The LDS Church emphasizes leadership like no other. Because of the requirement that the Church be run by lay leaders who are frequently changed, leadership is a regular part of the curriculum, especially in priesthood classes. And, despite these efforts, the quality of leadership often varies. Inspiration, it seems, can only make up for a portion of a lack of leadership skill and talent.
Category: Features
Sunday School lessons – Book Reviews – Interviews
NT Sunday School Lesson 29: Acts 6-9
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…
NT Testament Sunday School Lesson 28: Acts 1-5
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…
The Parable of the Talented Endowment Tax
Governments impose taxes in order to raise revenue that, in turn, funds government function and services.[fn1] In designing a tax system, tax theorists generally try to create provisions that will raise revenue without significantly altering taxpayers’ economic choices. That is, ideally, taxpayers will act in approximately the same way as they would have in a world without tax.[fn2] But we can’t hit the ideal. The income tax alters people’s actions, because it alters the price calculus. One way is in our work-leisure decisions. Assume with me that I earn $10 an hour. That said, I enjoy not working, too–my leisure is worth $8/hour to me. In the absence of an income tax, if I have a choice between work and leisure, I’ll choose work. Even with a 10% tax, I’ll choose work, because I’ll bring home $9 after taxes, while my leisure is still worth only $8/hour. However, if the income tax is at a 25% rate, I’ll only bring home $7.50 after taxes. Suddenly, an hour of leisure is worth more to me than an hour of work; the income tax has caused my to substitute less-valuable leisure for more-valuable work.[fn3] One way you could eliminate this problem, according to some economists and tax theorists, would be to replace our income tax with an endowment tax.[fn4] An endowment tax is, in broad strokes, a tax on potential income, rather than on actual income. An example (though not a rigorous…
Handbook 2, Chapter 2: Priesthood Principles
Our series continues by looking at Priesthood Principles, the second of three foundational chapters found in the recently published Handbook 2 (“H2”). I’ll first touch on the status of H2, then discuss some of the topics covered in the three pages of Chapter Two.
NT Sunday School Lesson 27 (JF): Matthew 28; Luke 24; John 20-21
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…
In Praise of the Administrative Function of the Prophet
When I was just off my mission, President Hinckley announced that, in answer to a question about how to provide temples to smaller LDS communities, he had been inspired to construct smaller temples. There was a palpable sense of excitement at BYU, as we saw the prophet make what we regarded as a prophetic announcement. And, as a result of this revelatory change, we waited with baited breath for other announcements of revelatory changes. Occasionally I run across complaints about the bureaucracization of the leadership of the Church. The complaints seem to suggest that that’s not the role of a prophet/apostle and that administrative duties detract from prophetic ones. I want to argue that neither complaint is correct. The prophet’s role isn’t to hold our MTV-addled (or video-game addled, or ADHD’d, or whatever) attention. As much fun as it was to have things change, they shouldn’t have to. What’s more, the argument that the prophetic role is solely to receive revelation is myopic and, frankly, wrong. Administration has, historically, been a role of the prophet. Though Jethro encouraged Moses quit mediating all of Israel’s issues, some still fell to him to administer. Samuel found the king. Alma the Younger worked to make sure that the church was in harmony. The ancient apostles debated whether gentile converts had to be circumcised (which is, frankly, an administrative, not a revelatory, discussion, though it’s worth noting that Peter appears to have received revelation…
Summer 2011 Syllabus
Part of my job as a law professor is to model to students what a transactional attorney does. As part of that, I include in my syllabus a list of things media that they ought to consume in order to understand the world a business lawyer functions in. The list is not exhaustive, by any means, nor should they necessarily read or listen to all of it, but it provides a slice of intelligent commentary on the world I’m teaching them how to enter. If you were preparing people to do what you do, what resources would you recommend? [fn1] And, if you do what I prepare my students to do, what necessary resources am I tragically leaving out? [fn2] Syllabus: Wall Street Journal. Depending on your politics, you may detest or you may embrace the Opinions section, but the Journal’s business reporting is superb. (Note that it has a paywall around most of its content; you either need to subscribe or hunt down hard copies.) Financial Times. The FT is making real inroads in the U.S. Unfortunately, it, too, has an annoying paywall—I believe you can look at 10 articles a month for free, if you register. New York Times business section [and, of course, the rest of the paper, too]. Of course, it, too, just instituted its paywall Marketplace. You can listen weeknights at 6:30 pm on WBEZ or you can download the podcast. I listen to the…
Times & Seasons Welcomes Sam Brunson
Times & Seasons is excited to introduce Sam Brunson as our latest guest blogger. Sam grew up in the suburbs of San Diego and served a Brazilian mission what seems like a millennium ago. He went to BYU as an undergrad and found that a freshman saxophone performance major made his eventual English major look like a practical choice. After toying with teaching critical theory or becoming an author, he did what all good English majors do and chose law school. At Columbia, he met his wife, got a degree, and got a job as a tax associate at a New York firm. Several years later, he managed to escape the clutches of big law and landed a job teaching tax and business law at Loyola University Chicago. While Sam, sadly, does not play much saxophone these days, he and his wife do have two beautiful girls with whom he loves to spend time when he’s not pondering important questions like whether the transactional net margin method of transfer pricing constitutes an arm’s length price within the interquartile range.
NT Sunday School Lesson 25: Matthew 26:36-46; Mark 14:32-42; Luke 22:39-46
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…
Handbook 2: Chapter 1—the Plan
Last week I began a series of posts that will examine Handbook 2, the policy handbook that the Church put online last Fall. Since so many local leaders are urged to read and study the handbook as part of their callings, I hoped to provide an interesting forum to do that. Chapter 1 of the Handbook is an overview that tries (I believe) to put the Handbook’s policies in procedures in the context of the plan of salvation. I encourage you to read the chapter before commenting, since you may have more topics to discuss:
A Mormon Image: Surrender Dorothy
I grew up in the Washington DC area, and fondly remember driving on the capitol beltway from the east toward the Temple and seeing the “Surrender Dorothy” graffiti on a railroad bridge, soon after the Temple had appeared to rise from the ground in front of me. I’ve regularly laughed at the sly commentary on the Temple’s architectural similarity to the Emerald City of the Wizard of Oz. Yesterday, the Washington Post’s answerman ran the above photo and asked for information about who the graffiti artist was and why he risked life and limb to repeatedly make this statement. I would find it quite amusing if the perpetrator were LDS! Kent
NT Sunday School Lesson 24: John 16-17
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…
Times & Seasons Welcomes Brad Strum
Times & Seasons is excited to introduce Brad Strum as a guest blogger. Brad lives and works in the DC area as an economist, where he has been since earning a Ph.D. in economics at Princeton University. Before grad school, he served in the Russia, Rostov-na-Donu mission and attended Brigham Young University, earning undergraduate degrees in economics and mathematics. Going back even further, Brad grew up in a military family, living in a number of places around the U.S. When he isn’t working, Brad enjoys many activities, including tennis, biking, dancing, reading, discussion groups, and spending time with family and friends.
NT Sunday School Lesson 23: Luke 22:1-38; John 13-15
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?…
NT Sunday School Lesson 22: Matthew 25
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,…
NT Sunday School Lesson 21: Matthew 24 (JST)
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…
Faith, Philosophy, Scripture: Breathing
One last post about Jim Faulconer’s Faith, Philosophy, Scripture (Maxwell Institute, 2010). The final chapter is entitled “Breathing” and is a meditation on Romans 8.
NT Sunday School Lesson 20: Matthew 21-23; John 12:1-8
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…
Faith, Philosophy, Scripture: Reading Zion
Zion is the world ajar. Zion is the world set on a double hinge. God gives a push, the door goes swinging, and the world opens wide.
NT Sunday School Lesson 19 (JF): Luke 18:1-8, 35-43; 19:1-10; John 11
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…
NT Sunday School Lesson 16: John 9-10
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…
Sunday Afternoon Session
President Eyring conducted the last session of this April 2011 General Conference. Speakers included Elder Scott, Elder Christofferson, Carl B. Pratt, Lynn G. Robbins, Benjamin De Hoyos, C. Scott Grow, and Elder Holland. Readers are invited to leave a comment with their overall reaction to Conference and their sense of the general themes stressed by the speakers.
Reflections on the Priesthood Session
President Eyring conducted the Saturday evening Priesthood session, which offered talks by Elder Andersen, Steven E. Snow, Larry M. Gibson, President Uchtdorf, President Eyring, and President Monson. My notes below are basically summaries of the talks, but include rather loose paraphrases and a bit of commentary, so I have titled the post “Reflections on the Priesthood Session.” It was definitely one of the best priesthood sessions of recent years, and is notable for the rare absence of a major league anti-porn lecture. I would speculate that this reflects a desire to not push any more men away from church activity (I’m sure GAs know the gender gap statistics better than you do) rather than any belief that the problem has gone away.
Saturday Morning Session
President Uchtdorf conducted the Saturday morning session, featuring talks by Elder Perry, Sister Jean A. Stevens, Walter F. Gonzalez, Kent. F. Richards, Elder Cook, and President Eyring, with brief remarks by President Monson. Direct quotations (based on my notes) are given in quotes; all other text represents my summary of the remarks given. Parenthetical comments and discussion notes at the end of the post in italics are my own editorial comments.
NT Sunday School Lesson 14: Matthew 18; Luke 10
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…
Faith, Philosophy, Scripture: True Believer
It’s unlikely that I believe the right things about God, Jesus, the gospel, or the Church. It’s even less likely that I could express my beliefs in a coherent and justifiable way. I used to think that, because my ideas were clever, I was at least closer to being right than most. This I took as a consolation. But cleverness isn’t much to live on. God, I think, has been working to pry this cleverness from my cold, dead hands. I have felt God more than once pushing me to echo Meister Eckhart’s deeply orthodox prayer: “I pray to God to rid me of God.” In the midst of such a prayer, the wind stops howling and God bestows a terrifying calm. In this stillness, God gives a precise revelation that bypasses belief and instructs practice. Here, the gospel is given as a certain way of sitting in a chair, a certain way of meeting a child’s eyes, a certain way of kissing a woman’s cheek, a certain way of biting into an apple, a certain way of sheltering a breath, a certain way of reading a book, a certain way of folding a sheet, a certain way of greeting desire or holding, in open hands, a flush of anger. Perhaps it is no suprise, then, that so many Mormon beliefs are so unsettled. As Jim Faulconer notes in Faith, Philosophy, Scripture (Maxwell Institute, 2010), relatively few of what are often described as the…
NT Sunday School Lesson 13: Matthew 15:21-17:13
There are a number of stories in this reading, and they appear not to be given to us in a haphazard way. There is a natural progression from one to the other: (1) Jesus heals the Canaanite woman’s daughter (Matthew 15:21-28). (2) He heals many and multitudes come to him (Matthew 15: 29-31). (3) He not only heals them, he feeds 4,000 (Matthew 15:32-39). (4) Having just given a miraculous sign, he warns the Pharisees and Saducees against sign seeking (Matthew 16:1-4); (5) He tells the disciples to beware the leaven, the teaching of the Pharisees and Sadducees (Matthew 16:5-12). (6) He asks the disciples who he is and Peter testifies that Jesus is the Christ (Matthew 16:13-20). (7) However, when Jesus tells the disciples that he will be killed and resurrected, Peter denies that teaching and is rebuked (Matthew 16:21-23). (8) Following that rebuke, Jesus teaches the disciples what it means to be a disciple (Matthew 16:24-28). (9) Taking Peter, James, and John as witnesses, Jesus is transfigured, speaks with Moses and Elijah, and the Father testifies of him (Matthew 17:1-9). (10) The disciples ask whether this vision of Elijah was a fulfillment of the prophecy that Elijah will come before the judgment day (Matthew 17:10; cf. Malachi 3:1; 4:25), and Jesus answers that he has already come in the person of John the Baptist (Matthew 17:12), distinguishing between the prophet Elijah and the priesthood calling that has that…
NT Sunday School Lesson 12: John 5-6; Mark 6:30-44; Matthew:14:22-33
As is almost always the case, there is far more here than we can cover in one lesson. These materials will focus on John 5, but I will also include some questions on John 6. John 5 Some have suggested that the gospel of John is partially constructed around seven wondrous works or miracles. (I believe I got this from Art Bassett, but I’m not sure.) With each, Jesus gives a sermon that illustrates the significance of what he has done. The seven are: Turning water into wine at the wedding feast and the discourse on being born again (John 2:1-12; 3:1-21) Raising the nobleman’s son to life and a discourse on Jesus as the living water (John 4:43-51; 4:1-42) Healing the man by the pool of Bethesda on the Sabbath and explaining that Jesus is Lord of the Sabbath (John 5:1-14; 5:19-47) Feeding the five thousand and teaching that Jesus is the bread of life (John 6:1-15; 6:22-66) Walking on the sea of Galilee, Jesus comes to Capernaum mysteriously and the discourse on the inability of the Pharisees to understand him (John 6:16-21; 7:14-39) Healing the man born blind and the teaching that Christ is the light of the world (John 9; 8:12-59) Raising Lazarus from the dead and the teaching of the resurrection (John 11; 10:1-18). (Three of the seven are included in the readings for this lesson, one in this chapter and two in the next.) Assuming…
NT Sunday School Lesson 11: Matthew 13
A reminder that I post regularly for those who are new to these notes: These are study notes for the lesson material, not notes for creating lessons. I assume that a person would use these over several days, perhaps a week, of study. Of course someone studying the lessons will also be able to create a lesson, but the purpose of these notes is primarily for the students in Gospel Doctrine class and only secondarily for teachers of the class. This is a chapter of parables. We get the word parable from a Greek word (parabol?) meaning “to set by the side” or “to compare.” It is a translation of a Hebrew word (mashal) that we usually translate “proverb,” but we might better translate that word as “wise saying.” The Hebrew word covers a wide range of things, from what we call proverbs to what we call parables, to what we might call a sermon. Jesus’ hearers probably wouldn’t have made a sharp distinction between those things. During Jesus’ time parables appear to have been used by many teachers. Usually they were given in answer to a question, often a question asked by a follower, and they not only answered the question asked, they did so by showing that there is more to the answer than the follower thought. Used that way, parables are a way of making the questioner think about his question. Do we use parables that way,…