This text is excerpted from The Parables of Jesus: Revealing the Plan of Salvation, by John W. Welch and Jeannie S. Welch, with art by Jorge Cocco Santangelo and art commentary by Herman du Toit. The book is available from Amazon here. Used by permission.
Following directly after the parable of the sower comes the parable of the wheat and tares. It adds one more cruelty to the list of things that the sower’s enemy will perpetrate in trying to diminish or destroy the efforts of the sower.
Jesus can be found quite clearly in this parable as the master of the household (see Matthew 13:27), the one who planted the field with good seed. The enemy who comes as men sleep and who then sows the field with the seed of a certain kind of weed called zizania is identified and referred to in the parable of the sower as the evil one, Satan, or the devil.
Jesus’s surprising but highly sensible solution to this problem is to allow the wheat and the tares to grow together.
SETTING AND CONTEXT
This parable is found only in what is sometimes called the “parable sermon” in Matthew 13 and is the second in that series of kingdom parables. As such it can be most specifically understood as a sequel to the parable of the sower. In the context of the historical playing out of the plan of salvation, the parable of the wheat and tares makes it prophetically clear that problems will arise shortly after the sower plants the field. Continue reading
By John W. Welch
Published in Celebrating Easter, eds. Thomas A. Wayment and Keith J. Wilson, 157–76. Provo, Utah: BYU, Religious Studies Center, 2007.
It is a joy to ponder and appreciate the eternal importance of Easter. On the day before Easter, the body of the Lord lay in the tomb while his spirit inaugurated his redemptive work among the throngs in the spirit world. What a thrilling day it must have been for them to receive that visit from him. I imagine that the timing caught them by surprise, as it did among the Nephites. How much joy and excitement there must have been on this day before Easter on the other side of the veil.
In this paper, I will focus on only one aspect of the trial of Jesus, drawing more attention particularly to John 18:29-30 and articulating more clearly to an LDS audience why the accusation in that verse holds a key for understanding the legal cause of action and strategy of the chief priests before Pilate at that stage in the proceedings against Jesus. Continue reading
By Eric D. Huntsman
“There would be no Christmas if there had not been Easter. The babe Jesus of Bethlehem would be but another baby without the redeeming Christ of Gethsemane and Calvary, and the triumphant fact of the Resurrection.” (Gordon B. Hinckley, Ensign, Dec. 2000, 2)
I am convinced that if it were not for commercial and cultural factors, Easter would be more important to us than Christmas. As President Hinckley noted in the quote above, Christmas is only significant because of the miracle of Jesus’ atoning sacrifice and his glorious resurrection.
With Palm Sunday and the week before Easter, much of the Christian world enters into a period of reflection and celebration known as “Holy Week.” Each of the events chronicled in this last week casts light on Jesus’ true nature as the Son of God, and reviewing them deepens the faith of believers in his matchless love.
While the LDS community does not formally observe Holy Week, the period from Palm Sunday to Easter morning present a wonderful opportunity for believers to use the scriptures to reflect upon the last days of our Lord’s earthly ministry. Striving to observe Holy Week and celebrate Easter more fully over the past years has convinced me that the best ways to do this are first through personal study, and second, through developing rich family traditions.
My 2011 volume God So Loved the World: The Final Days of the Savior’s Life and a subsequent online blog, LDS Seasonal Materials, represent my previous attempts to make Holy Week more accessible for Latter-day Saints. This current effort, a collation of the New Testament texts of Jesus’ final week, aims to supplement my earlier materials by bringing the scriptural accounts to individuals and families in what I hope is a useful format.
In one sense, it is a collection of scriptures in the early Christian tradition of a lectionary, a collection of readings for given days or occasions. In another, it is a soft academic effort to help readers better understand the source materials—particularly how the four gospels relate to each other while simultaneously painting unique portraits of Jesus and his final week. It is more of a collation than a harmony, and it is arranged as a reader’s edition, formatted in paragraphs rather than verses, labeling sections, and using modern conventions such as quotation marks to better indicate dialogue.
Whether used in connection with my earlier publications or used alone for one’s scripture readings in the days leading up to Easter, I hope that you and your families may find this a useful resource in celebrating the greatest story ever told.
Eric Huntsman Lent 2017
While Latter-day Saints do not formally observe the last days of Jesus’ life, this period is an ideal time to deepen our understanding of and faith in what the Lord did for us. We can use this sacred time to worship with both our minds and our hearts through both concentrated personal study of the pertinent scriptures and rich family traditions that use these events as opportunities to share testimony and feel the spirit. Continue reading
by John W. Welch
Little is known about the Wise Men. The Gospel of Matthew says they came from somewhere east of Jerusalem. The early Christian writer Justin Martyr said that they were Jewish men who came from Arabia, southeast of Judea. They may have been among the many Jewish people who were looking for the fulfillment of Israelite prophecies about the coming of the Messiah, such as Daniel’s 490-year prophecy.
Jewish traditions also spoke of temple priests who had gone into exile in Arabia awaiting a chance to return. The Jerusalem Talmud, Tacanit 4.5, mentions priests who had fled from Jerusalem and settled in Arabia around 625 B.C. Other priests may have been expelled by King Herod when he built his own magnificent temple in Jerusalem.
So, it is possible, as Margaret Barker first pointed out in her book Christmas: The Original Story (London: Continuum, 2008), that the Magi came from these priestly groups or from other groups of watchful priests awaiting the coming of the Lord of Holiness. If so, their three gifts could not have been more perfectly suitable, given by priests to their new High Priest.
The gift of gold would have sparkled like the gold that was required in the Temple. According to scripture, the inner doors, altar, table for the bread of the Presence, lamp stands, bowls, censers, utensils and implements of the Temple and the paneling on the walls of the Holy of Holies were to be made of pure gold or were gold-plated (1 Kings 7:48-50). Gold was incorruptible and did not rust. It was thought to have absorbed and embodied the radiance of the sun. Shiny gold objects reflected radiantly the heavenly glory of the sun.
Frankincense, a resin gathered from trees in south Arabia, provided fragrance in the Temple. The Holiness Code required incense to accompany every sacrifice “offered by fire to the Lord” (Leviticus 24:7). Its sweet, billowing smoke was thought to carry prayers up to heaven. It was burned in the Temple to invite and invoke the presence of the Lord.
Isaiah 60:6 prophesied that camels would bring gold and incense from southwestern Arabia, but what about myrrh? Myrrh is another resin, drawn from the life-sustaining sap of another desert tree. It was a key ingredient in preparing the sacred oil that imparted holiness. The recipe for that anointing oil is found in Exodus 30:23-24. It calls for 500 shekel-weight of myrrh, 250 of cinnamon, 250 of calamus, and 500 of cassia to be mixed in a hin (about one gallon) of olive oil. That anointing oil was uniquely used to sanctify the temple, the ark of the covenant, and the temple vessels, menorahs, and altars. Most of all, it was used to anoint and consecrate the High Priest, and it could not be used outside the Temple (Exodus 30:26-33).
The holy myrrh had disappeared from the Holy of Holies and been hidden away in the time of Josiah according to the Babylonian Talmud, Horayoth 12a. It represented Wisdom (Ben Sira 24:15), and because of its preservative qualities it was used in preparing the dead for burial.
But more than that, this myrrh oil was known as the “dew of resurrection,” and it had anointed the royal high priests after the order of Melchizedek and transformed them into sons of God. One early Christian, Pope Leo the Great, said: “He offers myrrh who believes that God’s only begotten son united to himself man’s true nature.” That uniting of divine and human was the mystery of the myrrh oil in the Holy of Holies. Old traditions also spoke about Adam receiving gold, frankincense, and myrrh from three angelic messengers, so that he could offer proper sacrifices when cast out of Eden.
By giving Jesus these three essential, holy, and precious gifts, the Wise Men prepared Jesus, “the last Adam” (1 Cor. 15:45), to offer the ultimate sacrifice as the new and everlasting High Priest, bringing eternal light, life, and God’s presence from heaven above to earth below.
By Richard D. Draper
Tuesday, the second day after his Triumphal Entry into Jerusalem, Jesus left the temple again, this time going out onto the Mount of Olives, where he sat and spoke privately with his disciples, overlooking the temple (Matthew 24:3). Revelation flowed on that occasion, most of it startling, some of it frightening. In only two more days (Matthew 26:2), the Savior would face his enemies and eventually death . . . and he knew it. Further, he knew what the result would be—the Jewish nation would be destroyed. What was the social setting on that day? What were Jesus’s concerns, the reasons behind the Pharisees’ persecution of him, and the disciples’ repeated questions? Knowing the questions and problems Jesus was addressing shows what issues Matthew 24 was addressing. Continue reading
By S. Kent Brown
Both Jesus’ meeting with the rich young ruler and the parable of the Unjust Steward deal with the goods of this world, but in very different ways. Continue reading
By S. Kent Brown
Somewhere near the Gentile town of Caesarea Philippi, close to the base of Mount Hermon, Jesus speaks words to Peter, his chief apostle, that find no correspondence in ancient scripture: “I will give unto thee the keys of the kingdom of heaven” (Matthew 16:19). (Outside of scripture, Michael the Archangel appears as keyholder; see 3 Baruch 11:2 and 4 Baruch 9:5). The question arises, What is Jesus promising to Peter? What are these keys? Latter-day Saints usually think of keys as the divinely bestowed, authorizing powers that allow a priesthood holder to exercise priesthood authority when performing an ordinance such as a setting apart, or a baptism, or a sealing in a temple. Resting beside this LDS understanding of such priesthood and temple keys are patterns that illuminate how people in the New Testament world may have understood the nature of Peter’s keys. It will become clear that the promised keys bear links to “the gates of hell,” to the next world, and to a greater knowledge of God.
To begin, we first turn to Isaiah’s record that offers the one instance of an Old Testament person receiving keys. A man named Eliakim, son of Hilkiah, is called by the Lord through Isaiah his prophet to serve as the royal treasurer. In intriguing language, the Lord hands the duty to Eliakim with the words, “the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open” (Isaiah 22:22). It appears that, among his duties, this man is to hold the key to the main door of the palace, part of his responsibility “over the [royal] house” (Isaiah 22:15). Continue reading
By Eric D. Huntsman. Cross-posted at New Testament Thoughts
In a culture and time period that were so male-centric, the attention that Jesus paid to women was noteworthy. All four of the gospels, and especially Luke, contain stories of Jesus healing women, teaching them, including them in his parables, and even allowing them to become part of his ministry. In addition to three individual stories about Jesus healing women, Luke also includes a summary that notes how Jesus was accompanied in his Galilean ministry by a group of women “which had been healed of evil spirits and infirmities,” including Mary Magdalene, Joanna, Susanna, “and many others, which ministered unto him of their substance” (Luke 8:2–3). All this is particularly striking in the cultural context of the gospels, in which Jewish men would be wary of interaction and especially any kind of physical contact with women to whom they were not related. The fact that none of these women are directly named allows them to serve as types of all women whom Jesus invites to come to him and be healed. Continue reading
The divinity of Jesus that the miracle at Cana symbolized was even more clearly demonstrated in those nature miracles that are the clearest examples of epiphanies, or direct revelations of a divine identity. The twin examples of Jesus’ calming a storm on the Sea of Galilee and his later walking on that same body of water are striking illustrations of this because they employ common Near Eastern symbols of creation, which often involved a deity defeating the unruly powers of chaos, which were often represented with images of stormy seas. But more importantly, because the Hebrew Bible credited YHWH, or Jehovah, with the ability to subdue the sea and tread upon the face of the waters, these New Testament miracles directly connect Jesus with the Jehovah of the Old Testament.
Mark 4:35–41 gives the earliest account of Jesus stilling a storm and thereby saving his disciples. Continue reading