3 Nephi 12:3-48, Part VI (38-48)

After teaching the Nephites to avoid oaths, the Savior once again returns to the Mosaic Law. 

Under the Law, it allowed an eye for an eye and a tooth for a tooth.  Here, again, the Savior gave us a higher law.  If a person hits you on the cheek, turn the other cheek and allow them to strike the other.  If, through the law, you lose your coat to a person, give that person your cloak as well. If you are forced to go a mile, go the second mile. 

This is not to say you have to literally do these things.  The point the Savior is making is do not return evil for evil. It goes back to the concept of forgiveness.  We are to forgive those who do evil against us.

“There were, in ancient Israel, as you know, laws of reparation and damage. Under the law of Moses, the system was that if an injury was done to you, it would be appropriate on your part to expect someone to repair the damages. Ancient Israel didn't live under some barbaric idea that if someone happened to accidentally poke your eye out, you should search them out and poke their eye out. That is barbaric. No, it was the idea of repairs and damages. The Lord again calls us to a higher level of righteousness.”[1]

Continuing teaching us to return good for evil, He refers to the fact they had been taught to love their neighbor but hate their enemy.  We are taught to love our enemies.  Bless them, do good to them, and pray for them.

We are to do this, “[t]hat ye may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good” (3 Nephi 12:45).

“Let's go to 3 Nephi 13. This chapter seems to be a call not only to a higher righteousness but to a higher motivation. I don't know and you don't know all the reasons people do what they do, and the Savior is going to warn us soon enough to be careful about judging people's motives. I know me, and it seems to me that I can do the right things for the right reason or the right things for the wrong reason, and maybe I can do the wrong things for the right reason and the wrong things for the wrong reason. That seems to be a discussion that is going on here. It is the call not only to do the right things, but to do them for the right reasons. You will occasionally hear people say, ‘Oh, the way I feel right now, it would be better not to go to church.’ No, it is better to go to church. ‘With the way I feel about this, I shouldn't even pay tithing.’ No, we should pay tithing, but the Lord calls us to try to gain a new motivation.”[2]

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? 48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

46 Therefore those things which were of old time, which were under the law, in me are all fulfilled. 47 Old things are done away, and all things have become new. 48 Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect.

The wording in verses 46-47 differ from Matthew 5:46-47.  In Jerusalem, He refers back to the concept of loving those who hate you.  If you do, what reward to they have?  Even the publicans do this. 

Teaching the Nephites, He told them these things were under the old Law.  They have been fulfilled. In fact, all old things are done away with, as all things have become new; that is, we now follow the teachings of Christ.

“From Genesis to Malachi and from Moses to Abraham, it was prophesied the Savior would come. From the books of Matthew to Revelation, from Nephi to Moroni, and from Joseph Smith to our beloved living prophet, President Gordon B. Hinckley, the prophets all testify that Jesus Christ, the long-awaited Messiah, has come and will come again. In Him ‘old things are done away, and all things have become new.’ Through the holy scriptures, His new and everlasting gospel proclaims: ‘Love thy neighbour as thyself.’ ‘Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you.’ ‘Of you it is required to forgive all men.’ For this is the gospel of our Savior, who is anointed ‘to heal the brokenhearted, to preach deliverance to the captives, and … to set at liberty them that are bruised.’”[3]

Teaching the Nephites, the Savior makes an important change in verse 48, identifying His new role.  He told the Jews to be perfect like their Father in heaven.  Now, He is a resurrected, perfected being.  We now are told to be perfect, like He or our Father are perfect.  The Savior can now declare Himself perfect and liken Himself to the Father.

“Some may feel that only Christ can judge righteously because he is the only sinless person: ‘He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he’ (Deuteronomy 32:4). Although Christ was the only perfectly righteous person in mortality, he has asked us to become perfect like him (see Matthew 5:48; 3 Nephi 12:48). He calls us to follow him in distinguishing between good and evil, in judging between right and wrong. While judgment is a great responsibility, the counsel of the Lord to his servants is a guide to all: ‘the rights of the priesthood [of Melchizedek, Hebrew malko-ṣedeq] are . . . handled only upon the principles of righteousness [ṣedeq] . . . by gentleness and meekness, and by love unfeigned; by kindness, and pure knowledge’ (D&C 121:36, 41–42).”[4]

 “When the twelve disciples were called in the Americas, the Lord Jesus Christ commanded them: ‘Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect.’ The Savior had recently finalized His successful, selfless, and transcendental mission on earth. This allowed Him to declare with authority that He and His Father, our Father, are the models to be followed by each one of us.”[5]

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[1] The Doctrine of the Risen Christ: Part 2, Robert L. Millet, Maxwell Institute website.

[2] Ibid.

[3] Holy Scriptures: The Power of God unto Our Salvation, Elder Robert D. Hales, October 2006 General Conference.

[4] What’s in a Word?, Cynthia L. Hallen, Journal of Book of Mormon Studies 10/2 (2001): 65.

[5] Attempting the Impossible, Elder Jorge F. Zeballos, October 2009 General Conference.

3 Nephi 12:3-48, Part V (25-37)

The Savior counsels the people to agree with their adversaries “quickly while thou art in the way with him…” (3 Nephi 12:25). Matthew 5:25 does not include “while.” The implication in Matthew 5:25 is to agree with your adversary.  We are to avoid begin cast into prison.

They only way to be released from prison is to make a payment.  In 3 Nephi 12:26, the Savior asks if anything can be paid while you are in prison.  He responds by explaining you cannot.

He continued, reminding them the previous commandment was “Thou shalt not commit adultery.” He then warned them that was no longer enough.  The mere thought of committing adultery meant one had committed adultery in their hearts. 

“[T]he concept of ‘keeping the commandments’ is also highlighted, just as it is in Jesus’ final words on duties after baptism (Matthew 28:19–20). Theologians can set up a false conflict between inner commitments and outer commandments, but they are consistently balanced in the Gospels and also in Third Nephi. On the Galilean mount Jesus would not accept the Pharisees who ‘say, and do not’ (Matthew 23:3; 5:19–20). The same principle was expressed to the American multitude as a clear condition: ‘Except ye shall keep my commandments…ye shall in no case enter the kingdom of heaven’ (3 Nephi 12:20). But the American teachings wholly guard against a manipulative externalism. Christ gives the command of repentance: ‘Come unto me with full purpose of heart’ (3 Nephi 18:32). Every Gospel has its equivalents of the ‘pure in heart’ spoken of in the Sermon on the Mount (Matthew 5:8). And in Third Nephi the Lord continually stresses the challenge of the spirit within: ‘Suffer none of these things to enter into your heart’ (3 Nephi 12:29).”[1]

29 And if thy right eye offend 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 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.

29 Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; 30 For it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell.

Verse 29-30 are different.  In Matthew 5:29-30, the Savior counsels the people if the right eye offends, pluck it out.  If our right hand offends, cut it off.  It is better that the eye or hand perish rather than the soul.

Of course, this is not meant literally.  We are to “pluck” or “cut off” sin out of our lives to prevent the soul from perishing.

3 Nephi 12:29-30 significantly differs.  They are commanded they should not allow sin to enter their hearts. It is better they deny themselves sin and “take up your cross, than that ye should be cast into hell” (3 Nephi 12:29-30).

“The American ministry focuses on another biblical modification—not only the transformed Lord, but the audience of another continent. Stendahl essentially suggests that Joseph Smith ‘flattened out’ specifics in making the Sermon on the Mount more universal, with the result that ‘altar,’ ‘temple,’ and ‘Jerusalem’ disappear from Jesus’ examples. But if the Master of language gave his core message outside of Palestine, would not localisms disappear? An earlier Book of Mormon prophet felt that his people had moved too far from Jewish roots to properly understand Isaiah's metaphors (2 Nephi 25:1). Thus it is consistent to have the Savior delete the shocking hyperbole of cutting off a hand (Matthew 5:30) and substituting the blunt language of inner determination that ‘ye should deny yourselves of these things’ (3 Nephi 12:30). Indeed, Nephi early pointed tradition away from indirect illustration: ‘my soul delighteth in plainness’ (2 Nephi 31:3).”[2]

Verses 31-32 have minor, insignificant differences.  Under the Mosaic Law, a divorce could be granted if the husband gave her a writ of divorcement.  The new law states if a writ of divorcement is given for anything other than fornication, should the woman remarry, she and her new husband commit adultery.

Verses 33-37 are basically the same.  The Mosaic Law allowed oaths sworn to the Lord.  They were commanded to now longer swear oaths by neither heaven nor earth.  In Matthew 5:35, the Savior included not swearing by Jerusalem.  For reasons explained by the Anderson quote above, this was omitted from the Sermon at the Temple.

They are no longer to swear by their head.  Let communication be yes or no.  Any more than this comes from evil.

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[1] Imitation Gospels and Christ's Book of Mormon Ministry, Richard Lloyd Anderson, Reprinted by permission from C. Wilfred Griggs, ed., Apocryphal Writings and the Latter-day Saints (Provo: BYU Religious Studies Center, 1986), 53-107, Maxwell Institute website.

[2] Ibid.

3 Nephi 12-3-48-Part IV (18-24)

The Savior continues the Sermon by teaching the Nephites He did not destroy the law, but He came to fulfil it. Verse 18 is slightly different from Matthew 5:18. He tells the Nephites “one jot nor one tittle hath not passed away from the law,” (3 Nephi 12:18), but it all had been fulfilled in Him.

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.

And behold, I have given you the law and the commandments of my Father, that ye shall believe in me, and that ye shall repent of your sins, and come unto me with a broken heart and a contrite spirit. Behold, ye have the commandments before you, and the law is fulfilled.

Verse 19 differs from Matthew 5:19. He reminds them He had given them the law and commandments from the Father. They then told:

     -to believe in Him;

     -repent of their sins;

     - to come to him with a broken heart and contrite spirit.

“[They] have the commandments before [them], and the law is fulfilled” (3 Nephi 12:19).

“It is true that they had heard that an old temple teaching, found in Psalm 51:17, namely the law of the sacrifice of ‘a broken heart and a contrite spirit’ (3 Nephi 9:20), was to be given greater prominence as the essence of the new law of sacrifice. And they may have understood that the fire of the old burnt offering was done away, being fulfilled in the baptism ‘with fire and with the Holy Ghost’” (9:20). But beyond these words from heaven ending an important part of Nephite temple practices, no further directions had been given to the Nephites about what they should now commence doing at their temple instead…

“[Dana M. Pike] … meticulously unfolds the essence of this aspect of the law of obedience and sacrifice, which was known under the law of Moses (see Psalm 51:17). Now, the offering of the broken heart became the key to this law, as the law of sacrifice by the shedding of blood was done away. The law of sacrifice is not so obvious in Matthew’s version of the Sermon, but it is unmistakable in 3 Nephi 12:19.”[1]

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.

Therefore come unto me and be ye saved; for verily I say unto you, that except ye shall keep my commandments, which I have commanded you at this time, ye shall in no case enter into the kingdom of heaven.

Verse 20 significantly differs from 3 Nephi 12:20. He told the Jews their righteousness was to exceed that of the scribes and Pharisees. It makes sense He did not include this in the Sermon at the Temple.  That would have no meaning to the Nephites.

He gave the Nephites a differing standard to enter the kingdom of heaven. He tells them to come to Him and keep His commandments, which He gave them.  This is what He requires of the Nephites.

“On the Galilean mount Jesus would not accept the Pharisees who ‘say, and do not’ (Matthew 23:3; 5:19–20). The same principle was expressed to the American multitude as a clear condition: ‘Except ye shall keep my commandments…ye shall in no case enter the kingdom of heaven’ (3 Nephi 12:20). But the American teachings wholly guard against a manipulative externalism. Christ gives the command of repentance: ‘Come unto me with full purpose of heart’ (3 Nephi 18:32). Every Gospel has its equivalents of the ‘pure in heart’ spoken of in the Sermon on the Mount (Matthew 5:8). And in Third Nephi the Lord continually stresses the challenge of the spirit within: ‘Suffer none of these things to enter into your heart’ (3 Nephi 12:29).”[2]

The differences in verse 21 and 3 Nephi 12:21 aren’t that significant. They both make it clear they should not kill.  The only real difference is Matthew ends with “shall be danger of the judgment [GR subject to condemnation].”  The Sermon at the Temple clarifies what their judgment would be.  Those that kill will be in danger of God’s judgment.

Matthew 5:22 tell us “But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment…” The Savior drops “without a cause” from this when teaching the Nephites. 

“According to Matthew, Christ said to his disciples, ‘Whosoever is angry with his brother without a cause shall be in danger of the judgment’ (Matthew 5:22). But in the Book of Mormon, Christ tells the Nephites, ‘Whosoever is angry with his brother shall be in danger of his judgment’ (3 Nephi 12:22). Why isn't the phrase ‘without a cause’ repeated in the Book of Mormon account? First, we might ask ourselves what it means to be ‘in danger of the judgment.’ Other translations of this phrase are ‘brought to judgment’ (New English Bible) and ‘will answer for it before the court’ (Jerusalem Bible). So it appears that an angry person isn't necessarily a sinful one—only that he had better be able to justify his anger. Christ seems to be saying, ‘If you are angry, watch out!’ We know that the Lord himself becomes angry on occasion; but godly anger, like godly sorrow, must be quite different from worldly anger, which, like worldly sorrow, works death, not repentance (see 2 Corinthians 7:10). Most human anger seems to us worldly, not godly. The phrase ‘without a cause’ thus seems unnecessary. If you do have a just cause, and your answer "holds up in court," you won't be condemned. But if you do not, you will be condemned” (italics in original).[3]

Verse 23 is basically the same as Matthew 5:23, with minor differences.  The difference is instead of “bring thy gift to the altar,” 3 Nephi 12:23 reads, “if ye shall come unto me, or shall desire to come unto me.” The altar represents the requirements of the Mosaic Law.  Since the Law had been fulfilled in the Savior, we now come to Him.

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.

24 Go thy way unto thy brother, and first be reconciled to thy brother, and then come unto me with full purpose of heart, and I will receive you.

The differences in verse 24 once again deal with the Mosaic Law having been fulfilled.  The two references to placing a gift on the altar are replaced with the commandment to come unto Christ. 

They both emphasize the importance of reconciling differences between you and others before you come to Him.

“If the command is ‘Thou shalt not kill,’ then surely we would want to avoid anything that would get us in the path of that. So, the Savior tells us, in verse 21 and thereafter, to avoid anger. Let's go to 3 Nephi 12:23—24: ‘Therefore, if ye shall come unto me, or shall desire to come unto me, and rememberest that thy brother hath aught against thee—go thy way unto thy brother, and first be reconciled to thy brother, and then come unto me with full purpose of heart, and I will receive you.’ I think we usually read that this way: If you want to come unto the Lord and you know you have bad feelings toward someone, work them out. But that is not what he said. He said, if you want to come unto the Lord and you know that someone has bad feelings toward you, you better go work on them. Our tendency is to say, ‘That's his problem.’ The Lord is saying that it is your problem too, indicating that you and I have a responsibility to do what we can to work out unkind feelings that other people have toward us. Now, we may not be able to do that, but we can try.”[4]

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[1] Seeing Third Nephi as the Holy of Holies of the Book of Mormon, John W. Welch, Journal of the Book of Mormon and Other Restoration Scripture 19/1 (2010): 41-42, 54.

[2] Imitation Gospels and Christ's Book of Mormon Ministry, Richard Lloyd Anderson, Reprinted by permission from C. Wilfred Griggs, ed., Apocryphal Writings and the Latter-day Saints (Provo: BYU Religious Studies Center, 1986), Maxwell Institute Website

[3]Pondering the Word, Dennis Packard and Sandra Packard, Maxwell Institute website.

[4] The Doctrine of the Risen Christ: Part 2, Robert L. Millet, Maxwell Institute website.

3 Nephi 12:3-48, Part III (12-16)

The Lord understood His disciples would be persecuted.  We would face evil falsely on His account.  We are told to rejoice for we will receive our reward in heaven.

“Enemies will revile or rise up against the servants of the Lord (see Alma 30:31). Instead of suffering permanent damage, Zion will be blessed when she remembers the Lord's kind words of affirmation…”[1]

Let’s look at verse 12.

12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

12 For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you.

He tells the Nephites, if they are persecuted for being believers, they will “have great joy and be exceedingly glad” (3 Nephi 12:12).  We are told throughout the scriptures we will face persecution for being a disciple. “But he that received the seed into 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” (Matthew 13:20-21).

“Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city” (Matthew 23:34).

“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” (Luke 6:22).

“And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day” (John 5:16).

“Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also”

(John 15:20).

“They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service” (John 16:2).

“Bless them which persecute you: bless, and curse not” (Romans 12:14).

“And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held” (Revelation 6:9).

“But behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution—behold, they are they which shall not perish” (2 Nephi 26:8).

“Behold, thus saith the Lord unto my servant John Murdock—thou art called to go into the eastern countries from house to house, from village to village, and from city to city, to proclaim mine everlasting gospel unto the inhabitants thereof, in the midst of persecution and wickedness” (D&C 99:1).

Let’s compare verse 13.

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.

13 Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men.

We are told to be the salt of the earth.  Why? It is “[u]sed as an important preservative of food in the ancient world; it was considered essential for life.”[2] The people living at the time of Christ would recognize the importance of salt.  If you eaten food without salt, you know how bland it tastes.  Food without salt is “good for nothing” (3 Nephi 12:13).

Matthew 5:13 tells us we are the salt of the earth.  3 Nephi 12:13 begins by telling us “I give unto to be the salt of the earth.”  The Savior tell us it is our obligation to be the salt of the earth.

He also says, “if the salt have lost his savour, wherewith shall it be salted?” (Matthew 5:13).  In 3 Nephi 12:13, the Lord makes it clear “it” is the earth.  He also tells us “it is thenceforth good for nothing” (Matthew 5:13).  The Savior clarifies “it,” telling us the salt is worthless.

14 Ye are the light of the world. A city that is set on an hill cannot be hid.

14. Verily, verily, I say unto you, I give unto you to be the light of this people. A city that is set on a hill cannot be hid.

The Savior informed the people in Jerusalem they “are the light of the world” (Matthew 5:14). Like verse 13, 3 Nephi 12:14 tells us he gives us the responsibility to be the light. 

“A few years ago I wrote this passage, which kind of reflects my feelings on what it means to be a light unto the world:

“In a world which is too often shrouded in uncertainty and doubt, the Light of Life bids us to let out light shine, to stand as beacons in the storms of the night, and to certify our discipleship by preachment and practice. Discipleship entails example. Discipleship involves standing out from the generality of mankind and standing up for what is true and right and good. We come to make a difference only when we are different, and that difference must be substantive enough to be witnessed and then acknowledged by others.”[3]

Continuing in verse 15, we are told not to place our candle under a bushel.  We are to place it on a candlestick so it will give light to all the house.

We are to let our light shine so people may “see your good works, and glorify your Father wihcih is in heaven” (3 Nephi 12:16).

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[1] Redeeming the Desolate Woman: The Message of Isaiah 54 and 3 Nephi 22, Cynthia L. Hallen, Journal of Book of Mormon Studies 7/1 (1998): 47.

[2] Guide to the Scirptures, Salt Entry.

[3] The Doctrine of the Risen Christ: Part 1, Robert L. Millet, Maxwell Institute website.

3 Nephi 12:3-48 (3-11), Part II

Matthew 5:3-48

3 Nephi 12:3-48

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 [GR on account of me] 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. 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. 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. 21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment [GR subject to condemnation]; 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 [A word suggesting contempt or derision in both Aramaic and Greek], shall be in danger of the council [IE subject to the Sanhedrin]: 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. 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 [GR the last penny]. 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. 29 And if thy right eye offend 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 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. 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. 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. 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. 43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 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? 48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

11 And blessed are ye when men shall revile you and persecute, and shall say all manner of evil against you falsely, for my sake; 12 For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you. 13 Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men. 14. Verily, verily, I say unto you, I give unto you to be the light of this people. A city that is set on a hill cannot be hid. 15 Behold, do men light a candle and put it under a bushel? Nay, but on a candlestick, and it giveth light to all that are in the house; 16 Therefore let your light so shine before this people, that they may see your good works and glorify your Father who is in heaven. 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, one jot nor one tittle hath not passed away from the law, but in me it hath all been fulfilled. 19 And behold, I have given you the law and the commandments of my Father, that ye shall believe in me, and that ye shall repent of your sins, and come unto me with a broken heart and a contrite spirit. Behold, ye have the commandments before you, and the law is fulfilled. 20 Therefore come unto me and be ye saved; for verily I say unto you, that except ye shall keep my commandments, which I have commanded you at this time, ye shall in no case enter into the kingdom of heaven. 21 Ye have heard that it hath been said by them of old time, and it is also written before you, that thou shalt not kill, and whosoever shall kill shall be in danger of the judgment of God; 22 But I say unto you, that whosoever is angry with his brother shall be in danger of his judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore, if ye shall come unto me, or shall desire to come unto me, and rememberest that thy brother hath aught against thee— 24 Go thy way unto thy brother, and first be reconciled to thy brother, and then come unto me with full purpose of heart, and I will receive you. 25 Agree with thine adversary quickly while thou art in the way with him, lest at any time he shall get thee, and thou shalt be cast into prison. 26 Verily, verily, I say unto thee, thou shalt by no means come out thence until thou hast paid the uttermost senine. And while ye are in prison can ye pay even one senine? Verily, verily, I say unto you, Nay. 27 Behold, it is written by them of old time, that thou shalt not commit adultery; 28 But I say unto you, that whosoever looketh on a woman, to lust after her, hath committed adultery already in his heart. 29 Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; 30 For it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell. 31 It hath been written, that whosoever shall put away his wife, let him give her a writing of divorcement. 32 Verily, verily, I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whoso shall marry her who is divorced committeth adultery. 33 And again it is written, thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths; 34 But verily, verily, 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; 36 Neither shalt thou swear by thy head, because thou canst not make one hair black or white; 37 But let your communication be Yea, yea; Nay, nay; for whatsoever cometh of more than these is evil. 38 And behold, it is written, an eye for an eye, and a tooth for a tooth; 39 But I say unto you, that ye shall not resist 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 thou not away. 43 And behold it is written also, that thou shalt love thy neighbor and hate thine enemy; 44 But behold I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; 45 That ye may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good. 46 Therefore those things which were of old time, which were under the law, in me are all fulfilled. 47 Old things are done away, and all things have become new. 48 Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect.

Let’s begin examining Matthew 5 and 3 Nephi 12.

In the book The Sermon at the Temple, John Welch looks at the sermon from a different perspective. He “offer[s] a Latter-day Saint interpretation of the Sermon that sees it in the context of a sacred temple experience, for that is the setting of Jesus’ Sermon at the Temple. Seeing the teachings, instructions, doctrines, and commandments of the Sermon on the Mount in this way—in connection with the ceremonial stages and ordinances of covenant making—opens new insights into a unified meaning and comprehensive significance of the otherwise segmented Sermon on the Mount. I invite readers to ponder the prospects of the exceptional view of the Sermon that the Book of Mormon presents to us, for that view has far-reaching implications.”[1]

An important point to remember, “In Matthew. Jesus is mortal; in 3 Nephi he is resurrected.”[2]

As we review the Sermon at the Temple, I suggest looking at the Sermon as something resembling a sacred, temple experience.

The Savior begins His sermon as He did in Jerusalem. “[B]lessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). At the Temple, He teaches us we must do more than being poor in spirit. After this, He adds an important qualifier. He adds “who come unto me.” To receive the “kingdom of heaven,” we must come to Him. Only when we do this do we receive the kingdom of heaven.

“Matthew 5—7 contains one of the most powerful sermons ever given—the Sermon on the Mount. Jesus repeated many of the same teachings to his people in the Americas. In comparing discourses, the Book of Mormon account contains additions which clarify to whom Jesus was speaking as he taught various segments of his sermon. The Beatitudes were for those who would come to Christ. To ‘Blessed are the poor in spirit;’ the Book of Mormon adds, ‘who come unto me, for theirs is the kingdom of heaven’ (Matthew 5:3; 3 Nephi 12:3; italics added). In the New Testament the clarifying phrase ‘who come unto me’ is omitted. It is not a blessed condition to be poor in spirit, as the Matthew account portrays; however, if one finds oneself poor in spirit, and as a solution to that condition comes to Christ, as the Book of Mormon suggests, his is the kingdom of God.”[3]

Verses 4 and 5 contain the same wording, with And again at the beginning of verse 4. “And again, blessed are all they that mourn, for they shall be comforted” (3 Nephi 12:4).

Verse 5 blesses the meek, “for they shall inherit the earth” (3 Nephi 12:5). But the meek shall inherit the earth; and shall delight themselves in the abundance of peace” (Psalms 37:11).

“Mormon’s emphasis on ‘meekness’ (7:39, 43, 44), a virtue that was sorely lacking among his people, who were losing their lands, is likely an elliptical reference to the statement ‘Blessed are the meek, for they shall inherit the earth’ (3 Nephi 12:5).”[4]

In Jersualem, the Savior told the people those that hunger and thirst after righteous will be filled; but with what? In 3 Nephi 12:6, the Savior answers the question. They “shall be filled with the Holy Ghost” (3 Nephi 12:6).

“In physical captivity, exiles suffer from hunger and thirst. The heat of the sun threatens them. Spiritual exiles thirst for gospel truth and peace. The Lord protects and nourishes them. In all circumstances, it is only through Christ that spiritual hunger can be satisfied (John 6:35; Alma 31:38; 32:42; 3 Nephi 12:6; 20:8). The expression ‘springs of water’ symbolizes living water (Isaiah 35:6–7; 41:17–18; 43:19–20), or Jesus Christ.”[5]

Verses 7 (“Blessed are the merciful: for they shall obtain mercy”), 8 (“Blessed are the pure in heart: for they shall see God”), and 9 (“And blessed are all the peacemakers, for they shall be called the children of God”) are the same in Matthew 5 and 3 Nephi 12.

“The Savior taught, ‘And blessed are all the pure in heart, for they shall see God’ (3 Nephi 12:8). The promises of the gospel are uplifting and ennobling, even exalting. We receive those promises by covenants which are conditioned on our living lives of purity and morality. When we live right and seek to purify our hearts, we draw closer to God and the Spirit. The condition of our heart determines how much evidence of divinity we see in the world now and qualifies us for the eventual realization of the promise that the pure ‘shall see God.’ Ours is a quest for purity.”[6]

Verse 10 has two changes. Matthew 5:10 reads, “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.”

The beginning of verse 10 reads “Blessed are they…” In the Sermon at the Temple, the Savior says, “blessed are all they...” The change in 3 Nephi 12:10 is not a major change. One can infer the word, “all” in Matthew 5:10.

The second change further clarifies the Savior’s teachings.  Matthew 5:10 reads, “… are persecuted for righteousness’ sake…” In the Sermon at the Temple, the Savior is more significant.  3 Nephi 12:5 reads, “… are persecuted for my name’s sake…” One statement is general (righteousness’ sake) and the other is specific (my name’s sake). The Savior makes it clear we are blessed if we are persecuted because we are disciples of Christ.

“Enemies will revile or rise up against the servants of the Lord (see Alma 30:31). Instead of suffering permanent damage, Zion will be blessed when she remembers the Lord's kind words of affirmation: ‘And blessed are ye when men shall revile you and persecute, and shall say all manner of evil against you falsely, for my sake’ (3 Nephi 12:11; compare Matthew 5:11).”[7]

---

[1] The Sermon at the Temple and the Sermon on the Mount, Introduction, accessed on the Maxwell Institute website.

[2] A Listing of Points and Counterpoints, John Wm. Maddox, FARMS Review of Books 8/1 (1996): 16, Review of New Approaches to the Book of Mormon: Explorations in Critical Methodology (1993), edited by Brent Lee Metcalfe.

[3] The Book of Mormon, an Interpretive Guide to the New Testament, Dennis Largey, Reprinted by permission from The New Testament and the Latter-day Saints (Orem, Utah: Randall Book Company, 1987), 129—48.

[4] Worthy of Another Look: Reusages of the Words of Christ, John W. Welch, Journal of the Book of Mormon and Other Restoration Scripture 22/1 (2013): 68.

[5] Blessings and Duties of the Righteous, Visualizing Isaiah, 67, Maxwell Institute website.

[6] Blessed Are All the Pure in Heart, Elder L. Whitney Clayton, October 2007 General Conference.

[7] Redeeming the Desolate Woman: The Message of Isaiah 54 and 3 Nephi 22, Cynthia L. Hallen, Journal of Book of Mormon Studies 7/1 (1998): 47. 

3 Nephi 12:3-48, Part I

As I started writing about 3 Nephi, I have thought about how I want to approach the Savior’s teachings on the New World. For example, after the Savior has called the twelve, he begins teaching them what John Welch calls the Sermon at the Temple. There are differences between this and the Sermon on the Mount.

I will be approaching the Sermon at the Temple in multiple posts. I will begin by comparing the Sermons on the Mount and the Temple side-by-side identifying differences between Matthew and 3 Nephi.

Matthew 5:3-48

3 Nephi 12:3-48

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 [GR on account of me] 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. 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. 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. 21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment [GR subject to condemnation]; 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 [A word suggesting contempt or derision in both Aramaic and Greek], shall be in danger of the council [IE subject to the Sanhedrin]: 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. 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 [GR the last penny]. 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. 29 And if thy right eye offend 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 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. 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. 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. 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. 43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 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? 48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

3 Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven. 4 And again, blessed are all they that mourn, for they shall be comforted. 5 And blessed are the meek, for they shall inherit the earth. 6 And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost. 7 And blessed are the merciful, for they shall obtain mercy. 8 And blessed are all the pure in heart, for they shall see God. 9 And blessed are all the peacemakers, for they shall be called the children of God. 10 And blessed are all they who are persecuted for my name’s sake, for theirs is the kingdom of heaven. 11 And blessed are ye when men shall revile you and persecute, and shall say all manner of evil against you falsely, for my sake; 12 For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you. 13 Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men. 14. Verily, verily, I say unto you, I give unto you to be the light of this people. A city that is set on a hill cannot be hid. 15 Behold, do men light a candle and put it under a bushel? Nay, but on a candlestick, and it giveth light to all that are in the house; 16 Therefore let your light so shine before this people, that they may see your good works and glorify your Father who is in heaven. 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, one jot nor one tittle hath not passed away from the law, but in me it hath all been fulfilled. 19 And behold, I have given you the law and the commandments of my Father, that ye shall believe in me, and that ye shall repent of your sins, and come unto me with a broken heart and a contrite spirit. Behold, ye have the commandments before you, and the law is fulfilled. 20 Therefore come unto me and be ye saved; for verily I say unto you, that except ye shall keep my commandments, which I have commanded you at this time, ye shall in no case enter into the kingdom of heaven. 21 Ye have heard that it hath been said by them of old time, and it is also written before you, that thou shalt not kill, and whosoever shall kill shall be in danger of the judgment of God; 22 But I say unto you, that whosoever is angry with his brother shall be in danger of his judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore, if ye shall come unto me, or shall desire to come unto me, and rememberest that thy brother hath aught against thee— 24 Go thy way unto thy brother, and first be reconciled to thy brother, and then come unto me with full purpose of heart, and I will receive you. 25 Agree with thine adversary quickly while thou art in the way with him, lest at any time he shall get thee, and thou shalt be cast into prison. 26 Verily, verily, I say unto thee, thou shalt by no means come out thence until thou hast paid the uttermost senine. And while ye are in prison can ye pay even one senine? Verily, verily, I say unto you, Nay. 27 Behold, it is written by them of old time, that thou shalt not commit adultery; 28 But I say unto you, that whosoever looketh on a woman, to lust after her, hath committed adultery already in his heart. 29 Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; 30 For it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell. 31 It hath been written, that whosoever shall put away his wife, let him give her a writing of divorcement. 32 Verily, verily, I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whoso shall marry her who is divorced committeth adultery. 33 And again it is written, thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths; 34 But verily, verily, 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; 36 Neither shalt thou swear by thy head, because thou canst not make one hair black or white; 37 But let your communication be Yea, yea; Nay, nay; for whatsoever cometh of more than these is evil. 38 And behold, it is written, an eye for an eye, and a tooth for a tooth; 39 But I say unto you, that ye shall not resist 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 thou not away. 43 And behold it is written also, that thou shalt love thy neighbor and hate thine enemy; 44 But behold I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; 45 That ye may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good. 46 Therefore those things which were of old time, which were under the law, in me are all fulfilled. 47 Old things are done away, and all things have become new. 48 Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect.