CFM: May 15–21
Videos and Podcasts
Video/ Podcast | Lesson Extension | Additional Materials |
Scripture Central | ||
Follow Him | ||
Line Upon Line | ||
Teaching with Power | | |
Don't Miss This | | |
CFM New Testament | ||
Unshaken | | |
The Interpreter Foundation | ||
Teaching Helps with John Hilton | Matthew 21–23; Mark 11; Luke 19–20; John 12 (not yet posted) | |
Talk of Him | | |
Ponderfun | Matthew 21–23; Mark 11; Luke 19–20; John 12 (not yet posted) | |
Talking Scripture |
Resources and Insights about this Week's Lesson
The Triumphal Entry
“Behold, Thy King Cometh” is the central message and Theme for this week's lesson, and all four gospels give an account of Christ's Coronation Procession into Jerusalem. In John's account, John 12:1-8 (INT), we read that Mary of Bethany, the sister of Lazarus whom Christ had just raised from the dead, anointed the Savior's feet. In Daniel Smith's video and commentary on these events (Messages of Christ), Daniel provides some significant and powerful insights about the women that anointed Christ, both Mary and the unnamed woman, who anointed Christ's feet, and the unnamed woman who anointed Christ's head. Daniel makes a compelling argument that these were separate events, not a single event slightly altered in different accounts.
Daniel explains that these holy anointings were not just simple acts of service. Instead, they were likely sacred ordinances that served significant purposes. Daniel writes, "In ancient times three main groups of people were anointed: prophets, priests, and kings. Both words Messiah in Hebrew, and Christ in Greek mean the “anointed one” and refer to anyone that has been anointed."
Daniel explains that Mary's anointing of Christ's feet was preparatory for Christ's ordination as the King of Israel. This preceded his Triumphal Entry into the City as both the bridegroom of Israel (Zechariah 9:9 INT) and the son of David, the rightful heir to the throne (1 Kings 1:33 INT).
The unknown woman who anointed Christ's head corresponded with Christ's ordination as the High Priest of Israel (Matthew 26:6-13 and Mark 14:3-9). This ordinance heralded Christ's performance of the Atonement, an event foreshadowed during the annual festival of Yom Kippur, the "Day of Atonement." Daniel beautifully describes how these ordinances and traditions can teach us about the life and mission of Jesus Christ.
The Triumphal Entry is frequently referred to as Palm Sunday. This is because when Christ entered the city, the people waved palm branches to welcome him. The palm branches were highly symbolic to the people, as these were frequently associated with the Sukkot festival, or the Feast of Tabernacles. During Sukkot, it is the tradition of Jews to make temporary shelters to live in during the High Holy Days to remind them of the Israelites wandering in the wilderness. Traditionally, palm leaves were and are used to cover the Suukot (temporary shelters). This serves as a reminder that God has promised to protect and shelter us during our sojourn through mortality, our wandering in the wilderness in our temporary bodies or tabernacles. This concept is symbolically depicted with the palm frond.
In Greek, the word for a palm leaf was φοῖνιξ Phoenix. This is where the name for the city of Phoenix was derived, and it was also associated with the mythological Phoenix, the story of an immortal bird that rises from the ashes. This was a resurrection story that the Phoenicians spread, and yes, there is an etymological relationship between the names Phoenix and Phoenician. As discussed in previous lessons, the Phoenicians had been significant allies and friends with Israel during the time of King David. They helped to build both Solomon's Temple and the Second Temple. They shared the same alphabet and spoke a similar language. As such, it should not be surprising to see similar relationships and themes regarding their mythologies and traditions; at some point, these stories, histories, and legends intermingled with Jewish culture and later diverged into various forms.
In Hebrew, the word for a palm tree was usually Tamar, and the word for a palm leaf was Kaph. This is where we get the symbol for the Hebrew letter כך Kaph, the 11th letter of the alphabet, and this is where the letter K was derived. The כַּף Kaph has several symbolic associations in addition to a palm leaf. It represents the concept of a cover and shelter, as in the word Kippur, which means "Atonement," and kippah, which is a head covering or cap. Kaph is also identified as the palm or hollow of the hand, and our word cup may have been derived from this ancient concept as a cup represent the measurement of a palm full. Like the palm of a hand and the fronds of a palm branch, the kaph was depicted with several lines that radiated outward. Like papyrus and other soft and absorbent fibers, palm fronds made writing materials that could absorb and preserve knowledge and lines of instruction. Kaph was regarded as a symbol of learning and humility because of its willingness to bow down and bend, as demonstrated in the word כָּפַף Kahaph, which is where the name kaph was derived. The word כְּתָב Katav means writing and scripture. The structure of this word helps to illustrate the principle of learning as one humbles themselves to receive lines of instruction through observing God's covenant, demonstrating symbolic Kaph associations. As explained by Dr. Keith Wilson in this week's "Follow Him" podcast, the palm branch was also seen as a symbol of victory in the ancient world, associated with the Greek goddess Nike.
As Christ entered Jerusalem, crowds surrounded him and welcomed him with palm branches and shouts of ὡσαννά Hosannah. The phrase Hosannah comes from יָשַׁע (Yasha) and נָא (na), meaning "Save/ Deliver Us Now, we beseech you." Yasha is also the root for the name יְהוֹשׁוּעַ Yehoshua, the Hebrew name for Jesus. When we dedicate a temple, a significant tradition that we observe is the "Hosanna Shout." In essence, we are inviting and welcoming Jesus into his home, his Kingdom upon the Earth.
Efforts to Entrap the Savior
On three occasions, the Chief Priests and Scribes tried to entrap Jesus by strategically placing spies in the crowd. In Matthew 22:15-46 and Luke 20:21-44, various religious leaders and experts in Jewish law attempted to trap Jesus with carefully crafted questions. Their goals were to discredit Jesus, create legal problems for him, and undermine his influence among the people. Here are the methods they employed and some of the logic behind their attempts:
The Question of Paying Taxes (Matthew 22:15-22, Luke 20:21-26): The Pharisees and Herodians took the first swing; they strategically positioned their spies to ask Jesus whether it was lawful to pay taxes to the Roman authorities. They believed this question could potentially entrap Jesus because if he advocated for paying taxes, it might anger the Jewish population, who despised the Roman occupation. On the other hand, if he denounced paying taxes, it could be seen as an act of rebellion against Roman rule, which could result in legal trouble.
Additionally, this question had a deeper and more complicated context. The subject of taxes was a sticky subject that went back to the beginning of the Second Temple Period. During the construction of the Temple, the Persian government granted the Jews tax benefits to help offset the costs of the Temple's construction. During the reconstruction, several members outside the Jewish community wanted to be included, and they petitioned the government to allow them access. This community included Samaritans, Phoenicians, and others who believed that they were descendants of Israel and that they, too, had rights to the Temple. This community might have even included Persians and Magi, wise men and scholars, who had witnessed the miracles performed by Daniel and his colleagues. As converts to Daniel's God, they also wanted to be part of this historic restoration process.
Over the course of several decades, legal battles ensued between the Jews and their "enemies," and the Temple's construction was significantly delayed. After much deliberation, the Persians finally reached a verdict, and this verdict was in part reached because of tax issues. Jewish lawyers argued that if the Persians granted tax benefits to the Jews, what would stop others from trying to capitalize on the benefits, whether they observed Jewish law or not? Furthermore, the area was filled with people who could claim Israelite lineage in one way or another. If the Persians opened the door, this could drastically reduce the revenue they could collect in taxes. This argument helped to persuade the Persian government to side with the Jewish position. The Governor (Tirshatha) issued a decree that until a Priest could be found with Urim and Thummim, those who could not prove pure genealogical blood-lines would be denied not only access to the Temple but also access to the blessings of the Priesthood (Ezra 2:62-63 and Nehemiah 7:64-65).
Christ vehemently challenged this decree. As The Highest Priest of Israel, Christ possessed Urim (light) and Thummim (perfection). On many occasions, Christ openly defied the immoral and unjust laws that continued to escalate among elitist lawyers and scribes. This was obvious on numerous occasions, including but not limited to:
Christ's discourse with the Samaritan Woman at the Well.
Christ's sermon in Nazareth when he proclaimed that he was the Messiah and that he was there to save the Syrians (Naaman) and Phoenicians (Elijah's Sidonian widowed benefactor) in addition to the Jews.
The parable of the Good Samaritan.
The healing of the Syrophoenician Woman's daughter.
Numerous encounters, healings, and miracles performed among members of the Gentile nations.
Many of these nations were sworn enemies of Rome, including the Phoenicians, Syrians, & Seleucid remnants. If the conspiring leaders could paint Christ as sympathetic to these nations, they believed that could spin the narrative to suggest that Christ was trying to cause an uprising and rebellion against Rome, which was eventually the direction they took.
Christ was no respecter of persons, and he taught that all people and all nations had the right to receive the fullness of the Gospel, including the blessings of the Priesthood and the saving ordinance of the Temple. Furthermore, Jesus continually advocated for the one, the misfit, the marginalized, the outcast, the rejected, the lost, the least, and the abandoned. Many Jewish leaders did not like this at all because it inherently challenged their political authority and position. If the Pharisees could use Roman tax laws to thwart the Savior, to get him in trouble with Rome, they would, and they tried with their concocted tax scheme.
To thwart their efforts, Jesus requested a coin and brilliantly asked whose image was on it. When the people replied, "Caesar's," Jesus famously stated, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." This response both acknowledged the requirement to pay taxes while affirming God's ultimate authority.
The Question about the Resurrection (Matthew 22:23-33, Luke 20:27-40): The Sadducees, a sect of Jewish religious leaders, took this swing. They posed a hypothetical scenario about a woman who had multiple husbands in her lifetime due to the Jewish practice of levirate marriage. Then, they asked Jesus whose wife she would be in the resurrection, as they denied the concept of an afterlife and resurrection.
The Sadducees believed this question could challenge Jesus because it touched upon theological matters and the complicated interpretation of Jewish law. They sought to discredit Christ's teachings and beliefs in the eyes of the people.
In response, Jesus addressed their misunderstanding of the nature of the resurrection and highlighted the eternal and transformed state of one's eternal existence. Moreover, he emphasized that in the resurrection, the children of this world will be like angels and will not marry according to the world's temporal laws. By doing so, Christ not only countered the Sadducees' trap but also demonstrated his profound understanding of Jewish theology and his authority to interpret the Scriptures. (More on marriage below.)
Question about the Great Commandment and Christ as David's Son (Matthew 22:34-46, Luke 20:41-44):
The third and final attempt to entrap the Savior came from a Lawyer who used the Shemah, or Great Commandment, to discredit the Savior as the Son of God.
The Shemah is a prayer from Deuteronomy 6:4, which states, "Hear, O Israel: The Lord our God, the Lord is one." This passage is frequently used in both Judaism and Christianity to stress the concept of monotheism, the belief in only one God, which many Christians justify through the concept of the Holy Trinity. The Jewish scribes and lawyers were trying to discredit Jesus as the Son of God by arguing that if only one God existed, how could Christ claim to be his Son? (More on the Shemah below.)
Jesus turned the tables on the religious leaders by posing a question to them. He quoted Psalms 110:1 and asked how it was possible for David to call his descendant (the Messiah) "Lord" if the Messiah was also his son?
This question stumped the scribes and fundamentally challenged their understanding of the Messiah, including the nature of his authority. The religious leaders were trying to prove that Jesus was teaching against established Jewish law and tradition and that he was contradicting himself. They sought to undermine his authority and reputation as a teacher and potential Messiah figure. Yet, their attempts backfired, and they succeeded only in discrediting themselves because they didn't know how to answer their own question.
Jesus cleverly thwarted their schemes by demonstrating his deep knowledge and fluency of Scripture, his ability to interpret it accurately, and his understanding of the complexities of Jewish theology. Furthermore, he effectively countered their traps by providing wise and profound answers that avoided legal troubles and highlighted inherent flaws in their thinking and interpretations.
Overall, Jesus outmaneuvered the religious leaders by providing insightful responses that upheld the principles of Jewish law while revealing the lawyers' and scribes' misunderstandings, thereby targeting their ulterior motives. His ability to navigate these traps showcased his wisdom, knowledge, and authority, further solidifying his position among his followers. After their third failed attempt, the Jewish leaders gave up and abandoned their pursuit because they clearly could not outwit the Master.
More on Marriage
Many of the accounts covered this week and last pertain to marriage: Christ's entrance into Jerusalem as the Bridegroom of Israel, the Parable of the Wedding Feast, the debates with the Sadducees, etc. Therefore, being familiar with Jewish Laws, Traditions, and Practices about marriage can help increase understanding of the history and context surrounding these events.
Remember that many of our accounts regarding these traditions were not recorded until after the Biblical period. However, most of these traditions generally reflect long-standing customs that originated from Biblical roots and practices. Most of our information regarding Jewish laws on marriage were preserved in the Talmud (Kiddushin, Mishneh ~50-400 AD). In these ancient texts, one can read about specific legal issues that were discussed and debated among the Rabbis, and some of these topics are reflected in the debates that the priests and scribes brought before Jesus.
In Ancient Jewish culture, not all marriages were created equal. There were many complexities, variables, stages, classifications, legal requirements, social obligations, traditions, and implications regarding marriage, sex, puberty, divorce, etc. Many of these topics generated highly complex family and social dynamics. Different classifications and terms were used to describe different types of relationships. For example, those who were legally betrothed (erusin) were called Kiddushin, מְקֻדֶּשֶׁת "holy, sanctified," and those who completed the marriage process according to Religious Law were called Nisuin (נְסֵי, נְסָא, נְשָׂא) "consummated, received" indicating one who was fully married according to Halachic tradition). Some were married civilly (Kiddushin B'inyan Sheleg), and others lived together but were unmarried. There were also concubines, typically slaves (Jewish and Gentile), who were taken as wives and used to bear children (Hagar and the maidservants of Rachel and Leah). There were Jews married to converts and non-Jews (Ruth & Boaz). There were Levirate marriages (Judah and Tamar), Priestly marriages (Kohein), and so on. Each different category of marriage developed its own set of laws, traditions, restrictions, formalities, rights, statuses, and regulations regarding its institution, inheritance arrangements, divorce policies, social hierarchies, and so forth, and these frequently got messy. These were part of the "fence laws" discussed in previous lessons.
In many of Christ's debates with the Priests and Scribes, they were not discussing the stereo-typical, standard, religious wedding. Instead, they were addressing marriages and divorces that had complicated and tragic issues, such as "put-away wives" (Agunot) who could not get a legal divorce from their husbands or childless widows who had to enact the Levirate laws to have a male son who could receive an inheritance and care for his mother and sisters. Due to translational issues, these distinctions are not clearly reflected in the Biblical texts. However, the context of the discussions can provide essential clues to help one better understand what the Priests were asking, and more importantly, this can give clarity to the context for Christ's answers.
For example, in Matthew 22:23–33 (INT), and Luke 20:27–38 (INT), the subject of Levirate marriage is addressed, and the Sadducees ask Jesus to whom a widow will belong in the afterlife. This is a loaded question for several reasons. First, the Sadducees didn't believe in the resurrection or the afterlife. As a result, they didn't support the concept of Levirate marriage either, as the general concept was to produce a son that would technically belong to the first husband and carry on his name both temporally and beyond. The Sadducees' biased view regarding resurrection was reflected in their feigned concern for what would happen to the widow in the "next life." According to the Levirate traditions, the standard answer to the Sadducees' question would have been that the woman would "belong" to the first husband according to the halachic version of the "law."
However, Christ had just previously criticized the scribe's version of the marriage laws, stating that the Lord "suffered" many of these practices to occur because of the hardness of people's hearts. In this debate, the Savior clarified that many of the marriage and divorce "laws" did not exist from the beginning. He stated that in the beginning, God made man, male and female, and that marriage was designed to be a sacred union of love and respect. The Sadducees' question did not reflect this in any way. Instead, they clearly inferred overtones of ownership and dominance, thereby negating a woman's choice and agency.
The Sadducees knew this would not sit well with Jesus, and they asked this question to mock and catch the Savior in his words. However, Jesus successfully diverted the attack and called the Sadducees out, saying, "Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living."
Christ's response, "For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven," is indicative of temporal marriage. The Greek word that is used for marriage in these passages is γαμέω gameō, from γάμος gamos, and this word is different from the word that the Savior uses in Matt 19:3-10 (INT) and Mar 10:2-12 (INT), which is συζεύγνυμι syzeugnymi. Gameo refers to marriage, while syzeugnymi refers to being tied, sealed, yoked, and joined together. Joseph Smith provided further context and clarity for this principle in Doctrine and Covenants 132:15–17 in his explanation of Celestial Marriage.
The following resources may provide helpful insights about Jewish Weddings, Marriages, and Separation practices in ancient and modern contexts. This might help to clarify questions that arise from translations that sometimes oversimplify very complicated issues and help to alleviate further misunderstandings and confusion.
The Schema, "Hear, Obey," refers to the central Jewish declaration of faith, known as the Shema Yisrael. Its name is derived from a verse in Deuteronomy 6:4, which states, "Hear, O Israel: The Lord our God, the Lord is one/united." In its entirety, the Shema consists of three paragraphs, and it outlines the terms and conditions of the covenant that Israel entered into with the Lord prior to their entrance into the Promised Land: Deuteronomy 6:4–9, Deuteronomy 11:13–21 and Numbers 15:37–41. This declaration affirms the belief in the "oneness" of God, our commitments to him, and to our children. The Shemah highlights the importance of unity between God and his people, and it is considered one of the most important prayers in all of Judaism.
Similar concepts are found throughout scripture, and these passages help to clarify what it means to be "one" with God: John 17:11,21-22, 3 Nephi 19:23, 4 Nephi 1:15–17, Doctrine and Covenants 38:27, Doctrine and Covenants 35:2, Galatians 2:20, Doctrine and Covenants 93:3, etc.
In Matthew 22:34-40 INT, Jesus is engaged in a discussion with the Pharisees. They ask him about the greatest commandment in the Law. Jesus responds by quoting the Shema, affirming the importance of loving God with all one's heart, soul, and mind (Matthew 22:37). He then adds another commandment from Leviticus 19:18 INT, which is to love one's neighbor as oneself, stating that these are the Laws upon which all of the other commandments hang. One can see this reflected in the structure of the 10 Commandments, where the first five commandments primarily address one's relationship with God, and the following five address how one treats others. (Exodus 20:2-17 INT, Deuteronomy 5: 6-21 INT)
By quoting the Shema and connecting it with the commandment to love one's neighbor, Jesus emphasizes the importance of vertical, horizontal, and chiasmic dimensions of love. He highlights the inseparable nature of loving God and loving one's fellow human beings. This teaching suggests that genuine love for God is expressed through loving and caring for others.
In doing so, Jesus provides a profound interpretation of the Shema that goes beyond a mere intellectual affirmation. He also calls for a transformation of the heart and an embodiment of love in one's actions towards both God and fellow human beings. This teaching is regarded as a central ethical and moral principle in Christian theology, emphasizing the interconnection of love, faith, and social responsibility.
This pattern outlines the structure for all covenants made with God, including those made in the Temple. Christ's admonition to Love the Lord with all of our heart, might, mind, and strength corresponds with the Church's vision for the goals and design of our youth programs, which prepare our children for the Temple and the covenants they will make there. Our youth programs are designed to foster development, growth, and balance in their emotional (heart), intellectual (mind), physical (might), and spiritual (strength) skills as they learn to focus and center their lives on Jesus Christ.
These principles are directly related to the laws of obedience, sacrifice, gospel, chastity, and consecration. The comparisons between these inspired traditions demonstrate God's hand in their creation in addition to the eternal nature and consistency of God, his Law, and the eternal covenants that he has so generously offered to humanity throughout history. These connections help one to better recognize and appreciate that God, and his laws, have remained steady and unchanging throughout the age despite mankind's best efforts to renegotiate the law and to reinterpret/misinterpret its meaning. God is the same yesterday, today, and forever, and if we look to him, he will help us to understand his law better as we strive to refocus and recalibrate our lives to be in harmony with him.
Holy Week
For more information regarding the Last Week of Christ's mortal ministry, refer back to our Easter lesson; more resources are listed that detail Passover and the various Holy Days.
Major Topics & Events
Major Events/ Doctrines | Location | Scripture Sources | Cross-References | Videos |
Zacchaeus the Redeemed Publican | Jericho | | ||
Parable of the Pounds | Jericho | | ||
Christ ascends to Jerusalem stopping first at Bethphage and Bethany | Bethphage and Bethany | Luke 19:28 | | |
Arrival in Bethany, Raising of Lazarus | Bethany | John 11:1–44 (INT); 12:1–2, 9–11 (INT) | | |
Many believe in Christ, but some of the Chief Priests run to inform the Jewish leaders including the high priest, Caiaphas | Bethany & Jerusalem | | ||
Jesus forced into hiding | Ephraim | John 11:54 | | |
Preparations for Passover | Jerusalem | John 11:54-57 | | |
Mary of Bethany Anoints Jesus' feet | Bethany | Luke 7:36-39 INT Circumstances similar to previous washing and anointing by an unnamed woman in the house of Simon the Leper. | ||
Judas Criticizes Mary, Jesus rebukes Judas | Bethany | John 12:4-8 (INT) | | |
Priests continue their plot to kill Jesus and Lazarus | Jerusalem | | |
Major Events/ Doctrines | Location | Scripture Source | Cross-References | Videos |
Palm Sunday | | | | |
Colt: prophesy Fulfilled | Mount of Olives | Matthew 21:1-6 (INT), Mark 11:2-7 (INT), Luke 19:30-35, (INT), John 12:12–15 (INT) | Zechariah 9:9 (INT), 1 Kings 1:33 (INT) | LUMO: Matthew 21, Mark 11 |
Triumphal Entry | Jerusalem | Zechariah 9:9 (INT) | ||
Significance of Palm Branches & Hosanna Shout | Jerusalem | Matthew 21:8–11 (INT); Mark 11:9 (INT), John 12:13 (INT) | Phoinix, (תָּמָר Tamar, part of the traditions associated with Sukkot Lev 23:40-44 INT) Hosanna from יָשַׁע (H3467) and נָא (H4994) Psalms 118:25-26 (INT) | |
Pharisees disapprove | Jerusalem | | ||
Jesus Weeps over Jerusalem | Near Jerusalem | | ||
Jesus teaches Greek Investigators | Jerusalem | | | |
Discourse: Jesus sent by the Father | Jerusalem | | | |
Many Cheif Rulers believed Christ but feared the Parisees | Jerusalem | John 12:42-50 | | |
Monday: Cleanses Temple | Temple | Matthew 21:12-16 (INT), Mark 11:15–19 (INT), Luke 19:45–48 (INT) | ||
Tuesday: Curses Fig Tree | Near Bethany | Luke 13:6–9 (INT) | | |
Priests challenge Jesus’ authority | Temple | Matthew 21:23–46 (INT), Mark 11:27–33 (INT), Luke 20:1–8 (INT) | | |
Parable: Two sons | Temple | | ||
Parable: Wicked husbandmen | Temple | Matthew 21:33–46 (INT), Luke 20:9–20 (INT) | Mark 12:1–12 (INT) | |
Parable: Wedding of a king’s son | Temple |
Tribute to Caesar: Pharisees and Herodians | Temple | Matthew 22:15–22 (INT), Luke 20:21–26 (INT) | Mark 12:13–17 (INT) | |
Marriage, seven husbands: Sadducees | Temple | Matthew 22:23–33 (INT), Luke 20:27–38 (INT) | Mark 12:18–27 (INT) | |
Great Commandment: Pharisee Lawyers | Temple | Mark 12:28–31 (INT), Luke 10:25–37 (INT) | ||
Pharisees put to silence | Temple | Mark 12:35–37 (INT) | | |
Denunciation of hypocrisy | Temple | Matthew 23:1–36 (INT), Luke 11:37–54 (INT); 18:9–14 (INT); 20:45–47 (INT) | Mark 12:38–40 (INT) | |
Jesus’ lament over Jerusalem, "How oft would I have gathered you as a Hen gathers her chicks under her wings" | Near Jerusalem | Luke 13:34–35 (INT) |
Church Videos & Resources
Scripture Central
The Bible Project
BYU’s RSC
Messages of Christ
Holy Week (This link takes you to Daniel's Blog site, and it has a fantastic overview with numerous videos that are excellent. I suggest binging them all!)
Video Tours of the Holy Land
Additional Videos & Insights
LUMO: Jesus Anointed by Mary
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