CFM: May 29–June 4
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 26, Mark 14, John 13 (not yet posted) | |
Talk of Him | | |
Ponderfun | Matthew 26, Mark 14, John 13 (not yet posted) | |
Talking Scripture |
Resources and Insights about this Week's Lesson
Understanding Passover
An understanding of the Jewish traditions relating to Passover can provide valuable insights into the Last Supper of Jesus Christ. Passover is a significant Jewish festival commemorating the liberation of the Israelites from slavery in Egypt. The Last Supper, which took place during the Jewish festival of Passover, holds great significance for Christians as it is believed to be the event where Jesus instituted the Sacrament. This event memorializes the Atonement and Resurrection of Jesus Christ, commemorating our liberation from sin and death through His Great Atoning Sacrifice.
Passover is marked by several symbolic elements, such as ritual washing, the lamb, unleavened bread (matzah), bitter herbs, and wine. These symbols relate directly to the Last Supper.
Ritual Washing: The washing of the apostles' feet during the Last Supper was part of the Passover tradition. During the Passover meal, ritual washings are a significant part of the custom. The process of washing and anointing emphasize the cleansing and purifying power of God, it also prepares the initiate for service, blessing them with the divine power and strength that they will need to perform the various missions and duties they are called to perform (see Exodus 28:2–3, 41; 29:4–7; 40:12–13; Leviticus 8:6). As the host of the Last Supper, Jesus took on the role of a humble servant and washed the apostles' feet, modeling, through his example, what humility and selfless service look like. Through this genuine act of love, Jesus taught his disciples to serve one another in the same manner. The washing of the apostles' feet during the Last Supper thus serves as a profound illustration of the values and characteristics of the Savior and the principles and values he wants his disciples to develop and demonstrate to those they serve.
Lamb: In the Passover tradition, the lamb represents the sacrificial animal whose blood protected the Israelites from the final plague in Egypt. Similarly, Jesus is seen as the sacrificial Lamb of God whose blood brings salvation.
Matza: also known as the bread of affliction. In Jewish tradition, the bread is unleavened, and this signifies the haste with which the Israelites left Egypt. During the Last Supper, Jesus took bread and wine, and referred to them as His body and blood, establishing a new covenant. In many Christian traditions, including ours, the unleavened bread has been replaced with leavened bread, to remind us that Christ is "Risen." The bread represent both the literal body of Christ and the figurative body of Christ, in reference to his Church. In the Ancient Temple 12 loaves of shewbread were used to represent the 12 Tribes of Israel. In Hebrew, the word matza means "to find," and this represents the concept of finding "the Bread of Life" in Jesus Christ, and finding and gathering the lost remnants of Israel.
Bitter Herbs: Bitter herbs, typically horseradish and greens dipped in saltwater, are an essential element of the Passover meal and serve as a reminder of the bitterness and affliction experienced by the Israelites during their slavery in Egypt. During the last supper, Jesus connected His impending suffering, crucifixion, and death to the bitterness and affliction represented by the bitter herbs. Just as the Israelites suffered under slavery, Jesus was about to undergo intense physical and spiritual suffering for the sake of humanity. One of the traditions associated with the bitter herbs is to dip the herbs in saltwater. The saltwater represents the blood and tears shed by God's people Jesus used the phrase, the "bitter cup" in Matthew 26:39, asking if it was possible for the "cup" to be taken from Him. Naturally, he did not want to endure the immense suffering and pain that would accompany the full weight of sin that would come upon him. Yet, Christ willingly and humbly partook of the bitter cup, doing the will of the Father, to finish the work he was sent to perform (D&C 19:18-19)
Wine: Four cups of wine are an integral part of the Passover tradition and symbolize different aspects of the Exodus story and the covenant between God and the Israelites. Each cup is offered at a specific point during the dinner and Haggadah, and each represents a specific promise mentioned in Exodus 6:6-7 (INT), where God speaks to Moses and outlines His plan for delivering the Israelites from slavery in Egypt:
Cup of Sanctification קָדַשׁ qâdash: The first cup, known as the Cup of Sanctification, signifies the initiation of the sacred Passover meal, setting it apart as a holy occasion. It represents the divine promise of God, וְ הוֹצֵאתִי vᵊhôṣē'ṯî "And I will lead you out / bring you out from under the burden." Through the Law of Sacrifice, the Lord prepares and sanctifies His people, inviting them to offer their sins on His altar. By presenting Him with the sacrifice of a broken heart and contrite spirit, individuals learn to place their trust in God and develop an intimate understanding of His character and nature. Through this process, they can personally experience the transformative power of His Atonement in their lives. The Lord lifts their burdens, aids them in carrying their trials, and liberates them from the chains and shackles of sin, addiction, guilt, bondage, anger, shame, hurt, betrayal, fear, pride, and all the other afflictions, infirmities, and weaknesses that so frequently accompany mortality and the fallen nature of our world. (D&C 59:8, Alma 22:18)
Cup of Deliverance: The second cup symbolizes God's second promise, וְ הִצַּלְתִּי vᵊhiṣṣaltî, "And I will Deliver You from their burdens." Through the Law of the Gospel, the Lord guides us on a path of liberation, equipping us with knowledge to avoid and overcome the pitfalls that lead to bondage. The precious gift of the scriptures provides us with a written account of His divine Law, offering numerous examples and case studies from which we can glean wisdom. This cup serves as a poignant reminder of God's mighty power to save and deliver those who willingly choose to embrace Him, those who willingly accept His outstretched arm of aid and unwavering support.
Cup of Redemption: The third cup, known as the Cup of Redemption, holds a significant association with the covenant itself. It represents God's promise to redeem His people and establish a renewed relationship with them. This cup is traditionally connected to the Hebrew phrase וְ גָאַלְתִּי vᵊga'altî, which means "I will redeem you with an outstretched arm and with great judgments." It symbolizes the Lord accepting us as His own. We have previously explored the marriage laws and the concept of the kinsman redeemer. In Hebrew, the kinsman redeemer is referred to as go'el, derived from the same root גאל, Gimel-Aleph-Lamed. As illustrated in the book of Ruth, when a woman's spouse passed away, it was the responsibility of the next of kin to ensure the welfare of the widow. The kinsman redeemer would step in as a husband and father figure, shouldering all financial obligations for the widow and her family. He would reclaim anything that had been lost or forfeited, including those who had been sold into slavery. If the widow did not have a child from her previous husband, the kinsman redeemer would fulfill the role of a husband, ensuring her ongoing care and preserving the family lineage. The kinsman redeemer acted as an advocate for the family's rights and provided them with sustenance and protection. Christians believe that Jesus Christ serves as the ultimate Kinsman Redeemer, fulfilling the roles and responsibilities of a husband and father to Israel. Through His Atonement, He paid the price for the consequences of the Fall, freeing humankind from bondage, death, and hell. He willingly took upon Himself all our debts and infirmities. In addition, He offers the opportunity for the family to continue beyond mortal life. Jesus acts as our advocate with the Father, protecting and providing us with the necessities of life, salvation, and exaltation. Throughout the scriptures, the relationship between the Lord and Israel is likened to a marriage, with the Lord as the bridegroom and Israel as His bride. By adhering to the principles of chastity, individuals demonstrate loyalty and fidelity not only to their spouse but also to the Lord. When entering into the everlasting covenant of marriage, it becomes a three-way contract between a husband, wife, and God.
Cup of Restoration or Hallel: The fourth cup, called the Cup of Restoration or Hallel, is associated with the final promise of God, וְ לָקַחְתִּי vᵊlāqaḥtî "I will take/receive you to me as a people.." This represents God taking his people into the Promised Land and consecrating them as his chosen people. It symbolizes the hope of restoration, joy, and the fulfillment of all God's covenant promises. It is also linked to offering hymns of praise and thanksgiving (Hallel) to God for his faithfulness and provision.
Several years ago, I put together a presentation for my family to demonstrate some of the symbolic connections between Passover and the Temple (Sacred Times & Places), focusing on the Jewish Traditions of the Haggadah. While this presentation is far from complete, I am happy to share it with those who are interested. Other resources are listed in the links below, including some links to traditional Haggadahs and recipes for those who are interested in learning about this Ancient and Sacred Tradition.
Video/ Book: Feasts and Festivals of the Messiah by Lynda Cherry
Symbols of the Messiah by Daniel Smith
Bird's Head Haggada: The oldest Haggadot in existence, dating back to the 13th Century. This was introduced to us by Daniel Rona, and it has been a family favorite for many years.
Last Week of Christ's Mortal Ministry Chronology
Slide from Lynne Wilson's Presentation
There has been an ongoing debate among scholars regarding the chronology of the last week of Christ's life. The traditional account holds that Christ was crucified on a Friday and rose from the dead on Sunday (2 days). However, some scholars argue that Christ was actually crucified on a Thursday, which would have resulted in two Sabbath days, the Passover Sabbath on Friday and the regular Sabbath on Saturday (3 days).
This alternative timeline is gaining more validity among scholars due to biblical evidence that supports the notion of a Thursday crucifixion. James Tabor's article "The Last Days of Jesus: A Final 'Messianic' Meal" explains some of these details,
The confusion arose because all the gospels say that there was a rush to get his (Christ's) body off the cross and buried before sundown because the “Sabbath” was near. Everyone assumed the reference to “the Sabbath” had to be Saturday, so the crucifixion must have been on a Friday. However, as Jews know, the day of Passover itself is also a “Sabbath” or rest day, no matter what weekday it falls on. In the year 30 AD Friday, the 15th of the Jewish month Nisan was also a Sabbath, so two Sabbaths occurred back to back, Friday and Saturday. Matthew seems to know this as he says that the women who visited Jesus’ tomb came early Sunday morning “after the Sabbaths” (Matthew 28:1 uses the plural form σαββάτων "of the Sabbaths," indicating two Sabbaths).
As is often the case, the gospel of John preserves a more accurate chronology of what went on. John specifies that the Wednesday night “last supper” was “before the festival of Passover” (John 13:1). He also notes that when Jesus’ accusers delivered him to be crucified on Thursday morning they would not enter Pilate’s courtyard because they would be defiled and would not be able to eat the Passover that evening (John 18:28). John knows that the Jews would be eating their traditional Seder meal Thursday evening. (John 19:31 (INT) also refers to the day of Preparation and the next day being a special Sabbath. The word preparation, Paraskevi, is the Greek name for Friday)
While the differences in the dates do not detract from the importance of the events in any way, the difference in the timelines may help to clear up some confusion that many have had regarding the last days of Christ's life and the events leading up to his crucifixion, such as why is there a huge gap in information on Wednesday, when all of the other days are so packed? This revised timeline may also make some events even more poignant and meaningful. For example, If Christ died at 3:00 PM on Thursday, this would have been the exact time that the priests were shedding the blood of the sacrificial lambs on the Temple Mount. Additionally, this alternative chronology better correlates with the overall timeline of the story, an understanding of Jewish tradition, and it more accurately depicts Christ's predictions regarding Jonah, that he would be in the heart of the earth for three days and three nights, as well as his statement that everything written about him by the prophets would be accomplished.
In conclusion, it does not really matter if one wants to subscribe to the traditional or the alternative timeline for the last week of Christ's life; the events still happened, and the overall story remains the same. This perspective may simply clarify some of the specifics, making more sense to those who like to get into the nuts and bolts, helping us all better understand the Savior and his life through the lens of Jewish culture and tradition.
The outline below follows the alternative dates compiled from the different gospels.
Major Topics & Events
Topic/Event | Location | Scripture | Cross- Reference | Videos & Resources |
Preparation for Passover | Near Jerusalem | Matthew 26:1-2, Mark 14:1 | Luke 22:1 | |
Jesus Prophesied his Crucifixion in two days | Near Jerusalem | Matthew 26:2 (INT) | | |
Wednesday: Conspiracy at Caiaphas’s palace | Jerusalem, High Priest's house, see map below | Matthew 26:3–5 (INT), Mark 14:1–2 (INT) | | |
Feast with Simon the Pharisee | Bethany | Luke 7:36 (INT) | ||
An unnamed woman anointed Jesus. (Ordinance of High Priesthood, associated with Yom Kippur. Preparatory for Christ's Atoning Sacrifice.) | Bethany | Matthew 26:7–13 (INT), Mark 14:3–9 (INT) | Luke 7:37–50 (INT). (Separate account anointing as prophet.) | |
Judas’s conspiracy to betray Jesus | Jerusalem | |||
The first day of unleavened bread (According to the Synoptic Gospels) | Jerusalem | Luke 22:7–13 (INT), John 13:1 | | |
Eve of the Passover (synoptic gospels conflict with John's account, and this is where the accounts get muddy) | Jerusalem | Matthew 26:20 (INT), Mark 14:17 (INT), John 13:1–2 (INT) | Luke 22:13–14 (INT) |
Last Supper: | | | ||
Around 7:00 PM, after sundown, Jesus' Disciples participate in a Passover Seder | Jerusalem, Upper Room, see map below | Matthew 26:20 (INT), Mark 14:17 (INT), Luke 22:13–14 (INT), John 13:1–2 (INT) | | |
“One of you shall betray me.” "Is it I?" | Jerusalem, Upper Room | Matthew 26:21–24 (INT), Mark 14:18–21 (INT), John 13:18–22 (INT) | Luke 22:21–23 (INT) | Church Video: The Last Supper |
Judas identified | Jerusalem, Upper Room | Matthew 26:25 (INT), Mark 14:17-21 (INT), John 13:23–30 (INT) | Luke 22:21-23 (INT) | Dipping Karpas "bitter herbs" in saltwater during the seder is reminiscent of the dipping of Joseph’s coat into blood by his brothers, as a symbol of betrayal. |
Sacrament instituted | Jerusalem, Upper Room | Matthew 26:26–29 (INT), Mark 14:22–25 (INT), Luke 22:15–20 (INT) | Luke 22:7-20 (INT) | |
Jesus washes disciples’ feet | Jerusalem, Upper Room | John 13:2–5 (INT) | (see Exodus 28:2–3, 41; 29:4–7; 40:12–13; Leviticus 8:6). | See Lynne Wilson's comments at 14:30. |
Peter’s protest | Jerusalem, Upper Room | John 13:6–12 (INT) | Jan 23, 1833 School of the Prophets: Washing and Anointing | |
Jesus’ example | Jerusalem, Upper Room | | | |
A new commandment: "Love one another as I have loved you." | Jerusalem, Upper Room | John 13:31–35 (INT) | | |
Jesus comforts the disciples | Jerusalem, Upper Room | | | |
Another Comforter | Jerusalem, Upper Room | John 14:16–31 (INT) | | |
The True Vine | Jerusalem, Upper Room | | | |
Love one another | Jerusalem, Upper Room | | | |
Hatred of the world | Jerusalem, Upper Room | John 15:18–25 (INT) | | |
The Spirit of truth testifies | Jerusalem, Upper Room | John 15:26–27 (INT) | | |
Warnings to the Apostles | Jerusalem, Upper Room | | | |
Opposition: Joy and sorrow | Jerusalem, Upper Room | | | |
Prophecy: Flock to be scattered | Jerusalem, Upper Room | Matthew 26:31–32 (INT), Mark 14:27 (INT), John 16:31–33 (INT) | | |
Sang hymn before retiring to Gethsemane (probably around 10:00 PM) | Jerusalem, Upper Room | | The Great Hallel A traditional rendition of the Hallel being performed at the Western Wall |
"I will smite the Shepherd and the sheep shall be scattered." | On the way to Gethsemane | Matthew 26:31-32 (INT) | | |
This night, before the cock crows, you shall deny me thrice." | On the path to Gethsemane | Matthew 26: 33-35 (INT) | | |
Gethsemane | ||||
Jesus asks disciples to sit and pray | Gethsemane | Matthew 26:36 (INT) | Luke 22:40 (INT) | Pray that ye enter not into πειρασμόν "temptation" |
Peter, James, and John accompany the Savior further into the Garden. | Gethsemane | | ||
Tarry here, and watch with me. | Gethsemane | Luke 22:41 (INT) | μείνατε "Tarry, abide," γρηγορεῖτε "watch" | |
First Prayer: "Let this cup pass, ... not as I will, but as thou with." | Gethsemane | Luke 22:42 (INT) | ||
Disciples fall asleep | Gethsemane | | | |
The second prayer, (Luke account says an Angel appeared to strengthen Jesus, 2nd or 3rd prayer) | Gethsemane | Luke 22:43-46 (INT) | "Sweat great drops of blood," D&C 19:18, Mosiah 3:7 , Isaiah 63:1–3 | |
Disciples fall asleep again | Gethsemane | | | |
Third Prayer | Gethsemane | | ἀπέχει "it is enough" | |
Son of Man betrayed | Gethsemane | | ||
Judas arrives with soldiers, betrays Jesus with a kiss. | Gethsemane | |||
Jesus heals the ear of a soldier after Peter cuts it off. | Gethsemane | | ||
Christ chooses to be taken so the scriptures can be fulfilled, 12 legions of angels | Gethsemane | | ||
Young man flees | Gethsemane | Mark 14:51-52 (INT) | | |
Jesus was taken to go before Caiaphas | Jerusalem | Matthew 26:57-58 (INT) | ||
Midnight Meeting, search for False witness' | Caiaphas' house | | ||
Charge of blasphemy | Caiaphas' house | | | |
Peter's denial | Caiaphas' house | |
Church Videos & Resources
The Last Supper (John 13: 1-35)
Jesus Warns Peter and Offers the Intercessory Prayer (Luke 22: 31-34)
The Savior Suffers in Gethsemane (Matthew 26: 36-57)
Jesus Is Tried by Caiaphas; Peter Denies Knowing Him (Matthew 26: 57-75)
Scripture Central
The Bible Project
BYU’s RSC
Messages of Christ
Video Tours of the Holy Land
Additional Videos & Insights
