Category: Lesson Aids

The word “end” has at least two meanings in English: the point that marks the boundary or limit, such as the last point in a series, and the purpose or goal. Of course, these two meanings are not necessarily mutually exclusive. When speaking of the end, Latter-day Saints often use a phrase that is worded in a somewhat unusual way: we speak of knowing the beginning from the end. (See, e.g., Elder Neal A. Maxwell, All These Things Shall Give Thee Experience 38.) This not a scriptural phrase. The closest scriptural phrase is “knowing the end from the beginning” (cf. Isaiah 46:10 and Abraham 2:8). Nevertheless, its meaning is significant. It says more than we may notice. There are various ways of understanding that phrase, but one is that we know the beginning by means of or because we know the end: the end defines and gives meaning to what comes before it. If we remember that in numerous places in scripture the Lord identifies himself as both the beginning and the end (e.g., Revelation 21:6), we can understand the phrase to imply that we understand who Christ is as Creator by understanding him as the Being who will be revealed at the Second Coming. On that understanding, the book of Revelation is important to us because, as the first verse of the book says, it is a “Revelation of Jesus Christ,” meaning not only a revelation that he gave,…

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As with other Sunday School lesson notes, these are intended primarily to help people study for the lesson, not as lesson preparation materials. Of course, anything one uses for study can also be used to help one prepare a lesson. But study rather than lesson preparation is the main purpose of these notes. Background The article on Revelation in the LDS Bible Dictionary is excellent. You should read it before you read the lesson material. In addition, here are some things that may be helpful: So far in our New Testament study this year we have seen three kinds of writings in the New Testament: the gospels, which bear testimony of Christ and his life; letters to congregations of early Saints preaching the Gospel, often in the context of dealing with problems in those congregations; and doctrinal expositions (Romans and Hebrews). Revelation is unlike any of those. Apocalyptic revelations like the book of Revelation were not uncommon in the early Church. Several others are still extant. But Revelation was the only one of them canonized. We know that we do not have a record of everything taught either in Jesus’ Palestinian or in his American ministry. For example, we don’t have a record of his teachings during the forty days after his resurrection and the Book of Mormon tells us explicitly that it doesn’t include everything he said (3 Nephi 19:32; 26:6, 16; 28:13-14). In the New Testament, Jesus says…

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1-3 John seem to be letters written to different churches in the region of Ephesus mostly in response to a group of apostates whom we call Gnostics. Most scholars believe that John wrote these letters before he wrote the Gospel of John, though that is not a unanimous opinion. There are, for example, some who believe that at least 1 John was written after the Gospel of John, and some such as Stephen Smalley (Word Biblical Commentary, vol. 51) argue that the John’s gospel was written before any of the letters. There is also dispute as to whether all four documents (Gospel of John and 1-3 John) were written by the same person. Though few doubt that 2 and 3 John have the same author, there is more disagreement about the authorship of the other two. For these study materials, however, I will not worry about that concern. I will refer to John as the author of all three of these letters as well as the Gospel of John. We don’t know a great deal about the particular group of Gnostics with whom John is concerned (there were a variety of kinds of Gnosticism), but based on the content of the epistles, this group seems to have denied that Jesus’ life in the flesh was essential to his role as Christ, and they seem to have believed that moral behavior is irrelevant to salvation (which does not necessarily mean they…

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Before you read the letters from Peter, take a few minutes to recall who he was: What was his position in the Church? What particular experiences did he have with the Savior? What might he have learned from those experiences? How does that background inform these letters? Outlines of 1 Peter, 2 Peter, and Jude 1 Peter (adapted from Bo Reicke, The Epistles of James, Peter, and Jude) Like Ephesians, 1 Peter appears to be a baptismal sermon, perhaps written to be read at baptismal services one year and, it seems, addressed primarily to non-Jewish converts. Greeting (1:1-2) The responsibilities that baptized persons have because of the gift they have received (1:3-4:6) Thanks for the gift of a living hope (1:3-12 Admonition to live righteously (1:13-25) Avoiding malice (2:1-12) Loyalty to authority (2:13-17) Maxims for daily living (2:18-3:12) Laborers must be patient (2:18-25) Wives should honor their husbands; husbands should be considerate of their wives (3:1-7) The necessity of humility inside and outside the congregation (3:8-12) Doing good bravely and speaking up for the gospel (3:12-22) Being prepared to suffer (4:1-6) The love and steadfastness of the whole congregation (4:7-5:14) Love, hospitality, and cooperation (4:7-11) Joy and perseverance in persecution (4:12-19) The devotion of the elders toward the flock (5:1-5) Trust in God and steadfastness (5:6-11) Conclusion and wish for peace (5:12-14) 2 Peter Many believe that Second Peter was composed by one of the early Saints, perhaps Peter’s secretary,…

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We do not know who the author of this epistle was (there are several persons named James in the New Testament), but tradition says that it was James, the brother of Christ and the presiding elder in Jerusalem after Christ’s death. (See, for example, Acts 15:13, where he presides over the Jerusalem conference called to deal with the Gentiles joining the early Church.) What do we know about Jesus’ family’s relation to him prior to the crucifixion? (See, for example, John 7:1-5.) When do you think James became a follower of Christ? Is 1 Corinthians 15:7 relevant? Does that verse suggest any reason that James might be more sympathetic to Paul than we sometimes assume? Chapter 1 Verses 2-4: The word translated “temptations” also has the meaning “trials.” (The Greek word can mean either, but “trials” seems to fit the context better here.) How can we count our trials as “complete joy”? In verse 3, the word translated “patience” could also be translated “endurance.” How does the testing of our faith bring about endurance? Verse four tells us that we should “let endurance [patience] take its complete [perfect] effect [work].” What does that mean? James explains that endurance will make us “perfect,” and he gives two synonyms for “perfect”: “entire” (or “whole”) and “lacking nothing.” This is the usual meaning of “perfect” in the New Testament—not “without flaw” or “able to do anything” (two common modern interpretations of perfection). For…

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1 Timothy 3 3:15-16: How is the Church “the pillar and ground of truth”? What metaphor is Paul using? How does that metaphor help us understand what the Church does? What does he mean when he speaks of “the house of God”? Does he mean the church as a whole or individual congregations? What does Paul mean when he says “without controversy”? To what is Paul referring with the word mystery? Why is the word mystery an appropriate reference for that case? (Verse 16 seems to be another quotation from a hymn.) What is Paul talking about when he says that Christ was seen by angels? 1 Timothy 4 4:1-3: Paul has just finished speaking of the qualifications of bishops and of deacons. How is that topic related to the one that he takes up now, apostasy? When did Paul and Timothy think the “latter times” would be (verse 1)? What does it mean to give heed to seducing spirits or doctrines of devils? Can you think of specific examples of doing so? Why is it tempting to do so? Do we ever do so? The practice of the time was to brand criminals and fugitive slaves. How is that practice related to what Paul says in verse 2? In verse 3, the Greek word translated meat means “food.” (The word meat was a general term for food in King James English.) How do you square Paul’s teaching here with…

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There is even more to cover than usual in this lesson. The result is 12 pages of study material. Because it usually helps to understand the context in which the verses one studies occur, I will supply some background information about each book, as well as an outline of the text of each. Then I will follow those with a few study questions. Remember as you read these materials that they are to help you study the letters assigned for the lesson. They are not suggestions for teaching the lesson. Of course a person could use these to help her prepare her lesson, but that would mean judiciously picking and choosing what would help her do so. If you are reading these to prepare a lesson, may I suggest that you consider using Philemon and Philippians 2:5-15 as the verses for your lesson’s focus? Philippians 1. Background a. Traditionally the letter was written from Rome, but nothing internal to the letter confirms that tradition. Perhaps a majority of contemporary scholars believe it was written from Ephesus rather than Rome, though the question remains open. Origen (a 2nd century Alexandrian Christian) said “Only God knows where Philippians was really written,” and that remains true today. b. If written from Ephesus, this was probably written in 45-55. If written from Rome, it was probably written in 60-61. c. Philippi was a Roman commercial center in what was then called Macedonia, presently in…

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For a variety of reasons most New Testament scholars do not believe that this book was ever an actual letter written to a specific Christian congregation in Ephesus. For one thing, the words “to the Ephesians” in verse 1 is not part of the best manuscripts. Instead of a letter, it appears to be a treatise written as if it were a letter. A significant number of scholars, though perhaps not a majority, also question whether the book was written by Paul. As with Hebrews, for me the best response is that answering those questions doesn’t matter, though I assume that Ephesians was written by Paul. The book is from early Christianity (approximately 62 AD at the latest, if written by Paul). It was either written by Paul or someone reasonably familiar with his teaching. We might think of Ephesians 4:1-3 as the thesis of this book: “1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 endeavouring to keep the unity of the Spirit in the bond of peace.” As you read the assignment, keep that thesis in mind to help you see how the various parts fit together as a whole. For these study questions I will focus on the context of the verses suggested for the Sunday School lesson. Ephesians 2:11-22 Verse…

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I will focus these study notes on Acts 21:1-Acts 23:11. As you read this story of Paul, notice that the Church of his time has spread to many communities. Paul is able to move from place to place, at least in the general area of Palestine and parts of Asia Minor (now western Turkey), and to depend on local branches of the Church as he does so. For example, in verses 3-7 we see him visit the branches at Tyre, Ptolemais, and Caesarea. Clearly the early Church grew rapidly after the Day of Pentecost, roughly thirty years before the story we are reading. (Paul’s journey was in approximately 58-61 AD). Though King Agrippa, son of Herod Agrippa and king of the Roman province of Palestine, had found no crime with which Paul had been charged (Acts 26:32), he could have bee released immediately. But because Paul had demanded a hearing before Caesar—to which he had a legal right as a Roman citizen—Agrippa had to keep Paul as a prisoner and send him to Rome as a prisoner. He was held in prison in Jerusalem for two years before the Romans got around to putting him on a cargo ship with cargo bound for Rome. Because he demanded a hearing, Paul was treated as a prisoner for the time between his arrest and his appearance in Rome. No bail in ancient Rome! In the end, Paul preached in Rome because of…

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The book of Hebrews is what scholars call a “homiletic midrash” on Psalms 110, meaning that it a sermon responding to Psalm 110. It might be useful to read that psalm before reading Hebrews and to keep it in mind as you read Hebrews. Most contemporary scholars, including some LDS scholars, do not believe that Paul wrote this book. It is last among the letters of Paul because those compiling the New Testament (in the early 3rd century AD) were not sure that Paul had written it. There are a variety of reasons for these doubts, but the most significant is that the language of Hebrews is quite different from that of the rest of Paul’s letters. (However, the content and occasion of the letter are also different, and that might account for the difference in language.) Notice also that, though the title traditionally given to this book is “Letter to the Hebrews,” it doesn’t have the form of a letter. Some who do not believe that Paul wrote Hebrews believe it may have been written by Apollos, one of Paul’s followers. In the end, however, it doesn’t matter whether Paul, Apollos, or someone else wrote Hebrews. The message of Hebrews is Pauline, even if Paul didn’t write it. Christians have accepted this book as scripture for 2,000 years and modern-day prophets have confirmed that it is scripture. I will refer to Paul as the writer of Hebrews because it…

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I have to confess that Romans is perhaps my favorite book of scripture. Given the way that most Latter-day Saints think of Romans, that marks me as at least strange, if not perverse. It also means that I will have to restrain myself to keep the notes for this lesson to a reasonable length. To do that I have selected a few verses that I think get at the heart of Paul’s message and focus on those. I have also appended an outline of the book as a whole so that you can perhaps understand Paul’s overall message better. Chapter 1 Verse 7: Why does Paul describe the saints in Rome as “beloved of God”? Doesn’t God love everyone? If he does, why describe any particular group as beloved? In verse 1 Paul said that he was called to be an apostle. In verse 6, he tells the saints in Rome that they too have been called, and in this verse he tells them to what they have been called: to be saints. What does the word “saint” mean? What does it mean to be called to be a saint? When do we receive that calling? How do we fulfill it? Chapter 3 Verses 9-10: What does it mean to say that both the Jews and the Gentiles are “under sin”? In verse 10 Paul quotes Psalms 14:1 and 53:1. How can Paul be serious when he says that no…

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Background 1 and 2 Corinthians are two of perhaps four letters that Paul wrote to the saints in Corinth. The first letter (referred to in 1 Corinthians 5:9-13) has not been preserved. 1 Corinthians is the second letter, written partially in response to reports of problems in Corinth and partially in response to questions that the Corinthians had written to ask Paul. As we can see in 1 Corinthians 16:3-6, when Paul wrote 1 Corinthians, he intended to visit Corinth later, and he promised to send Timothy to Corinth. Timothy may have been the messenger who carried 1 Corinthians to Corinth. After writing and sending 1 Corinthians, Paul made a second trip to Corinth, but that visit was a difficult one, with bad feelings between Paul and the Corinthians. (1 Corinthians 2:1 refers to that visit.) After that tense visit, it seems that Paul wrote a third letter (no longer in existence) from Ephesus rather than go to Corinth again. (See 2 Corinthians 1:15 and 23.) This lost letter would have been quite critical of the Corinthians, but written in Paul’s anguish (2 Corinthians 2:4). After writing the third (hypothetical and missing) letter, Paul left Ephesus for Troas and continued on to Macedonia, where he met Titus. Titus brought news that the Corinthians had repented and were reconciled to Paul (2 Corinthians 7:5-13), and Paul wrote 2 Corinthians in response. Thus, 2 Corinthians seems to be the fourth letter in…

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Every so often I insert this reminder: These are study notes, not notes for a lesson. Of course, studying the chapter can help one prepare for the lesson, and the same questions used for study can be used to teach a lesson. But the primary purpose of these notes is to help people think about and prepare to talk about the Sunday School lesson. Recall that in this part of his letter Paul is responding to questions that the Corinthians have asked him by letter. (See the questions for lesson 33.) Chapters 7-15 comprise his response to their questions, and one problem we have interpreting his response is knowing when he is quoting their letter and when he is speaking as himself. For example, in chapter 10, verse 23 (and also in 6:12) Paul says “All things are lawful for me, but not all things are expedient.” Many scholars have argued that when he says “all things are lawful for me,” he is not saying something that he believes. Instead, he is quoting from things that some in Corinth have said and to which he must respond. Some at Corinth seem to have reasoned, “I am made free from the law by Christ’s sacrifice, so I can do anything I want.” In that case, the second part of the verse, “not all things are expedient (or ‘profitable,’ something we should do),” is Paul’s response to their misunderstanding. (Notice how the…

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Some background on 1 Corinthians (in addition to that given in the Bible Dictionary): The church at Corinth was founded by Paul in 51 A.D, and this letter was probably written in the early spring of 57. Corinth had a reputation for debauchery in the ancient world, and that in a world that was tolerant of sexual promiscuity of all kinds. Paul and Sosthenes (the two of them are the senders of this letter—see verse 1) are responding to two things: reports from Chloe about what is happening in Corinth (chapters 1-6) and a letter that the Corinthian members have written and sent to him with Stephanas, asking Paul questions about marriage, eating meat that had been sacrificed to idols, how women should conduct themselves in church, etc. (chapters 7-15). Paul’s answers to the particular questions of the first century may not be relevant to us, but the principles he uses to answer those questions certainly remain relevant. A man named Sosthenes was the rule of the synagogue in Corinth (see Acts 18:17—these two people may not be the same; we don’t know). If these two people are the same, then Paul is writing a letter to the congregation with the equivalent of a latter-day bishop as his cosender, though Paul appears to be its only author. Paul has learned that several factions have arisen among the members of the Corinthian church: One of the factions has made a hero…

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The readings from Acts tell of Paul’s third missionary journey, to Galatia, Ephesus, Macedonia, and Greece. (See the maps in your LDS Bible.) Acts 20:28-32 Verse 28: To whom is Paul preaching in these verses? (See verse 17 and footnote “b” for verse 28.) The Greek word translated “overseer” is episkopos, the root word for the English word “episcopal.” It is often translated “bishop,” but “overseer” is a good (and very literal) translation because it shows what the episkopos does: he watches over others to see that they do their jobs properly. It may or may not refer to what we mean when we use the word “bishop.” Over whom should the elders first keep watch? Why? What does it mean to say that Jesus has purchased the church with his blood? What metaphor is Paul using? Verse 29: How soon does Paul expect the wolves to enter the flock? Who might these wolves be? He is leaving Ephesus to return to Jerusalem. Is that the departure he is talking about, or is he talking about his death? Notice that the word translated “grievous” could also have been translated “savage” or “cruel.” Who is Paul concerned about and how are they cruel? Verse 30: Does this verse say something different than verse 29 or does it repeat what verse 29 says in a different way? Another good translation for “perverse things” is “distorted things.” As you read Paul’s letters, ask…

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Almost all of our lessons cover an incredible amount of material. However, this lesson covers even more material than usual: 3 and one-half chapters of Acts, 5 chapters of 1 Thessalonians, and 3 chapters of 2 Thessalonians. To try to make the material more manageable, I will focus on 1 Thessalonians 4-5. As you will see, however, even that has produced a long set of study materials. 1Thessalonians is the oldest New Testament document we have, written before any of the Gospels or other letters. Thessalonica was a Greek city, the capital of the Roman province of Macedonia. You can see its location on your Bible maps. Acts 17:1-14 tells of Paul’s missionary work in Thessalonica. A review of those verses would be good background for reading this letter. Some of Paul’s letter are letters of correction, responding to doctrinal and other problems in congregations that he has left behind. 1 Thessalonians, however, is a letter of exhortation. Paul wishes to strengthen the congregation by reminding them of his preaching. Because it is a letter of exhortation to an early branch of the Church, 1 Thessalonians is also a good example of how Paul taught the Gospel. See the LDS Bible Dictionary for more information about and an outline of 1 Thessalonians. The outline shows that there are two major parts to Paul’s letter, a section in which he reminds them of his work among them and of his integrity…

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This part of Acts tells the story of the beginning of the mission beyond the area immediately surrounding Jerusalem to “the uttermost part of the world” (Acts 1:8). As you read these stories, notice how important the Twelve are in that work. Why do you think that they didn’t delegate more of the missionary work? Is there any connection between the extreme dependence of the early Church on the Twelve and the later apostasy? Notice also that the members of the Church come into greater conflict with traditional Judaism because of this missionary work. For most of the first century and perhaps even into the second, Christians did not think of themselves as a different religion from Judaism. Why did missionary work eventually change that? Does that perhaps suggest something about our relation to contemporary Christianity? To try to keep these materials to a reasonable length, I will concentrate on chapters 10 and 15. Acts 10 Verses 1-8: Where was Caesarea and what was its importance to Palestine? “Italian” was the name of the infantry cohort to which Cornelius belonged. The phrase translated “feared God” is a technical phrase which tells us that Cornelius was a person who believed in the God of Israel and attended services in the synagogue, but did not keep the whole Law of Moses and was probably not circumcised. Another term used to describe such people (and there seem to have been many of them)…

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Acts 6 Verses 1-7: Who were the “Grecians”? We would probably call them “Hellenists.” Remember that as yet the Gospel has not been preached to the Gentiles, so who might these people have been? Who were “the Hebrews”? Is there anything comparable to this division in today’s Church? Why were the Grecians complaining? The word disciples (verses 1-2) translates a Greek word that means “learners” or “students.” Why would Luke use that name to describe the members of the Church? In verse 2, the phrase “serve tables” is a misleading translation of a Greek idiom meaning “keep accounts.” (Just as one of our words for bench, bank, can mean either “bench” or “financial institution,” the Greeks used table to mean both the tables at which they ate and the tables at which they conducted monetary transactions.) The second translation fits the context better: “It isn’t reasonable that we leave the work of preaching the gospel to do bookkeeping.” What do the Twelve mean by “leave the word of God”? How do they propose to solve the problem that confronts them? Why is it important for Luke (and presumably other early Christians) that “a great company of the priests [i.e., of the Zadokites—Sadducees—the party that controlled the temple] were obedient to the faith” (verse 7)? Verses 8-15: Stephen’s church calling is to see to it that the welfare funds are distributed equitably among the members of the Church. However, from here…

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There are several stories in these chapters: In chapter 1, we learn that Jesus ministered to the apostles for forty days after his resurrection and that Matthias was chosen to fill the vacancy left by Judas. Chapter 2 tells us of the visit of the Holy Ghost on the day of Pentecost, the gift of tongues given to them as a sign of the Holy Ghost, and Peter’s sermon admonishing those who hear them to repent and be baptized. Chapters 3-4 tell of Peter and John healing a lame man which resulted in many people believing their preaching, and the high priest, Caiaphas, and his family demanding that they cease preaching that Jesus was resurrected. Of course they didn’t heed that demand. Chapter 5 begins with the story of Ananias and Sapphira, who withheld part of the money they received for the sale of their property, lying to Peter about how much they had received—and dying as a result of their lie. Because many were converted as a result of the preaching of Peter and the other apostles, the high priest had all of the apostles arrested and imprisoned, but they were released by an angel. Called on to account for their refusal to obey the high priest’s command not to teach in Jesus’ name, they said they would obey God rather than men: as witnesses of Christ, they cannot refrain from preaching him. We can understand each of these…

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Matthew 28 Verse 1: Who was the other Mary? (See Matthew 27:57.) Verse 2: Rather than “And behold,” “Look!” is probably a better translation. The angel only rolls back the stone when the two Marys come to see the tomb. Does Jesus leave the tomb at that time, or has he already left? Verses 2-5: Why don’t the women faint when the guards are so frightened that they do? Verse 5: Why does the angel describe Jesus as “which was crucified” rather than “your Master” or “who wrought the Atonement” or in some other way? Verse 6: “He is risen” translates a Greek clause that can more accurately be translated “He has been raised.” Verse 7: In Matthew 26:32, Jesus told the disciples that he would go before them into Galilee. Here the angel tells them he has done so. Why do you think he went to Galilee to reunite with his disciples rather than do it where they were, in Jerusalem? Verse 8: What does it tell us that the women’s feelings were of fear and joy at the same time? Verse 9: When Jesus meets the women, he says, literally, “Rejoice,” though the Greek word used was a common greeting, used as we would use “Hello.” However, in this instance, the literal meaning is also appropriate. What do you make of the women’s reaction? Verses 11-15: What do these verses explain? Why was that important to the early…

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As important as the events in the Garden of Gethsemane were, they receive very little attention in scripture. Matthew has 11 verses on it, Mark also has 11, Luke has 7, John tells us nothing about it at all, though he was as close as anyone to what happened. The Doctrine and Covenants has 4 verses about it and the Book of Mormon 1. Why do you think the scriptures are relatively silent about such an important event? Does that tell us anything about how we should understand what scripture is or is not? Here is a link to a document with a side-by-side comparison of all of the scriptures about the events of Gethsamene. Matthew 26 Verses 36-46: The word gethsemane means “olive press,” so the garden of Gethsemane was an olive grove within which, presumably, there was an olive press. Is there any symbolic connection between the events in this grove and its name? The first part of verse 38 seems to be a loose paraphrase of Psalm 42:6. Read that psalm and consider how it is related to Jesus’ experience in the garden. The phrase “watch with me” could also be translated “stay awake with me” (LDS footnotes). What is Jesus asking the Peter, James, and John to do? Why? Why them and not all of the disciples? How will their staying awake help him? Can we take their sleep to symbolize anything about our lives? This…

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Remember: though these may be useful in helping a person to prepare a Sunday School lesson, they are intended primarily to help one study and prepare for taking part in Sunday School. That’s why you’ll find questions with no answers; they are study questions. John 16 Verses 1-3: In verse 1 Jesus tells the disciples that he taught them what he did in chapter 15 so that they would not be “offended.” A more literal translation might be “caused to stumble,”“scandalized.” In Matthew 26:31 Jesus tells the disciples that they will be offended or scandalized by him that night. What particular things were the disciples facing that might make them stumble? What things in our lives are like those things? How would the particular teachings of the previous chapter, chapter 15, strengthen them against those difficulties? How long was it before some people began to think that persecuting Christians was a service to God (verse 2)? Are we ever guilty of that kind of thinking? For example, do we ever justify our mistreatment of another person because we believe him to be a sinner? Are there ways in which we do so subtly? Do we have ways of doing so as a society, even if not as individuals? What does verse 3 tell us about those who persecute us in some way? What does that suggest about us when we act that way? Early Christianity experienced persecution. Mormons experienced persecution…

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Getting caught up (as you can see). With this lesson we begin to read about the part of Christ’s life that is traditionally called “the Passion,” the time between the Last Supper and his death on the cross. The word “passion” and the word “passive” are related terms. Why is this part of Jesus’ life called the Passion? The longest part of each of the New Testament gospels is the part describing the Passion. As Latter-day Saints, our tendency is to focus on the resurrection rather than the Passion. Why do you think the gospels give so much attention to the Passion? Does 1 Corinthians 1:17-2:16 explain that attention? Why might the Book of Mormon focus its attention, instead, on the resurrection—or does it? What should our focus be today? The Jerome Bible Commentary, a Catholic commentary, says that in the Passion stories of Matthew and John we are invited to worship Jesus as we see him completing his mission as the Son of God, that Mark’s way of telling the story invites us to sorrow at the events that conclude his earthly ministry, and that Luke’s gospel asks us to accompany Jesus as he suffers and to see ourselves in people like Simon of Cyrene, Peter, and the “good thief.” Do you think that characterization of these accounts is accurate? How might each way of reading the story be important to us? Are there other ways of reading it?…

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Verses 1-13: The Parable of the Ten Virgins How does the parable relate to that given in Matthew 24:45-51? We know little about marriage ceremonies in Palestine during Jesus’ day. Indeed, we can assume that the customs varied from one place to another in Palestine, making it even more difficult to recover them. Most of what we say about such things is really a description of customs 200 years or more later. Perhaps those later customs reflect what happened in Jesus’ day, but we cannot know that they did, and the tremendous social upheaval resulting from the destruction of the temple in 70 A.D. may well have interrupted the continuity of traditions. Nevertheless, we can infer some things from this parable itself: Wedding feasts seem to have been held at night, otherwise there would be no reason for the bridal attendants to bring their lamps or torches. (Ulrich Luz makes good case that these were torches rather than oil lamps: Ulrich Luz, Matthew 21-28: A Commentary on Matthew 21-28 228-29). It seems that the bride’s attendants went out to escort the groom to the wedding feast, presumably held at the bride’s house. It may be that the groom did not arrive at a particular time, but the tarrying of the groom in this parable might be for the story rather than because it was a custom. How do the scriptures use the symbols “bride” and “groom” in other places? (See,…

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It is sometimes helpful to have the Joseph Smith revision (JST) and the King James translation side-by-side, so I have put both versions of chapter 24 together in a PDF file for those who would like to use it. Traditional Christianity finds this chapter ambiguous: in some ways it seems to refer to the destruction of Jerusalem that occurred in 70 A.D.; in some ways it seems to refer to the Second Coming. It seems to me that Joseph Smith makes it more clear which passages refer to the destruction of Jerusalem and which refer to the Second Coming. You may also wish to read Doctrine and Covenants 45:60-75 as background for understanding the Joseph Smith version better. I’ve marked references to the JST with “JST.” Other references are to the KJV. From Matthew 21:3 to Matthew 24:2, Jesus has been in the Temple confronting the Temple hierarchy and other community leaders, a confrontation that seems designed to bring about his death. Why does the discussion of the destruction of the Temple and the end times occur now? Why is the JST version of part of Matthew 23 and all of Matthew 24 included in the Pearl of Great Price? Why is the last part of Matthew 23 included as part of this chapter? JST Verse 2: In the corresponding Greek text, the disciples want to show the temple buildings to Jesus. Apparently they are struck by it majesty or…

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Matthew 21 Verses 1-7: The end of verse 3 could also be translated “and straightway he will return them.” Verse 5 puts two scriptures together, Isaiah 62:11 and Zechariah 9:9 (as they appear in the Greek rather than the Hebrew version of the Old Testament). What does “daughter of Sion” mean? Why is it important that the Lord enter Jerusalem on the back of a donkey (rather than a horse, for example)? Verses 8-11: Why did the people put their cloaks and branches from the trees on the road in front of Jesus? “Hosanna” means “save, we pray.” Do you think that the people were using it because of its meaning or only as a shout of acclamation (much as we use the word “amen” without usually thinking about its meaning)? In Israelite history, who was first called “son of David” as a title? What did that name signify? What does it have to do with the temple? What does it mean to say “all the city was moved [i.e., shaken]”? In the city why do the crowds describe Jesus as “the prophet of Nazareth of Galilee” rather than with the Messianic title they have been using? Verses 12-16: Why does Jesus go to the temple immediately? Please post responses at Feast upon the Word. To offer sacrifice, people had to be able to buy animals for sacrifice–in particular, the poor had to be able to buy the doves that…

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Luke 18 Verses 1-8: The chapter division here (an artificial division not in the original text) makes us not see the connection between the end of Luke 17 and the beginning of 18. Might Luke have any particular prayers in mind in verse 1? How about the desire mentioned in Luke 17:22? In verse 1, Luke tells us the teaching of the parable before he gives the parable. Why? After reading the parable ask yourself whether there are other ways to read it, perhaps ways that Luke wants to forestall. We will later see that Paul particularly likes the language that Luke uses here, “pray always” (see, for example, 1 Thessalonians 5:17, Romans 12:12, and Ephesians 6:18) and “do not faint” (the word translated “faint” means “to become weary or exhausted” and can mean “lose heart”—for places where Paul uses the term, see for example 2 Thessalonians 3:13, 2 Corinthians 4:1 and 16, and Galatians 6:9). What kind of fainting or exhaustion do you think Luke has in mind? What does constant prayer have to do with being a Christian? Does it have anything to do with seeing the world with Christ as the light that makes sight possible (John 9)? What does not getting exhausted have to do with being a Christian? In verse 2, we find that the judge neither fears God nor regards man. What does the second mean? Are the two phrases parallel, and if they…

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Chapter 9 Verse 1: Chapter 8 ends with the phrase “passed by” and chapter 9 begins with those words. Did the events of chapters 9-10 happen as Jesus was leaving the temple precincts, or did they occur later? (See verse 14 for a clue.) Why is it important that the man has been blind since birth? As you read the story, ask yourself, How we are like the blind man: in what ways are we or have we been blind from birth? How do we come to see? What do we see when we have been healed? Verses 2-5: How could the disciples believe that the man’s sins could be responsible for his blindness since he was born blind? What do you make of the fact that over and over again we see Jesus ignoring general, hypothetical, and legal questions such as the question that the disciples ask? (See also, e.g., Luke 10:25ff. and John 8:3ff.) What does he deal with instead? How does Jesus explain the man’s blindness? Does he say that is a complete explanation? As you read the rest of this story, ask yourself what works of God are made manifest through this healing. What might might Jesus be speaking of in verse 4? Light is that by which we see things and which makes it possible for us to do our work. Is Jesus the light by which we see the world? What would it mean…

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Matthew 18 Verses 1-4: Why do the disciples ask the question that they pose in verse 1? What does it suggest about their understanding of Jesus’ message? What do you make of the fact that they are arguing about who shall be first so shortly after Jesus has talked about his coming death (Matthew 17:22)? In verse 3, the verb “be converted” translates a Greek verb that means “turn.” To be converted, to repent, is to turn back, to return. In what sense is repentance a return? Christ says that no one can even enter the kingdom (or reign) of heaven without becoming like a child. Then in verse 4 he says that if a person humbles himself and becomes as a child, then he or she is the greatest in the kingdom of heaven. A logical conclusion from the two claims (though rhetoric may trump logic here) is that everyone who enters the kingdom of heaven is the greatest in the kingdom of heaven. How do you make sense of that conclusion? In Israel and Rome at this time, the child was not a legal person. Children were the property of their parents. Is that relevant to understanding what Jesus meant when he said that we must become as children to take part in the reign of heaven? How is what Jesus says an answer to the disciples’ question? Verses 5-6: Having answered the disciples’ question very briefly, Jesus…

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