The
Book of Mormon and the Problem of the Sermon on the
Mount Sidney B. Sperry Provo, Utah: Maxwell Institute, 1995. Pp. 153–65 The views expressed in this article are the views of the author and do not represent the position of the Maxwell Institute, Brigham Young University, or The Church of Jesus Christ of Latter-day Saints. | ||||||||||||||||||||
The Book of Mormon and the Problem of the Sermon on the Mount
In this chapter we shall consider a literary problem of the Book of Mormon which involves the New Testament. It concerns the presence and character of the Sermon on the Mount in 3 Nephi. Textual Variants One of the first facts in the sermon in 3 Nephi that interests the scholar is that it follows the text found in Matthew and not that in Luke 6:20–49. The question has often been asked, "Do Matthew and Luke record the same discourse?" Some authorities have asserted that the two discourses are entirely distinct in respect to time, place, circumstances, and audience. They claim that the time of delivery of the two addresses appears to be different; that the place is different, because one is a mountain (Matthew 5:1) and the other is a plain (Luke 6:17); and, moreover, that the audience is different, not to mention the radical difference in contents between the sermons. Other authorities have claimed that the two sermons are distinct, but spoken on the same day, and near together. This theory has had few followers. Still other experts have held to the opinion that the sermon in Matthew is not a single discourse but a collection of discourses delivered on different occasions and to various audiences, woven together and placed in the present position. Luke's account is held to be but one of the discourses used by Matthew. The consensus of many able authorities at the present time is that both Matthew and Luke give substantially similar accounts of the same discourse. The one reported by Luke differs from that in Matthew almost entirely in omitting a large part of what is given in Matthew. The order of topics common to the two is almost identical. Professors Kirsopp Lake and Silva Lake, write, "Not only the contents, but the ordering of the subject matter and often the phraseology render it clear that Matthew and Luke have a common tradition, but quite differently arranged."1 Professor A. T. Robertson writes, "The omissions and additions in each case suit the specific purpose of the writer. The apparent contradictions, when studied carefully, blend into a harmonious whole. Hence we seem to be justified in maintaining the identity of the discourses recorded by Matthew and Luke."2 It seems clear from the report of the sermon in 3 Nephi that Matthew's version must be regarded as nearer the original than that in Luke. Moreover, the circumstances surrounding the Savior's delivery of the address to the Nephites must cause us to throw out the theory already mentioned that it is not a single discourse, but a collection of discourses delivered on various occasions and to various audiences. The fact that the delivery of the whole sermon was only a small part of his first day's ministry among the Nephites points strongly in that direction. The likelihood that Jesus would throw several small discourses into one like that in Matthew seems remote. Another problem that concerns the sermon as reported by Matthew is the question of the audience. Did the Savior deliver his address to his apostles only, or was it given to a mixed audience of apostles and multitude? In Matthew 5:1 we read, "And seeing the crowds he went up on the mountain, and when he had seated himself his disciples came to him"; on the other hand we read at the end of the sermon the following: "When Jesus had ended these sayings, the crowds were astonished at his teaching" (Matthew 7:28). With these quotations may be compared Luke 6:17:
Everything considered, it would appear that Jesus spoke both to his apostles and the multitude. From the Prophet Joseph Smith's inspired revision of the text of Matthew it would appear that Jesus addressed his remarks more particularly to the disciples, but the multitude round about also heard him. The text in Matthew 6 is prefaced by these words, not found in the usual version: "And it came to pass that, as Jesus taught his disciples." The following words are found at the head of Matthew 7: "Now these are the words which Jesus taught his disciples that they should say unto the people." At the end of the sermon the revision reads, "And it came to pass when Jesus had ended these sayings with his disciples, the people were astonished at his doctrine" (Matthew 7:36 JST) The account of the sermon in 3 Nephi 12–14 clearly indicates that the multitude as well as the newly appointed twelve heard all of the address. One section of it, however, was directed to the twelve disciples and did not apply to the masses of the people. This is the part beginning with the words, "Therefore I say unto you, take no thought for your life, what ye shall eat," and ending with "Sufficient is the day unto the evil thereof." (3 Nephi 13:25–34. cf. Matthew 6:25–34.) There is no suggestion in the text of Matthew that this section was addressed to Jesus' apostles only. The wisdom of the Book of Mormon version is very evident. What would happen to the world if people took no thought for the morrow, or failed to look forward to their supply of food and raiment? Almost utter chaos would ensue. On the other hand, we can readily understand the application of the section to the chosen twelve, whose labors and thoughts were to be in the ministry. God would see to it that their needs were taken care of. Now, let us examine in some detail the differences in text between the sermon as found in Matthew and that in 3 Nephi. First of all, we call attention to the two opening verses of 3 Nephi 12, which read as follows:
It does not necessarily follow that the opening verses of Matthew 5 should read exactly the same as this Nephite text. However, the inspired revision of Matthew 5:2–4 is quoted herewith for its great interest:
The Nephite text we quoted is valuable in that it gives us confidence in the belief that the sermon in Palestine was delivered in the hearing of both the apostles and "the people." The Beatitudes
The divergent readings of the Nephite text are all interesting and thought-provoking, but lack the confirmation of practically all ancient Greek manuscripts of the New Testament. Nor do the ancient versions lend much support, a fact which might well be expected. This is in great contrast to the surprising amount of support given by the ancient versions to many unusual readings of Isaiah in the text of the Book of Mormon. However, we call attention to the reading of Isaiah 61:2, last clause, which reads, "to comfort all that mourn" (emphasis added). This should be compared with 3 Nephi 12:4 above, in which the Nephite reading contains the word all. A distinct possibility exists that Jesus had the text of Isaiah in mind when he delivered the beatitude in question. Other readings of lesser value might be pointed out, but their application might not be immediately apparent to the reader. Fulfillment of the Law Writers have pointed out the inconsistency of Matthew 5:17–20 with the general tenor of the sermon. The verses in question read:
The International Critical Commentary on Matthew says of these words:
The Book of Mormon makes a genuine contribution to the question of the meaning of these verses, for in 3 Nephi we have the following reading:
How far the commentator in the International Critical Commentary misses the point the reader must judge for himself. In all fairness to him we must recognize that he did not have before him a text as helpful as that in the Book of Mormon. It is our desire only to indicate how the Nephite text helps clear up an apparent inconsistency in the sermon. It may be also pointed out that in 3 Nephi 15 the Savior refers again to the law of Moses in the following words:
The Book of Mormon position with reference to the meaning of Matthew 5:17–20 is clear. Turning now to 3 Nephi 13, we find that this chapter differs less from its parallel in Matthew 6 than 3 Nephi 12 does from Matthew 5. Earlier in the chapter we discussed the contribution that 3 Nephi 13:25 makes to the question of Jesus' audience in Palestine when he spoke the words about taking no thought for the morrow (see Matthew 6:25–34; cf. 3 Nephi 13:25–34). The Lord's Prayer The Lord's Prayer
and the glory, forever, Amen. For convenience in comparison we present the ordinary version of the prayer according to Matthew 6:9–13:
Thy kingdom come, Thy will be done,
And the glory, Forever, Amen. The omissions in the Nephite text of the prayer are obvious. The reasons for them, however, are not always so obvious. Why, for example, does it omit "Thy kingdom come"? Perhaps we ought not to expect the Savior to deliver the prayer exactly the same as Matthew's version. Certain differences might well be expected from a great creative mind. On the other hand, why does Jesus pray, "And lead us not into temptation"? This is a difficult question for a thoughtful person to answer with respect to either version of the prayer. Surely God does not lead men into temptation. Most of us like to believe that that is a function reserved for the Archtempter and his legions and not for God. Before dealing with this problem at greater length, let us consider another difficulty. Immediately following the prayer the following words occur in both versions:
Now, as a matter of fact, neither version of the prayer says anything about trespassing. The above words strike us, therefore, as being out of place, since they seem to assume that Jesus did say something about it. The exact answer to this problem and the one before it may be difficult to find, but an interesting solution is offered by Joseph Smith in the inspired revision of the Bible. There the prayer reads:
Thy kingdom come. Thy will be done
And the glory, Forever and ever, Amen. (Matthew 6:10–15 JST) It will be observed in this version of the prayer that Jesus invokes our Father not to suffer us to be led into temptation. This is a far more reassuring reading than that in the version of 3 Nephi or in the common rendering of Matthew. Why isn't such a reading found in 3 Nephi 13? The prophet's revision seems so reasonable that most of us find it hard to doubt its inspiration. Nevertheless, he never saw fit to change the Book of Mormon reading at this point in any of the editions that appeared during his lifetime. We shall have to accept the present rendering in good grace. The inspired revision also suggests that Jesus did ask God in the prayer to forgive men their trespasses as they forgive those who trespass against them. This would answer the difficulty we have mentioned concerning the Savior's remarks about trespasses immediately following the prayer. But, again, why does not the version of the prayer in 3 Nephi contain the same satisfying words about trespassing as does the inspired revision of the Bible? Third Nephi 13:14–15 almost demands their presence, so it seems to me. Perhaps the solution of this problem may be found by translating 3 Nephi 13:11 (so Matthew 6:12), "And forgive us our debts, as we forgive our debtors" as follows: "And forgive us our sins [trespasses], as we forgive those who sin [trespass] against us." The original Aramaic words which underlie the Greek words debt and debtor mean also "sin" and "one who has sinned against another," respectively. The Aramaic renderings are therefore in harmony with Matthew 6:14–15 and 3 Nephi 13:14–15. The differences in text exhibited by 3 Nephi 13 in relation to its parallel in Matthew have little or no confirmation from the ancient manuscripts and versions. Jesus' Audience
These words indicate that Jesus intended all of the last chapters of his sermon to apply to the multitude. It will be recalled that the part of the address immediately preceding (3 Nephi 13:25–34; cf. Matthew 6:25–34) he applied only to his chosen twelve.3 Similarities in the Sermons This problem is much like the one considered in the chapter on the "Isaiah Problem" in the Book of Mormon.4 The answer given will be similar in most respects. We recognize the fact that no two independent translators would be likely to translate a large portion of the sermon word for word the same. That Joseph Smith used the King James Version when he came to familiar scripture on the gold plates we shall not deny. As long as the sermon in the familiar rendering of Matthew 5–7 agreed substantially with the Nephite version, the prophet used it word for word; otherwise he corrected it to conform with the text before him on the metal plates. In this respect Joseph Smith did only what many translators would have done. What we have said about the sermon will introduce the reader to the basic literary problems inherent in 3 Nephi 12–14. Notes This originally appeared as chapter 15 on pages 178–90 of Our Book of Mormon. 1. Kirsopp and Silva Lake, Introduction to the New Testament (New York: Harper & Brothers, 1937), 44. 2. A. T. Robertson, Harmony of the Gospels (New York: Harper & Brothers, 1950), 276. 3. See pages 155–57 above for further information on Jesus' audience. |