NT#12: “I Am the Bread of Life” (John 5 & 6) for 3/29

 John 5:18) Why did the Jewish leaders seek “the more” to kill Jesus?

John 5:32-39, 45–47) What witnesses did Jesus say testified of Him?

re: John 5:34, “No man can say that Jesus is the Lord, but by the Holy Ghost” (1 Cor. 12:4) “for the testimony of Jesus is the spirit of prophecy” (Rev. 19:10).

John 5:39  “… for in them ye dokeo [think, seem to] have eternal life...” [See also John 17:3 “And this is life eternal, that they might genosko* thee the only true God, and Jesus Christ, whom thou hast sent.” (*Know of; be acquainted with. To the Greeks, this meant to know facts, whether or not they affected one's conduct. To the Jews, true knowledge always manifested itself in one's behavior.]

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What is the difference between searching the scriptures and reading them?

The lesson manual gives as an example Joseph Smith’s “searching” of John 5:29, “the verse Joseph Smith and Sidney Rigdon were studying and pondering in the course of their work on the Inspired Version of the Bible when the eyes of their understanding were opened and they received the vision of the degrees of glory” (Elder Bruce R. McConkie, The Mortal Messiah 2:80n5).

“[All] must drink at the biblical fountain before they quench their thirst for righteousness at the great fountains from which the words of eternal life flow in our day” (Elder Bruce R. McConkie, A New Witness for the Articles of Faith, 398).

What is the relationship between scripture study and revelation?

What would the Jewish leaders have known if they had searched the scriptures?  

How can the scriptures strengthened our faith in Christ?

 “And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick”(Matthew 14:14). “And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things”(Mark 6:34).   Why did Jesus feed the multitude?

What else did he do for them?

John 6:8–11) How can we follow the example of the boy who gave his loaves and fishes to Jesus?

John 6:12) What did Jesus have his disciples do after feeding the multitude?   Why?

John 6:26-31) Jesus “chided those who had heard of Him feeding the 5,000 with only five barley loaves and two fishes, and now flocked to Him expecting a free lunch. That food, important as it was, was incidental to the real nourish- ment He was trying to give them.” (Elder Jeffrey R. Holland October 1997 CR in New Testament Gospel Doctrine Teacher’s Manual, [NTGDTM], 51.)  Why did some who heard how Jesus had fed the multitude seek Him out the next day?

What type of death (and life) is Jesus talking about in John 6:47–51?

John 6:47; Alma 5:33–35)  How does one partake of the “bread of life”? 

President Howard W. Hunter counseled: “We must know Christ better than we know him; we must remember him more often than we remember him; we must serve him more valiantly than we serve him. Then we will drink water springing up unto eternal life and will eat the bread of life.” (April 1994 CR; in NTGDTM, 51.) 

“The figure used by Jesus … of eating His flesh and drinking His blood as typical of unqualified and absolute acceptance of Himself as the Savior … is of superlative import.... Acceptance of Jesus as the Christ implies obedience to the laws and ordinances of His gospel.... By these means only may the Spirit of God become an abiding part of one’s individual being, even as the substance of the food we eat is assimilated” into our physical bodies. (Elder James E. Talmage, Jesus the Christ, 342–43; in New Testament Student Manual, 222.)


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re John 6:60-66,  Elder Bruce R. McConkie wrote, “Probably no people in all history understood better or had made more extensive use of symbolic and figurative language ….  For them to pretend not to know that eating the flesh of Jesus meant accepting him as the Son of God and obeying his words could only mean that they were willfully closing their eyes to the truth.” (Doctrinal New Testament Commentary 1:359; quoted in New Testament Institute Manual, 91.)

Elder Neal A. Maxwell explained, “Once His doctrines really began to make demands of people, it was too much for many.... There are equivalent ‘hard sayings’ about our secular society… [F]ailure to comprehend seems to be rooted in a resolute refusal to let go of the world ...” (Quoted in NTSM, 222.)

John 6:67) When some of His disciples left Jesus after His Bread of Life sermon, what did He ask His Apostles?

John 6:68) What was Peter’s response?

Elder Joseph Fielding Smith taught: “[T]he words of eternal life … are given by revelation and inspiration ….  A prophet is one who teaches by the voice of inspiration the words of eternal life.” (April 1916 CR; Doctrines of Salvation 1:185.)

Elder Bruce R. McConkie wrote: “Living water is the words of eternal life…. Where there are prophets of God, there will be found rivers of living water … bubbling forth their life-giving draughts that save from spiritual death….  Why must we be born of the Spirit? … ‘That [w]e might ... enjoy the words of eternal life in this world, and eternal life in the world to come’(Moses 6:59). ... Thus we are commanded ‘to give diligent heed to the words of eternal life’ and to ‘live by every word that proceedeth forth from the mouth of God’(D&C 84:43-44).” (The Mortal Messiah 1:497; New Witness for the Articles of Faith, 288, 390.)

What are “the words of eternal life”?

John 6:69) What did Peter know about Jesus that those who left did not?

How did Peter know that?

New Testament Lesson #11--Alison

New Testament Lesson #11 Matthew 13

Introduction

The word parable comes from the Greek and has the same root as a parabola—that geometric term which describes the arc of parallel but curving lines when something is tossed up in the air and comes down. So a parable is a literary device to show alternate meanings laid close together. Jesus delivered these parables from a boat with the “multitude stood on the shore” (Matthew 13:2). He was in a natural amphitheatre. This manner of teaching, although not unfamiliar (see, for instance, 2 Samuel 12:1-13; Nathan’s parable to King David), was a departure for the Savior. The opposition from the Pharisees, Saducees, etc. was increasing, so by using parables, the Savior “could simultaneously teach truths to those ready to receive them and withhold truths from those unprepared to receive them.”[1] The Savior also uses another literary device, hyperbole. As we would say “I could eat a horse,” when we have no intention of even trying, in order to express hunger, so the Savior talked about yields of a “hundredfold” when a good yield would be six to tenfold. Or a mustard seed growing into a tree. As now, this was a common device in ancient Israel.

Matthew 13:1–13: Parable of the Sower

The wayside is the beaten path around the field—trampled down by traffic. There is an obvious parallel to Lehi’s dream throughout this parable.

Joseph B Wirthlin: “This parable describes the types of soil onto which seeds of truth are sown and nourished. Each type of soil represents our degree of commitment and ability to endure. The first type of soil, that of the “way side,” represents those who hear the gospel but never give the truth a chance to take root. The second type of soil, “stony ground,” represents those in the Church who, at the first sign of sacrifice or trial, run away offended, not willing to pay the price. The third type of soil, “sown among thorns,” represents some members of the Church who are distracted and obsessed by the cares, riches, and lusts of the world. Finally, those on “good ground” are those members of the Church whose lives reflect their discipleship to the Master, whose roots go deep into gospel soil, and thereby produce abundant fruit.”[2]

It is important to note that in whichever ground we find ourselves throughout our lives, because of the Atonement, we can turn that ground “good.”

Joseph Smith, “Listen to the explanation of the parable of the Sower: "When any one heareth the word of the Kingdom, and understandeth it not, then cometh the wicked one, and eateth away that which was sown in his heart" Now mark the expression—that which was sown in his heart. This is he which receiveth seed by the way side. Men who have no principle of righteousness in themselves, and whose hearts are full of iniquity, and have no desire for the principles of truth, do not understand the word of truth when they hear it. The devil taketh away the word of truth out of their hearts, because there is no desire for righteousness in them "But be that receiveth seed in stony places, the 'same is he that heareth the word, and anon, with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by, he is offended. He also that receiveth seed among the thorns, is he that heareth the word; and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth, some an hundred fold, some sixty, some thirty." Thus the Savior Himself explains unto His disciples the parable which He put forth, and left no mystery or darkness upon the minds of those who firmly believe on His words. We draw the conclusion, then, that the very reason why the multitude, or the world, as they were designated by the Savior, did not receive an explanation upon His parables, was because of unbelief. To you, He says, (speaking to His disciples,) it is given to know the mysteries of the Kingdom of God. And why? Because of the faith and confidence they had in Him. This parable was spoken to demonstrate the effects that are produced by the preaching of the word; and we believe that it has an allusion directly, to the commencement, or the setting up of the kingdom in that age; therefore we shall continue to trace His sayings concerning this Kingdom from that time forth, even unto the end of the world.[3]

James E. Talmage: “Though commonly known to us as the Parable of the Sower, the story could be expressively designated as the Parable of the Four Kinds of Soil. It is the ground upon which the seed is cast, to which the story most strongly directs our attention, and which so aptly is made to symbolize the softened or the hardened heart, the clean or the thorn-infested soil. Observe the grades of soil, given in the increasing order of their fertility: (1) the compacted highway, the wayside path, on which, save by a combination of fortuitous circumstances practically amounting to a miracle, no seed can possibly strike root or grow; (2) the thin layer of soil covering an impenetrable bed-rock, wherein seed may sprout yet can never mature; (3) the weed-encumbered field, capable of producing a rich crop but for the jungle of thistles and thorns; and (4) the clean rich mold receptive and fertile. Yet even soils classed as good are of varying degrees of productiveness, yielding an increase of thirty, sixty, or even a hundred fold, with many inter-gradations.”[4]

With regard to interpretation, Joseph Smith remarked, “for we find that the very principle upon which the disciples were accounted blessed, was because they were permitted to see with their eyes and hear with their ears— that the condemnation which rested upon the multitude that received not His saying, was because they were not willing to see with their eyes, and hear with their ears; not because they could not, and were not privileged to see and hear, but because their hearts were full of iniquity and abominations; "as your fathers did, so do ye." The prophet, foreseeing that they would thus harden their hearts, plainly declared it; and herein is the condemnation of the world; that light hath come into the world, and men choose darkness rather than light, because their deeds are evil. This is so plainly taught by the Savior, that a wayfaring man need not mistake it.”[5]

24–30 The Wheat and the Tares

Both wheat and tares are grasses and if any of you have tried to dig up grass, you know the roots are deep and intertwined. The tare may be the somewhat poisonous bearded darnel which resembles wheat and, as it grows, will intertwine its roots with the wheat, making it very difficult to eradicate without destroying the wheat along with it, until they are both ripe. The Lord gave us an explanation in D&C 86: 1–7: “Verily, thus saith the Lord unto you my servants, concerning the parable of the wheat and of the tares: Behold, verily I say, the field was the world, and the apostles were the sowers of the seed; And after they have fallen asleep the great persecutor of the church, the apostate, the whore, even Babylon, that maketh all nations to drink of her cup, in whose hearts the enemy, even Satan, sitteth to reign—behold he soweth the tares; wherefore, the tares choke the wheat and drive the church into the wilderness. But behold, in the last days, even now while the Lord is beginning to bring forth the word, and the blade is springing up and is yet tender—Behold, verily I say unto you, the angels are crying unto the Lord day and night, who are ready and waiting to be sent forth to reap down the fields; But the Lord saith unto them, pluck not up the tares while the blade is yet tender (for verily your faith is weak), lest you destroy the wheat also. Therefore, let the wheat and the tares grow together until the harvest is fully ripe; then ye shall first gather out the wheat from among the tares, and after the gathering of the wheat, behold and lo, the tares are bound in bundles, and the field remaineth to be burned.”

31–32 The Mustard Seed

Although very brief, this parable contains a deep message—one that really did fall on stony ground. As will be seen later on, the Jews expected their Messiah to be a great warrior who would break the bonds of Roman dictatorship and free Israel from slavery. In other words, a full-grown and mighty tree. Instead, the Lord indicates that the Kingdom of God on the earth would start very small, as “the least of all seeds” (Matthew 13:32), but would grow into a great tree. The implication being that it would grow through the faith of the members—we need to do our part.

33: The Parable of the Leaven

Even briefer, but employing a metaphor that everyone there would understand, the Lord talks about the small amount of yeast needed to bring flat dough into aerated bread. Joseph Smith explained, “It may be understood that the Church of the Latter-day Saints has taken its rise from a little leaven that was put into three witnesses. Behold, how much this is like the parable! It is fast leavening the lump, and will soon leaven the whole.”[6]

44–46: Treasure in the Field/Pearl of Great Price

These parables are very similar and have the meaning that Eternal Life and Exaltation are worth every sacrifice that we can make in this life. Joseph Smith likened the pearl and the treasure to Zion—the physical and spiritual goal for that time. As we know, Zion is a spiritual goal for us now.

47–50 The Parable of the Net

Appealing, perhaps to a different section of the audience, those who were fishermen, rather than agriculturalists, the Savior gives a parable similar to the wheat and the tares, but this goes straight to the end of the world when “every kind” will be “gathered” and judged.

51–52: The Parable of the Householder

Joseph Smith explained, “For the works of this example, see the Book of Mormon coming forth out of the treasure of the heart. Also the covenants given to the Latter-day Saints, also the translation of the Bible—thus bringing forth out of the heart things new and old, thus answering to three measures of meal undergoing the purifying touch by a revelation of Jesus Christ, and the ministering of angels, who have already commenced this work in the last days, which will answer to the leaven which leavened the whole lump. Amen.”[7]

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[1] Ogden and Skinner, The Four Gospels, 279–81.

[2] https://www.lds.org/general-conference/2004/10/press-on?lang=eng&query=parable+of+the+sower.

[3] History of the Church 2:266–67.

[4] https://www.lds.org/manual/jesus-the-christ/chapter-19?lang=eng.

[5] History of the Church, 2:265–66.

[6] History of the Church, 2:270.

[7] History of the Church, 2:272.

from New Testament Class Member Study Guide, page 7

• •
  What is the meaning of the parable of the sower? (See Matthew 13:3–8, 18–23.) 

• Why do you think the parable focuses more on the ground than on the sower or the seed?
• 
  
• 
  
• •
  What invitation did Jesus extend after he presented the parable of the sower? (See Matthew 13:9.) 
• 
  
• What do you think the word hear means in this invitation? 
• 
  
• What does it mean to see but see not and to hear but hear not? (See Matthew 13:13–15.)

• •
  [T]he parables of the mustard seed and the leaven are about The Church of Jesus Christ   (see Teachings of the Prophet Joseph Smith, 98–100). How have you seen the work of God increase as illustrated by these parables?

re: Matthew 11:28-30

vs. 28 “Come unto me all ye that labor [(Gr) kopiao: are weary with toil or burdens] and are heavy laden  [phortizo: loaded with a heavy burden, as of (in early Christian usage) ‘faults of conscience which oppress the soul’].”

Quoting Matthew 11:28, Latter-day Prophets have said:

To come unto Christ means “to divest yourself of every foreign thought, act, and inclination”(Elder Spencer W. Kimball, April 1958 CR). We have fully come unto Christ when “His ways have become our ways”(Elder James E. Faust, April 1992 CR.)

“[W]e should be careful to not haul around in our lives so many nice but unneces-sary things that we are distracted and diverted from the things that truly matter” (Elder David A. Bednar, April 2014 CR).

Quoting Matthew 11:29, Elder Bednar has said, “Making and keeping sacred covenants yokes us to and with the Lord Jesus Christ”(Apr 2014 CR); Elder Dallin H. Oaks has said, “Intense, daily scripture study, regular temple worship, and serious participation in the ordinance of the sacrament are all indisp-ensable [and] serve to deepen and strengthen our relationship with the Savior, our understanding of His atoning sacrifice, and our faith in His healing power”(See Oct 2006 CR); and Elder Neal A. Maxwell said, “By taking Jesus’ yoke upon us and enduring, we learn most deeply of Him and … how to be like Him”(Apr 1990 CR).

[30] “For my yoke is easy [chrestos (Gr): more pleasant; manageable; a better fit] and my burden [phortion (Gr): used (in early Christian usage) in ‘contrast to the precepts of the Pharisees, the observance of which was most oppressive’] is light.”

Quoting Matthew 11:30, Latter-day Prophets have said:

“Many think that discipleship is too burdensome[; that it] involves giving up too much. But the cross [we must bear] is not as heavy as it appears. Through obedi-ence we acquire much greater strength to carry it.”(Elder James E. Faust, Oct 2006 CR.)

“[Christ] invited them from drudgery to pleasant service; from the well-nigh

unbearable burdens of … formalism, to the liberty of truly spiritual worship…. The [leaders of the] Jews had divided and subdivided the commandments of the law, and had supplemented even the minutest subdivision with rules of their own contriving…. What need of [these] could there be if [they] would obey thefirst and [second] great and all-embracing commandment[s]?”  (Elder James E. Talmage Jesus the Christ, 259).

vss. 28-29  “I will give you rest….  [Y]e shall find rest unto your souls”

Exodus 33:14  “My presence shall go with thee, and I will give thee rest.”

JST Exodus 34:1-2 “… I will take away the priesthood out of their midst…and the ordinances thereof …for they shall not enter into my presence, into my rest.”

D&C 84:22-25   “For without this no man can see the face of God … and live. Now this Moses plainly taught … and sought diligently to sanctify his people that they might behold the face of God; But they hardened their hearts and could not endure his presence; therefore, the Lord … swore that they should not enter into his rest …  Therefore, he took Moses out of their midst, and the Holy Priesthood.”

Jacob 1:7  “Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear [that] they should not enter in, as in … the days [when] the children of Israel were in the wilderness.”

Alma 13:12-13  “[A]fter being sanctified by the Holy Ghost [they] could not look upon sin save it were with abhorrence; and there were … many who were made pure and entered into the rest of the Lord... [Now] humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest.”

Alma 37:33-34  “Preach … repentance, and faith on the Lord Jesus Christ; teach them to humble themselves and to be meek and lowly in heart… Teach them to never be weary of good works … for such shall find rest to their souls.”

Moses 7:69  “And Enoch and all his people walked with God, and he dwelt in the midst of Zion” “And it shall yet be, when the Lord brings again Zion in her fulness and glory, that all his people will walk with him, and he shall dwell on earth with them” (Elder Bruce R. McConkie, The Millennial Messiah, 283-284).

“Entering into God's rest means entering into the knowledge and love of God to such an extent that we know the [Gospel] is of God. I pray that we may all enter into God's rest—rest from doubt, from fear.… Let us all strive for this … and if we will … we shall enter into God's rest, right here, in this world. For he that enters into God's rest here will never more be disturbed by the hallucinations of sin and wickedness.” (See President Joseph F. Smith, Oct 1909 CR; Gospel Doctrine, 462.) 

“[W]e find solace in Christ through the agency of the Comforter ...  As we do this, healing takes place, just as the Lord promised through the prophet Jeremiah when he said, 'I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow' (Jeremiah 31:13)." (Elder James E. Faust, April 1992 CR.)

“The knowledge that God lives … and that he loves us soothes the troubled heart” (Elder Howard W. Hunter, Oct 1966 CR). 

Study/discussion questions for N.T. #10

NT#10: “Take My Yoke upon You, and Learn of Me”

Study/discussion questions from the Study Guide and the Teacher’s Manual

Matthew 11:28–30

What are some of [the] burdens [people] bear in this life?

How does obeying and serving the Lord make our burdens light?

Matthew 12

vs. 1-2) What did the Pharisees say about Jesus’ disciples picking corn on the Sabbath?

Matt. 12:3–8) What did the Lord teach in response to their accusation?

Matt. 12:7) What did Jesus mean by: “I will have mercy, and not sacrifice”?

Matt. 12:10–13) What did Jesus teach about the Sabbath when he healed the man with the withered hand and the woman bound by an infirmity?

How can we apply these teachings of Jesus to guide our Sabbath activities?

How can keeping the Sabbath day holy make our burdens light and bring us rest?

Luke 7:37-38, 44–50)

What burden did the woman who washed Jesus’ feet carry?

How did this woman and Simon the Pharisee differ in their attitudes toward Jesus?

What obstacles did the woman face that might have kept her from coming unto Christ?

How would Simon’s attitude toward the woman have made her burden heavier?

How might we sometimes make another person’s burden of sin seem heavier?

What qualities did the woman possess that helped her find forgiveness?

What qualities did Simon possess that kept him from repenting?

What obstacles might we face that could make it more difficult to come unto Christ?

How can we overcome these obstacles?

NT Lesson #9—Alison

New Testament Lesson #9 Matthew 6 and 7

Bible Videos

https://www.lds.org/bible-videos/videos/sermon-on-the-mount-the-beatitudes?lang=eng

https://www.lds.org/bible-videos/videos/sermon-on-the-mount-the-lords-prayer?lang=eng

https://www.lds.org/bible-videos/videos/sermon-on-the-mount-treasures-in-heaven?lang=eng

Introduction

There are arguably three versions of this sermon—this one that we are studying in Matthew 5–7, a very similar discourse called the “Sermon on the Plain” in Luke 6, and that given by the Resurrected Savior to the Nephites in 3 Nephi 12–14. Harold B. Lee called these teachings, “the constitution for a perfect life.”[1] President Monson described them: “Here it was that the greatest person who ever lived delivered the greatest sermon ever given.”[2] 

The themes for this second part of the sermon are: The healing power of forgiveness; the path to perfection; how to practise charity; how to pray; what it means to seek first the kingdom of God; righteous judgment; how to petition the Lord; what is conversion. In other words—what are the basics of discipleship.

Elder Maxwell taught often about discipleship. Here is one quote, “The taking of Jesus’ yoke upon us constitutes serious discipleship. There is no greater calling, no greater challenge, and no greater source of joy—both proximate joy and ultimate joy—than that which is found in the process of discipleship. This process brings its own joys and reassurances. We must not, however, expect the world to understand or to value our discipleship; they will not. In a way, they may admire us from afar, but they will be puzzled about the priorities resulting from our devotion. Shouldering the yoke of discipleship greatly enhances both our adoration and knowledge of Jesus, because then we experience, firsthand, through our parallel but smaller-scaled experiences, a small but instructive portion of what the Savior experienced. In this precious process, the more we do what Jesus did—allow our wills to be “swallowed up in the will of the Father”—the more we will learn of Jesus (Mosiah 15:7). This emulation directly enhances our adoration of Jesus.”[3]

Matthew 6

1–4, 16. As far as giving alms (offerings) is concerned, the only person who should know your level of generosity is the Bishop during tithing settlement and possibly the IRS! Knowledge of your service to others may only be between you and the Lord, Elder Oaks said, “Some may serve for hope of earthly reward. Such a man or woman might serve in Church positions or in private acts of mercy in an effort to achieve prominence or cultivate contacts that would increase income or aid in acquiring wealth. Others might serve in order to obtain worldly honors, prominence, or power. In contrast, those who serve quietly, even ‘in secret,’ qualify for the Savior’s promise that ‘thy Father, who seeth in secret, shall reward thee openly.’ (3 Ne. 13:18; see also Matt. 6:4.) …‘Charity is the pure love of Christ.’ (Moro. 7:47.) The Book of Mormon teaches us that this virtue is ‘the greatest of all.’ (Moro. 7:46.) … If our service is to be most efficacious, it must be accomplished for the love of God and the love of his children. …I know that God expects us to work to purify our hearts and our thoughts so that we may serve one another for the highest and best reason, the pure love of Christ.”[4]

5–15 How should we pray? Elder Wirthlin taught about vain repetitions, “Our prayers become hollow when we say similar words in similar ways over and over so often that the words become more of a recitation than a communication. This is what the Savior described as ‘vain repetitions’ (see Matthew 6:7). … Do your prayers at times sound and feel the same? Have you ever said a prayer mechanically, the words pouring forth as though cut from a machine? Do you sometimes bore yourself as you pray? Will prayers that do not demand much of your thought merit much attention from our Heavenly Father? When you find yourself getting into a routine with your prayers, step back and think. Meditate for a while on the things for which you really are grateful. Look for them. They don’t have to be grand or glorious. …Think of those things you truly need. Bring your goals and your hopes and your dreams to the Lord and set them before Him. Heavenly Father wants us to approach Him and ask for His divine aid.”[5]

We should use the language of prayer—simply put, use thou, thee, thy, and thine instead of you, your, and yours. See my blogpost, The Language of Prayer, for help with these pronouns and verbs. This is the significance of “hallowed be thy name.”

Question: what does the Lord teach us in “The Lord’s Prayer”

·       To pray for the kingdom of God to fill the earth

·       That we depend on God for all that we have and are: daily bread (see Mosiah 4:11).

·       “And suffer us not to be led into temptation, but deliver us from evil” (Joseph Smith Translation” see James 1:13).

19–23

If we truly treasure the spiritual over the material, then our eye will be single. It goes back to praying for our daily bread—the necessities of life, but also doing all in our power—consecrate ourselves—to build up the kingdom of God on the earth and to establish Zion. As always this comes line upon line, precept upon precept, as with the parable of the wise steward, we show ourselves to be faithful in small things and then are given larger tasks, stewardships with the attendant blessings. President Ezra Taft Benson said, “When we put God first, all other things fall into their proper place or drop out of our lives. Our love of the Lord will govern the claims for our affection, the demands on our time, the interests we pursue, and the order of our priorities. We should put God ahead of everyone else in our lives. …We should give God, the father of our spirits, an exclusive preeminence in our lives. He has a prior parental claim on our eternal welfare, ahead of all other ties that may bind us here or hereafter.”[6]

24–34

Serving God or mammon: It’s a question of loyalty, and whereas divided loyalties might be common in the physical world, in our spiritual life, the division is clear. This might seem to clash with D&C 82:22, “And now, verily I say unto you, and this is wisdom, make unto yourselves friends with the mammon of unrighteousness, and they will not destroy you,” but the sense here is to be at peace with them, not join them. Elder Oaks clarified: “On the subject of public discourse, we should all follow the gospel teachings to love our neighbor and avoid contention. Followers of Christ should be examples of civility. We should love all people, be good listeners, and show concern for their sincere beliefs. Though we may disagree, we should not be disagreeable. Our stands and communications on controversial topics should not be contentious. We should be wise in explaining and pursuing our positions and in exercising our influence. In doing so, we ask that others not be offended by our sincere religious beliefs and the free exercise of our religion. We encourage all of us to practice the Savior’s Golden Rule: ‘Whatsoever ye would that men should do to you, do ye even so to them’ (Matthew 7:16).”[7]

Consider the lilies of the field—again this is an illustration of seeking first the kingdom of God and the law of consecration. We need to prioritize our needs vs. our wants. What is our desire, our treasure, where are our hearts?

Matthew 7

The JST for 1–2 says “Judge not unrighteously, that ye be not judged: but judge righteous judgment.”

 Question: What can we judge righteously? Basically, we judge situations, not people. For a detailed outline of how and what, see Dallin H. Oaks, “‘Judge Not’ and Judging,” Ensign, Aug. 1999, 9–12. This ties in with forgiveness, “Wherefore, I say unto you, that ye ought to forgive one another; for he that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin. I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men (D&C 64:9–10). This is inherent in true discipleship.

The JST adds context and teaching to the text of the Sermon on the Mount regarding judgment and the “mote/beam syndrome.” JST 7:4–7 reads, “And again, ye shall say unto them, Why is it that thou beholdest the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and canst not behold a beam in thine own eye? And Jesus said unto his disciples, Beholdest thou the scribes, and the Pharisees, and the priests, and the Levites? They teach in their synagogues, but do not observe the law, nor the commandments; and all have gone out of the way, and are under sin. Go thou and say unto them, Why teach ye men the law and the commandments, when ye yourselves are the children of corruption? Say unto them, Ye hypocrites, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

Joseph Smith taught “That which the world calls righteousness I have not any regard for. To be righteous is to be just and merciful. If a man fails in kindness, justice, and mercy, he will be damned.”[8]

JST Matthew 7:14–17: “And then said his disciples unto him, They will say unto us, We ourselves are righteous, and need not that any man should teach us. God, we know, heard Moses and some of the prophets; but us he will not hear. And they will say, We have the law for our salvation, and that is sufficient for us. Then Jesus answered, and said unto his disciples, Thus shall ye say unto them, What man among you, having a son, and he shall be standing out, and shall say, Father, open thy house that I may come in and sup with thee, will not say, Come in, my son; for mine is thine, and thine is mine?”

A salient change in the JST is for Matthew 7:21–23 “Verily I say unto you, it is not every one that saith unto me, Lord, Lord, that shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. For the day soon cometh, that men shall come before me to judgment, to be judged according to their works. And many will say unto me in that day, Lord, Lord, have we not prophesied in thy name; and in thy name cast out devils; and in thy name done many wonderful works? And then will I say, Ye never knew me; depart from me ye that work iniquity.” Question: How do we know the Lord? How do we build our house upon the rock?

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[1] Harold B. Lee, Decisions for Successful Living (Salt Lake City: Deseret Book, 1973), 57.

[2] “The Way Home,” Ensign, May, 1975, 19.

[3] https://www.lds.org/ensign/1996/06/becoming-a-disciple?lang=eng.

[4] “Why Do We Serve?” Ensign, Nov. 1984, 13–15.

[5] “Improving Our Prayers,” Ensign, Mar. 2004, 24, 26.

[6] “The Great Commandment—Love the Lord,” Ensign, May 1988, 4–5.

[7] https://www.lds.org/general-conference/2014/10/loving-others-and-living-with-differences?lang=eng.

[8] Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith, (Salt Lake City: Deseret Book, 1996), 206.