Lesson 8: The Sermon on the Mount: “A More Excellent Way”
New Testament Class Member Study Guide, (1997), 5
How can Latter-day Saints be “the light of the world”? (Matthew 5:14; see also verse Matthew 5:16).
How are the Savior’s teachings in Matthew 5:22–24, 28, 34–37, 39–40, and Matthew 5:44–48 higher laws than the laws mentioned in Matthew 5:21, 27, 33, 38, and Matthew 5:43?
How do the teachings in the Sermon on the Mount help us “come unto Christ, and be perfected in him”? (Moroni 10:32).
Suggestion for Family Discussion
On a chalkboard, poster board, or piece of paper, write the following statement (or another statement that might be more applicable to family members): The teachings in the Sermon on the Mount can help me at school. Ask family members to read a few passages in Matthew 5 and discuss how those passages relate to the statement you have written.
Scripture Chain: Perfection through the Atonement of Jesus Christ
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New Testament Gospel Doctrine Lesson 8: The Sermon on the Mount - Matthew 5
New Testament Gospel Doctrine Lesson 8: The Sermon on the Mount
Matthew 5
The Law and the Prophets
Matthew 5 17 Think not that I am come to destroy the law, or the prophets: I am 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.
The translation “fulfil” can become a point of possible confusion because it implies many different things ranging from “done away with” to “completing.” The verb “pleroo”(translated as “to fulfill [them]”) indicates the filling up or completion of something that has already begun. In other words, a prophecy can be fulfilled in this sense; a missing piece can be added to complete the puzzle. As an extended meaning, the verb can also imply that something has ended because the final part has been added. In this sense, it appears that Jesus was declaring his own message and saving ministry—a message that completed the law and the prophets. They without him could not be considered whole, complete, or fulfilled. (Holzapfel, Making Sense of the NT)
For many today, this signaled the “completion” of the law when in reality, then as now, much of the law still holds for us. Jesus endorses this idea…
Matthew 5 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.
For most Christians, we see the teachings of Jesus as an altogether different religion than that found in the Old Testament. In reality, Jesus did not replace the Law of Moses, but fulfilled or transcended it with a higher law. In Jesus’ teachings, we do not find a rejection of the Mosaic Law, but a newer and higher interpretation of it.
The purpose of all prophets is to get the people prepared to enter into the presence of God and experience personally the glory of the Almighty. D&C 84 teaches us that this is what Moses had in mind when he took Israel to Mount Sinai, immediately after escaping the Egyptians at the Red Sea.
D&C 84 “19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. “20 Therefore, in the ordinances thereof, the power of godliness is manifest. “21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; “22 For without this no man can see the face of God, even the Father, and live. “23 Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God.”
It goes further and explains that because Israel refused to enter into God’s presence, and chose instead to rebel and worship the golden calf, they were given the lesser Aaronic priesthood with its gift of ministering angels instead of the Melchizedek Priesthood and its gift of the mystery of godliness, or to stand in God’s presence and have Him revealed personally to them.
D&C 84 24 But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.
Along with the lesser priesthood, the Israelites received a lesser, terrestrial set of laws and rules to follow, called the Mosaic Law, or Law of Moses. This included the Ten Commandments, and hundreds of other rules that each person was expected to abide by.
Jesus did not tell people to stop following the Ten Commandments, stop paying tithes, stop praying, or stop eating according to the dietary commandments of the Mosaic Law. Instead, he gave the people key principles of the higher law to abide by.
Today, General Authorities of the Church encourage us to focus on the key doctrines and principles of the gospel. For example, President Boyd K. Packer stated:
"True doctrine, understood, changes attitudes and behavior. The study of the doctrines of the gospel will improve behavior quicker than a study of behavior will improve behavior."
Key doctrines and principles never change. However, the implementation of certain teachings, practices, and policies can change. Why? Because they are not at the foundation of all the doctrines and principles God gives us.
“Thou shalt not murder” is forever important, but not as great or challenging a law as “whosoever is angry with his brother without a cause shall be in danger of the judgment.”
“Thou shalt not commit adultery” is just the beginning of the Law of Chastity, wherein Christ warns us against lusting in our hearts.
Swearing oaths and keeping them is important in the Mosaic Law. Even more important is to always speak the truth, so one does not have to make oaths in the first place.
“An eye for an eye, tooth for tooth” is important for Israelites who were used to killing the person who harmed them. Forgiving is a very difficult thing to do, but is the higher order of things. Imagine the end of violence, because people and nations forgave, rather than seeking vengeance.
And, instead of loving only your neighbors (dear friends), you must even love your enemies. For Jesus, this higher way of doing things, tied to the higher priesthood, was the way for one to become perfect, even as God is perfect. The term used here actually means “completed” or “finished.” We are pottery in God’s hands. We will either end up a completed and finished pot that can be used, or tossed. We get to choose how well we work under His guiding fingers. We can form smoothly into a masterpiece, or resist Him and become dross.
In the Sermon on the Mount, Jesus focuses on key doctrines and principles and the correct way to implement them. There is the terrestrial/Mosaic Law method, and then the higher method of the celestial/Law of Christ.
The Beatitudes
In the Book of Matthew, there are 8 Beatitudes. The term in Latin means, “blessed.” It can be compared to Luke’s version at the Sermon on the Plain, where Luke has 4 Blessed, contrasted with 4 Woes (Luke 6).
Sermon on the Mount
Matthew 5 2 And he opened his mouth, and taught them, saying,
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
4 Blessed are they that mourn: for they shall be comforted.
5 Blessed are the meek: for they shall inherit the earth.
6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
7 Blessed are the merciful: for they shall obtain mercy.
8 Blessed are the pure in heart: for they shall see God.
9 Blessed are the peacemakers: for they shall be called the children of God.
10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
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.
Sermon on the Plain
Luke 6 21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.
Followed by Woes…
Luke 6 23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.
24 But woe unto you that are rich! for ye have received your consolation.
25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
According to some scholars, the Beatitudes are part of the early sayings of Jesus found in an original source (called “Q” or Quelle, Germen for “source”) used by both Matthew and Luke to write their gospels.
Many believe that Luke used a literal translation from the source, so that “the poor” were those who were physically hungry and homeless.
Matthew, then, used the spiritual reading of “Q” and so we read, “Blessed are the poor in spirit.”
In the Sermon at the Temple in Bountiful, the Book of Mormon actually adds a few Beatitudes to the beginning of the list. Jesus proclaimed:
3 Nephi 12 1 ...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. (emphasis added)
Jesus taught in the previous chapter that the Doctrine of Christ consists in a few key things. First, the Father, Son and Holy Ghost “are one.” Then Jesus explained that his doctrine also consisted in Faith in Christ, Repentance, Baptism by immersion for the remission of sins (and we could add other ordinances to this), and receiving the baptism of fire, the Gift of the Holy Ghost (3 Nephi 11:31-40).
In Jesus’ continued teachings to the Nephites, he will frequently refer back to these two concepts: unity, and the first principles and ordinances of the gospel. He will tell the Nephites they must be one, even as the Godhead is one, and that the principles and ordinances are the stepping stones to achieving this.
In studying the Beatitudes, we find they are a step-by-step approach to becoming perfected (e.g., completed), or prepared to be one with the Godhead, ready to enter into the presence of God, as Christ restored the key of the higher priesthood: the mystery of godliness, or seeing God’s face.
Matthew 5 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
14 Ye are the light of the world. A city that is set on an hill cannot be hid.
15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
As mentioned above, he then emphasizes that he is no destroying the law or replacing it, but completing it or fulfilling it.
Matthew 5 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 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.
Indicating that there are problems in the worship of the scribes and Pharisees at the time. Now he give the Old Testament commandments and expands on it. He starts with commandment 6…
Matthew 5 21 Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
As we have discussed before, the King James translation of the Hebrew “tresah” into “kill” instead of the more correct “murder” is one of the true weaknesses of the KJV of the bible. In the NT, the greek term “phoneuseis” used here in Matthew 5:21 should similarly be translated as “murder”.
KJV Exodus 20 13 Thou shalt not kill.
CJB Exodus 20 13 “Do not murder.
NIV Exodus 20 13 “You shall not murder.
NKJV Exodus 20 13 “You shall not murder.
ESV Exodus 20 13 “You shall not murder.
Easy-to-Read (ERV) Exodus 20 13 “You must not murder anyone.
There are some versions who maintain the word “kill” but “murder” is more correct. Clearly there are times that killing is a correct action (such as Just War, Nephi and Laban, etc). Murder is always wrong.
Matthew 5 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
One should not even give offense
Matthew 5 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.
Then commandment 7
Exodus 20 14 Thou shalt not commit adultery.
Matthew 5 27 Ye have heard that it was said by them of old time, Thou shalt not commit 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.
In the next verse “offend” is used. This is more correctly “cause to stumble” or “fall into a snare” than the modern meaning of “offend”.
Matthew 5 29 And if thy right eye offend (cause thee to stumble) 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.
30 And if thy right hand offend (cause thee to stumble) thee, cut it off, 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.
Notice that the “eye” and the “hand” are used, as these are largely the parts of the body because they are the areas or organs that “lust” after…If there were no “eye” nor “hand” the act of lusting would be seriously curtailed.
Deuteronomy 24 1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.
Matthew 5 31 It hath been said, Whosoever shall put away his wife, let him 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.
Then back to commandment 3…
Exodus 20 7 Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.
This is also a very misunderstood commandment. It is often thought of as “swearing” or using certain words that would offend deity. The Hebrew term here is ambiguous. The term “lassaw” can be translated as “in vain”, it can also be “to falsehood” or “in emptiness”.
In my opinion the point here is not that we use profanity in a verbal sense, but that we perform acts in Gods name, or we ascribe certain things to God that are unholy and immoral. Someone doing an act in God’s name that is entirely out of God’s character, or is not supported by God, does great damage to God’s name. A missionary or church leader who falls into great sin can do damage to the reputation of the church they represent as well as their God.
In extremist Islam, the phrase that is used during acts of terror is “Allahu Akbar”. This ascribes that act of terror as being done in God’s name. This is taking God’s “name in vain”, or ascribing to a Holy God, an unholy act. This is the height of taking God’s name in vain.
Matthew 5 33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
Then “an eye for an eye”
Exodus 20 23 And if any mischief follow, then thou shalt give life for life,
24 Eye for eye, tooth for tooth, hand for hand, foot for foot,
25 Burning for burning, wound for wound, stripe for stripe.
Matthew 5 38 Ye have heard that it hath been said, An eye for an eye, and 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.
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 to go a mile, go with him twain.
42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Then Jesus comments on a law that is not explicitly in the Old Testament.
Matthew 5 43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
The latter clause was a Rabbinic addition to the former. This is important in showing that our Lord deals throughout not with the Law as such, but with the scribes’ exposition of it.
Matthew 5 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 For if ye love them which love you, what reward have ye? do not even the publicans the same?
47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
And in this, the culminating concept given us in Matthew chapter 5 is:
Matthew 5 48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
Or, as the resurrected and perfected/completed/glorified Christ commanded the Nephites:
3 Nephi 11 48 Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect.
Bibliography
Beatitudes in Wikipedia: http://en.wikipedia.org/wiki/Beatitudes
Beatitudes in Catholic Encyclopedia:http://www.newadvent.org/cathen/02371a.htm
Jim F’s Notes on Lesson 8:http://feastuponthewordblog.org/2011/02/06/nt-sunday-school-lesson-8-jf-matthew-5/
Feasting on the Word: Great site on the Scriptures:http://feastupontheword.org/Site:SS_lessons
Boyd K. Packer, "Do Not Fear", May 2004 Ensign:http://lds.org/liahona/2004/05/do-not-fear?lang=eng
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