trodden under foot of men. 15. Verily, verily, I say unto you, I give unto you to be the salt of earth; but if the salt shall lose its savor, wherewith shall the earth be salted? the salt shall thenceforth be good for nothing, but to be cast out, and to be trodden under foot of men.

Ye are the light of the world

14. Ye are the light of the world. A 16. Verily, verily, I say unto you, I city that is set on an hill cannot be give unto you the be the light of the world; a city that is set on a hill canhid. 15. Neither do men light a candle, not be hid.

and put it under a bushel, but on a 17. Behold, do men light a candle 15. Behold, do men light a candle candlestick; and it giveth light unto and put it under a bushel? Nay, but and put it under a bushel? Nay, but on a candlestick; and it giveth light to on a candlestick, and it giveth light to all that are in the house.

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

JST Matthew 5
all that are in the house. 18. Therefore, let your light so shine before this world, that they may see your good works, and glorify your Father who is in heaven.

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all that are in the house. 16. Therefore let your light so shine before this people, that they may see your good works and glorify your Father who is in heaven.

I came not to destroy the law

17. Think not that I am come to de- 19. Think not that I am come to de- 17. Think not that I am come to destroy the law, or the prophets: I am stroy the law, or the prophets: I am stroy the law or the prophets. I am not come to destroy, but to fulfil. not come to destroy but to fulfil; not come to destroy, but to fulfil. 18. For 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. 19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach [them], the same shall be called great in the kingdom of heaven. 20. For verily I say unto you, heaven and earth must pass away, but one jot or one tittle shall in no wise pass from the law, until all be fulfilled. 18. For verily I say unto you, one jot nor tittle hath not passed away from the law, but in me it hath all been fulfilled. 19. And behold, I have given you the law and the commandments of my Father, that ye shall believe in me, and that ye shall repent of your sins, and come unto me with a broken heart and a contrite spirit. Behold, ye have the commandments before you, and the law is fulfilled.

Keep the commandments

21. Whosoever, therefore, shall break one of these least commandments, and shall teach men so to do, he shall in no wise be saved in the kingdom of heaven; but whosoever shall do and teach these commandments of the law until it be fulfilled, the same shall be called great, and shall be saved in the kingdom of heaven. 22. For I say unto you, except your righteousness shall exceed that of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Your righteousness must exceed that of scribes and Pharisees

20. For I say unto you, That except your righteousness shall exceed [the righteousness] of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. 20. Therefore come unto me and be ye saved; for verily I say unto you, that except ye shall keep my commandments, which I have commanded you at this time, ye shall in no case inter into the kingdom of heaven. 21. Ye have heard that it hath been said by them of old time, and it is also written before you, that thou shalt not kill, and whosoever shall kill shall be in danger of the judgment of God. 22. But I say unto you, that whosoever is angry with his brother shall be in danger of his judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of hell fire.

Concerning the commandment not to kill

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: 23. Ye have heard that it hath been said by them of old time that, Thou shalt not kill; and whosoever shall kill, shall be in danger of the judg22. But I say unto you, That whoso- ment of God. ever is angry with his brother without 24. But I say unto you that whosoa cause shall be in danger of the ever is angry with his brother, shall judgment: and whosoever shall say be in danger of his judgment; and to his brother, Raca, shall be in dan- whosoever shall say to his brother, ger of the council: but whosoever Raca, or Rabcha, shall be in danger shall say, Thou fool, shall be in dan- of the council; and whosoever shall ger of hell fire. say to his brother, Thou fool, shall be in danger of hell fire.

What is required when one has committed an offense against another

23. Therefore if thou bring thy gift to 25. Therefore, if ye shall come unto 23. Therefore, if ye whall come unto

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me, or shall desire to come unto me, and rememberest that thy brother has aught against thee

the altar, and there rememberest me, or shall desire to come unto me, that thy brother hath ought against or if thou bring thy gift to the altar, thee; and there rememberest that thy 24. Leave there thy gift before the brother hath aught against thee,

24. Go thy way unto thy brother, and altar, and go thy way; first be recon- 26. Leave thou thy gift before the first be reconciled to thy brother and ciled to thy brother, and then come altar, and go thy way unto thy then come unto me with full purpose and offer thy gift. brother, and first be reconciled to thy of heart, and I will receive you. brother, and then come and offer thy gift.

The unforgiven offender must pay to the uttermost farthing

25. Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. 27. Agree with thine adversary quickly, while thou art in the way with him; lest at any time thine adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 28. Verily I say unto thee, thou shalt by no means come out thence, until thou hast paid the uttermost farthing. 25. Agree with thine adversary quickly while thou art in the way with him, lest at any time he shall get thee, and thou shalt be cast into prison. 26. Verily, verily, I say unto thee, thou shalt by no means come thence until thou hast paid the uttermost senine. And while ye are in prison can ye pay even one senine? Verily, verily, I say unto you, Nay.

Concerning adultery
27. Ye have heard that it was said by 29. Behold, it is written by them of 27. Behold, it is written by them of them of old time, Thou shalt not old time, that thou shalt not commit old time, that thou shalt not commit adultery. commit adultery: adultery; 28. But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. 30. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. 31. Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart for it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell. 28. But I say unto you, that whosoever looketh on a woman, to lust after her, hath committed adultery already in his heart. 29. Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; 30. For it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell.

The offending eye

29. And if thy right eye offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell. 32. Wherefore, if thy right eye offend thee, pluck it out and cast it from thee, for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

The offending hand

30. And if thy right hand offend thee, 33. Or if thy right hand offend thee, cut it off, and cast [it] from thee: for cut it off and cast it from thee; for it it is profitable for thee that one of is profitable for thee that one of they

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JST Matthew 5

3 Nephi 12

thy members should perish, and not members should perish, and not that [that] thy body should be cast into thy whole body should be cast into hell. hell. 34. And now this I speak, a parable concerning your sins; wherefore, cast them from you, that ye may not be hewn down and cast into the fire.

Concerning divorce
31. It hath been said, Whosoever 35. It hath been written that, Whoso- 31. It hath been written, that whososhall put away his wife, let him give ever shall put away his wife, let him ever shall put away his wife, let him her a writing of divorcement. give her a writing of divorcement. give her a writing of divorcement. 32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. 33.Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shall perform unto the Lord thine oaths: 36. Verily, verily, I say unto you that whosoever shall put away his wife, saving for the cause fo fornication, causeth her to commit adultery; and whosoever shall marry her that is divorced, committeth adultery. 37. Again, it hath been written by them of old time: Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. 32. Verily, verily, I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery, and whoso shall marry her who is divorced committeth adultery. 33. And again it is written, thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths; 34. But verily, verily, I say unto you, swear not at all; neither by heaven, for it is Gods throne; 35. Nor by the earth, for it is his footstool; 36. Neither shalt thou swear by thy head, becasue thou canst not make on hair black or white, 37. But let your communication be Yea, yea; Nay, nay; for whatsoever cometh of more than these is evil.

Concerning oaths other than to God

34. But I say unto you, Swear not at 38. But I say unto you, Swear not at all; neither by heaven, for it is Gods all; neither by heaven, for it is Gods throne: throne; nor by the earth, for it is his 35. Nor by the earth; for it is his footstool; neither by Jerusalem, for it footstool: neither by Jerusalem; for it is the city of the great King; neither shalt thou swear by thy head, beis the city of the great King. cause thou canst not make one hair 36. Neither shalt thou swear by thy white or black. head, because thou canst not make 39. But let your communication be, one hair white or black. Yea, yea; Nay, nay: for whatsoever is 37. But let your communication be, more than these cometh of evil. Yea, yea; Nay, nay, for whatsoever is more than these cometh of evil.

The role of the peacemaker: Turn the other cheek

38. Ye have heard that it hath been 40. Ye have heard that it hath been 38. And behold, it is written, an eye said, An eye for an eye, and a tooth said, An eye for an eye, and a tooth for an eye, and a tooth for a tooth; for a tooth: for a tooth: 39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 41. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 39. But I say unto you, that ye shall not resist evil, but whosoever shall smite thee in thy right cheek, turn to him the other also; 40. And if any man will sue thee at the law and take away thy coat, let him have thy cloak also; 41. And whosoever shall compel thee

40. And if any man will sue thee at 42. And if any man will sue thee at the law, and take away thy coat, let the law, and take away thy coat, let him have it; and if he sue thee again, him have [thy] cloak also. 41. And whosoever shall compel thee let him have thy cloak also.

Matthew 5
to go a mile, go with him twain.

JST Matthew 5

3 Nephi 12

43. And whosoever shall compel thee to go a mile, go with him twain. to go a mile, go with him a mile; and whosoever shall compel thee to go with him twain, thou shalt go with him twain.

Be generous to those in need

42. Give to him that asketh thee, and 44. Give to him that asketh of thee; 42. Give to him that asketh thee, and from him that would borrow of thee and from him that would borrow of from him that would borrow of thee thee, turn not thou away. turn not thou away. turn not away.

Love thine enemies

43. Ye have heard that it hath been 45. Ye have heard that it hath been 43. And behold it is written also, that said, Thou shalt love thy neighbor said, Thou shalt love thy neighbor, thou shalt love thy neighbor and hate and hate thine enemy. thine enemy. and hate thine enemy. 44. But 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; 45. That 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. 46. But 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; 47. That ye may be the children of your Father who 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. 44. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; 45. That ye may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good.

46. For if ye love them which love 48. For if ye love only them which you, what reward have ye? Do not love you, what reward have you? Do even the publicans the same? not even the publicans the same? 47. And if ye salute your brethren 49. And if ye salute your brethren only, what do ye more [than others]? only, what do ye more than others? Do not even the publicans so? Do not even the publicans the same?

Be ye perfect
48. Be ye therefore perfect, even as 50. Ye are therefore commanded to 46. Therefore those things which your Father which is in heaven is per- be perfect, even as your Father who were of old time, which were under fect. the law, in me are all fulfilled. is in heaven is perfect. 47. Old things are done away, and all things have become new. 48. Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect.

Matthew 6 1. Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

JST Matthew 6 When thou doest alms 1.And it came to pass that, as Jesus taught his disciples, he said unto them, Take heed that ye do not your alms before men, to be seen of them; otherwise ye have no reward of your Father who is in heaven. 2.Therefore, when thou doest alms, do no sound a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

3 Nephi 13 1.Verily, verily, I say that I would that ye should do alms unto the poor, but take heed that ye do not your alms before men to be seen of them; otherwise ye have no reward of your Father who is in heaven. 2.Therefore, when ye shall do your alms do not sound a trumpet before you, as will hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward.

2. Therefore when thou doest [thine] alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3. But when thou doest alms, let not thy left hand know what thy right hand doeth: 4. That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. 5. And when thou prayest, thou shalt not be as the hypocrites [are]: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7. But when ye pray, use not vain repetitions, as the heathen [do]; for they think that they shall be heard for their much speaking. 8. Be not ye therefore like unto

3. But when thou doest alms, let it 3. But when thou doest alms let not thy left hand know what thy be unto thee as thy left hand not knowing what thy right hand right hand doeth; doeth; 4. That thine alms may be in secret and thy Father who seeth in secret, himself shall reward thee openly. When thou prayest 5. And when thou prayest; thou shalt not be as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men; for, verily, I say unto you, They have their reward. Pray in secret 6. But thou, when thou prayest, enter into thy closet, and when thou hast shut the door, pray to thy Father who is in secret; and thy Father who seeth in secret shall reward thee openly. Use not vain repetitions 7. But when ye pray, use not vain repetitions, as the hypocrites do; for they think that they shall be heard for their much speaking. 8. Therefore be ye not like unto 7. But when ye pray, use not vain repetitions, as the heathen, for they think that they shall be heard for their much speaking. 8. Be not ye therefore like unto 4. That thine alms may be in secret, and thy Father who seeth in secret, himself shall reward thee openly. 5. And when thou prayest thou shalt not do as the hypocrites, for they love to pray, standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. 6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father who is in secret and thy Father, who seeth in secret, shall reward thee openly.

Matthew 6 them: for your Father knoweth what things ye have need of, before ye ask him. 9. After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10. Thy kingdom come. Thy will be done in earth, as [it is] in heaven. 11. Give us this day our daily bread. 12. And forgive us our debts, as we forgive our debtors. 13. And lead us not into temptation, but deliver us from evil: For thine is he kingdom, and the power, and the glory, for ever. Amen.

JST Matthew 6 them; for your Father knoweth what things ye have need of, before ye ask him. The Lords prayer 9. Therefore after this manner shall ye pray, saying, 10. Our Father who art in heaven, Hallowed be thy name. 11. Thy kingdom come. Thy will be done on earth, as it is done in heaven. 12. Give us this day our daily bread. 13. And forgive us our trespasses, as we forgive those who trespass against us. 14. And suffer us not to be led into temptation, but deliver us from evil; 15. For thine is the kingdom, and the power, and the glory, forever and ever. Amen. Forgive trespasses 16. For if ye forgive men their trespasses, who trespass against you, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses.

3 Nephi 13 them, for your Father knoweth what things ye have need of before ye ask him. 9. After this manner therefore pray ye: Our Father who art in heaven, hallowed be thy name.

10. Thy will be done on earth as it is in heaven.

11. And forgive us our debts, as we forgive our debtors. 12. And lead us not into temptation, but deliver us from evil. 13. For thine is the kingdom, and the power, and the glory, forever. Amen. 14. For, if ye forgive men their trespasses your heavenly father will also forgive you; 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses.

14. For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Concerning fasting 17. Moreover when ye fast, be not 16. Moreover when ye fast, be as the hypocrites, of a sad counnot , as the hypocrites, of a sad tenance: for they disfigure their countenance: for they disfigure their faces, that they may appear faces, that they may appear unto unto men to fast. Verily I say unto men to fast. Verily I say unto you, They have their reward. you, They have their reward. 17. But thou, when thou fastest, anoint thine head, and wash thy face; 18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, 18. But thou, when thou fastest, anoint thy head and wash thy face, that thou appear not unto men to fast, but unto thy Father who is in secret; and they Father who seeth in secret, shall reward

16. Moreover, when ye fast, be not as the hypocrites, of a sad countenance, for they disfigure their faces that they may appear unto men to fast. Verily I say unto you, they have their reward. 17. But thou, when thou fastest, anoint thy head, and wash thy face; 18. That thou appear not unto men to fast, but unto thy Father, who is in secret; and thy Father

Matthew 6 JST Matthew 6 which seeth in secret, shall reward thee openly. thee openly. Lay not up treasures upon earth 19. Lay not up for yourselves 19. Lay not up for yourselves treasures upon earth, where moth treasure upon earth, where moth and rust doth corrupt, and where and rust doth corrupt , and where thieves break through and steal: thieves break through and steal. 20. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21. For where your treasure is, there will your heart be also. 22. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light 23. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great [is] that darkness! 24. No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Lay up treasures in heaven 20. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21. For where your treasure is, there will your heart be also. The light of the eye 22. The light of the body is the eye; if therefore thine eye be single to the glory of God, thy whole body shall be full of light. 23. And if thine eye be evil, thy whole body shall be full of darkness. If therefore the light which is in thee be darkness, how great shall that darkness be. No man can serve two masters 24.No man can serve two masters, for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

3 Nephi 13 who seeth in secret, shall reward thee openly. 19. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and thieves break through and steal; 20. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. 21. For where your treasure is, there will your heart be also. 22. The light of the body is the eye; if, therefore, thine eye be single, thy whole body shall be full of light. 23. But if thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is that darkness! 24. No man can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and Mammon.

Instruction to the Twelve: Take no thought what ye shall eat or drink 25.Therefore I say unto you, Take 25. And, again, I say unto you, Go no thought for your life, what ye ye into the world, and care not for shall eat, or what ye shall drink; the world; for the world will hate nor yet for your body, what ye you, and will persecute you, and shall put on. Is not the life more will turn you out of their synathan meat, and the body than rai- gogues. ment? 26. Nevertheless, ye shall go forth 25. And now it came to pass that 26. Behold the fowls of the air: for from house to house, teaching the when Jesus had spoken these they so not, neither do they reap, people; and I will go before you. words he looked upon the twelve nor gather into barns, yet your 27. And your heavenly Father will whom he had chosen, and said

Matthew 6 JST Matthew 6 heavenly Father feedeth them. provide for you, whatsoever Are ye not much better than they? things ye need for food, what ye shall eat; and for raiment, what 27. Which of you by taking ye shall wear or put on. thought can add one cubit unto his stature? 28. And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, [shall he] not much more [clothe] you, O ye of little faith? 31. Therefore take no thought, saying, What shall we eat? Or, What shall we drink? Or, Wherewithal shall we be clothed? 32. (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

3 Nephi 13 unto them: Remember the words which I have spoken. For behold, ye are they whom I have chosen to minister unto this people. Therefore I say unto you, take no 28. Therefore I say unto you, thought for your life, what ye shall Take no thought for your life, what ye shall eat, or what ye shall eat, or what ye shall drink; nor drink, nor yet for your body, what yet for your body, what ye shall put on. Is not the life more than ye shall put on. Is not the life meat, and the body than raiment? more than meat, and the body than raiment? 29. Behold the fowls of the air, for they sew not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? How much more will he not feed you? 30. Wherefore take no thought for these things, but keep my commandments wherewith I have commanded you. 31. For which of you by taking thought can add one cubit unto his stature? 32. And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 33. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 34. Therefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, how much more will he not provide for you, if ye are not of little faith.. 35. Therefore take no thought, saying, What shall we eat? Or, What shall we drink? Or, Wherewithal shall we be clothed? 36. Why is it that ye murmur among yourselves, saying, We 27. Which of you by taking thought can add one cubit unto his stature? 28. And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin; 29. And yet I say unto you, that even Solomon, in all his glory was not arrayed like one of these. 30. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, even so will he clothe you, if ye are not of little faith. 31. Therefore, take no thought, saying, What shall we eat? Or, What shall we drink? Or, Wherewithal shall we be clothed? 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

Matthew 6

JST Matthew 6 cannot obey thy word because ye have not all these things, and seek to excuse yourselves, saying that, After all these things do the Gentiles seek. 37. Behold, I say unto you that your heavenly Father knoweth that ye have need of all these things.

3 Nephi 13

32. For your heavenly Father knoweth that ye have need of all these things.

Seek ye first the Kingdom of God 33. But seek ye first the kingdom 33. But seek ye first the kingdom 38. Wherefore, seek not the things of this world but seek ye of God, and his righteousness; of God and his righteousness, and first to build up the kingdom of and all these things shall be all these things shall be added God, and to establish his rightadded unto you. unto you. eousness, and all these things shall be added unto you. Apostles told to take no thought of the morrow 34. Take therefore no thought for 34. Take therefore no thought for 39. Take, therefore, no thought the morrow: for the morrow shall for the morrow; for the morrow the morrow, for the morrow shall take thought for the things of ittake thought for the things of itshall take thought for the things self. Sufficient is the day unto the self. Sufficient unto the day [is] of itself. Sufficient unto the day evil thereof. the evil thereof. shall be the evil thereof.

Matthew 7

JST Matthew 7 3 Nephi 14 Jesus turns back to the multitude 1.Now these are the words which 1.And now it came to pass that when Jesus had spoken these Jesus taught his disciples that words he turned again to the multhey should say unto the people. titude, and did open his mouth unto them again, saying: Judge not 2. Judge not unrighteously, that ye be not judged, but judge righteous judgment. The mote in thy brothers eye 3. For with what judgment ye shall judge, ye shall be judged. And with what measure ye mete, it shall be measured to you again. 4. And again, ye shall say unto them, Why is it that thou beholdest the mote that is in thy brothers eye; and canst not behold a beam in thine own eye? 5. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and canst not behold a beam in thine own eye? 6. And Jesus said unto his disciples, Beholdest thou the scribes, and the Pharisees, and the priests, and the Levites. They teach in their synagogues, but do not observe the law, nor the commandments, and all have gone out of the way and are under sin. 7. Go thou and say unto them, Why teach ye men the law and the commandments, when ye yourselves are the children of corruption? 2. Verily, verily, I say unto you, Judge not, that ye be not judged.

1.Judge not, that ye be not judged.

2. For with what judgment ye judge, ye shall be judged. And with what measure ye mete, it shall be measured to you again. 3. And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye? 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam [is] in thine own eye?

3. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. 3. And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye? 4. Or how wilt thou say to thy brother: Let me pull the mote out of thine eye and behold, a beam is in thine own eye?

5. Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brothers eye.

8. Say unto them, Ye hypocrites, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brothers eye.

5. Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brothers eye.

Matthew 7

JST Matthew 7 Cast not your pearls before swine 9. Go ye into the world, saying unto all, Repent, for the kingdom of heaven has come night unto you.

3 Nephi 14

6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

10. And the mysteries of the kingdom ye shall keep within yourselves, for it is not meet to give that which is holy unto the dogs, neither cast ye your pearls unto swine, lest they trample them under their feet. 11. For the world cannot receive that which ye, yourselves, are not able to bear; wherefore ye shall not give your pearls unto them, lest they turn again and rend you.

6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

7. Ask, and it shall be given you; seek and ye shall find; knock, and it shall be opened unto you. 8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

Ask and it shall be given 12. Sy unto them, Ask of God; ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 13. For every one that asketh, receiveth; and he that seeketh, findeth; and unto him that knocketh, it shall be opened. 14. And then said his disciples unto him, They will say unto us, We ourselves are righteous, and need not that any man should teach us. God, we know, heard Moses and some of the prophets; but us he will not hear. 15. And they will say, We have the law for our salvation, and that is sufficient for us. 16. Then Jesus answered, and said unto his disciples, Thus shall ye say unto them, 17. What man among you, having a son, and he shall be standing out, and shall say, Father, open thy house that I may come in and sup with thee, will not say, Come

7. Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you. 8. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.

Matthew 7

JST Matthew 7 in, my son, for mine is thine, and thine is mine?

3 Nephi 14

9. Or what man is there of you, whom if his son ask bread, will he give him a stone? 10. Or if he ask a fish, will he give him a serpent? 11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

9. Or what man is there of you, 18. Or what man is there among you, who, if his son ask bread, will who, if his son ask bread, will give him a stone? give him a stone? 19. Or if he ask a fish, will he give him a serpent? 20. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him? 10. Or if he ask a fish, will he give him a serpent? 11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?

The Golden Rule 21. Therefore all things whatso12. Therefore all things whatsoever ye would that men should do ever ye would that men should do to you, do ye even so to them, for to you, do ye even so to them: for this is the law and the prophets. this is the law and the prophets. 13. Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in thereat: 14. Because strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it. 15. Beware of false prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves. 16. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18. A good tree cannot bring forth evil fruit, neither [can] a corrupt Ask and it shall be given 22. Repent, therefore, and enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to death, and many there be who go in thereat. 23. Because strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it. Beware of false prophets 24. And again, beware of false prophets, who come to you in sheeps clothing; but inwardly they are ravening wolves.

12. Therefore, all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets. 13. Enter ye in at the strait gate; for wide is the gate, and broad is the way, which leadeth to destruction, and many there be who go in thereat; 14. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. 15. Beware of false prophets, who come to you in sheeps clothing, but inwardly they are ravening wolves.

Ye shall know them by their fruits 16. Ye shall know them by their 25. Ye shall know them by their fruits. Do men gather grapes of fruits, for do men gather grapes thorns, or figs of thistles? of thorns, or figs of thistles? 26. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 17. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth fortj evo; friot/

27. A good tree cannot bring forth 18. A good tree cannot bring forth evil fruit, neither a corrupt tree evil fruit, neither [can] a corrupt

Matthew 7 tree bring forth good fruit. 19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20. Wherefore by their fruits ye shall know them.

JST Matthew 7 tree bring forth good fruit. 28. Every one that bringeth not forth good fruit is hewn down, and cast into the fire. 29. Wherefore by their fruits ye shall know them.

3 Nephi 14 bring forth good fruit. 19. Every one that bringeth not forth good fruit is hewn down, and cast into the fire. 20. Wherefore, by their fruits ye shall know them.

Not everyone that saith, Lord, Lord... 21. Not every one that saith unto 30. Verily I say unto you, It is not 21. Not every one that saith unto me, Lord, Lord, shall enter into me, Lord, Lord, shall enter into every one that saith unto me, the kingdom of heaven; but he the kingdom of heaven; but he Lord, Lord, that shall enter into that doeth the will of my Father that doeth the will of my Father the kingdom of heaven; but he which is in heaven. who is in heaven. that doeth the will of my Father who is in heaven. 31. For the day soon cometh, that men shall come before me to judgment, to be judged according to their works. Concerning those who are not valiant 22. Many will say to me in that day, Lord, Lord have we not prophesied in thy name? and in thy name have cast out devils? And in thy name done many wonderful works? 23. And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 32. And many will say unto me in that day, Lord, Lord have we not prophesied in thy name and in thy name cast out devils; and in thy name done many wonderful works? 33. And then will I say, Ye never knew me; depart from me ye that work iniquity. 22. Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works? 23. And then will I profess unto them: I never knew you; depart from me, ye that work iniquity. 24. Therefore, whoso heareth these sayings of mine and doeth them, I will liken him unto a wise man, who built his house upon a rock 25. And the man descended, and the floods came, and the winds blew, and beat upon that house; and it fell not, for it was founded upon a rock. 26. And every one that heareth these sayings of mine and doeth them not shall be likened unto a foolish man, who built his house

The house built on rock 34. Therefore, whosoever heareth 24. Therefore whosoever heareth these sayings of mine, and doeth these sayings of mine and doeth them, I will liken him unto a wise them, I will liken him unto a wise man, which built his house upon a man, who built his house upon a rock, and the rains descended, rock: and the flood came, and the 25. And the rain descended, and winds blew, and beat upon that the floods came, and the winds house, and it fell not, for it was blew, and beat upon that house; founded upon a rock. and it fell not for it was founded upon a rock. 26. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house The house built on sand 35. And everyone that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, who built his house

Matthew 7 upon the sand: 27. The rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

JST Matthew 7 upon the sand; and the rains descended, and the floods came, and the winds blew, and beat upon that house, and it fell; and great was the fall of it.

3 Nephi 14 upon the sand 27. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell, and great was the fall of it.

Jesus taught as one having authority 28. And it came to pass, when Je- 36. And it came to pass when Jesus had ended these sayings, the sus had ended these sayings with his disciples, the people were aspeople were astonished at his tonished at the doctrine; doctrine: 29. For he taught them as [one] having authority, and not as the scribes. 37. For he taught them as one having authority from God, and not as having authority from the scribes.

Adapted from Cleon Skousens Treasures from the Book of Mormon, Volume 4

LESSON 39 OUTLINE 1 Last week we discussed the Mosaic law and the possibility that the reason the Nephites were gathered at the temple when Christ appeared, was to observe one of the three Jewish festivals where they gather at the temple each year to renew temple covenants. Id like to begin today with one more evidence of this, and it has to do with the Old Testament book of Psalms. ~Just what are the Psalms? (Our English word Psalms comes from the Greek meaning sacred songs sung to musical accompaniment, see Andrew C. Skinners Israels Ancient Psalms: Cornerstone of the Beatitudes, at MaxwellInstitute.byu.edu) In fact, several scholars refer to the psalms as the hymns of the Temple (Ibid.) They were sung in front of Moses Tabernacle, and later, on the steps of the Jerusalem temple. All the singers were Levites, and the Levite priests would accompany them with instruments. ~Are the Psalms considered to be scripture? (yes) ~Therefore who inspired them? (Jehovah himself, the premortal Jesus) This is significant because Christ used the Psalms more than any other Old Testament source, including Isaiah, and especially in the Sermon on the Mount. When the Jews and the Nephites heard phrases from the Psalms, they thought of the temple. Just one example of many: 3 Nephi 12:8 Psalms 24:3-4 The phrase who shall stand in his holy place directly refers to the temple because part of the temple was explicitly called the holy place. Psalms 24 is known as a Psalm of Ascent, or Procession, which the Levites sang as they went up to the temple to worship and offer sacrifices. Quotation #1 The Sermon at the Temple begins with an overview of how men progress to exaltation, and this part of the sermon has come to be known as the Beatitudes. Lets begin with the first: 3 Nephi 12:3 First lets examine that word: poor. Over time, many words change their meaning, even in English. For example, awful used to mean full of awe

something wonderfully amazing. Brave meant cowardly! Its old meaning 2 lives on in the word bravado. Nice comes from the Latin not to know. It used to mean ignorant! In the same way, according to Andrew Skinner, by the first or second century the word poor in this context, became a synonym for pious, or saintly. (Ibid.) ~What must the saintly do to inherit the kingdom of heaven (come unto Christ) As we come unto Christ, must we exercise faith in Him? FAITH 3 Nephi 12:4 Once again, it helps to consider the definition of mourn. According to Brother Skinner, the Greek word implies that those who mourn do so for their sins. Quotation #2 ~So what principle of the gospel is illustrated here? REPENTANCE ~And how does He comfort us? (forgiveness) 3 Nephi 12:5 ~Any ideas on what it means to be meek? (Greek literally means mild, gentle, submissive) ~What ordinance shows evidence of our submissiveness to Gods will? BAPTISM ~What does it mean to inherit the earth? (the earth will be the Celestial Kingdom after the Millennium) 2 Nephi 12:6 ~What do we do when we hunger and thirst after righteousness? (study scriptures, conference reports, good books, strive to live the commandments, etc.) ~And by doing these things we become worthy of the companionship of whom? HOLY GHOST These principles and ordinances are part of what the Doctrine and Covenants

calls the preparatory gospel. (see D&C 84:26-27) They initiate us onto the 3 straight and narrow path which leads to eternal life. (see 2 Nephi 31:16-17). They bring us into a proper relationship with God. Once were to that point, were prepared to focus on becoming like Him. ~Is the pursuit of perfection a selfish one? (the world sees it as suchwe sound very full of ourselves, dont we?) ~But do we become better by focusing on ourselves? Youll notice that from here on in Christs sermon, the commandments draw our focus to others. Quotation #3 2 Nephi 12:7 ~What does it mean to obtain mercy? We usually see mercy as escaping deserved justice, dont we? And it is, but I think a more important meaning has to do with mercys synonym: grace. ~What is grace? (Elder Bednar defined it as enabling power) (see The Atone ~What does it enable us to do? (achieve exaltationlive with our Heavenly Father eternally) Quotation #4 This concept is taught powerfully in: D&C 93:12-20 This leads us into our next Beatitude: 3 Nephi 12:8 This is very much ancient temple language. We become pure in heart by honoring our temple covenants. And what we learn in the temple enables us to know, and eventually see, God. Quotation #5 In D&C 97:15-16, the Lord tells us, speaking of the temple, ...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. In D&C 88 He promises: ...the days will come that [those who single their lives to the glory and work of God] shall see him, for he will unveil his face unto [them], and it shall be in his own time, and in his own way, and according to his own will. (see vss. 67-68) 2 Nephi 12:9
ment and the Journey of Mortality, Ensign, April 2012)

~Who is the Prince of Peace? (Jesusso His followers must be peace makers also) ~What is the reward? (they become Gods children, eternally) ~What does it mean to be His children? (we will inherit all that He has) And finally, lets read:

3 Nephi 12:10 In Psalms, there are many pleas for deliverance from persecution. You see this in Nephis pleas for deliverance from his enemies as well. But notice that Christ doesnt promise deliverance. ~What does He promise for enduring persecution? (the kingdom of heaven) What is inferred is that His followers must endure persecution just as He did. I wish we had time to continue through this chapter. Lets skip down to : 3 Nephi 12:48 ~What is the scriptural meaning of perfect? (Greek: complete, finished, full grown, mature.) Quotation #6 That we may seek and strive to keep the covenants of the temple is my prayer...