New Testament Lesson 09 - “Seek Ye First the Kingdom of God”

Lesson 9: “Seek Ye First the Kingdom of God”

New Testament Class Member Study Guide, (1997), 6

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What will be the reward for people who do good things to be seen by others? (See Matthew 6:2, 5, 16.) What things might we do to be seen by others instead of to please God? How can we purify our motives for serving and performing other good works?

The teaching in Matthew 7:12 is often called the Golden Rule. What experiences have shown you the value of this principle? How does following the Golden Rule make us better disciples of Jesus Christ?

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

Suggestions for Family Discussion

1. Display a stone and a pile of sand. Ask family members which material they would use as a foundation for a house. ReadMatthew 7:24–27, and discuss how building our lives on the Savior’s teachings is like building a house on a firm foundation of rock.
2. Display a map. Ask family members how a map could help them plan a trip. If your family has recently taken a trip or will take one soon, discuss how a map was used or will be used on the trip. Explain that in our journey toward eternal life, the scriptures and the teachings of the living prophets are like a map, helping us know how to return to our Heavenly Father.

Scripture Chain: Living as Disciples of Christ

• Matthew 16:24–25

• Matthew 7:21

• John 8:31

• John 13:35

• 2 Nephi 31:10–13

• Moroni 7:48

 

Start Lesson

New Testament Gospel Doctrine Lesson 9 - Seek Ye First the Kingdom of God
Matthew 6-7
This week is a continuation of the Sermon on the Mount. The Sermon on the Mount, and particularly the Beatitudes, were stepping stones to prepare us to be like God and to return to his presence. The expectation and command Jesus gave his disciples was, “be ye therefore perfect, even as your Father which art in heaven is perfect” (Matthew 5:48).

Second Temple Judaism was not a monolithic religion as demonstrated by the Dead Sea Scrolls and the New Testament.  Various groups are often being critical of each other.  The Pharisees, Sadducees, Essenes and other groups such as priests, scribes, elders believe their way is the “correct” way (just as many sects of Christianity do today).

Because of this one group will often be critical of another.  In Matthew 6 this is seen as Jesus is critical of some common practices of his day. 

Alms, Prayer and Fasting
Matthew 6:1-18

Matthew 6 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.

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.

Alms
The Greek word for “alms”, “dikaiosune” in this caes can be translated different ways.  Earlier in Matthew it is “righteousness” as in “hunger and thirst after righteousness (dikaiosune).  It could be read “acts of religious devotion” instead of alms.  But most correct would likely be "covenant obligations” (Making Sense of NT, Holzapfel). 

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

Instead of thinking of it as “giving” something, such as charity…the word implies much more than that.  The Mosaic Law was a very visible one. Sacrifices were performed at the temple, where all could see whether you were wealthy enough to sacrifice a lamb, or among the poor who would offer a pair of turtle doves. One wore tefilin (scriptures in a small box attached to the wrist or forehead) as an outward display of continual devotion to God. The annual ritual festivals of Passover, Tabernacles, Atonement, and others, were very significant to the Jews. Many made the pilgrimage from throughout the Greek world to attend such festivals. To attend was an outward sign of one’s faith.

The Mosaic Law was was based on outward expressions. For the prophets, these outward expressions were to display the inward motives and desires of the true believer. However, by Jesus’ time, inward motives were ignored as the outward expressions seemed sufficient to the religious leaders of the day. Jesus would show them that outward expressions were meaningless.

Alms was the paying of tithes and offerings in order to help the poor and finance the work of the temple. Many saw it as an opportunity to promote themselves, and so when they paid their alms, they made sure everyone else saw as well.

Prayer

Matthew 6 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.

Then the Savior sets forth the Lord’s prayer and how we should pray

Matthew 6 ⁸ Be not ye therefore like unto 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 the kingdom, and the power, and the glory, for ever. 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.

Luke puts the Lord’s prayer this way…

Luke 11 ² And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

³ Give us day by day our daily bread.

⁴ And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

Notice that both Matthew and Luke use the term “pater” for “Father” which is also the Aramaic “abba”.  This is a tender, personal expression and is something we should use when we address deity.

Fasting
Fasting goes hand in hand with prayer. It prepares our physical body to receive spiritual renewal. Our lives are constantly met with the pangs of hunger for physical nourishment and attention. Fasting allows us to put off the natural man for a time, and take upon ourselves the spiritual person.

Matthew 6 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 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, which seeth in secret, shall reward thee openly.

¹⁹ Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where 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.

Treasures in heaven and earth
Matthew 6:19-34
The Savior then speaks concerning the “root of all evil” (1 Timothy 6:10). Whatever our real treasure is, that is where our heart is, and that is where our reward is.

Matthew 6 ¹⁹ Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where 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.

In the long run, we cannot serve two masters. Elder Jeffrey Holland said, “such people know they should have their primary residence in Zion, but they still hope to keep a summer cottage in Babylon.”

Matthew 6 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.

²⁵ Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

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?

When we think of those in the scriptures, or those around us, who have traded their birthright for a mess of pottage (vegetable soup), we cannot understand how they could be so foolish. Yet, because most of us place at least some worldly treasures in our hearts, we all find ourselves in folly. This is not to say we cannot live a comfortable life. It means we need to ensure God is first and foremost, and that when given a choice, we eagerly and quickly resolve to follow God.

Matthew 6 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 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.

While not all of us will be clothed in this life with the silks and linens worn by Solomon, we can look forward to the white garments that will be placed upon the righteous as they enter heaven. And while our meals may often be meager in this life, nothing will compare to partaking of the fruit of the Tree of Life, or sitting at the marriage feast of the Savior.
Enoch and Isaiah sought God first, and were clothed in white garments that showed forth the glory of God in them. As Isaiah spoke with the dead prophets, he was told,

“And many will change the honour of the garments of the saints for the garments of the covetous, and there will be much respect of persons in those days and lovers of the honour of this world” (Ascension of Isaiah 3:25).

Compare the wicked to the righteous:

“But the saints will come with the Lord with their garments which are (now) stored up on high in the seventh heaven: with the Lord they will come, whose spirits are clothed, they will descend and be present in the world, and He will strengthen those, who have been found in the body, together with the saints, in the garments of the saints, and the Lord will minister to those who have kept watch in this world” (Ascension of Isaiah ch 4:16).

As Isaiah ascended the levels of heaven, he reached the 7th heaven where the beginning of the most holy heavens began:

“AND he (the angel) took me into the air of the seventh heaven, and moreover I heard a voice (one of the sentinels) saying: ‘How far will he (Isaiah) ascend that dwelleth in the flesh?’ And I feared and trembled.
“And when I trembled, behold, I heard from hence another voice being sent forth, and saying: ‘It is permitted to the holy Isaiah to ascend hither; for here is his garment’” (Ascension of Isaiah 9:1-2).

God seeks to clothe us with white garments, even as the white lilies of the field are clothed by God. But we must have our treasure in heaven, if we wish to obtain such a treasure as this.

Matthew 6 ³³ But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

³⁴ Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

More Celestial Teachings
Matthew 7

Judging and Hypocrites
In the Joseph Smith Translation of the Bible, we are taught “Judge not unrighteously”. This is a major change to what we read in the KJV.

The principle the Savior sets forth suggests that “judge not” was not an absolute. 

Matthew 7 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.

It is important that we use care in any judgments we do. At the heart of the matter are hypocritical judgements.

Matthew 7 ³ And why beholdest thou the mote that is in thy brother's 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?

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 brother's eye.

Sacred Pearls
Some things the world is not ready for. Sacred things are often made trivial by being made common place. When Jesus cleansed the temple of the money changers, those charging exorbitant prices to travelers who wanted to exchange foreign money for local money and animals for sacrifice, he showed the importance of keeping sacred things sacred.

Places, doctrines, and experiences may all be sacred. God often uses holy space (Eden, Sinai, temple) as a place to speak with mankind. His doctrines are sacred, and He often gives us “line upon line” as we are ready for it, so that we do not reject or ignore it. At Sinai, Israel was not ready for the doctrine of Christ, and so were given the lower law of Moses (D&C 84:19-27). Moses and Joshua were commanded to remove their shoes in sacred places. Isaiah, Enoch, Moriancumer, Jacob, Abraham, Moses stood in the presence of God; what experience could be greater than that?

Matthew 7 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.

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?

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.

Many people today speak of such sacred things in common ways. Many Christians will share their most sacred experiences to just about anyone around them. They do not realize they are taking sacred experiences and events, and tossing them before swine. Swine are the unclean; those who are not truly interested in the sacred. Swine are those who constantly dwell in filth, and root around in the mud to fulfill their personal appetites.

When we keep things sacred, God knows he can trust us with more sacred experiences. So when we ask him for a fish, he will give us a fish. He desires to give us good things, but only as we are ready for them.

Alma 29 ⁸ For behold, the Lord doth grant unto all nations, of their own nation and tongue, to teach his word, yea, in wisdom, all that he seeth fit that they should have; therefore we see that the Lord doth counsel in wisdom, according to that which is just and true.

The Difficult Way

Matthew 7 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.

Other version translate “strait” as “narrow”

CJB Matthew 7 ¹³ “Go in through the narrow gate; for the gate that leads to destruction is wide and the road broad, and many travel it; ¹⁴ but it is a narrow gate and a hard road that leads to life, and only a few find it.

Beware of False Prophets
The warning concerning false prophets is one often tossed out at Mormons: Jesus warned about false prophets, therefore Mormon prophets must be false ones.
Herein lies the fallacy of that assumption. The Bible continues to have prophets (Acts 21:10), and even John the Revelator prophesied of two prophets who would dwell in Jerusalem in the last days (Rev 11). If there are to be no more prophets after Jesus, then Agabus and the two prophets foreseen by John must be false prophets. Yet, they are not.

What Jesus warns about is that there are false prophets among us, and we must learn to distinguish them from the true prophets. How do we tell a true prophet from a false one? By his fruits. We do not believe any of the prophets to have been perfect, and we even see mistakes among some of them in the Bible. But we should be able to study their main teachings and acts, and see if they are generally good or evil.

Matthew 7 ¹⁵ Beware of false prophets, which come to you in sheep's 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 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.

For the Pharisees and Sadduccees, Jesus was such a prophet. His teachings turned theirs upside down. It required each of them to look at how they were praying, fasting, giving alms, and preaching. That Jesus also told them that it wasn’t enough to say, “Lord, Lord, haven’t I done this marvelous thing” in order to be saved. Such was what the Pharisees were already doing, when they said, “look at me! I’m praying/fasting/giving alms!”

He then emphasizes that there is a “doing” process in living the gospel, not just a passive “saying” or belief.  

Matthew 7 ²¹ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

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.

Hearing and doing are both required.  This is then amplified with a discussion of foundations…

Matthew 7 ²⁴ Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:

²⁵ And the rain 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, which built his house 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.

The chapter then ends with the people being astonished with the power with which the Savior taught.  He came with authority.

Matthew 7 ²⁸ And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

²⁹ For he taught them as one having authority, and not as the scribes.

Bibliography
C.S. Lewis, Mere Christianity (on Alms giving - Google books):http://tinyurl.com/4be65yr
Connections: Sitting at the Master’s Feet (on prayer):http://donna-connections.blogspot.com/2011/02/sitting-at-masters-feet.html
President Gordon B. Hinckley, “To the Boys and to the Men”, Nov 1998 Ensign: http://lds.org/ensign/1998/11/to-the-boys-and-to-the-men?lang=eng
Elder Jeffrey R. Holland, “The Best is Yet to Be”, Jan 2010 Liahona:
http://lds.org/liahona/2010/01/the-best-is-yet-to-be?lang=eng
Book of Enoch: http://www.sacred-texts.com/bib/boe/boe074.htm
Ascension of Isaiah:http://www.earlychristianwritings.com/text/ascension.html

Benjamin the Scribe http://www.patheos.com/blogs/benjaminthescribe/

New Testament Lesson 08 - “A More Excellent Way”

Lesson 8: The Sermon on the Mount: “A More Excellent Way”

New Testament Class Member Study Guide, (1997), 5

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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

• Matthew 5:48

• Ether 12:27

• Moroni 10:32–33

• D&C 76:68–70

 

Start Lesson

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

New Testament Lesson 07–“[He] Took Our Infirmities, and Bare Our Sicknesses”

 

Lesson 7: “They Straightway Left Their Nets”

New Testament Class Member Study Guide, (1997), 4

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A miracle is an extraordinary event caused by divine or spiritual power (Bible Dictionary, “Miracles,” 732–33). Why did Jesus perform miracles during his mortal ministry? (See Matthew 9:27–30; Mark 1:27; 2:10–11; 5:19 for some answers to this question)•

Why do you think faith must precede miracles? Why don’t miracles alone provide a firm foundation for faith?

Why are the miracles that Jesus performed during his mortal life important to you? Why is it important to know that he continues to perform miracles today? What are some examples of modern miracles?

Suggestion for Family Discussion

Invite family members to tell of miracles that have occurred in their lives or the lives of people they know.

Scripture Chain: The Calling of an Apostle

• 2 Nephi 27:23

• Ether 12:12

• Mark 1:34

• Mormon 9:15–21

• 3 Nephi 17:5–10

Start Lesson

New Testament Gospel Doctrine Lesson 7: “[He] Took Our Infirmities, and Bare Our Sicknesses” Mark 1-5, Luke 7

New Testament Gospel Doctrine Lesson 7: “[He] Took Our Infirmities, and Bare Our Sicknesses”

Mark 1-5, Luke 7
The Bible begins with the 4 gospels. Gospel literally means “good news”, and so these 4 books talk of the good news of the life and resurrection of Jesus Christ. Just how old the earliest writings for the gospels are is questionable, because the earliest fragments are much later than the time of Christ. The earliest Matthew fragment is from 150-200 AD. Luke’s earliest known writing is from 175-250 AD. John’s earliest copy is from 125-160 AD. And the earliest Mark fragment available comes from about 350 AD!

Strangely enough, according to many Bible scholars, Matthew and Luke are based upon the gospel of Mark, even though we do not have earlier copies of the text. It is believed that Mark was originally written around 70 AD, and that Matthew and Luke were written later, using Mark as one of two main sources for their versions of the gospel. This belief is based upon a few concepts. First, Mark tends to be a simpler written book than the others. Second, Matthew and Luke both share common stories from Mark, often elaborating on such stories.

The other source believed to be used for Matthew and Luke is called “Q” for “Quelle” (German for “source”). This contains many of the sayings of Jesus.

One LDS view is that Matthew, or portions of Matthew may be older than Mark, because it is quoted in the Book of Mormon. Yet, we must note that the main portion quoted by Jesus is the Sermon on the Mount (Matthew 5-7), which does not have any similar story or discourse in the book of Mark. Basically, Matthew may have used Mark for a source for the miracles and some teachings, while using a separate source for the greatest Sermon of Jesus’ teachings.

Mark 1-5 – LDS chapter summaries.

Chapter 1

Jesus is baptized by John—He preaches the gospel, calls disciples, casts out devils, heals the sick, and cleanses a leper.

Chapter 2

Jesus forgives sins, heals a paralytic, eats with tax gatherers and sinners, and announces that He is Lord of the Sabbath.

Chapter 3

Jesus heals on the Sabbath day—He chooses and ordains the Twelve Apostles—He asks, Can Satan cast out Satan?—Jesus speaks of blasphemy against the Holy Ghost and identifies those who believe as being members of His family.

Chapter 4

Jesus gives the parables of the sower, the candle under a bushel, the seed growing secretly, and the mustard seed—He stills the tempest.

Chapter 5

Jesus casts out a legion of devils, who then enter the swine—A woman is healed by touching Jesus’ clothes—He raises Jairus’s daughter from the dead.

Mark
First, keep in mind who Mark’s audience is…the Romans.  There are many great Roman thinkers and philosophers, so this is not what Mark will emphasize.  He will emphasize things miraculous. You will note a preponderance of miracles. 

Mark explains quickly the difference between what John and Jesus came to preach.

Mark 1 ² As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

³ The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

⁴ John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

When John the Baptist returned to restore the Aaronic Priesthood, by ordaining Joseph Smith and Oliver Cowdery, he told them that this lesser priesthood “holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins” (D&C 13).

Mark 1 ⁵ And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.

⁶ And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;

⁷ And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.

⁸ I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

Baptizing even Christ

Mark 1 ⁹ And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

¹⁰ And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:

¹¹ And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.

Jesus is tempted of Satan

Mark 1 ¹² And immediately the spirit driveth him into the wilderness.

¹³ And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

With John, we see a direct connection between repentance, baptism, and remission of sins. This shows that baptism is a requirement for entrance into the Celestial Kingdom (see also John 3:5). Yet, John also foresaw the coming of Christ, the Messiah.

Mark 1 ¹⁴ Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,

¹⁵ And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

The calling of apostles is next.

Mark 1 ¹⁶ Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.

¹⁷ And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.

¹⁸ And straightway they forsook their nets, and followed him.

¹⁹ And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.

²⁰ And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.

Not only would Jesus preach the gospel of repentance that John brought, but he would also bring forth the gospel, or good news, of the kingdom of God! He showed that repentance and belief went hand in hand as the first principles of the gospel.

Jesus begins the pattern as seen in the other gospels of teaching in the synagogue. 

Mark 1 ²¹ And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.

There were many in Judea willing to preach to the people. Among the people were Pharisees, Sadducees, Essenes, Zealots, scribes, priests, and laymen, ready to share their views on Judaism. But Jesus did not teach as they did:

²² And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.

²³ And there was in their synagogue a man with an unclean spirit; and he cried out,

²⁴ Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.

²⁵ And Jesus rebuked him, saying, Hold thy peace, and come out of him.

²⁶ And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.

²⁷ And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.

²⁸ And immediately his fame spread abroad throughout all the region round about Galilee.

Notice, that unlike John, there is no outward profession of the source of the miracles. 

He heals Simon’s mother

Mark 1 ²⁹ And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.

³⁰ But Simon's wife's mother lay sick of a fever, and anon they tell him of her.

³¹ And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.

³² And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.

³³ And all the city was gathered together at the door.

³⁴ And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.

Unlike John, the synoptics don’t often profess Jesus and his miracles loudly.  Here even the devils are prevented from speaking. 

He continues to preach and perform miraculous healings, casting out devils. 

Mark 1 ³⁵ And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.

³⁶ And Simon and they that were with him followed after him.

³⁷ And when they had found him, they said unto him, All men seek for thee.

³⁸ And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.

³⁹ And he preached in their synagogues throughout all Galilee, and cast out devils.

⁴⁰ And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.

⁴¹ And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.

⁴² And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.

⁴³ And he straitly charged him, and forthwith sent him away;

⁴⁴ And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.

⁴⁵ But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

 

Again, Mark wrote his gospel to the Romans. It is believed Mark was a close disciple and friend of Peter’s, and thus wrote down Peter’s teachings regarding the life of Christ. In his focus on Jesus, he sought to impress the Romans with Jesus’ miracles, so that they would also believe his words. Rome and Greece were filled with philosophers and teachers of great renown. Mark would need to distinguish Jesus from such studious scholars by focusing on how the Savior taught and performed differently than they all.

The difference between Christ and the philosophers is the power ant authority he wielded .

This power and authority is plainly shown by the story of the man sick with palsy. Jesus was in the house of Peter’s mother (where he stayed while in Capernaum), a house that was filled with listeners and the sick. Men broke the roof and lowered their palsied friend down to Jesus inside the home, in order to heal him.

Mark 2 ² And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.

³ And they come unto him, bringing one sick of the palsy, which was borne of four.

⁴ And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

⁵ When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

⁶ But there was certain of the scribes sitting there, and reasoning in their hearts,

⁷ Why doth this man thus speak blasphemies? who can forgive sins but God only?

⁸ And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

⁹ Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

¹⁰ But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)

¹¹ I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

In this instance, the scribes questioned not only Jesus’ teachings, but his authority and power. Jesus showed through this miracle that he not only had the power to heal the man with palsy, but to forgive his sins. His logic was impeccable, for if he had the power to do the more difficult thing, heal the man, then he should also have the power to do the easier, forgive him.

Not only did Jesus have the power to forgive, he had the power to make that which was unclean, clean. In the Mosaic Law, much focus and effort is placed on establishing what is clean and unclean, from the food Jews ate, to the things they touched.

In the miracles noted in the lesson, Jesus raised two people from the dead: Jairus’ daughter and the widow’s son. Dead people were definitely considered unclean, and the individual that touched the dead was considered unclean for several days, after which the person went through a cleansing ceremony.

Lepers were considered very unclean, to the extent that a person declared a leper was normally sent out of the city and to locations established especially for lepers. Those who would see a leper would point a finger and accuse the person, “Unclean! Unclean!”

Yet Jesus did not treat lepers in this manner. Instead, he made them clean. And as he made physical lepers clean from disease, he can heal spiritual lepers of sin. As he raised the dead back to mortal life, he can raise us to immortality and eternal life.

The Secret Book of Mark
Since this lesson is primarily on the book of Mark, it seemed a great place to discuss the Secret Book of Mark.

In 1958, Bible scholar Morton Smith found a letter in the back of an old book that was from Clement of Alexandria (a disciple of Peter). In this letter, he discussed a second book of Mark, known as the Secret Book of Mark. Smith took years to painstakingly translate and explain the document. However, some critics claimed it was a forgery and attacked it. The discussion still is ongoing in the Biblical Archaeological Review magazine, however more and more scholars now see it as authentic.

In the letter, Clement commends Theodore for silencing the Carpocratians, a Gnostic Christian sect. The Carpocratians claimed to have secret knowledge of Christ, but Clement insists that the secret knowledge was passed from Peter to Mark, and that Mark made two gospels: a standard one for the average follower, and then a secret gospel for the more spiritual.

“Thus he composed a more spiritual Gospel for the use of those who were being perfected. Nevertheless, he yet did not divulge the things not to be uttered, nor did he write down the hierophantic teaching of the Lord, but to the stories already written he added yet others and, moreover, brought in certain sayings of which he knew the interpretation would, as a mystagogue, lead the hearers into the innermost sanctuary of that truth hidden by seven veils. Thus, in sum, he prepared matters, neither grudgingly nor incautiously, in my opinion, and, dying, he left his composition to the church in 1, verso Alexandria, where it even yet is most carefully guarded, being read only to those who are being initiated into the great mysteries.“ (Letter of Clement of Alexandria on Secret Mark, 4th paragraph).

Quoting from the Secret Book of Mark, Clement tells us:

"And they come into Bethany. And a certain woman whose brother had died was there. And, coming, she prostrated herself before Jesus and says to him, 'Son of David, have mercy on me.' But the disciples rebuked her. And Jesus, being angered, went off with her into the garden where the tomb was, and straightway a great cry was heard from the tomb. And going near, Jesus rolled away the stone from the door of the tomb. And straightaway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, loved him and began to beseech him that he might be with him. And going out of the tomb, they came into the house of the youth, for he was rich. And after six days Jesus told him what to do, and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the Kingdom of God. And thence, arising, he returned to the other side of the Jordan." (8th paragraph)

Here we see Jesus performed the miracle of raising the widow’s son. Afterward, the boy wanted to know the secrets of heaven. Part of the ritual required him to wear a linen cloth and nothing else. Clement later states that the boy and Jesus were never naked, as the Carpocratians attempted to teach, but were always clothed. For temple going Latter-day Saints, they will see this as the clothing worn by modern initiates in the temple for a short while until the person is ceremonially clothed in temple robes.

Mark 3

In chapter 3 we hear again of the withered hand.  We also continue the problem of “work on the sabbath” or miracles, or whatever the Savior was doing.  This was always in conflict with the authorities. 

Mark 3 ¹¹ And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.

¹² And he straitly charged them that they should not make him known.

It’s interesting that unclean spirits would fall before Him.

As in other synoptics, he calls the 12. 

Mark 3 ²¹ And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.

²² And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.

And the accusation arises that the power of Satan is using to cast out Satan.

Mark 3 ²³ And he called them unto him, and said unto them in parables, How can Satan cast out Satan?

²⁴ And if a kingdom be divided against itself, that kingdom cannot stand.

²⁵ And if a house be divided against itself, that house cannot stand.

²⁶ And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.

Then more specific reasons as to why this is not possible.

Mark 3 ²⁷ No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.

²⁸ Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:

²⁹ But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.

³⁰ Because they said, He hath an unclean spirit.

Mark 4 relates much of the material covered in other synoptics.

Mark 5 ² And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,

³ Who had his dwelling among the tombs; and no man could bind him, no, not with chains:

⁴ Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.

⁵ And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

What is the first thing that is done when Christ is seen from a distance?

Mark 5 ⁶ But when he saw Jesus afar off, he ran and worshipped him,

Other versions give a better understanding than “worshipped”.

CJB NEJ 4 6 Seeing Yeshua from a distance, he ran and fell on his knees in front of him

NIV Mark 5 ⁶ When he saw Jesus from a distance, he ran and fell on his knees in front of him.

(back to KJV) Mark 5 ⁷ And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

NIV Mark 5 ⁷ He shouted at the top of his voice, “What do you want with me,Jesus, Son of the Most High God? In God’s name don’t torture me!”

Evidently even being in the presence of the Savior was difficult for unclean spirits.  There is likely a lesson here for those who feel they can be in the presence of God in a less than perfect manner.

KJV Mark 5 ⁸ For he said unto him, Come out of the man, thou unclean spirit.

⁹ And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. ¹⁰ And he besought him much that he would not send them away out of the country.

The Complete Jewish Bible has Jesus “…already begun saying…” for the spirit to come out…

CJB Mark 5 ⁸ For Yeshua had already begun saying to him, “Unclean spirit, come out of this man!” ⁹ Yeshua asked him, “What’s your name?” “My name is Legion,” he answered, “there are so many of us”; ¹⁰ and he kept begging Yeshua not to send them out of that region.

In Luke 7 a centurion’s servant is healed.  The widows son is restored (which appears no where else in the gospels).  John again talks about his relationship to the Savior, and sends many of his disciples to Jesus.

Luke 7  ¹¹ And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

¹² Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

¹³ And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

¹⁴ And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

¹⁵ And he that was dead sat up, and began to speak. And he delivered him to his mother.

¹⁶ And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

¹⁷ And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

This is the first miracle where Jesus raises someone from the dead.  This was a powerful witness and also caused great fear.

From 18-23 John discusses the Savior with his disciples (and us). 

Luke 7 ¹⁸ And the disciples of John shewed him of all these things.

¹⁹ And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?

²⁰ When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

²¹ And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

²² Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

²³ And blessed is he, whosoever shall not be offended in me.

Then the Savior speaks for 10 verses expounding the role that John the Baptist has played and the kind of man he was.

Luke 7 ²⁴ And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

²⁵ But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.

One of the uses of a reed was by Herod Antipas who used the image of a reed on coinage.  This was likely a veiled reference to kingship.

²⁶ But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

²⁷ This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

²⁸ For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

²⁹ And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

³⁰ But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

³¹ And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

³² They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

³³ For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

³⁴ The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

³⁵ But wisdom is justified of all her children.

Note the different role the Savior paints for himself.  He indicates that John lived very simply, but clearly the Savior did not.  In 34 it is indicated that the Savior was accused of being “gluttonous, and a winebibber”.  Clearly he attended parties.  That’s where he was when he did his first miracle, of water into wine. 

Then to prove the point that he in fact DID associate with publicans and sinners…

Luke 7 ³⁶ And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

³⁷ And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,³⁸ And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

And of course the Pharisee's first thought it to “catch” Jesus and question his prophetic ability.

Luke 7 ³⁹ Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.

But the Savior isn’t caught and teaches with parables.

Luke 7 ⁴⁰ And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

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

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

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

And his remarkable response to the woman washing his feet.

Luke 7 ⁴⁴ And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

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

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

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

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

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

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

Listen to verse 47.  Here is the CJB

CJB Luke 7 ⁴⁷ Because of this, I tell you that her sins — which are many! — have been forgiven, because she loved much. But someone who has been forgiven only a little loves only a little.”

This reverses what is naturally considered.  Being forgiven leads to loving feelings.  Or loving feelings leads to one being forgiven.  If one fully loves, then one can be fully forgiven.  But the Savior here says: One who only partially forgives, by necessity only partly loves.  The correlation is clearly between the act of forgiving and what that directly implies about loving. 

Toward whom did the woman “love much”?  Clearly, in this case, the object of her love is the Savior.  Since she loves him fully, she can be fully forgiven. 

Joseph Smith: “Let everyone labor to prepare himself for the vineyard, sparing a little time to comfort the mourners; to bind up the broken-hearted; to reclaim the backslider; to bring back the wanderer; to re-invite into the kingdom such as have been cut off, by encouraging them to lay to while the day lasts, and work righteousness, and, with one heart and one mind, prepare to help redeem Zion, that goodly land of promise, where the willing and obedient shall be blessed. Souls are as precious in the sight of God as they ever were; and the Elders were never called to drive any down to hell, but to persuade and invite all men everywhere to repent, that they may become the heirs of salvation.” (History of the Church, 2:229. Footnote 1)