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Table of contents
- Dying to Self
- Doing The Will of God
- Worksheets | Saint Mary's Press
- Featured Resources
- Chuck Smith :: Study Guide for Sermon on the Mount
Why is it important that we be humble? How can we become more humble? What are some ways the Lord provides for us to be comforted? See John —27 and Mosiah —9 for some examples. How have you been comforted in times of mourning? What does it mean to be meek? To be gentle, forgiving, or benevolent; see footnote 5 a. How can we develop meekness? See Mosiah ; Alma ; What can we do to lift our appetites from the things of the world to things of righteousness? How can we show mercy to others? Why do we need mercy from the Lord? See Alma — What do you think it means to have a pure heart?
How can we purify our hearts? See Helaman Why must we have pure hearts if we are to see God and dwell with him? See Moses How can we be peacemakers in our homes and communities? Why are righteous people sometimes persecuted? How should we respond to persecution? See Matthew ; Luke If you used the attention activity, ask class members to list invitations in the Beatitudes that they feel are especially helpful for them. Read and discuss Matthew — As you discuss these verses, you may want to display a container of salt and a lamp. What are some uses for salt? Answers may include that salt is a seasoning and a preservative.
Invite a class member to read Doctrine and Covenants — Answers may include sharing the gospel and doing temple work. Matthew ; see also verse Matthew ; note that a bushel is a large basket.
Dying to Self
How do we as Church members sometimes put our light under a bushel? Discuss Matthew — Invite class members to read selected verses aloud. Jesus said that he came to fulfill the law of Moses, not to destroy it Matthew — How did he fulfill the law of Moses? The Savior fulfilled the law of Moses when he atoned for our sins Alma — After the Atonement, the people were no longer commanded to make animal sacrifices, which had been required as part of the law of Moses to point to the atoning sacrifice of Jesus Christ.
They focused only on outward appearances of the law and ignored the importance of inner faithfulness. If they had observed the law as it was given, they would have recognized Jesus as the Messiah. This raises the question: a bequest from whom? We will soon see the answer. But whatever consolation they may draw in the present moment, listening to Jesus speak on the mountainside, that their hunger for righteousness will be satisfied in the next world, the future that Jesus describes points to a form of satisfaction in this world also.
Doing The Will of God
The categories he delineates describe people we can recognize in our own day, from homeless shelters and nursing homes to the halls of power, at least on those occasions when people rise above their private ambitions and work for the public good. They have given up, resigning themselves to their lonely place at the bottom, beyond reach of all others. Next come the mourners, whom we may think of as the temporarily incapacitated. For now, they are overwhelmed by a sense of grief and loss. They are perhaps unable to take care of themselves or to fulfill their responsibilities toward others.
They once felt a connection to another or others — strongly enough to be reduced to incapacity by the loss.
Worksheets | Saint Mary's Press
The loss of that connection in turn imperils all their other connections. Because they were once more robust, however, now there is at least the possibility that one day they will again be so, having recovered from their mourning. Then there are the gentle, or meek or humble. They walk softly upon the earth, seeking to impose themselves on others as little as possible. They see to their obligations as best they can, but they take nothing from others and ask for nothing from them for themselves.
They are satisfied with what they have, however meager it may be.
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They do not strive, but accept their circumstances. The gentle are followed by those who desire righteousness. They, unlike the gentle and still less the poor in spirit, have surveyed the world around them and are dissatisfied with it, wishing instead for a world in which their desire for righteousness is fulfilled. All people get hungry, all people get thirsty. Hunger and thirst are primordial and universal bodily desires. Having passed from the permanently dispirited the poor in spirit to the incapacitated those who mourn to the unstirred spirit of acquiescence the gentle or meek , we arrive now at the moment when the human spirit becomes an active entity for the first time.
People are no longer merely operated on — passive objects played with by natural forces or the will of other, stronger human beings.
Instead, they stir of their own will, seeking for themselves something outside themselves. In the desire for food and drink, people are no different from other members of the animal kingdom. Jesus goes on to specify an object of desire that is distinctly human: the desire for righteousness.
It invites listeners — including the most downtrodden and oppressed — to recognize that they are not alone and to think beyond themselves. Although this desire is felt by individuals — I can feel or intuit or experience my desire in a way that I cannot feel yours , even if I know you are feeling it too — it is not unique to each person who feels it. Rather, it is a desire common to all. They would be satisfied as individuals — but all individuals desiring righteousness would likewise be satisfied.
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But what if I, as an individual hungering and thirsting for righteousness, conclude that I can obtain satisfaction for myself only at the expense of others? Well, it is clearly no solution if others who hunger and thirst for righteousness find out that I have obtained my fulfillment at the expense of their ability to find satisfaction. What it needs is proper channeling. What if they are, for example, so poor in spirit, so ground down by oppression, that they cannot imagine anything different?
Does this acquiescence somehow vindicate my claim to righteousness in satisfying myself at their expense? Can I say that I am in the right because of my natural or otherwise-given superiority over them, as demonstrated by their acceptance of my position of privilege?
Such supposed righteousness is wrong-headed. Mercy is a quality within reach of everyone at one time or another. All mercy requires is a position of the barest advantage over another, even for the most fleeting of moments. When someone is down — whether physically, psychologically, or emotionally — do you kick him or not?
Uncorrupted inwardly, the pure in heart will act toward others without corruption, since it would not occur to such a person to cheat a friend or steal from a stranger or tell a lie. Here we take another step outward.
Featured Resources
If purity of heart relates to how I govern my own conduct toward others, peacemaking has the potential to take me outside myself. It may be that the peace I am trying to make is between me and someone else. In that case, I am seeking to remove from my own conduct the sources of conflict between me and you.
Clearly, the Jesusian instruction here will not be fulfilled through the imposition of the peace of the victor upon the vanquished. Nor will it be fulfilled by the purchase of peace at the cost of surrendering what is right.
Chuck Smith :: Study Guide for Sermon on the Mount
In some instances, peacemaking of the sort Jesus endorses here will be an exercise in reaching even further beyond oneself, interposing between others in conflict to help them remove the sources of discord between them. With such peacemaking attempts, the presupposition is that such a peacemaker is already at peace with each of the two parties in conflict otherwise the type of peacemaking described in the preceding paragraph would have to come first. But this suggests that my peace with each of them must not come at the expense of the continuation of their conflict with each other.