The Book of Mormon has done a great
deal to clarify numerous sayings and incidents found in the New Testament.
The Beatitudes.
The gospel of Jesus Christ as
summarized in what is called the “Great Sermon” or the “Sermon on the Mount”
has been the subject of many a gospel discourses. Some of these discourses have
been masterpieces of literature and have carried beautiful messages. The interpretations
vary so greatly, however, that all cannot agree with the meaning of Jesus. The
Book of Mormon contains an account of a “Great Sermon,” delivered by the
resurrected Christ to the Nephites in America. While portions of the two great
sermons are different, most of the discourses were upon identical subjects
and include the same related thought. The record of this second “Great Sermon,”
insofar as it parallels the great sermon in Galilee, should cast light upon the
real meanings of the Master. This it does. Consider the following comparisons:
In Matthew 5:1-3 we read:
And seeing the multitudes, he went up
into a mountain: and when he was set, his disciples came unto him:
And he opened his mouth, and taught them, saying,
Blessed are the poor in spirit: for theirs is the kingdom of heaven.
The last sentence has proved a
stumbling block for centuries. The term “poor in spirit” has had a distinct
meaning both in the English, and in the Greek and Aramaic expressions from
which it was translated. In other literature than the Bible it unquestionably applies
to the person who has lost courage and hope. But in that meaning were applied
to the passage in Matthew it would be inconceivable how such a spiritually
impoverished individual would have the Kingdom of God as a reward. Scholars
faced with this apparent incongruity have sought for some other interpretation for
the “poor in spirit,” and have sometimes ascribed them to be te “humble” and
the “penitent.” This plain shunting of the true meaning has remained a thorn in
the side of the uninspired but conscientious reader of the Bible.
The Book of Mormon introduction to the
same message, delivered in America to the Nephites is enlightening:
And it came to pass that when Jesus
had spoken these words unto Nephi, and to those who had been called, (now the
number of those who had been called, and received power rand authority to
baptize, was twelve) and behold, he stretched forth his hand unto the
multitude, and cried unto them saying: Blessed are ye if ye shall give heed
unto the words of these twelve whom I have chosen from among you to
administered unto you and to be your servants; and unto them I have given power
that they may baptize you with water; and after ye are baptized with water,
behold I will baptize you with fire and with the Holy Ghost; therefore blessed
are ye if ye shall believe in me and be baptized, after that ye have seen me
and know that I am.
And again, more blessed are they who
shall believe in your words because that ye shall testify that ye have seen me,
and that ye know that I am. Yea, blessed are they who shall believe in your
words, and come down into the depths of humility and be baptized, for they
shall be visited with fire and with the Holy Ghost, and shall receive a remission
of their sins.
Yea, blessed are the poor in spirit
who come unto me, for theirs is the kingdom of heaven.
The light thrown by the above passages
upon the so-called “Beatitudes” revolutionizes the meaning. The “poor in spirit”
are not blessed because of their present condition, but may be blessed if they
will accept the principles Jesus taught and come unto His church through the
waters of baptism.
It cannot be a blessed condition to
mourn. But blessed indeed are those mourners who come unto Christ and receive
from Him the assurance of life beyond the grave.
Likewise with all other groups of
people in whatsoever condition, if they will believe and come into the fold of
Christ they will be blessed.
This contribution to the interpretation
of the great message of the Savior gives the true meaning which scholars have
sought through the centuries.
Space will not permit a detailed analysis
and comparison of the two great sermons. The student, however, would do well to
follow them through for further contributions. One other illustration will
suffice for our purpose. In the sixth chapter of Matthew in the last part of
verse twenty-four we read, “ . . . Ye cannot serve God and Mammon.” Jesus had
been speaking to the multitudes. Verse twenty-five continues:
Therefore I say unto you, Take no thought
for your life, what ye shall eat, or what ye shall drink; nor yet for your body,
what ye shall put on.
This passage taken literally would
present an impractical doctrine of highly disastrous to any nation which might
attempt to follow it. To avoid the conclusion that Jesus was an idealist whose teachings
would not work, lovers of the Bible have manufactured meanings other than the
literal. They have said that Jesus did not intend that we should not till our
fields and tend our cattle, and turn the wheels of our mills, but that he is
emphasizing the futility of making these things our masters. The explanation is
without merit and beauty in and of itself, but it remains in the last analysis the
doctrine of its sponsors and not necessarily the meaning intended by Jesus.
The Book of Mormon passage found in
the thirteenth chapter of III Nephi clarifies the problem. In the latter part
of verse twenty-four we read as in Matthew: “Ye cannot serve God and Mammon.” but
in verse twenty-five there is a change:
And now it came to pass that when
Jesus had spoken these words he looked upon the twelve whom he had chosen, and
said unto them: Remember the words which I have spoken. For behold, ye are they
whom I have chosen to minister unto this people. Therefore I say unto you, take
no thought for your life, what ye shall eat, or what ye shall drink; nor yet
for your body, what ye shall put on.
There is no longer any necessity for
hedging, for manufacturing meanings. The doctrine of Jesus becomes at once both
sensible and practical. All people were not asked to give up the ordinary
occupations of life, but the entire time and talent of the twelve men called to
head His organizations should be devoted to the Church. (William E. Berrett, Teachings
of the Book of Mormon [Salt Lake City: Deseret Sunday School Union Board, 1950],
112-13)