Matthew 6 and 7

 SOURCES

“The Setting of the Sermon on the Mount.” Frank F. Judd, Jr. The Life and Teachings of Jesus Christ: From Bethlehem through the Sermon on the Mount. Richard Neitzel Holzapfel and Thomas Wayment

“A Reading of the Sermon the Mount: A Restorative Perspective.” Andrew C. Skinner.  The Life and Teachings of Jesus Christ: From Bethlehem through the Sermon on the Mount. 

Richard Neitzel Holzapfel and Thomas Wayment

“On Earth as in Heaven: Turning the Other Cheek, Going the Second Mile, and the Purpose of Prayer.” Kimberly Matheson. Sperry Symposium 2022.

The New Testament Made Harder by James E. Faulconer pg. 118

The New Testament: A Translation for Latter-day Saints - Thomas A. Wayment

BACKGROUND

Intended as preparation for all disciples - ‘The unity of the Sermon on the Mount is further reinforced if we remember that the Lord was addressing his followers and not a thorn of hecklers, unbelievers, and idly curious folk.” Judd. Footnote 13, pg. 309

Debate over whether the Sermon on the Plain is Luke’s version of the Sermon on the Mount or whether it is a different sermon on a different occasion in which the Savior repeated similar teachings to those in the Sermon on the Mount. Footnote 31 pg. 313

COMPARISONS OF TWO TRANSLATIONS OF THE LORD'S PRAYER

Matthew 6:9-13

The Lord’s Prayer: 

King James Version (KJV)

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 (JST: And suffer us not to be led into temptation) but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

Wayment translation:

“Therefore, pray in this manner:

Our Father in heaven, 

let your name be holy,

may your kingdom come,

may your will be done on earth even as

  it is in heaven.

Give us enough bread for today,

and take away our debts, to the extent

  we have forgiven our debtors,

and do not lead us toward temptation, 

  but save us from evil.

Footnote: Matthew 6:13 - Later manuscripts add the final sentence of the Lord’s Prayer, known as the doxology, that is familiar from other translations: “For yours is the kingdom, and the power, and the glory, forever. Amen.” The manuscripts are not very reliable that support this reading, but a version of it is recorded in the Deidache and 3 Nephi 13:13. 

SLIDE

“. . .  the very first request of the Lord’s Prayer is a plea that God’s name be spoken rightly (Hallowed be thy name,” Matt 6:9). Glory, it seems, can and should flow in prayer, but it should flow in a single direction—Godward. The danger with the “hypocrites” is that they intervene in that linear flow of praise and try to create a feedback loop, to siphon off some of that glorification to their own benefit. For these public worshippers, glory transits reciprocally whereas, for the disciples, glory transits in a single direction (heavenward) and properly extends to only one person (God).” 

Kimberly Matheson. “On Earth as in Heaven: Turning the Other Cheek, Going the Second Mile, and the Purpose of Prayer.” Sperry Symposium 2022.

SLIDE

“Prayer is a slice of time that suspends the typical run of the world and, by praying regularly, disciples thereby habituate themselves in an ability to suspend the world whenever necessary. Trained in hitting “pause” before sleeping and after rising and every time food is set before them, disciples then grow capable of hitting “pause” when a conversation comes to blows or their mile-worn legs grow fatigued.”

Kimberly Matheson. “On Earth as in Heaven: Turning the Other Cheek, Going the Second Mile, and the Purpose of Prayer.” Sperry Symposium 2022.

SLIDE

“Instead of praying for debtors to get their payments in on time, we practice viewing every economy in light of heaven’s grace.” 

Kimberly Matheson. “On Earth as in Heaven: Turning the Other Cheek, Going the Second Mile, and the Purpose of Prayer.” Sperry Symposium 2022.

SLIDE

Mathew 7:1  “Judge not, that ye be not judged.” (the Greek word translated judge is a very strong word—means “condemn or cut off.”)

JST Matt. 7:1–2 “Now these are the words which Jesus taught his disciples that they should say unto the people. Judge not unrighteously, that ye be not judged; but judge righteous judgment.” 

SLIDE

Sermon on the Mount turned into the Dialogue on the Mount - 

JST Matthew 7:14-17

14 And then said his disciples unto him, They will say unto us, We ourselves are righteous, and need not that any man should teach us. God, we know, heard Moses and some of the prophets; but us he will not hear.

15 And they will say, We have the law for our salvation, and that is sufficient for us.

16 Then Jesus answered, and said unto his disciples, Thus shall ye say unto them,

17 What man among you, having a son, and he shall be standing out, and shall say, Father, open thy house that I may come in and sup with thee, will not say, Come in, my son; for mine is thine, and thine is mine?

SLIDE

“This is extremely insightful. Nowhere else except in the Joseph Smith Translation do we get the information that Jesus was so careful in helping His apostolic ministers craft their teaching points. And nowhere else do we receive such insightful but disheartening data about the social and religious atmosphere in which the Apostles had to carry out their ministry. The attitudes held in certain quarters of Judaism toward the doctrines of continuing revelation, salvation, and Jesus as Messiah indicate that Judaism was in much sadder condition than might be supposed from evidence in the other versions of the text of the Sermon on the Mount.”

Skinner pg. 352

SLIDE

James E. Talmage: “Our Lord was qualified to teach as He did, not only by reason of the sufficing fact that He bore the Father’s commission, but because He had done and was doing just what He required of others. The authority of Divine precept was united in Him with that of unimpeachable example. The burden of all scriptural direction relation to the attainment of a place in the Kingdom of God is: Do the works that are prescribed.” Judd. Footnote 46, pg. 318

SLIDE

“The Sermon is filled with doctrine that leads to, and speaks of, exaltation. It both alludes to and speaks explicitly of restoration. It provides a window into the challenges faced by the primitive Church in the context of first-century Judea. It is filled with allusions to the culture and language of its time, but it also shows that that time was not completely different from our own. . . . it is the outward expression of an inner emotion that Jesus is seeking to change.” Skinner pg. 353

SLIDE

“For much of what Jesus preached, we can find parallels in rabbinic teaching or intertestamental literature. But Jesus always gave fresh insight or provided new perspective. And, of course, some things were simply unique to Him. There was not then, nor is there now, any question about the significance of all that He proclaimed. He could speak with such power because He lived what He taught, every syllable. The day the Sermon the Mount was preached was the day God Himself gave a discourse.”

Skinner pg. 354

SLIDE

Q: How does the Sermon on the Mount shift the emphasis from what we do to what we are?

Q: What was important to you about this week’s readings?

Q: What more do we learn about Jesus from the Sermon on the Mount

Matthew 5; Luke 6

SON OF GOD

“It does not appear from the Gospels that our Lord frequently applied this title to Himself though we often find it used by others in speaking to Him. But there is ample proof that He claimed to be the Son of God in a sense that was true of Him and of no one else. He speaks of Himself as Son of God, and of others as sons of God, but there is not a single passage in which the sonship of others is spoken of as being the same thing as His own. So, too, He speaks of ‘my Father’ and ‘your Father,’ but never of ‘our Father.’ (The Lord’s Prayer is no exception, as it was intended for the disciples’ use.) There is a consistency in scripture, ancient and modern, that Jesus Christ is literally the Son of God the Father, being the Only Begotten of the Father in the flesh. (See Jacob 4:5; D&C 20:21; Moses 6:52, 54, 57.)”

Bible Dictionary, Son of God

SON OF MAN

“A title of our Lord, found in the Gospels about 80 times, used by Him in speaking of Himself but never used by anyone else in speaking of Him, though we see from Acts 7:56 that Christians did apply it to Him soon after His Ascension. In the Old Testament the expression ‘son of man’ is frequently used to denote simply ‘a man.’ The expression is found 90 times in the book of Ezekiel, where the Lord uses the term for the prophet.

The main ideas that probably underlie the title as applied to our Lord are (1) lowliness, humility, and suffering; (2) honor and dignity, as head and founder of the kingdom of God, and judge of all men; (3) the thought of Him as the representative or ideal Man, chosen by our Lord as expressive of His headship over the whole human family.

Latter-day revelation confirms the special meaning and sacredness of this phrase when used as a name of the Savior.”

Bible Dictionary, Son of Man

SON OF GOD

“Old Testament scripture teaches that the Son of God is a kingly figure who has been chosen, established, ordained, and begotten of God, as seen in Psalm 2:6-7: “I set my king upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.” Since God is the true King of heaven and earth, then the Son of God is the prince regent, or the King acting in His stead.”

Taylor Halverson, https://www.ldsliving.com/son-of-man-or-son-of-god-two-crucial-names-for-christ-we-keep- misunderstanding/s/86748

SON OF MAN

“A cursory reading of the phrase ‘Son of man’ would lead us to think that this phrase refers to any regular human being. The lower-case version of this phrase 'son of man’ does mean a human (see for example Psalm 8:4; 144:3).

However, the real meaning of ‘Son of man’ (with ‘Son' capitalized and ‘man' lowercase) is a heavenly character that comes down from on high to rid the world of wickedness, bringing peace and justice.

The first time ‘Son of man’ appears in scriptures is when the wise Daniel saw ‘in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed’ (Daniel 7:13-14). We learn from this scripture that the Son of man comes down from the heavens and brings with Him the power of everlasting dominion.

Many Jews understood that the Son of man would be a conquering hero from heaven. However, the Jews, including some of Jesus’s disciples, couldn’t comprehend how such an unassailable hero could simultaneously be so humble and meek. Wasn’t the Son of man come to destroy the sinners?

Yes, the Son of man is a heavenly figure who comes to earth to bring peace by ridding the world of wickedness. However, the Son of man is not simply a violent, conquering hero. He is also the humble Son of God who can heal.”

T Taylor Halverson, https://www.ldsliving.com/son-of-man-or-son-of-god-two-crucial-names-for-christ-we-keep- misunderstanding/s/86748

JESUS

“When Jesus speaks of Himself as ‘Son of man,’ He is referring to His heavenly and divine attributes and that He has come to earth to establish justice and peace by abolishing wickedness. When Jesus is called the 'Son of God,’ He is referring to His earthly human attributes as a King who has been empowered by the Heavenly King (God Himself) to demonstrate the realities of God’s kingdom through power, healing, miracles, and glory”

Taylor Halverson, https://www.ldsliving.com/son-of-man-or-son-of-god-two-crucial-names-for-christ-we-keep- misunderstanding/s/86748

MATTHEW 5:2

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

Joseph Smith Translation

THE BEATITUDES

“The Beatitudes embody ‘the constitution of a perfect life.’ This view of the Beatitudes makes it impossible to regard the attributes described therein as anything but the most profound expression of discipleship, ones that cannot be arrived at in a moment. Rather, these characteristics are developed after a person is baptized and receives gift of the Holy Ghost, after a significant price has been paid, and after a period of loyalty to the Lord and service to his Church have been offered.”

Andrew Skinner, The Life and Teachings of Jesus Christ, pg. 338

John 2 - 4

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SOURCES:

Anthony Sweat, Michael Hubbard MacKay, and Gerrit J. Dirkmaat, "Doctrine: Models to Evaluate Types and Sources of Latter-day Saint Teachings," Religious Educator 17, no. 3 (2106): 100–25. https://rsc.byu.edu/vol-17-no-3-2016/doctrine-models-evaluate-types-sources-latter-day-saint-teachings#_edn53

“Jesus’ Early Ministry in Judea and Jerusalem.” Thomas A. Wayment. The Life and Teachings of Jesus Christ: From Bethlehem through the Sermon on the Mount. 

Richard Neitzel Holzapfel and Thomas Wayment

“Jesus Teaches at Jacob’s Well.” Gaye Strathearn. The Life and Teachings of Jesus Christ: From Bethlehem through the Sermon on the Mount. 

Richard Neitzel Holzapfel and Thomas Wayment

“Early Galilean Ministry and Miracles.” Cecilia M. Peek. The Life and Teachings of Jesus Christ: From Bethlehem through the Sermon on the Mount. 

Richard Neitzel Holzapfel and Thomas Wayment

The New Testament Made Harder by James E. Faulconer

The New Testament: A Translation for Latter-day Saints - Thomas A. Wayment

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“Doctrine: Models to Evaluate Types and Sources of Latter-day Saint Teachings"

Anthony Sweat, Michael Hubbard MacKay, and Gerrit J. Dirkmaat

Helpful Tools to Evaluate Doctrine

Because we have a lay membership that is required to teach each other the doctrines of the kingdom (D&C 88:77), members will, inevitably, need to evaluate the Church’s authorized teachings. How can we know if the Church stands behind a particular teaching as one of its authorized doctrines? Although a variety of things are taught in the Church (and thus may be considered part of Latter-day Saint doctrine), the following four[27] questions are designed to help point us in the right direction when we are looking for official teachings.

1. Is it repeatedly found in the scriptures?

2. Is it proclaimed by the united voice of the current Brethren?

3. Is it consistently taught by current General Authorities and general officers acting in their official capacity?

4. Is it found in recent Church publications or statements?

In 2006, due primarily to the popularity of the novel The Da Vinci Code, which posited that Jesus was married and had children, the Church officially released a statement through its spokesperson, saying, “The belief that Christ was married has never been official church doctrine. It is neither sanctioned nor taught by the church.” Thus, while once perhaps being an authoritative teaching, using the model of official sources of doctrine, it is no longer an authorized teaching of the Church. It’s absent in the Church’s current official publications, it is not taught cumulatively by the modern General Authorities, nor is it declared by the united voice of the modern First Presidency and Apostles. Using our model of types of doctrine, Jesus’s marriage status now rightly belongs to the esoteric ring of doctrine—something once known or taught by others and one day may be taught again, but is not known, taught openly, or declared authoritatively today. It is now a non-authorized, esoteric teaching.

https://rsc.byu.edu/vol-17-no-3-2016/doctrine-models-evaluate-types-sources-latter-day-saint-teachings#_edn55

“The making of the wine at the wedding, however, was clearly not an act of creation ex nihilo. It was rather a re-creation, a remaking of something better out of something that was already good. In Cana, Jesus showed His ability to transform the physical world, but the act implies His power also to transform the psychic world. Jesus can, by the power of His word, transform water into wine. As that wine becomes a symbol of His blood, He demonstrates that he can, by the atoning act in which that blood is spilt, transform sinful men into holy ones.” 

“This act symbolizing Jesus’ ability to transform a physical substance at its most basic level proclaims His ability to bring about profound spiritual transformation as well. The altered substance was, it must be remembered, hidden in vessels, and the change was not discovered until the headwaiter tested the inner content of those vessels.” 

“This reasoning suggests that the transformation Jesus can effect in His faithful followers is not primarily a change of the outer but rather of the inner, man. As the water in the vessels was made wine, rich and red it points to the inner man being made new by the blood of Christ, and this critical metamorphosis is bound up with obedience to Jesus’ word, for John says that Jesus’ mother instructed the servants thus: “Whatsoever he saith unto you, do it” (John 2:5). In response to Jesus’ command, the transforming miracle was wrought.” 

“Early Galilean Ministry and Miracles.” Cecilia M. Peek. The Life and Teachings of Jesus Christ: From Bethlehem through the Sermon on the Mount. 

Richard Neitzel Holzapfel and Thomas Wayment

Sanhedrin - Bible Dictionary

The Jewish senate and the highest native court in both civil and ecclesiastical matters. Under the presidency of the high priest it regulated the whole internal affairs of the Jewish nation. 

The powers of the Sanhedrin were extensive, for the Greek and Roman masters of the Jews granted them a considerable amount of self-government. From the New Testament we gather that it was the supreme court of justice in all cases, and that it had officers of its own who arrested accused persons and carried out its sentences and decrees.

John the Baptist

“ . . . by the time Jesus came to be baptized, John had already developed a well-defined set of enemies and had refined his prophetic harangue to include the Jewish aristocracy more narrowly. The Gospel of John weaves the beginning of Jesus’ ministry into the fabric of John’s final days, therefore the two could have overlapped for some time.” 

The New Testament: A Translation for Latter-day Saints - Thomas A. Wayment

Samaritans - Bible Dictionary

The complex relationship between Jews and Samaritans was marked with hostility and mutual condemnation. The Samaritans were a mixture of native Israelites, some of whom had been deported to Assyria in 722 BCE, and colonists who had been relocated in the region by the Assyrians and Babylonians. The Samaritans claimed Israelite heritage, and they built a temple on Mount Gerizim in Samaria believing it was the Holy Mount. They only accepted the Pentateuch, the first five books of Moses. They did not accept the rest of the other books of the Old Testament. They believe that Moses was the final seal of the prophets.

Samaritan Woman at the Well

"John’s description of what happened next offers profound symbolism: she left her water pot. Her pot can be seen as emblematic of the cares of the world, her old life, and her old source of sustenance. She left it all behind for her new life that led her to share the living water or good news—the gospel. Jesus broke down enormous social barriers and trusted her to witness the truth of His Messiahship. He trusted her with the mysteries, and He trusted her to change. In this manner, Jesus empowered her and those of us who also have water pots to leave behind."

Dr. Lynne Hilton Wilson

“A fourth-century Christian, Ephraim the Syrian, wonderfully summarized Jesus’ interactions with the Samaritan woman: “Our Lord came to the fountain of water as a hunter . . . . He cast a bait for the drove so that through it he might capture the entire flock . . . She first saw him as someone thirsting; and then as a Jew; then as a prophet, and after that as God. As someone thirsting, she persuaded him; as a Jew, she recoiled from him, as a learned one, she interrogated him, as a prophet she was reprimanded, and as the Messiah she worshipped him.”

Gaye Strathearn quoting: Ephrem, Commentary on Titian’s Diatessaron.

"Salvation comes from how individuals respond to the Savior’s attempts to raise their sights from an earthly perspective to a heavenly perspective and how they respond to His universal invitation, 'Come, follow me.'"

Gaye Strathearn

Matthew 4, Luke 4-5

BIBLICAL MEANING OF 40

“It's just interesting to think about this concept of 40. I've kind of looked into what scholars have said about that. And there's some controversy and disagreement, but some have said that in Hebrew this represents a very long time and that we shouldn't just take it literally. But other people have said that it symbolically represents things like repentance, newness, preparation, self-examination, transformation, and in all of those stories I've just talked about, you see those things happening there.”

“So then you get to Jesus and you start thinking about 40 days and 40 nights, what is this really teaching me? And it's about this self-examination, transformation, task fulfillment, nourishment, growth, fulfillment and a new generation of a new life. Jesus is about to embark on a new life. He's going to come out in the public and He is going to be doing things He hasn't really been doing.”

Dr. Jan Martin, Follow Him Podcast

THE TEMPTATIONS

What do we learn about Satan from these temptations? (What is he trying to appeal to in Jesus?)

What does Jesus’ response teach us about what kind of Messiah he will be?

1. Turn stones into bread.“Manshallnotlivebybreadalone,butbyeverywordthat proceedeth out of the mouth of God.”

2. Cast yourself off of the pinnacle of the temple. “Thou shall not tempt the Lord thy God.”

3. Promised Jesus the kingdoms of the world if he would worship him. “Thou shalt worship the Lord thy God, and him only shalt thou serve.”

“The significance of Jesus’ temptations, especially because they occurred at the outset of his public ministry, seems best understood in terms of the kind of Messiah he was to be. He would not accomplish his mission by using his supernatural powers for his own needs, by using his power to win a large following by miracles or magic, or by compromising with Satan in idolatrous worship.”

"Although Jesus was the Son of God, he defeated Satan by using a weapon that everyone has at their disposal: ‘the sword of the Spirit, which is the word of God.’ (Eph 6:17) He met all three temptations with scriptural truth.”

NIV, Footnote Matthew 4:1-11, pg 1643

JESUS ANNOUNCES HIS MINISTRY

What does Jesus want us to know about his ministry? What does he mean by ‘the acceptable year of the Lord?’

They were amazed at His words that ‘this day is this scripture fulfilled in your ears.’ They wondered at the gracious words he had spoken. Why?

Why does he teach about the miracles of the widow to Zarephath and Naaman? Why are the people in the synagogue angry after those sayings?

What other insights did you gain this time?

THE CHOSEN

“One of the notable achievements of The Chosen is that Jenkins’ theological positions are nearly impossible to discern from the show; what is evident is his profound and deep love for Our Lord and Sacred Scripture. His respect for the Biblical accounts of the life of Jesus is evidenced by the fact that he and the other creators of the show aim to accurately and faithfully depict the events of Jesus’ ministry, while taking sidebars in order to flesh out the figures of the apostles, or to illustrate a part of Jesus’ personality. The show also retains a sort of advisory board of ministers—a priest, a rabbi, and a Protestant minister—to help the creators with theological issues and other questions.

The show is, in my estimation, a triumph; even a stunning achievement. At this point, just two seasons in, I have never seen an on-screen depiction of Our Lord that did such an incredible job of balancing the human and the divine, Jesus’ self-knowledge and personal struggles. The show is, however, not completely flawless. It has its shortcomings. But that does not take away from what an incredible achievement it is. The creators clearly express what the show is —an artistic representation—and is not—the inspired Word of God. With that in mind, the viewer is free to let The Chosen bring them into a deeper and more personal relationship with Jesus Christ, and a greater devotion to the apostles and others who walked with Jesus.”

https://www.catholicworldreport.com/2021/10/05/dallas-jenkins-discusses-the-focus-and-purpose-of-the-chosen/

JESUS CALLS HIS DISCIPLES

“What did Jesus mean when he said follow me? Why would professional fishermen leave their lives to follow him? We have to understand the process of discipleship in New Testament times. Every father had a responsibility to make sure his child learned Torah. Education was not just for the rich, but it was for everyone because you couldn’t be a follower of God if you were ignorant of the scriptures and God’s commandments. At the age of five every child began to go to school and study with the rabbi. They all studied until about the age of 10. Those who didn’t have the ability to learn or really have an interest would go learn a trade. But those that did learn and want to learn continued on until about age 14 or 15. They would gain a solid spiritual education that would last them their lives. At the age of about 15 most of the students would learn a trade or profession, but those who really had a passion for learning would seek out a rabbi. The rabbi would test them to make sure they had the ability to learn because they would represent him. His reputation depended on them. So only the best were chosen. Once the rabbi decided which disciple he wanted he would say ‘come and follow me.’ It was a huge honor to be chosen. Men like Peter, James and John, and Andrew didn’t make the cut. They went and learned a trade. But you can imagine their feelings when Jesus not just a rabbi, but the Messiah said to them 'you have made the cut.’ The Lord has chosen you, too. If you are willing to follow me, you have made the cut!”

Rabbi Jason Sobel, The Chosen Unveiled