3 Nephi 14
Multitude Are Given Further Instructions (cf. Matthew 7)
3 Nephi 14:1–2
1 And now it came to pass that when Jesus had spoken these words he turned again to the multitude, and did open his mouth unto them again, saying: Verily, verily, I say unto you, Judge not, that ye be not judged.
2 For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.
Comments
The change from Matthew 7:1–2 comes in verse 1. The final phrase, “Judge not, that ye be not judged,” is the same as in Matthew, where it is the whole of the first verse.
The rest of verse 1 has Jesus turning from addressing the twelve, as described in 3 Nephi 13:25, and now addressing the whole congregation. The distinction that the ending verses of Matthew 6 and 3 Nephi 13 is principally in having those verses being given to the twelve rather than as commandments to the whole congregation.
Verses 1 and 2 set up a complementarity of action, where the way we behave towards others on earth will be a model for how God will behave towards us at the time of judgement. The point is certainly not that we should not judge. The very nature of agency requires that we make constant judgements. The admonition does stop with “judge not.” It continues to tell us what the caution is.
Verse 2 continues to explain the complementary nature of our judge. Whatever measure we use to judge our fellow human beings, that measure will be used to judge us. Thus, if we are unforgiving of small errors, God will similarly be harsh with our small errors. See the comments on 3 Nephi 12:7 for how this teaching correlates to Alma2’s teaching of the doctrine of restoration.
Doctrine and Covenants 88:22–24 teaches us the principle that what we learn to become on earth will be an important aspect of our judgment:
For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory. And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory.
3 Nephi 14:3–5
3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?
4 Or how wilt thou say to thy brother: Let me pull the mote out of thine eye—and behold, a beam is in thine own eye?
5 Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brother’s eye.
Comments
There are no changes from Matthew 7:3–5.
These three verses are an elaboration of the lesson of verses 1 and 2. Verses 1 and 2 simply indicated that we should be careful in the way we judge others. These three verses tell us one of the reasons. There are times when we can be critical of some small problem that we see in someone else, while we are totally oblivious to the larger sin in our own lives. This is another reason that we should “judge not, that [we] be not judged.”
Verses 3–5 teach the same message as the parable of the unforgiving servant (Matthew 18:21–35).
3 Nephi 14:6
6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
Comments
There are no changes from Matthew 7:6.
This command can be read on its own, but it is better to see it in the context of the verses which preceded it, else it misses that important context.
Verses 1 and 2 set the basic commandment about judging with care.
Verses 3–5 gave an example of where we might withhold judgment and exercise charity.
In that context, verse 6 is a discussion of a time where we must exercise judgment that might be called uncharitable. Of course, the gospel should be preached, but we need to cautiously exercise our judgment. Not all are ready or willing to receive the gospel. In the conditions that were coming in Jerusalem, the gospel really could be dangerous. Those to whom they would preach really could turn on them and rend them.
In the New World of the Book of Mormon, this was not a caution against the future, but an example from the past. The recent conditions, beginning with the death sentence issued for the believers if the signs of Christ’s birth did not arrive by a stated time, were indelibly imprinted on their memories. They had experienced the problem of casting pearls to swine.
The New World knew of dogs, but not of swine. Rather than the English-language word “swine” to label that animal, the original Nephite language probably described a different animal.
3 Nephi 14:7–8
7 Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you.
8 For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.
Comments
There are no changes from Matthew 7:7–8.
In the context of the preceding verses, these two answer the question: “How shall we learn how to judge righteously?”
The answer is to turn to God, who will answer. The imagery is one that was well known in ancient Jerusalem, and a practice with which we are also familiar. If someone knocks on your door, you open to see who it is. Thus, if you symbolically knock on God’s door, he will open it to you.
When we communicate with God, we ask for what we need. In the context of the preceding verses, it might be to learn how to judge. If we seek that answer, we will find it. However, the imagery is not limited to the question implied by the context. It is a general comfort to know that God is anxious to help us find what we are looking for. What we must do is approach God in humility and faith.
3 Nephi 14:9–11
9 Or what man is there of you, who, if his son ask bread, will give him a stone?
10 Or if he ask a fish, will he give him a serpent?
11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?
Comments
There are no changes from Matthew 7:9–11.
These verses are the expansion of the previous verses admonishing us to ask God for what we need. The reason for these statements is to help the hearers understand the nature of God. God is powerful, and therefore it would be understandable to approach him with fear and trembling. We might not know how we will be received.
In the New World, this was particularly apt, for it was in the beginning of that same year that the earth had undergone tremendous destruction, and there had been thick darkness for three days. For those at Bountiful, it was abundantly clear that God had power, and that power could be destructive and fearful.
Therefore, it was important to emphasize that, as a good earthly father, our Heavenly Father knows how to give good gifts.
Verses 9 and 10 are images that are more appropriate to Jerusalem than to the New World. The typical bread that was baked was not in formed pans as we know them, but closer to a half sphere. Therefore, their bread and a stone had at least a visual similarity.
The common fish in Galilee was long and thin and therefore had a kind of visual similarity to a serpent. Both images are suggesting that if we ask for bread, or a fish, a kind father would not give us just something similar, and which did not meet our needs.
3 Nephi 14:12
12 Therefore, all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets.
Comments
This is the Golden Rule. It comes as the capstone, and final command, that concludes the messages taught in verses 1–11.
Verses 1 and 2 set the basic commandment about judging with care.
Verses 3–5 gave an example of where we might withhold judgment and exercise charity.
Verse 6 demonstrates a time when judgement needed to be used in ways that recognized that not all are righteous.
Verses 7–8 tells us to turn to God to understand what we need to know. In context, it is to understand how to judge in all situations.
Verses 9–11 comforts those asking, that they might know that God will respond to them favorably.
Finally, verse 12 gives us God’s guideline. We might need more specific guidelines for some occasions, such as those listed in verse 6, but as a rule of thumb, the “measure” for how we are to judge is: “whatsoever ye would that men should do to you, do ye even so to them.” Jesus declares that this message encapsulates “the law and the prophets.” We remember, with this phrase, Jesus’s declaration: “Think not that I am come to destroy the law or the prophets. I am not come to destroy but to fulfil” (3 Nephi 12:17. Matthew 5:17).
3 Nephi 14:13–14
13 Enter ye in at the strait gate; for wide is the gate, and broad is the way, which leadeth to destruction, and many there be who go in thereat;
14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Comments
There are no changes from Matthew 7:13–14.
Jesus shifts his narrative from the general way that we should treat each other to a more specific discussion of how we are to follow him. He uses the analogy of gates and roads. In the Old World, this was perhaps one of the reasons that his early followers did not use the term Christianity, but The Way, as a description of their religion.
Jesus makes a contrast between following two different paths: His, and the world’s. The difference is that following the world’s path is easy. The gate is wide, and broad is the way. Lots of people travel it.
Nevertheless, for his “Way”, the gate is narrow. There are a limited number of people who will be able to pass through it. Similarly, “narrow is the way” indicates that there are limited numbers who will be able to travel that road. While not mentioned here, these phrases invoke comparisons to Lehi1 and Nephi1’s dream/vision of the Tree of Life, and those who are able to make it along the way, and then remain to eat the fruit of the tree.
3 Nephi 14:15–20
15 Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravening wolves.
16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
18 A good tree cannot bring forth evil fruit, neither a corrupt tree bring forth good fruit.
19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20 Wherefore, by their fruits ye shall know them.
Comments
There are no changes from Matthew 7:15–20.
After Jesus told his followers that it will be difficult to find and walk the path that he sets out, and which leads to eternal life, the next important question is how could one discover that path?
Jesus warns them that because they are in the world, and the world’s gates are wide and roads are broad, that it will be the path of least resistance to go that way. There will be many temptations to follow that easier path. There will be false prophets who will promise another way, perhaps an easier way. However, it will not be a way that leads to eternal life.
Verses 16–19 elaborate with an example that an agrarian people would understand. They understood the nature of trees and fruit, and therefore they would easily understand that the fruit bore an important relationship to the nature of the tree. Here, the image of the fruit would certainly have triggered Nephite memories of the fruit of the Tree of Life, and the goal of taking that fruit which is desirable above all others.
The lesson is concluded in verse 20. How shall we know if one who is asking us to follow is someone who should be followed? “By their fruits ye shall know them.” We live in a world where it has become even easier to be attracted by comforting words, which can so easily be distanced from the speakers’ actions because we do not know them and may never meet them. It is therefore imperative that we understand the true actions and heart of those who would preach to us and follow only those whose hearts and actions demonstrate God’s laws.
3 Nephi 14:21–23
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.
22 Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works?
23 And then will I profess unto them: I never knew you; depart from me, ye that work iniquity.
Comments
The message that there would be ravenous wolves who would lead the faithful away from the path was serious enough that Jesus continued along that theme. Part of the sheep’s clothing is that there would come those who would promote their ideas by declaring that they are preaching Christ. They might pray to him. They might invoke his name. However, if they are not a good tree, they cannot provide the good fruit. Therefore, Christ notes that even though they might appear to follow him, he does not recognize them (“I never knew you”).
3 Nephi 14:24–27
24 Therefore, whoso heareth these sayings of mine and doeth them, I will liken him unto a wise man, who built his house upon a rock—
25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not, for it was founded upon a rock.
26 And every one that heareth these sayings of mine and doeth them not shall be likened unto a foolish man, who built his house upon the sand—
27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell, and great was the fall of it.
Comments
This segment of the Sermon on the Mount (or, as it is known for the New World, the Sermon at the Temple), ends with the declaration that Jesus has taught the people essential information on how to follow him. If they do as he has taught, they will be as a house built on a firm foundation.
Since he has also discussed the idea that there might be counterfeit gospels, he also notes that if they do not follow his instructions, they would be on a sandy foundation that cannot hold up. The counterfeit gospels, even those who call his name, do not have the power to build a firm foundation of faith that will lead to eternal life.
The 1830 edition of the Book of Mormon ends a chapter at this point.
