lesson 39: "behold, my joy is full"

7/31/2019 Lesson 39: "Behold, My Joy Is Full"

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To download past handouts, go to: highlandvalleysundayschoolnotes2012.blogspot.com

#1: Elder Bruce R. McConkie: That sermon properly understood is far mothan 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 permit

To some it will point the way to further investigation; to others it will confirm andreconfirm eternal truths already learned from the scriptures and from the preachers ofrighteousness 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 be-yond carnal comprehension will flow into their souls in quantities that cannot be measure

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 thahe 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 moudo so for their sins, their behavior; in the classic sense, the verb penthemeans not only tmourn, to lament, but also to deplore an action.

Thus this beatitude is another declaration of Jesus; power as the Messiah to heal andredeem. It is particularly applicable to those who mourn for their sins, whose hearts arebroken (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 othe law, unto all those who have a broken heart and a contrite spirit; and unto none elsecan the ends of the law be answered(2 Nephi 2:7). The intent of this beatitude seems to be encourage disciples to cultivate a broken heart because of their sins and to feel that godsorrow [that] worketh repentance to salvation(2 Corinthians 7:10. (Israels Ancient Psalms: Cornerstone 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

oving God who is perfect helps us to love our imperfect neighbors. I see now that the firscommandment 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 neighborswould diminish.(same source as #1 above)

#4:Harold B. Lee taught, The saving grace of the Lords atoningpower is extended to those who would receive the saving ordi-nances of the gospel. Through the ordinance of baptism, we receivethe divine grace of forgiveness that qualifies us to receive spiritual


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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 ordi-nances of the temple. Each ordinance and covenant made in the temple helps us to receivmore grace that enables us to become like God. Yet each covenant is a further covenant rgarding service in the kingdom. As we serve others, we are granted greater grace or merc(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 tdivine in his children.(as quoted by D. Kelly Ogden and Andrew C. Skinner, Verse by Verse The Book of Mormon,2:147)

#6: The wordperfectin Greek (teleios) means "to become finished ocompleted," and it is a common word used in the ancient mystery re-ligions to describe the person who has been fully initiated in the reli-gious ordinances. Let me give you a couple of examples of that. Some ofthem come from "The Secret Gospel of Mark," which was published by MortonSmith. This is found in a letter of Clement of Alexandria around A.D. 200[inaudible question] That is a quote from Arndt and GingrichA Greek EnglishLexicon of the New Testament and Other Early Christian Literature. The medieval lexicons were put together mostly by Catholics. Most of our dictionaries andlexicons these days are done by Protestants, and the Protestants have a gener

antipathy against ordinances. You aren't saved by ordinances [according tothem]. That was one of Luther's main points, so whenever possible a Lutheranis going to give you a translation that is compatible with his view of salvationwhich is salvation by grace. You become perfect in an ethical sense or a moralsense. That will be the primary meaning listed. When you go to the medievaltexts, you will see that the sacramental dimension of these words receives muhigher prominence.(John W. Welch, Lectures on the Book of Mormon, lecture 99, available online at MaxwellInstute.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 pfect. Some people seem to think this means Unless you are perfect, I will not help you, andas we cannot be perfect, then, if He meant that, our position is hopeless. But I do not think Hdid mean that. I think He meant The only help I will give is help to become perfect. You maywant 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


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words, or wanton acts of cruelty toward man or beast, even though in seeming retaliation, diqualify the perpetrator in his claims for mercy when he has need of mercy in the day of judg-ment before earthly or heavenly tribunals. Is there one who has never been wounded by theslander of another whom he thought to be his friend? Do you remember the struggle you hadto 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 chal-enge than the terrible tasks posed for us by the war and poverty and pain the world continueto face.

How are we supposed to act when we are offended, misunderstood, unfairly or unkindlytreated, or sinned against? What are we supposed to do if we are hurt by those we love, or apassed 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 eyeand a tooth for a tooth, or, as Tevye says in Fiddler on the Roof, do we come to the realizatiothat 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 nature

mpel us to fight backMost of us have not reached that stage of compassion and love and fogiveness. It is not easy. It requires a self-discipline almost greater than we are capable of. Buas we try, we come to know that there is a resource of healing, that there is a mighty power healing in Christ, and that if we are to be his true servants, we must not only exercise thathealing 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 througour society and into our homes, that it might cure men's hearts of the evil and adverse ele-ments of greed and hate and conflict. I believe it could happen. I believe it must happen. If tamb is to lie down with the lion, then peace must overcome conflict; healing must mend in-

ury. (Faith, The Essence of True Religion, p. 35)Jeffrey R. Holland:Life is too short to be spent nursing animosities or in keeping abox score of offenses against usWe dont want God to remember our sins, so there issomething fundamentally wrong in our relentlessly trying to remember those of others.When we have been hurt, undoubtedly God takes into account what wrongs were doneto us and what provocations there are for our resentments, but clearly the more provo-cation there is and the more excuse we can find for our hurt, all the more reason for usto forgive and be delivered from the destructive hell of such poisonous venom and an-ger. 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 Mormoncompiled by K. Doug-as Bassett, p. 423)

Jeffrey R. Holland:Remember that whatever you toss out mentally or verbally comes bacto you according to God's plan of compensation: For with what judgment ye judge, ye shall budged: and with what measure ye mete, it shall be measured to you again. (Matthew 7:2.) critical, petty, or vicious remark is simply an attack on our own self-worth. On the other handf our minds are constantly seeing good in others, that, too, will return, and we will truly feel


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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 retiringwas sleeping in the home of the president of the stake, Brother Levi Udall, and that night I haa remarkable dream. I have seldom mentioned this to other people, but I do not know why Ishould not. It seems to me appropriate in talking along this line. I dreamed that I an d a grou

of my own associates found ourselves in a courtyard where, around the outer edge of it, werGerman soldiers and Fuhrer Adolph Hitler was there with this group, and they seemed to bsharpening their swords and cleaning their guns, and making preparations for a slaughter ofsome 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 grouand I were circled on the outside, and he was sitting on the inside of the circle with his back the outside, and when we walked around and I got directly opposite to him, I stepped insidethe circle and walked across to where he was sitting, and spoke to him in a manner somethinike this:

I am your brother. You are my brother. In our heavenly home we lived together in loveand 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, andcould feel that he was having the same experience, and presently he arose, and we embraceeach 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 groupwere on the outside, an when he came around to where I was standing, he stepped inside thcircle 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 greateenemies of mankind, and one of the wickedest, but that the Lord should teach me that I mus

ove 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 co

only continue to feel as I felt then? I have tried to maintain this feeling and, thank the Lord, Ihave no enmity toward any person in this world; I can forgive all men, so far as I am con-cerned, and I am happy in doing so and in the love which I have for my fellow men (CR, Oct1946)

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 cascarcely 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 theearth I would not harm a hair of their headsnot one hair of their heads. If I could possibmake them better men, convert them from the error of their ways I would do it, God being mhelper. I would not throw a straw in their way to prosperity and happiness, but so far aspossible I would hedge up their headlong and downward course to destruction, and yet I de-test and abominate their infamous actions and their wicked course. That is how I feel towardthem, and that is how much I love them, and if this is not the love that Jesus desired us tohave for our enemies, tell me what kind of love we should have for them? I do not love themso that I would take them into my bosom, or invite them to associate with my family, or that


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would give my daughters to their embraces, nor my sons to their counsels. I do not love themso well that I would invite them to the councils of the Priesthood, and the ordinances of theHouse of God, to scoff and jeer at sacred things which they do not understand, nor would Ishare with them the inheritance that God, my Father, has given me in Zion; I do not love thewell enough for this, and I do not believe that God ever designed that I should; but I lovethem so much that I would not hurt them, I would do them good, I would tell the truth abouthem, I would benefit them if it was in my power, and I would keep them to the utmost of mability from doing harm to themselves and to their neighbors. I love them that much; but I donot love them with that affection with which I love my wife, my brother, my sister or my frienThere is a difference between the love we should bear towards our enemies and that weshould bear towards our friends. [JD 23:2845]

The New Testament account of the Saviors teachings is, Whosoever is angry with his brothwithout a cause shall be in danger of the judgment (Matthew 5:22). The Saviors teachings othis subject in the Book of Mormon are the same except that the phrase without a cause isdeleted. This indicates that it is best to avoid anger altogether. It should be noted that the ea

iest known manuscript for Matthew 5:22 does not contain the phrase without a cause (KenP. 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 ina gray overcoat, a brown felt hat clutched between his hands. People were filing out of thebasement room where I had just spoken, moving along the rows of wooden chairs to the dooat the rear. It was 1947 and I had come from Holland to defeated Germany with the messagthat God forgives.It was the truth they needed most to hear in that bitter, bombed-out land, and I gave themmy favorite mental picture. Maybe because the sea is never far from a Hollanders mind, I like

to think that thats where forgiven sins were thrown. When we confess our sins, I said, Godcasts them into the deepest ocean, gone forever. The solemn faces stared back at me, not quite daring to believe. There were never questionafter a talk in Germany in 1947. People stood up in silence, in silence collected their wraps, insilence left the room.And thats when I saw him, working his way forward against the others. One moment I sawthe overcoat and the brown hat; the next, a blue uniform and a visored cap with its skull andcrossbones. It came back with a rush: the huge room with its harsh overhead lights; the pa-thetic pile of dresses and shoes in the center of the floor; the shame of walking naked past th

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 Holland; this man had been a guard at Ravensbruck concentration camp where we were sentNow he was in front of me, hand thrust out: A fine message, Frulein! How good it is to knthat, 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 takethat hand. He would not remember me, of coursehow could he remember one prisoneramong those thousands of women?


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But I remembered him and the leather crop swinging from his belt. I was face-to-face withone 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 didnot remember me. But since that time, he went on, I have become a Christian. I know that God has forgivenme 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 itseemed 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 wforgive 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 thwar 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, nomatter what the physical scars. Those who nursed their bitterness remained invalids. It was asimple and as horrible as that.And still I stood there with the coldness clutching my heart. But forgiveness is not an emo-tionI knew that too. Forgiveness is an act of the will, and the will can function regardless ofthe temperature of the heart. Help! I prayed silently. I can lift my hand. I can do thatmuch. You supply the feeling.And so woodenly, mechanically, I thrust my hand into the one stretched out to me. And as Idid, 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 beingbringing 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 prisonI had never known Gods love so intensely, as I did then (Im Still Learning to Forgive byCorrie ten Boom)

Forgiveness is the key that unlocks the door of resentment and the handcuffs of hatred. It ipower that breaks the chains of bitterness and the shackles of selfishness. (Corrie ten Boom


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Matthew 5

1. And seeing the multitudes, hewent up into a mountain: and whenhe was set, his disciples came untohim:

2. And he opened his mouth, and

taught them, saying,

3. Blessed [are] the poor in spirit: fortheirs is the kingdom of heaven.

4. Blessed (are) they that mourn: forthey shall be comforted.

5. Blessed [are] the meek; for theyshall inherit the earth.

3 Nephi 12

1. And it came to pass that wJesus had spoken these words uNephi, and to those who had bcalled, (now the number of thwho had been called, and recei

power and authority to baptize, wtwelve) and behold, he stretcforth his hand unto the multituand cried unto them, saying: Blesare ye if ye shall give heed unto words of these twelve whom I hchosen from among you to minisunto you, and to be your servaand unto them I have given pothat they may baptize you with wter; and after that ye are baptiwith water, behold, I will baptize

with fire and with the Holy Ghotherefore blessed are ye if ye sbelieve in me and be baptized , athat ye have seen me and know tI am.

2. And again, more blessed are twho shall believe in your words cause that ye shall testify that have seen me, and that ye know tI am. Yea, blessed are they who sbelieve in your words, and codown into the depths of humility be baptized, for they shall be viswith fire and with the Holy Ghand shall receive a remission of tsins.

3. Yea, blessed are the poor in swho come unto me, for theirs is kingdom of heaven.

4. And again, blessed are all tthat mourn, for they shall be coforted.

5. And blessed are the meek; they shall inherit the earth.

JST Matthew 5

1. And Jesus, seeing the multitudes,went up into a mountain; and whenhe was set down, his disciples cameunto him

2. And he opened his mouth, and

taught them, saying,

3. Blessed are they who shall believeon me; and again, more blessed arethey who shall believe on yourwords, when ye shall testify that yehave seen me and that I am.

4. Yea, blessed are they who shallbelieve on your words, and comedown into the depth of humility, andbe baptized in my name; for theyshall be visited with fire and the HolyGhost, and shall receive a remissionof their sins

5. Yea, blessed are the poor in spirit,who come unto me, for theirs is thekingdom of heaven.

6. And again, blessed are they thatmourn; for they shall be comforted

7. And blessed are the meek; forthey shall inherit the earth.

COMPARING THREE VERSIONS OF THE SERMON ON THE MOUNT

Blessed are they who join the Church of Jesus Christ

Blessed are the poor in spirit who join the Church and come unto Christ

Blessed are they that mourn (who come unto Christ)

Blessed are the Meek (who come unto Christ)


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Matthew 5

6. Blessed [are] they which do hun-ger and thirst after righteousness: forthey shall be filled.

7. Blessed [are] the merciful: for theyshall obtain mercy.

8. Blessed [are] the pure in heart: forthey shall see God.

9. Blessed [are] the peacemakers: forthey shall be called the children ofGod.

10. Blessed [are] they which are per-secuted for righteousness sake: fortheirs is the kingdom of heaven.

11. Blessed are ye, when [men] shallrevile you, and persecute [you] andshall say all manner of evil againstyou falsely, for my sake.

12. Rejoice, and be exceeding glad:

for great [is] your reward in heaven:for so persecuted they the prophetswhich were before you.

13. Ye are the salt of the earth: but ifthe salt have lost his savour, where-with shall it be salted? It is thence-forth good for nothing, but to be catout, and to be trodden under foot ofmen.

14. Ye are the light of the world. Acity that is set on an hill cannot behid.

15. Neither do men light a candle,and put it under a bushel, but on acandlestick; and it giveth light untoall that are in the house.

3 Nephi 12

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

7. And blessed are the merciful, they shall obtain mercy.

8. And blessed are all the pureheart, for they shall see God.

9. And blessed are all the peacemers, for they shall be called the cdren of God.

10. And blessed are all they who persecuted for my names sake, theirs is the kingdom of heaven.

11. And blessed are ye when mshall revile you and persecute, ashall say all manner of evil agayou falsely, for my sake

12. For ye shall have great joy

be exceedingly glad, for great sbe your reward in heaven; for so psecuted they the prophets who wbefore you.

13. Verily, verily, I say unto yougive unto you to be the salt of earth; but if the salt shall lose its vor wherewith shall the earth salted? The salt shall be thencefogood for nothing, but to be cast

and to be trodden under foot of m

14. Verily, verily, I say unto yougive unto you to be the light of people. A city that is set on a hill cnot be hid.

15. Behold, do men light a canand put it under a bushel? Nay, on a candlestick, and it giveth ligh

JST Matthew 5

8. And blessed are all they that dohunger and thirst after righteous-ness; for they shall be filled with theHoly Ghost.

9. And blessed are the merciful; forthey shall obtain mercy.

10. And blessed are all the pure inheart; for they shall see God.

11. And blessed are all the peace-makers; for they shall be called thechildren of God.

12. Blessed are all they that are per-secuted for my names sake; fortheirs is the kingdom of heaven.

13. And blessed are ye when menshall revile you, and persecute you,and shall say all manner of evilagainst you falsely, for my sake.

14. For ye shall have great joy, and

be exceeding glad; for great shall beyour reward in heaven; for so perse-cuted they the prophets which werebefore you.

15. Verily, verily, I say unto you, Igive 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 fornothing, but to be cast out, and to betrodden under foot of men.

16. Verily, verily, I say unto you, Igive unto you the be the light of theworld; a city that is set on a hill can-not be hid.

17. Behold, do men light a candleand put it under a bushel? Nay, buton a candlestick; and it giveth light to

Blessed are they who hunger and thirst after righteousness (who come unto Christ)

Blessed are the merciful (who come unto Christ)

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

Blessed are the peacemakers (who come unto Christ)

Blessed are the persecuted (who endure for the Saviors sake)

Blessed are they who are reviled for the Saviors sake

Ye are the salt of the earth

Ye are the light of the world


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The unforgiven offender must pay to the uttermost farthing

Concerning adultery

The offending eye

The offending hand

the altar, and there rememberestthat thy brother hath ought againstthee;

24. Leave there thy gift before thealtar, and go thy way; first be recon-ciled to thy brother, and then come

and offer thy gift.

25. Agree with thine adversaryquickly, whiles thou art in the waywith him; lest at any time the adver-sary deliver thee to the judge, andthe 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, tillthou hast paid the uttermost far-thing.

27. Ye have heard that it was said bythem of old time, Thou shalt notcommit adultery:

28. But I say unto you, That whoso-ever looketh on a woman to lust after

her hath committed adultery with heralready in his heart.

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

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

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

24. Go thy way unto thy brother, first be reconciled to thy brother athen come unto me with full purp

of heart, and I will receive you.

25. Agree with thine adversquickly while thou art in the way whim, lest at any time he shall thee, and thou shalt be cast prison.

26. Verily, verily, I say unto ththou shalt by no means come the

until thou hast paid the uttermsenine. And while ye are in prican ye pay even one senine? Veverily, I say unto you, Nay.

27. Behold, it is written by themold time, that thou shalt not comadultery;

28. But I say unto you, that whoever looketh on a woman, to lust

ter her, hath committed adulteryready in his heart.

29. Behold, I give unto you a comandment, that ye suffer nonethese things to enter into your hea

30. For it is better that ye shodeny yourselves of these thinwherein ye will take up your crothan that ye should be cast into he

me, or shall desire to come unto me,or if thou bring thy gift to the altar,and there rememberest that thybrother hath aught against thee,

26. Leave thou thy gift before thealtar, and go thy way unto thy

brother, and first be reconciled to thybrother, and then come and offer thygift.

27. Agree with thine adversaryquickly, while thou art in the waywith him; lest at any time thine ad-versary deliver thee to the judge, andthe 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, untilthou hast paid the uttermost far-thing.

29. Behold, it is written by them ofold time, that thou shalt not commitadultery.

30. But I say unto you, that whoso-ever looketh on a woman to lust after

her, hath committed adultery withher already in his heart.

31. Behold, I give unto you a com-mandment, that ye suffer none ofthese things to enter into your heartfor it is better that ye should denyyourselves of these things, whereinye will take up your cross, than thatye should be cast into hell.

32. Wherefore, if thy right eye offendthee, pluck it out and cast it fromthee, for it is profitable for thee thatone of thy members should perish,and not that thy whole body shouldbe cast into hell.

33. Or if thy right hand offend thee,cut it off and cast it from thee; for itis profitable for thee that one of they

Matthew 5 JST Matthew 5 3 Nephi 12


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Concerning divorce

Concerning oaths other than to God

The role of the peacemaker: Turn the other cheek

thy members should perish, and not[that] thy body should be cast intohell.

31. It hath been said, Whosoevershall put away his wife, let him giveher a writing of divorcement.

32. But I say unto you, That whoso-ever shall put away his wife, savingfor the cause of fornication, causethher to commit adultery: and whoso-ever shall marry her that is divorcedcommitteth adultery.

33.Again, ye have heard that it hathbeen said by them of old time, Thoushalt not forswear thyself, but shallperform unto the Lord thine oaths:

34. But I say unto you, Swear not atall; neither by heaven, for it is Godsthrone:

35. Nor by the earth; for it is hisfootstool: neither by Jerusalem; for it

s the city of the great King.

36. Neither shalt thou swear by thyhead, because thou canst not makeone hair white or black.

37. But let your communication be,Yea, yea; Nay, nay, for whatsoever ismore than these cometh of evil.

38. Ye have heard that it hath beensaid, An eye for an eye, and a tooth

for a tooth:

39. But I say unto you, That ye resistnot evil: but whosoever shall smitethee on thy right cheek, turn to himthe other also.

40. And if any man will sue thee atthe law, and take away thy coat, lethim have [thy] cloak also.

41. And whosoever shall compel thee

31. It hath been written, that whoever shall put away his wife, let give her a writing of divorcement.

32. Verily, verily, I say unto you, twhosoever shall put away his wsaving for the cause of fornicatcauseth her to commit adultery, whoso shall marry her who is vorced committeth adultery.

33. And again it is written, thou snot forswear thyself, but shalt pform unto the Lord thine oaths;

34. But verily, verily, I say unto yswear not at all; neither by heavfor it is Gods throne;

35. Nor by the earth, for it is his fostool;

36. Neither shalt thou swear by head, becasue thou canst not mon hair black or white,

37. But let your communication Yea, yea; Nay, nay; for whatsoecometh of more than these is evil.

38. And behold, it is written, an for an eye, and a tooth for a tooth

39. But I say unto you, that ye snot resist evil, but whosoever ssmite thee in thy right cheek, turnhim the other also;

40. And if any man will sue theethe law and take away thy coat,him have thy cloak also;

41. And whosoever shall compel t

members should perish, and not thatthy whole body should be cast intohell.

34. And now this I speak, a parableconcerning your sins; wherefore, castthem from you, that ye may not be

hewn down and cast into the fire.

35. It hath been written that, Whoso-ever shall put away his wife, let himgive her a writing of divorcement.

36. Verily, verily, I say unto you thatwhosoever shall put away his wife,saving for the cause fo fornication,causeth her to commit adultery; andwhosoever shall marry her that isdivorced, committeth adultery.

37. Again, it hath been written bythem of old time: Thou shalt not for-swear thyself, but shalt perform untothe Lord thine oaths.

38. But I say unto you, Swear not atall; neither by heaven, for it is Godsthrone; nor by the earth, for it is hisfootstool; neither by Jerusalem, for itis the city of the great King; neither

shalt thou swear by thy head, be-cause thou canst not make one hairwhite or black.

39. But let your communication be,Yea, yea; Nay, nay: for whatsoever ismore than these cometh of evil.

40. Ye have heard that it hath beensaid, An eye for an eye, and a tooth

for a tooth:

41. But I say unto you, That ye resistnot evil: but whosoever shall smitethee on thy right cheek, turn to himthe other also.

42. And if any man will sue thee atthe law, and take away thy coat, lethim have it; and if he sue thee again,let him have thy cloak also.



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Be generous to those in need

Love thine enemies

Be ye perfect

to go a mile, go with him twain.

42. Give to him that asketh thee, andfrom him that would borrow of theeturn not thou away.

43. Ye have heard that it hath beensaid, Thou shalt love thy neighborand hate thine enemy.

44. But I say unto you, Love yourenemies, bless them that curse you,do good to them that hate you, and

pray for them which despitefully useyou, and persecute you;

45. That ye may be the children ofyour Father which is in heaven: forhe maketh his sun to rise on the eviland on the good, and sendeth rainon the just and on the unjust.

46. For if ye love them which loveyou, what reward have ye? Do noteven the publicans the same?

47. And if ye salute your brethren

only, what do ye more [than others]?Do not even the publicans so?

48. Be ye therefore perfect, even asyour Father which is in heaven is per-fect.

to go a mile, go with him twain.

42. Give to him that asketh thee, afrom him that would borrow of tturn not away.

43. And behold it is written also, tthou shalt love thy neighbor and hthine enemy.

44. But I say unto you, love yenemies, bless them that curse ydo good to them that hate you,

pray for them who despitefully you and persecute you;

45. That ye may be the childrenyour Father who is in heaven; formaketh his sun to rise on the evil aon the good.

46. Therefore those things whwere of old time, which were unthe law, in me are all fulfilled.

47. Old things are done away, andthings have become new.

48. Therefore I would that ye shobe perfect even as I, or your Fatwho is in heaven is perfect.

43. And whosoever shall compel theeto go a mile, go with him a mile; andwhosoever shall compel thee to gowith him twain, thou shalt go withhim twain.

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

45. Ye have heard that it hath beensaid, Thou shalt love thy neighbor,and hate thine enemy.

46. But I say unto you, Love yourenemies, bless them that curse you,do good to them that hate you, and

pray for them which despitefully useyou, and persecute you;

47. That ye may be the children ofyour Father who is in heaven; for hemaketh his sun to rise on the evil andon the good, and sendeth rain on the

just and on the unjust.

48. For if ye love only them whichlove you, what reward have you? Donot even the publicans the same?

49. And if ye salute your brethrenonly, what do ye more than others?Do not even the publicans the same?

50. Ye are therefore commanded tobe perfect, even as your Father whois in heaven is perfect.



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1. Take heed that ye do not youralms before men, to be seen ofthem: otherwise ye have no re-ward of your Father which is inheaven.

2. Therefore when thou doest[thine] alms, do not sound atrumpet before thee, as the hypo-crites do in the synagogues and inthe streets, that they may haveglory of men. Verily I say untoyou, They have their reward.

3. But when thou doest alms, letnot thy left hand know what thyright hand doeth:

4. That thine alms may be in se-cret: and thy Father which seethn secret himself shall reward theeopenly.

5. And when thou prayest, thou

shalt not be as the hypocrites[are]: for they love to pray stand-ng in the synagogues and in thecorners of the streets, that theymay be seen of men. Verily I sayunto you, They have their reward.

6. But thou, when thou prayest,enter into thy closet, and whenthou hast shut thy door, pray to

thy Father which is in secret; andthy Father which seeth in secretshall reward thee openly.

7. But when ye pray, use not vainrepetitions, as the heathen [do];for they think that they shall beheard for their much speaking.

8. Be not ye therefore like unto

1.Verily, verily, I say that I wouthat ye should do alms unto thepoor, but take heed that ye do your alms before men to be seeof them; otherwise ye have no

reward of your Father who is inheaven.

2.Therefore, when ye shall doyour alms do not sound a trumpbefore you, as will hypocrites doin the synagogues and in thestreets, that they may have gloof men. Verily I say unto you,they have their reward.

3. But when thou doest alms letnot thy left hand know what thyright hand doeth;

4. That thine alms may be in secret, and thy Father who seeth secret, himself shall reward theopenly.

5. And when thou prayest thou

shalt not do as the hypocrites, fthey love to pray, standing in thsynagogues and in the corners the streets, that they may be seof men. Verily I say unto you,they have their reward.

6. But thou, when thou prayestenter into thy closet, and whenthou hast shut thy door, pray to

thy Father who is in secret andthy Father, who seeth in secret,shall reward thee openly.

7. But when ye pray, use not varepetitions, as the heathen, forthey think that they shall be heafor their much speaking.

8. Be not ye therefore like unto

1.And it came to pass that, as Je-sus taught his disciples, he saidunto them, Take heed that ye donot your alms before men, to beseen of them; otherwise ye have

no reward of your Father who isin heaven.

2.Therefore, when thou doestalms, do no sound a trumpet be-fore thee, as the hypocrites do, inthe synagogues and in thestreets, that they may have gloryof men. Verily I say unto you,They have their reward.

3. But when thou doest alms, let itbe unto thee as thy left hand notknowing what thy right handdoeth;

4. That thine alms may be in se-cret and thy Father who seeth insecret, himself shall reward theeopenly.

5. And when thou prayest; thou

shalt not be as the hypocrites, forthey love to pray standing in thesynagogues and in the corners ofthe streets, that they may be seenof men; for, verily, I say unto you,They have their reward.

6. But thou, when thou prayest,enter into thy closet, and whenthou hast shut the door, pray to

thy Father who is in secret; andthy Father who seeth in secretshall reward thee openly.

7. But when ye pray, use not vainrepetitions, as the hypocrites do;for they think that they shall beheard for their much speaking.

8. Therefore be ye not like unto


When thou doest alms

When thou prayest

Pray in secret

Use not vain repetitions


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them: for your Father knowethwhat things ye have need of, be-fore ye ask him.

9. After this manner therefore

pray ye: Our Father which art inheaven, Hallowed be thy name.

10. Thy kingdom come. Thy willbe done in earth, as [it is] inheaven.

11. Give us this day our dailybread.

12. And forgive us our debts, aswe forgive our debtors.

13. And lead us not into tempta-tion, but deliver us from evil: Forthine is he kingdom, and thepower, and the glory, for ever.Amen.

14. For if ye forgive men their

trespasses, your heavenly Fatherwill also forgive you:

15. But if ye forgive not men theirtrespasses, neither will your Fa-ther forgive your trespasses.

16. Moreover when ye fast, benot , as the hypocrites, of a sadcountenance: for they disfiguretheir faces, that they may appearunto men to fast. Verily I say untoyou, They have their reward.

17. But thou, when thou fastest,anoint thine head, and wash thyface;

18. That thou appear not untomen to fast, but unto thy Fatherwhich is in secret: and thy Father,

them, for your Father knowethwhat things ye have need of before ye ask him.

9. After this manner therefore

pray ye: Our Father who art inheaven, hallowed be thy name.

10. Thy will be done on earth ais in heaven.

11. And forgive us our debts, aswe forgive our debtors.

12. And lead us not into temptation, but deliver us from evil.

13. For thine is the kingdom, anthe power, and the glory, foreve

Amen.

14. For, if ye forgive men their

trespasses your heavenly fatherwill also forgive you;

15. But if ye forgive not men thtrespasses neither will your Fathforgive your trespasses.

16. Moreover, when ye fast, benot as the hypocrites, of a sadcountenance, for they disfiguretheir faces that they may appeaunto men to fast. Verily I say unyou, they have their reward.

17. But thou, when thou fastestanoint thy head, and wash thyface;

18. That thou appear not untomen to fast, but unto thy Fathewho is in secret; and thy Father

them; for your Father knowethwhat things ye have need of, be-fore ye ask him.

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 willbe done on earth, as it is done inheaven.

12. Give us this day our dailybread.

13. And forgive us our trespasses,as we forgive those who trespassagainst us.

14. And suffer us not to be ledinto temptation, but deliver usfrom evil;

15. For thine is the kingdom, andthe power, and the glory, foreverand ever. Amen.

16. For if ye forgive men their

trespasses, who trespass againstyou, your heavenly Father willalso forgive you; but if ye forgivenot men their trespasses, neitherwill your heavenly Father forgiveyou your trespasses.

17. Moreover when ye fast, be notas the hypocrites, of a sad coun-tenance: for they disfigure theirfaces, that they may appear untomen to fast. Verily I say unto you,They have their reward.

18. But thou, when thou fastest,anoint thy head and wash thyface, that thou appear not untomen to fast, but unto thy Fatherwho is in secret; and they Fatherwho seeth in secret, shall reward


The Lords prayer

Forgive trespasses

Concerning fasting


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which seeth in secret, shall rewardthee openly.

19. Lay not up for yourselvestreasures upon earth, where moth

and rust doth corrupt, and wherethieves break through and steal:

20. But lay up for yourselvestreasures in heaven, where nei-ther moth nor rust doth corrupt,and where thieves do not breakthrough nor steal:

21. For where your treasure is,there will your heart be also.

22. The light of the body is theeye: if therefore thine eye be sin-gle, thy whole body shall be full ofight

23. But if thine eye be evil, thywhole body shall be full of dark-ness. If therefore the light that isn thee be darkness, how great[is] that darkness!

24. No man can serve two mas-ters: for either he will hate theone, and love the other; or elsehe will hold to the one, and de-spise the other. Ye cannot serveGod and mammon.

25.Therefore I say unto you, Takeno thought for your life, what yeshall eat, or what ye shall drink;nor yet for your body, what yeshall put on. Is not the life morethan meat, and the body than rai-ment?

26. Behold the fowls of the air: forthey so not, neither do they reap,nor gather into barns, yet your

who seeth in secret, shall rewarthee openly.

19. Lay not up for yourselvestreasures upon earth, where mo

and rust doth corrupt, and thievbreak through and steal;

20. But lay up for yourselvestreasures in heaven, where nei-ther moth nor rust doth corrupt

and where thieves do not breakthrough nor steal.


22. The light of the body is theeye; if, therefore, thine eye besingle, thy whole body shall be of light.

23. But if thine eye be evil, thywhole body shall be full of dark-ness. If, therefore, the light thain thee be darkness, how great that darkness!

24. No man can serve two mas-ters, for either he will hate theone and love the other, or else will hold to the one and despisethe other. Ye cannot serve Godand Mammon.

25. And now it came to pass thawhen Jesus had spoken thesewords he looked upon the twelvwhom he had chosen, and said

thee openly.

19. Lay not up for yourselvestreasure upon earth, where moth

and rust doth corrupt , and wherethieves break through and steal.

20. But lay up for yourselvestreasures in heaven, where nei-ther moth nor rust doth corrupt,and where thieves do not breakthrough nor steal:


22. The light of the body is theeye; if therefore thine eye be sin-gle to the glory of God, thy wholebody shall be full of light.

23. And if thine eye be evil, thywhole body shall be full of dark-ness. If therefore the light whichis in thee be darkness, how great

shall that darkness be.

24.No man can serve two mas-ters, for either he will hate theone, and love the other; or elsehe will hold to the one, and de-spise the other. Ye cannot serveGod and mammon.

25. And, again, I say unto you, Goye into the world, and care not forthe world; for the world will hateyou, and will persecute you, andwill turn you out of their syna-gogues.

26. Nevertheless, ye shall go forthfrom house to house, teaching thepeople; and I will go before you.

27. And your heavenly Father will


Lay not up treasures upon earth

Lay up treasures in heaven

The light of the eye

No man can serve two masters

Instruction to the Twelve: Take no thought what ye shall eat or drink


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heavenly Father feedeth them.Are ye not much better than they?

27. Which of you by takingthought can add one cubit untohis stature?

28. And why take ye thought forraiment? Consider the lilies of thefield, how they grow; they toilnot, neither do they spin:

29. And yet I say unto you, Thateven Solomon in all his glory wasnot arrayed like one of these.

30. Wherefore, if God so clothethe grass of the field, which today is, and to morrow is cast into

the oven, [shall he] not muchmore [clothe] you, O ye of littlefaith?

31. Therefore take no thought,saying, What shall we eat? Or,What shall we drink? Or, Where-withal shall we be clothed?

32. (For after all these things dothe Gentiles seek:) for your heav-enly Father knoweth that ye have

need of all these things.

unto them: Remember the wordwhich I have spoken. For beholye are they whom I have choseto minister unto this people.Therefore I say unto you, take thought for your life, what ye sh

eat, or what ye shall drink; noryet for your body, what ye shalput on. Is not the life more thanmeat, and the body than raimen

26. Behold the fowls of the air fthey sow not neither do they renor gather into barns; yet yourheavenly Father feedeth them.

Are ye not much better than the

27. Which of you by takingthought can add one cubit untohis stature?

28. And why take ye thought foraiment? Consider the lilies of thfield how they grow; they toil nneither do they spin;

29. And yet I say unto you, thateven Solomon, in all his glory wnot arrayed like one of these.

30. Wherefore, if God so clothethe grass of the field, which todis, and tomorrow is cast into the

oven, even so will he clothe youif 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?

provide for you, whatsoeverthings ye need for food, what yeshall eat; and for raiment, whatye shall wear or put on.

28. Therefore I say unto you,Take no thought for your life,

what ye shall eat, or what ye shalldrink, nor yet for your body, whatye shall put on. Is not the lifemore than meat, and the bodythan raiment?

29. Behold the fowls of the air, forthey sew not, neither do theyreap, nor gather into barns; yetyour heavenly Father feedeththem. Are ye not much better

than they? How much more willhe not feed you?

30. Wherefore take no thought forthese things, but keep my com-mandments wherewith I havecommanded you.

31. For which of you by takingthought can add one cubit untohis stature?

32. And why take ye thought forraiment? Consider the lilies of thefield, how they grow; they toilnot, neither do they spin:

33. And yet I say unto you, Thateven Solomon in all his glory wasnot arrayed like one of these.

34. Therefore, if God so clothe thegrass of the field, which today is,and tomorrow is cast into the

oven, how much more will he notprovide for you, if ye are not oflittle faith..

35. Therefore take no thought,saying, What shall we eat? Or,What shall we drink? Or, Where-withal shall we be clothed?

36. Why is it that ye murmuramong yourselves, saying, We



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33. But seek ye first the kingdomof God, and his righteousness;and all these things shall beadded unto you.

34. Take therefore no thought forthe morrow: for the morrow shalltake thought for the things of it-self. Sufficient unto the day [is]the evil thereof.

32. For your heavenly Father

knoweth that ye have need of athese things.

33. But seek ye first the kingdoof God and his righteousness, aall these things shall be addedunto you.

34. Take therefore no thought fthe morrow, for the morrow shatake thought for the things of itself. Sufficient is the day unto thevil thereof.

cannot obey thy word because yehave not all these things, andseek to excuse yourselves, sayingthat, After all these things do theGentiles seek.

37. Behold, I say unto you that

your heavenly Father knoweththat ye have need of all thesethings.

38. Wherefore, seek not thethings of this world but seek yefirst to build up the kingdom ofGod, and to establish his right-eousness, and all these thingsshall be added unto you.

39. Take, therefore, no thoughtfor the morrow; for the morrowshall take thought for the thingsof itself. Sufficient unto the dayshall be the evil thereof.


Seek ye first the Kingdom of God

Apostles told to take no thought of the morrow


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1.Judge not, that ye be notudged.

2. For with what judgment yeudge, ye shall be judged. Andwith what measure ye mete, itshall be measured to you again.

3. And why beholdest thou themote that is in thy brothers eye,but considerest not the beam thats in thine own eye?

4. Or how wilt thou say to thybrother, Let me pull out the moteout of thine eye; and, behold, abeam [is] in thine own eye?

5. Thou hypocrite, first cast outthe beam out of thine own eye,and then shalt thou see clearly tocast out the mote out of thybrothers eye.

1.And now it came to pass thatwhen Jesus had spoken thesewords he turned again to the mtitude, and did open his mouthunto them again, saying:

2. Verily, verily, I say unto you,Judge not, that ye be not judge

3. For with what judgment yejudge, ye shall be judged; andwith what measure ye mete, itshall be measured to you again

3. And why beholdest thou themote that is in thy brothers eyebut considerest not the beam this in thine own eye?

4. Or how wilt thou say to thybrother: Let me pull the mote oof thine eye and behold, abeam is in thine own eye?

5. Thou hypocrite, first cast thebeam out of thine own eye; andthen shalt thou see clearly to cathe mote out of thy brothers ey

1.Now these are the words whichJesus taught his disciples thatthey should say unto the people.

2. Judge not unrighteously, thatye be not judged, but judge right-eous judgment.

3. For with what judgment yeshall judge, ye shall be judged.

And with what measure ye mete,it shall be measured to you again.

4. And again, ye shall say untothem, Why is it that thou behold-est the mote that is in thybrothers eye; and canst not be-hold a beam in thine own eye?

5. Or how wilt thou say to thybrother, Let me pull out the moteout of thine eye; and canst notbehold a beam in thine own eye?

6. And Jesus said unto his disci-ples, Beholdest thou the scribes,and the Pharisees, and thepriests, and the Levites. Theyteach in their synagogues, but donot observe the law, nor the com-mandments, and all have goneout of the way and are under sin.

7. Go thou and say unto them,Why teach ye men the law andthe commandments, when ye

yourselves are the children of cor-ruption?

8. Say unto them, Ye hypocrites,first cast out the beam out ofthine own eye; and then shaltthou see clearly to cast out themote out of thy brothers eye.


Jesus turns back to the multitude

Judge not

The mote in thy brothers eye


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6. Give not that which is holy untothe dogs, neither cast ye yourpearls before swine, lest theytrample them under their feet,and turn again and rend you.

7. Ask, and it shall be given you;seek and ye shall find; knock, andt shall be opened unto you.

8. For every one that asketh re-ceiveth; and he that seeketh fin-deth; and to him that knocketh itshall be opened.

6. Give not that which is holy uthe dogs, neither cast ye yourpearls before swine, lest theytrample them under their feet,and turn again and rend you.

7. Ask, and it shall be given untyou; seek, and ye shall find;knock, and it shall be opened uyou.

8. For every one that asketh, receiveth; and he that seeketh, fideth; and to him that knocketh,

shall be opened.

9. Go ye into the world, sayingunto all, Repent, for the kingdomof heaven has come night untoyou.

10. And the mysteries of the king-dom ye shall keep within your-selves, for it is not meet to givethat which is holy unto the dogs,neither cast ye your pearls untoswine, lest they trample them un-der their feet.

11. For the world cannot receivethat which ye, yourselves, are notable to bear; wherefore ye shallnot give your pearls unto them,lest they turn again and rend you.

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, re-ceiveth; and he that seeketh, fin-deth; and unto him that knocketh,

it shall be opened.14. And then said his disciplesunto him, They will say unto us,We ourselves are righteous, andneed not that any man shouldteach us. God, we know, heardMoses and some of the prophets;but us he will not hear.

15. And they will say, We havethe law for our salvation, and that

is sufficient for us.16. Then Jesus answered, andsaid unto his disciples, Thus shallye say unto them,

17. What man among you, havinga son, and he shall be standingout, and shall say, Father, openthy house that I may come in andsup with thee, will not say, Come


Cast not your pearls before swine

Ask and it shall be given


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9. Or what man is there of you,whom if his son ask bread, will hegive him a stone?

10. Or if he ask a fish, will he givehim a serpent?

11. If ye then, being evil, knowhow to give good gifts unto yourchildren, how much more shallyour Father which is in heavengive good things to them that askhim?

12. Therefore all things whatso-

ever ye would that men should doto you, do ye even so to them, forthis 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 de-struction, and many there bewhich go in thereat:

14. Because strait [is] the gate,and narrow [is] the way, whicheadeth unto life, and few therebe that find it.

15. Beware of false prophets,which come to you in sheepsclothing, but inwardly they areravening wolves.

16. Ye shall know them by theirfruits. Do men gather grapes ofthorns, or figs of thistles?

17. Even so every good treebringeth forth good fruit; but acorrupt tree bringeth forth evilfruit.

18. A good tree cannot bring forth

evil fruit, neither [can] a corrupt

9. Or what man is there of you,who, if his son ask bread, will ghim a stone?

10. Or if he ask a fish, will he gihim a serpent?

11. If ye then, being evil, knowhow to give good gifts unto youchildren, how much more shallyour Father who is in heaven gigood things to them that ask hi

12. Therefore, all things whatso

ever ye would that men should to you, do ye even so to them, this is the law and the prophets

13. Enter ye in at the strait gatefor wide is the gate, and broad the way, which leadeth to de-struction, and many there be wgo in thereat;

14. Because strait is the gate, anarrow is the way, which leadetunto life, and few there be thatfind it.

15. Beware of false prophets, wcome to you in sheeps clothingbut inwardly they are raveningwolves.

16. Ye shall know them by theirfruits. Do men gather grapes ofthorns, or figs of thistles?

17. Even so every good treebringeth forth good fruit; but acorrupt tree bringeth fortj evo;friot/

18. A good tree cannot bring foevil fruit, neither a corrupt tree

in, my son, for mine is thine, andthine is mine?

18. Or what man is there amongyou, who, if his son ask bread, willgive him a stone?

19. Or if he ask a fish, will he givehim a serpent?

20. If ye then, being evil, knowhow to give good gifts unto yourchildren, how much more shallyour Father who is in heaven givegood things to them that ask him?

21. Therefore all things whatso-

ever ye would that men should doto you, do ye even so to them: forthis is the law and the prophets.

22. Repent, therefore, and enterye in at the strait gate; for wide isthe gate, and broad is the waythat leadeth to death, and manythere be who go in thereat.

23. Because strait is the gate, andnarrow is the way that leadethunto life, and few there be thatfind it.

24. And again, beware of falseprophets, who come to you insheeps clothing; but inwardly

they are ravening wolves.

25. Ye shall know them by theirfruits, for do men gather grapesof thorns, or figs of thistles?

26. Even so every good treebringeth forth good fruit; but acorrupt tree bringeth forth evilfruit.

27. A good tree cannot bring forthevil fruit, neither [can] a corrupt


The Golden Rule

Ask and it shall be given

Beware of false prophets

Ye shall know them by their fruits


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tree bring forth good fruit.

19. Every tree that bringeth notforth good fruit is hewn down,and cast into the fire.

20. Wherefore by their fruits ye

shall know them.

21. Not every one that saith untome, Lord, Lord, shall enter intothe kingdom of heaven; but hethat doeth the will of my Fatherwhich is in heaven.

22. Many will say to me in thatday, Lord, Lord have we notprophesied in thy name? and inthy name have cast out devils?And in thy name done many won-derful works?

23. And then will I profess untothem, I never knew you: departfrom me, ye that work iniquity.

24. Therefore whosoever heareththese sayings of mine, and doeththem, I will liken him unto a wiseman, which built his house upon a

rock:

25. And the rain descended, and

the floods came, and the windsblew, and beat upon that house;and it fell not for it was foundedupon a rock.

26. And every one that heareththese sayings of mine, and doeththem not, shall be likened unto a

foolish man, which built his house

bring forth good fruit.

19. Every one that bringeth notforth good fruit is hewn down,and cast into the fire.

20. Wherefore, by their fruits ye

shall know them.

21. Not every one that saith untme, Lord, Lord, shall enter intothe kingdom of heaven; but hethat doeth the will of my Father

who is in heaven.

22. Many will say to me in thatday: Lord, Lord, have we notprophesied in thy name, and inthy name have cast out devils,and in thy name done many woderful works?

23. And then will I profess untothem: I never knew you; departfrom me, ye that work iniquity.

24. Therefore, whoso heareththese sayings of mine and doetthem, I will liken him unto a wisman, who built his house upon rock

25. And the man descended, an

the floods came, and the windsblew, and beat upon that houseand it fell not, for it was foundeupon a rock.

26. And every one that heareththese sayings of mine and doetthem not shall be likened unto afoolish man, who built his house

tree bring forth good fruit.

28. Every one that bringeth notforth good fruit is hewn down,and cast into the fire.

29. Wherefore by their fruits ye

shall know them.

30. Verily I say unto you, It is notevery one that saith unto me,Lord, Lord, that shall enter intothe kingdom of heaven; but he

that doeth the will of my Fatherwho is in heaven.

31. For the day soon cometh, thatmen shall come before me to

judgment, to be judged accordingto their works.

32. And many will say unto me inthat day, Lord, Lord have we notprophesied in thy name and in thyname cast out devils; and in thy

name done many wonderfulworks?

33. And then will I say,Ye neverknew me; depart from me ye thatwork iniquity.

34. Therefore, whosoever heareththese sayings of mine and doeththem, I will liken him unto a wiseman, who built his house upon arock, and the rains descended,and the flood came, and the

winds blew, and beat upon thathouse, and it fell not, for it wasfounded upon a rock.

35. And everyone that heareththese sayings of mine, and doeththem not, shall be likened unto afoolish man, who built his house


Not everyone that saith, Lord, Lord...

Concerning those who are not valiant

The house built on rock

The house built on sand


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upon the sand:

27. The rain descended, and thefloods came, and the winds blew,and beat upon that house; and itfell: and great was the fall of it.

28. And it came to pass, when Je-sus had ended these sayings, thepeople were astonished at hisdoctrine:

29. For he taught them as [one]having authority, and not as thescribes.

upon the sand

27. And the rain descended, anthe floods came, and the windsblew, and beat upon that houseand it fell, and great was the faof it.

upon the sand; and the rains de-scended, and the floods came,and the winds blew, and beatupon that house, and it fell; andgreat was the fall of it.

36. And it came to pass when Je-sus had ended these sayings withhis disciples, the people were as-tonished at the doctrine;

37. For he taught them as onehaving authority from God, andnot as having authority from thescribes.


Jesus taught as one having authority

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


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LESSON 39 OUTLINELast week we discussed the Mosaic law and the possibility that the reason theNephites were gathered at the temple when Christ appeared, was to observeone of the three Jewish festivals where they gather at the temple each year torenew temple covenants.

Id like to begin today with one more evidence of this, and it has to do with theOld Testament book of Psalms.

~Just what are the Psalms? (Our English word Psalms comes from theGreek meaning sacred songs sung to musical accompaniment, see

Andrew C. Skinners Israels Ancient Psalms: Cornerstone of the Be-atitudes, 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 ac-company 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 24:3-4The phrase who shall stand in his holy place directly refers to the temple be-cause part of the temple was explicitly called the holy place.Psalms 24 is known as a Psalm of Ascent, or Procession, which the Levites sanas 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 theirmeaning, even in English. For example, awfulused to mean full of awe


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something wonderfully amazing. Bravemeant cowardly! Its old meaningives on in the word bravado. Nicecomes from the Latin not to know. It useto mean ignorant!In the same way, according to Andrew Skinner, by the first or second centurythe 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 untChrist)

As we come unto Christ, must we exercise faith in Him?FAITH

3 Nephi 12:4Once 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 CelestialKingdom after the Millennium)

2 Nephi 12:6~What do we do when we hunger and thirst after righteousness? (stud

scriptures, conference reports, good books, strive to live the com-mandments, etc.)

~And by doing these things we become worthy of the companionship ofwhom?

HOLY GHOST

These principles and ordinances are part of what the Doctrine and Covenants


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calls the preparatory gospel. (see D&C 84:26-27) They initiate us onto thestraight 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 oufocus 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 Ithink a more important meaning has to do with mercys synonym: grace.~What is grace? (Elder Bednar defined it as enabling power) (see The Ato

ment and the Journey of Mortality, Ensign,April 2012)

~What does it enable us to do? (achieve exaltationlive with our HeavenFather eternally)

Quotation #4This 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 honong our temple covenants. And what we learn in the temple enables us to knowand eventually see, God.

Quotation #5

In D&C 97:15-16, the Lord tells us, speaking of the temple, ...my presenceshall be there, for I will come into it, and all the pure in heart that shall comento it shall see God. In D&C 88 He promises: ...the days will come that [thoswho single their lives to the glory and work of God] shall see him, for he will uveil 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


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~Who is the Prince of Peace? (Jesusso His followers must be peacemakers 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 12:10In Psalms, there are many pleas for deliverance from persecution. You see thisn Nephis pleas for deliverance from his enemies as well. But notice that Christdoesnt promise deliverance.

~What does He promise for enduring persecution? (the kingdom ofheaven)

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, fu

grown, mature.)Quotation #6

That we may seek and strive to keep the covenants of the temple is my prayer

lesson 39: "behold, my joy is full"

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