CFM: June 12–18
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 | | |
Talk of Him | | |
Ponderfun | Luke 22, John 18 (not yet posted) | |
Talking Scripture |
Resources and Insights about this Week's Lesson
While much of the material covered in this week's lesson overlaps with our previous "In Remembrance" lesson, which focused on Matthew 26, Mark 14, and John 13, we now transition into the pivotal events surrounding the Trial of Jesus. In our prior discussions, we explored the various strategies employed by conspiring leaders as they sought to ensnare the Savior. However, this week delves deeper into the unfolding drama of the trial itself, shedding light on the profound implications of these critical moments in the Savior's journey.
In our previous lessons, we witnessed numerous instances where the Pharisees and Sadducees attempted to question and challenge Jesus' authority. Their inquiries aimed to discredit him by probing the source of his teachings and the authority behind his miraculous acts. Seeking to expose any contradictions or weaknesses, they hoped to undermine his credibility and diminish his influence. These encounters highlight the relentless efforts of the corrupted leaders to test Jesus and cast doubt upon his divine mission.
We observed the authorities challenge Jesus about Civic and Religious Law: The Pharisees, who were meticulous about following various laws and traditions, tried to entangle Jesus in debates over Jewish legal matters. They asked questions about topics such as divorce, Sabbath observance, and paying taxes to the Roman authorities.
On several occasions, authorities, including spies, were sent to Jesus, demanding him to perform miraculous signs as proof of his authority. They hoped that Jesus would either fail to deliver so they could discredit him or they could accuse him of using sorcery and dark powers.
During their midnight interrogations before Caiaphas, The chief priests, elders, and scribes sought to find witnesses who would testify against Jesus, accusing him of blasphemy or other charges. However, their efforts were inconsistent and unreliable, and their false witnesses' testimonies fell apart with conflicting evidence. The recorded charges against Jesus primarily revolved around allegations of Jesus threatening to destroy the temple and his claim to be the Messiah, the Son of God, which they viewed as blasphemy.
In our previous lesson, "I Am the Good Shepherd," we discussed the significance of the "I Am" statement. This was most poignantly declared in John 8:58 INT, when Jesus said, "Verily, verily, I say unto you, before Abraham was, I am." This reference held a direct connection to Exodus 3:14 INT, when Moses asked the Lord whom he should tell the people sent him. God responded, 'êyê 'ăšer 'êyê אֶהְיֶה אֲשֶׁר אֶהְיֶה . In Greek, this was translated as ἐγώ εἰμί (Ego Emi), and in English, "I AM who/that I AM" (although a more accurate translation would be, "I will be whom I will be"). The "I am" phrase was associated with the Divine Name of God, which was depicted through the Tetragrammaton, יהוה (YHVH, Yahweh). This is where we get the English transliteration, ״Jehovah״. This name is associated with the "to be" root hayah, הָיָה, and even today, in Modern Hebrew, the "to be" verb is inferred, but it isn't used in the present tense. As a general practice, it is traditionally omitted, out of respect for the Ineffable Name of God. Therefore, Jesus' use of this phrase was very intentional and highly significant.
Historians have identified 7 distinctive "I Am" statements referred to in the Gospels that reveal fundamental aspects of Jesus' divine nature, mission, and relationship with humanity. Let's explore the seven "I Am" statements (Hint: This is a REALLY good place to practice the Lexicon exercises that we discussed last week):
"I am the bread of life" (John 6:35 INT): Jesus declared that He is the sustenance of spiritual life. Just as bread nourishes and satisfies physical hunger, Jesus satisfies spiritual hunger and offers eternal life. (The Hebrew word for bread is lehem as in Beth-lehem.)
"I am the light of the world" (John 8:12 INT): Jesus proclaimed Himself as the source of spiritual illumination, guiding people out of darkness and into the truth. He brings understanding, wisdom, and deliverance from spiritual blindness. (The Hebrew word for Light is Or, as in menorah, Min-Or-Yah, "from the Light of Jehovah")
"I am the door" (John 10:9 INT): Jesus referred to Himself as the entrance to eternal life. He is the means through which people can have a relationship with God. It is through Christ that we can enter back into the presence of the Father, and receive salvation and exultation. (The Hebrew word for Door (sometimes translated as gate), is Dalet דֶּלֶת, Patach פֶּתַח, and sometimes Sha'ar שַׁעַר.)
"I am the good shepherd" (John 10:11 INT): Jesus identified Himself as the caring and protective shepherd who lays down His life for His sheep. He guides, nurtures, and watches over His followers, ensuring their well-being and safety. (In Hebrew, this would be translated as Ra'ah Tov or Yapheh רָעָה יָפֶה, טוֹב, and it is related to the word/symbol Lamed, the shepherd staff or Ox Goad that was discussed in our Good Shepherd lesson.)
"I am the resurrection and the life" (John 11:25 INT): Jesus declared His power over death and His ability to give eternal life. He is the source of spiritual and physical resurrection, promising that those who believe in Him will have everlasting life. (In Hebrew, the word for resurrection is HeQym הֵקִים, from the root Qum קוּם, and the word for life is חַיִּים Chi'im, representing the idea of living life in the highest sense, referenced in the famous Fiddler on the Roof song, L'chaim "to life' (from חָיָה).)
"I am the way, the truth, and the life" (John 14:6 INT): Jesus proclaimed that He is the exclusive path to God. He embodies truth, provides access to the Father, and offers eternal life. He is the only way to reconcile with God. (The Hebrew word for Life has already been addressed in the previous clause. The term for "way" is dereḵ דֶּרֶך, and less frequently 'ōraḥ אֹרַח. The words for truth are 'ĕmeṯ אֶמֶת and 'āmnām אמְנָם (from 'āman אָמַן, the same root we saw last week for "Believe," which is where we get the word Amen, the word we use to close our prayers.) These are simply variations of the same word. Jewish scholars teach that the word emet אֶמֶת reflects the concept of truth because it is written with the first, middle, and last letter of the alphabet. This symbolically teaches us that in order to understand the truth of any entity, one must look at its existence in its entirety, from the beginning, through the middle and to the end. As God is the only being having the full capacity of this vision, we must trust him when he teaches us that something is true. (Truth and Lies in the Jewish Tradition. Jewish Word | Emet)
"I am the true vine" (John 15:1 INT): Jesus used the metaphor of a vine to illustrate the intimate relationship between Himself (the vine) and His followers (the branches). He is the source of nourishment, strength, and fruitfulness. Only by abiding in Him can believers bear spiritual fruit. (Two words are primarily used in Hebrew for vine, גֶּפֶן gefen and שֹׂרֵק sôrêq.)
In Luke 22:70 (INT), Jesus openly and intentionally used this I am phrase, and he fully comprehended the kind of response it would receive.
67 Art thou the Christ? Tell us. And he said unto them, If I tell you, ye will not believe:
68 And if I also ask you, ye will not answer me, nor let me go.
69 Hereafter shall the Son of man sit on the right hand of the power of God.
70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
71 And they said, What need we any further witness? for we ourselves have heard of his own mouth.
I have heard some say that the Jews were responsible for the crucifixion of Christ, and I have heard others say that the Romans were responsible. However, Jesus clearly stated that he alone chose to give his life for us, not by force, but willingly. "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." (John 10:17-18 INT)
Jesus, a master at navigating the snares and schemes set by lawyers and politicians, spoke with intention and full awareness of the implications of his words. As the lawyers exhausted their witnesses and arguments, Christ responded with the profound statement, "Ye say that I am." It is crucial to understand that this declaration was not an admission of guilt on his part or condemnation to those who didn't know who he was; Jesus would even later ask the Father to forgive the Roman soldiers who were driving nails through his hands and others who were ignorantly following the crowd because they did not know what they were doing. They could not comprehend the eternal ramifications. Rather, Christ was making a profound acknowledgment that he knew there were many that were present who recognized him as the long-awaited Messiah, the very embodiment of the God of Abraham and Moses; and they were willingly and intentionally choosing to reject him for their own temporal comforts and worldly ambitions, thereby sealing their own fate. Jesus' words carried immense weight and significance, revealing his divine understanding of the moment as well as the associated consequences for himself and for his accusers. (As a side note, it is important to clarify that there were several members of the Sanhedrin that were actively trying to protect the Savior; Joseph of Arimathea, Nicodemus, and others spoke out in Christ's defense, but their voices could not persuade those who were intent on Jesus' demise.)
I would suggest that the words spoken by Christ at that moment, "Legete oti Ego Eimi" also apply to us today, those who read these words and understand them. The Greek word legete λέγετε is the second person plural conjugation of lego λέγω, meaning "you all say." Those who know Jesus as the Messiah and Son of God know this because they have received that confirming witness from the Holy Ghost. If we have read and understood these words and still feel the need to point fingers at those "responsible" for Jesus' death, hopefully, we will have the courage, wisdom, and gratitude to point those fingers at ourselves, because we recognize why Jesus had to suffer and die the way that he did. He did it for us, for his friends. "This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you."
Envision the transformative power of this message if everyone were to embrace this perspective. Instead of casting blame on others for the injustices in the world, imagine redirecting our focus to Christ and extending love and service to those who are hurting, defensive, lonely, betrayed, scared, marginalized, overwhelmed, judged, bitter, or broken. Consider the profound impact this could have on mending hearts, healing wounds, restoring relationships, strengthening families, uniting tribes, and fostering peace among nations. This embodies the essence of the gospel, the good news that brings peace on earth and goodwill to all. This is a goal worthy of our concerted efforts, personally and collectively, through our everyday interactions with family, friends, and acquaintances to our broader ministries, missionary, civic, and temple work.
I know that I personally fall short of this goal daily, sometimes multiple times a day, but I take comfort in recognizing that the purpose of this life is the journey as well as the destination. As I humbly repent, and recenter my focus on Christ, again and again, he can and will help me to learn from my mistakes as I strengthen my resolve to become fully converted to Him.
In addition to the other excellent references posted on this page, I would like to highlight a particular video that outlines The Trial of Jesus. If you were to only watch one video this week, this would probably be the one that I would suggest because it takes you through the locations and the history, painting a very clear picture of this story.
This week's lesson provides a valuable opportunity to revisit and apply the knowledge we have gained from previous lessons. As a reminder, in our last lesson, we explored the effective use of the Blue Letter Bible's online Lexicon and Concordance tools. Building on this foundation, I invite you to delve deeper into the seven profound "I am" statements made by Christ. Utilize the skills we have developed to uncover meaningful treasures for you within these statements. I encourage you to share your discoveries and insights in the comment sections of the Facebook post where you found this thread. Let us embrace this collaborative learning experience and grow together in understanding!
Major Topics & Events
Major Event/ Topic | Location | Scripture | Cross- References | Videos & Resources |
*Preparation for Passover | Near Jerusalem | Luke 22:1 | Matt 26:1-2, Mark 14:1 | |
Judas’s conspiracy to betray Jesus | Jerusalem | Matthew 26:14–16 (INT), Mark 14:10–11 (INT), | ||
The first day of unleavened bread (According to the Synoptic Gospels) | Jerusalem | Matthew 26:17–19 (INT), Mark 14:12–16 (INT), | | |
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) | | |
Last Supper: | | | | |
Around 7:00 PM, after sundown, Jesus' Disciples participate in a Passover Seder | Jerusalem, Upper Room, see map below | Luke 22:13–14 (INT) | Matthew 26:20 (INT), Mark 14:17 (INT), John 13:1–2 (INT) | |
Sacrament instituted | Jerusalem, Upper Room | Luke 22:15–20 (INT) | Matthew 26:26–29 (INT), Mark 14:22–25 (INT) | |
“One of you shall betray me” | Jerusalem, Upper Room | Luke 22:21–23 (INT) | Matthew 26:21–24 (INT), Mark 14:18–21 (INT), John 13:18–22 (INT) | Church Video: The Last Supper |
Who shall be Greatest? | Jerusalem Upper Room | Luke 22:25-28 (INT) | | |
Many Mansions | | Luke 22:29-30 (INT) | | |
Sifted as Wheat | | Luke 22:31(INT) | | |
Intercessory Prayer: When Thou art Converted, Strengthen thy Brethen | | Luke 22:32 (INT) | | |
Peter: This night, before the cock crows... | | Luke 22:33-34 (INT) | Matthew 26:31-35 (INT) | |
Warning to apostles | | Luke 22:35-38 (INT) | | |
Major Event/ Topic | Location | Scripture | Cross- References | Videos & Resources |
Gethsemane, Mount of Olives
| LUMO John 18 | |||
Remove this cup, not my will, but thine | | Luke 22:42 (INT) | | |
Angel appeared to strengthen him | | Luke 22:43 (INT) | | |
Sweat great drops of blood | | Luke 22:44 (INT) | | D&C 19:18, Mosiah 3:7, Isaiah 63:1-3 |
Apostles fell asleep | | Luke 22:45-46 (INT) | | |
Judas arrives with soldiers, betrays Jesus with a kiss.
| | Matthew 26:47-50 (INT), Mark 14:43-46 (INT) | αραδίδοται "betrayed," φιλήσω "kiss" | |
Jesus heals Malchus' ear. | | | ||
This is how you take me, under the power of darkness? | | | ||
Jesus taken to Caiaphas' home | | Matthew 26:57-58 (INT) | | |
Peter's denial | | | ||
Captors mocked and abused Jesus through the night during questioning | | | |
Major Event/ Topic | Location | Scripture | Cross- References | Videos & Resources |
Thursday: Trial, the next morning | Jerusalem, Hall of Judgement | Luke 22:66 (INT), John 18:28 (INT) | Matthew 27:1 (INT), Mark 15:1 (INT), | |
Hearing before Caiaphas | Jerusalem | Luke 22:66–71 (INT), John 18:24 (INT), 28 (INT) | Matthew 27:1 (INT), Mark 15:1 (INT), | |
Hearing before Pilate (around 6:30 am) | Jerusalem | John 18:28–38 (INT) | Matthew 27:2 (INT), 11–14 (INT), Mark 15:1–5 (INT), Luke 23:1–6 (INT) | |
Hearing before Herod (sent around 7:00 am) | Jerusalem | Luke 23:7–10 (INT) | | |
Herod and soldiers mock Jesus | Jerusalem | Luke 23:11–12 (INT) | | |
Second hearing before Pilate | Antonia fortress, see map below | Matthew 27:15–31 (INT), Mark 15:6–15 (INT), Luke 23:11–17 (INT) | ||
Barabbas released (around 8:00 am compare with Yom Kippur scapegoat) | Antonia fortress | John 18:39–40 (INT) | Matthew 27:15–21, 26 (INT), Mark 15:6–15 (INT), Luke 23:18–25 (INT) | |
Pilate washed his hands to proclaim his innocence | Antonia fortress | | Church Video: Jesus Is Condemned Before Pilate, My Kingdom is Not of this World |
Church Videos & Resources
The Last Supper (John 13: 1-35)
Jesus Is Tried by Caiaphas; Peter Denies Knowing Him (Matthew 26: 57-75)
Jesus Is Condemned Before Pilate (Matthew 27: 1-2, 11-25)
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 watching them all!)
Video Tours of the Holy Land
Additional Videos & Insights
Comments