Five Celestial Laws in the Sermon on the Mount

President Ezra Taft Benson spoke of five celestial laws. In a speech at BYU he said:

"Celestial laws, embodied in certain ordinances belonging to the Church of Jesus Christ, are complied with by voluntary covenants. The laws are spiritual. Thus, our Father in Heaven has ordained certain holy sanctuaries, called temples, in which these laws may be fully explained, the laws include the law of obedience and sacrifice, the law of the gospel, the law of chastity, and the law of consecration" 

I have provided a link for the entire speech here. 

There are close ties to these five celestial laws in the Sermon on the Mount. They are given almost in the same order, according to gospel scholar, John W. Welch, who sees the similarities as a temple text.

I noticed it more dramatically this time reading through Matthew chapters 5-7. 

Here are some examples:

Obedience

"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil . . . 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" (Matthew 5:17,19).

Sacrifice

"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." (Matthew 5:13).

"Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee" (Matt. 5:23).

Salt was a token of the covenant under the law of Moses. The footnote for verse 13 goes to Leviticus 2:13, where it states, "And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt."

Salt was an important element of Old Testament sacrifice.

Law of the Gospel

This gospel law deals with our interactions with others and requires abstinence of certain things which are impure in nature.

In the Sermon on the Mount, Jesus said, "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, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire" (Matt. 5:22).

Another example is contained in the following verses:

"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:

"But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:

"Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

"Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

"But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil" (Matt. 5:33-37).

These verses deal more with honesty than profanity. It means being direct and honest in our communication with others.

Chastity

"Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

"But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

"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" (Matt 5:27-29).

There are vile things upon this earth that need to be plucked out and cast out of our lives!

Consecration

"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:

 "But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:


"For where your treasure is, there will your heart be also" (Matt. 6:19-21).


"But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Matt. 6:33).

That last verse sums up consecration perfectly. It's about putting God and His kingdom first.


Three Levels of the Sermon

Like many of the Savior's teachings, there are three levels (at least)--Celestial, Terrestrial, and Telestial. 

The telestial level would be those listening to the sermon and asking, "What's all this stuff about candlesticks, salt, and cutting off limbs. I don't get it."

The terrestrial level is represented by those who see only a code of moral ethics in the Beatitudes. Granted, the world would be a better place if everyone was merciful and if everyone was a peacemaker.

On the celestial level, the raiment spoken of in Matthew 6, verses 25 and 28, comes from the Greek word enduma, where we get the English word endowment. It means to be invested in sacred clothing and to have a Lamb-like exterior. You can read more about it here. 

The candlestick, spoken of in Matthew 5, verse 15, becomes an important part of Old Testament temple worship. It was placed in the Holy Place, opposite the table of shewbread, and in front of the golden altar of incense, placed before the veil going into the Holy of Holies. It is the "house" that the Savior refers to.

The Beatitudes also take on new meaning. Matthew 5, verse 8, which says, "Blessed are the pure in heart: for they shall see God," becomes the objective of temple worship, as the place where we can symbolically come into God's presence, and hopefully, becomes a reality for the future. Modern scripture also states, "And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this no man can see the face of God, even the Father, and live" (D&C 84:21-22).

The Beatitude stating, "Blessed are the meek: for they shall inherit the earth," (Matt. 5:5) speaks of future celestial life. Again, modern revelation states, "And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it . . . That bodies who are of the celestial kingdom may possess it (the earth) forever and ever; for, for this intent was it made and created, and for this intent are they sanctified" (D&C 88:17,20).

Two Types of Miracles

The portrayal of miracles varies widely among the four Gospels, as each author sees Jesus through different eyes. I believe Jesus performed miracles for multiple purposes. And even the word miracle has different meanings in the original Greek.

A Sign of Christ

In John, in every instance of the word miracle or miracles, the Greek word is semeion. It means a sign or token. It is an identifying mark so the reader cannot miss the fact that this is the Christ. There are seven distinct miracles in John, each clearly pointing to Jesus. You can click here for more information on this word origin.

For example, the first miracle of converting water into wine in John chapter 2, identifies Jesus as the Incarnate Son of God. Water symbolizes the spiritual realm. Jesus spoke often about "living water," which could "spring up into everlasting life" (see John 4:10-14). Water is somewhat transparent. You can see through its liquid form. And water vapor is invisible, reminding us of things which can only be seen through spiritual eyes (see 1 Corinthians 2:14). Living water represents the divine nature of God. Eternal life is the kind of life we can receive as we become like God in every way. Thus, water symbolizes divinity.

As Jesus turns water into wine, His mission as the "Word made flesh" is revealed (see John 1:14). Wine represents blood, and blood represents mortality. Thus, the Word, the premortal Jehovah, is made flesh, as Jesus Christ, the Son of God, takes on a mortal, earthly tabernacle of flesh and blood.

 Miracles Demonstrating Power

Mark portrays the miracles of Jesus as a representation of His power. He seems almost preoccupied with the miracles of Jesus, to the point that the teachings are reduced, and in some cases, omitted in order to stay focused on the miraculous works of Jesus. There is no infancy narrative, no Sermon on the Mount, and even similar teachings in Matthew 13 are drastically cutback in Mark 4.

In Mark chapter 1 we read:

"And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.

"And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes" (Mark 1:21-22).

But Mark never tells us what Jesus taught, because he has to get on with a series of miracles in the very first chapter, and the first is a man with an unclean spirit, so this becomes a direct confrontation with Satan. In fact, later in the chapter, He casts out other devils with such domination that He "suffered not the devils to speak" (see Mark 1:34). 

In Mark, the Greek word for miracles is dynamis. It means strength, power, or ability. This is the Greek origin for English words like dynamic or dynamite. It's a powerful word. When the woman with the issue of blood touches the hem of the garment of Jesus, He says, "I perceive that virtue is gone out of me" (Luke 8:46). The original Greek word for virtue is dynamis. It is the power of Christ and His Atonement that heals, cleanses, and strengthens us. You can read more about dynamis and see its application in the New Testament by clicking here. 

I think I'll save some of the other symbolic representations of miracles, and how they relate to spiritual healing for another post.

New Wine in New Bottles

As Jesus prepares to organize His kingdom upon the earth, he gives an interesting parable. He said, "Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved" (Matthew 9:17). As an old alcoholic, I should be able to understand an analogy like this, but initially I was perplexed.

The context is unclear in the King James Version, but thankfully we have the Joseph Smith Translation to clarify. It says,

"Then said the Pharisees unto him, Why will ye not receive us with our baptism, seeing we keep the whole law?

"But Jesus said unto them, Ye keep not the law. If ye had kept the law, ye would have received me, for I am he who gave the law.

"I receive not you with your baptism, because it profiteth you nothing.

"For when that which is new is come, the old is ready to be put away" (JST, Matthew 9:18-21).

The scribes and Pharisees think they have a fullness of the gospel, and if there are any changes to me made (which they probably would not accept anyway), a few tweaks here and there would fix everything, right? But Jesus is saying, "No, it's time for the old to be put away. It's time to start over with a new, fresh beginning.

The reason I didn't understand this parable was not for lack of experience. But I drank all my wine (and other alcoholic beverages) straight from a glass or plastic bottle. In ancient times, a flask was made of rawhide or leather. A new leather bottle would stretch as the alcohol fermented. But an old, stretched bottle, previously used and stretched to the max, would burst as the new wine was poured into the bottle and the alcohol began to ferment.

We have an example from the Old Testament as the Gibeonites make a league with the Israelites. They pretend they have come from a long journey, and as evidence, they say, "And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey" (Joshua 9:13).

So when Jesus chose His apostles in the Meridian of Time, He could have chosen the best scholars, scribes, and Pharisees, who were versed in the law. Instead, He chose humble fishermen, and even a despised publican, a tax collector, to be His apostles. He wanted new, fresh bottles, untainted with false precepts. The Pharisees are asking Jesus why He would even associate with publicans and sinners, let alone choose them to be His disciples (see Matthew 9:11).

Modern Restoration

After the Great Apostasy it was necessary once again to begin with "new bottles." Again, Jesus could have gone to the clergy and chosen His servants and apostles from the best theologians. But He didn't. He began with a 14-year old farm boy, who made a decision to ask God which church he should join.

A young boy with a third-grade education would be the chosen vessel, as Prophet of the Restoration. His name would be had "for good and for evil among all nations, kindreds, and tongues" (Joseph Smith History 1:33). That was an amazing, unbelievable prophecy for someone totally unheard of with the credentials (or lack thereof) young Joseph possessed. 

If you try to pour new doctrine into an old vessel, the result could be disastrous.

With brand new doctrine, like a personalized Father and Son with tangible, physical, glorified bodies, demonstrating the "end from the beginning," (Abraham 2:8) your world could get rocked in a hurry, and your bottle could burst.

Joseph was then tried, persecuted, educated from Deity, refined, polished, and stretched to the utmost. He was filled until he received a fullness. And we can be forever grateful it was so.

Isn't the process the same for all of us?

Water, Spirit, and Newness of Life

The Gospel of John contains no true parables according to the Bible Dictionary. Mark doesn't like elaborate, lengthy sermons. Luke has plenty of parables with layers of symbolism, and Matthew won't let you get away without telling you what the symbols mean (see chapter 13 for example). But John is very subtle and deep.

Blood, Water, and Spirit

Three important symbols are intertwined in John--blood, water, and Spirit. You can find these in almost every chapter. And in case you missed it, his First Epistle capsulizes this idea.

"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

"And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one" (1 John 5:7-8).

All three, blood, water, and spirit, are present at birth. These elements appear together in John to make a subtle pattern of symbolism. At the end of Jesus' life, these elements appear together again. As the soldiers appear at the cross, they don't have to break His legs to keep Old Testament law. It is written, "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance" (Deuteronomy 21:23).

"But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water" (John 19:34). Thus, there is blood and water coming from the side of Jesus, and His spirit also has left His body. As these elements come together, the tree, spoken of in Deuteronomy, becomes a tree of life. His sacrifice allows us to have eternal life. Interestingly, the Greek word for side is pleura. In the Greek Old Testament (Septuagint version) the word for rib is also pleura. Out of Adam's side, or rib, came new life in the form of Eve, and out of Jesus' side came immortality and eternal life.

Another passage relates mortal birth with spiritual rebirth:

"That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory" (Moses 6:59).

Born Again

Nicodemus comes to Jesus at night, perhaps to avoid persecution and ridicule from his fellow rulers, and he sincerely asks questions with the statement, "Rabbi, we know that thou art a teacher come from God." With that preface, Jesus explains, "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God" (John 3:2-3). In the King James Version it kind of sounds like a disconnect. Nicodemus has not asked about birth or spiritual rebirth yet. And what do Jesus' credentials have to do with birth or rebirth anyway?

If we look at the original Greek, the word for again is anothen, meaning "from above." Now it makes sense. If Jesus is a "teacher come from God," He has to be born from above. He has to be born of God.

This parallels a Book of Mormon passage. As Alma and the sons of Mosiah experience a marvelous conversion, Alma declares, "Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters" (Mosiah 27:25).

To be "born again" doesn't mean a second birth. It means to be born of God, becoming His sons and daughters. The rest of John 3 has ample evidence of the concept of being born from above. Verse 27 states, "A man can receive nothing, except it be given him from heaven." And verse 31 states, "He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all."

Living Water

There is a subtle connection between John chapters 3 and 7. When Nicodemus asks about entering the womb the second time, he is linking it up with the concept of being born from God, or born from above. He knows physical birth, which Jesus has been teaching of, only happens once in mortal life, making this a valid, sincere question. But the Greek word for womb is koilia, and it means the entire cavity of the belly and organs of that area of the body.

In John 7 Jesus is teaching at the temple at the Feast of Tabernacles (see verses 2 and 14). There were two important traditions at the Feast of Tabernacles. One was the illumination of the temple courts with four golden candelabra. Jesus used this backdrop to teach, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" (John 8:12).

The other important tradition was the procession of priests going down to the Pool of Siloam, drawing water therefrom, and pouring the water upon the altar in the temple. Tradition has it, that a river of water would then flow down the steps of the temple. Jesus used this backdrop to teach, 

"If any man thirst, let him come unto me, and drink.

"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

"(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7:37-39).

The word for belly here is koilia, the same word used in chapter 3 for womb. But whose belly is it? In English it sounds like the belly of the believer. But the Greek word used normally refers back to the last pronoun, which is me, meaning Christ. Verse 39 says, "This spake he of the Spirit," equating this river of living water flowing out of the womb (or belly) with spiritual rebirth.

We are born "from above," or born of Christ, becoming His sons and daughters. King Benjamin explained,

"And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters" (Mosiah 5:7).

Notice we are "spiritually begotten" as a result of the covenant, and part of that covenant is being born of water, which is baptism. We are buried with Christ in similitude of the grave, and come forth with newness of life (see Romans 6:4).