Unit 3 Religion 250 Final

final directions

" . . . they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power." (1:6‐7) • The question of the timing of Christ's return is an issue throughout the New Testament • "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." (1:8) • The eschatological (end times) kingdom was not their concern; rather their commission was to take the news of the kingdom (and the present kingdom‐on‐earth, the Church) to all peoples • This is also the structural rubric for the Book of Acts • Starts in Jerusalem, ends in Rome the capital of the empire that extended to the reaches of the "civilized" world)

kiss of Judas

"I Am" proclamation Jesus' intervention for disciples Malchus and the ear (healed only in Luke, named only in John)

The beginning of the atoning journey

, not a discrete, sole experience

Crucifixion

- most torturous way while still keeping them alive -Christ went below ALL things - nailed to piece of olive wood and between 2 thieves - 7 statements - Great Substitute - death by asphyxiation (suffocation)

Marcan and Matthean anointing

- unnamed woman anoints Jesus' head - explicit purpose, implicit symbolism - a "priestly" anointing?

ascention

Ascension takes place from Mount of Olives • Place where David wept and from which he left Jerusalem ahead of Absalom (2 Sam 15:30) • Place where the shekinah (cloud of God's presence) tarried when it left the temple before its destruction (Ezekiel 11:23) = Gethsemane incident • Place where the Messiah will come on the "great and dreadful day of the Lord" (Zech 14:4) • Beginning of strong eschatological expectations among the early Christians

Jewish and Roman authorities

parallel acts of abuse, cruelty, and judgment

What is the significance of "blood and water" coming forth from the Lord's side after his death on the cross?

"But when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water" (John 19:33-34, emphasis added) • Blood on the cross = blood of paschal lambs on doorframes! • The flowing of water from Jesus side is reminiscent of the streams of water that Jesus proclaimed would flow from his belly (John 7:37-39) • the blood atoning for sins while the water purifies or cleanses the sinner • Elsewhere in John water represents life, and not just mortal life but everlasting life (see John 4:14 and 7:37-38) • Due to his mortal inheritance from his mother, Mary, represented by the flowing blood, Jesus was able to lay down his life as a sacrifice for sin • Because of his divine, immortal inheritance from God his Father, represented by the stream of water, he was able to take his life up again and become a source of eternal life

Peter, James, and John fall asleep three times

(Mark and Matthew; only once in Luke)

Johannine anointing

- Mary anoints Jesus' feet - explicit purpose, - implicit symbolism, a "kingly" anointing? Before Jesus went to Jerusalem, at the house of Lazarus, Martha, and Mary • Mary anointed Jesus' feet • Explicit symbolism: preparing him for burial (suggesting that Mary knew he was going to Jerusalem to die) • Implicit symbolism: recognizing him as a messiah or christos

Two on the road to Emmaus

"And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him." (Luke 24:14-16; note Luke's interest in the "average" disciple) • "And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?" (Luke 24:30-32)

Marcan Olivet Discourse

"Little Apocalypse" Prophecies - destruction of the temple - persecution - abomination of desolation - coming of the Son of Man (eschatological) Teachings - lesson of the fig tree - "watch therefore," parable of man on a journey • Calling this "The Little Apocalypse" because of some similarities with Revelation is misleading • This is a brief discourse, containing prophecies and teachings, set into the narrative • Is not a dramatic vision report with all the characteristics of apocalyptic literature • An apocalypse is usually a visionary tour of world history narrated or guided by a divine being, although perhaps here Jesus is the divine being ! • Probably better called "The Olivet Discourse" • Prophecies • Destruction of the Temple Foretold (13:1-8) • Persecution Foretold (13:9-13) • The "Abomination of Desolation" (13:14-23) • The coming of the Son of Man (13:24-27) • Teachings • Lesson of the Fig Tree (13:28-31) • "Watch ye therefore . . ." (13:32-37) The occasion of their reassurance has, in turn, provided us with a helpful road map to prepare us in the Last Days, which also fills us with hope and anticipation as we look forward to his return. As we look for the return of our King and the establishment of his millennial reign,

"Maundy" Thursday

"Maundy" is an Old English term from the Latin mandatum, meaning "commandment" (see John 13:34) • The primitive narrative may have been oral • The term "Last Supper" never occurs in the New Testament • from the kērygma or preaching of the gospel (perhaps Q or M—or "J!") • Stories about the sacrament, Jesus' other acts, and his final teachings • The earliest NT reference is actually by Paul • "For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me." (1 Cor 11:23-26) • Luke 22:19-20 is closest to this • Not surprising since Luke is closely associated with Paul

Mary Magdalene

"Woman, why weepest thou?" "Touch me not" = "do not hold on to me" "Go to my brethren and say . . ." Angels and then the Resurrected Christ: "Woman, why weepest thou?" • Gynai address recalls the mother of Jesus at Cana and at Calvary (as well as Eve in Eden and the eschatological woman of Revelation 12) • Why didn't Mary recognize Jesus? • "Touch me not" (John 20:17) • mē mou haptou (present imperative has the sense of a continued action: "do not keep touching me, do not hold onto me" (cf. JST "hold me not . . ." • The importance of Mary is as a witness of the resurrection • "go to my brethren, and say . . ." • A model for all women, all disciples • Her personal relationship to the Savior is secondary (and none of our business!)

Why the cross?

"cursed is every one that hangeth on a tree" Jesus "must be lifted up" the gospel according to 3 Nephi 27 "a bone of him shall not be broken" "forthwith came there out blood and water" tree of cursing to a Tree of Life • First Mockery - those passing by tell Jesus to "save yourself" (Mark 15:29-30; par Matt 27:39-40, Luke 23:35) • Second Mockery - chief priests and scribes, "he saved others, come down and we will believe (Mark 15:31-32; par Matt 27:41-43) • Soldiers mock Jesus, "If you are the King of the Jews," and offer him sour wine (Luke 23:36-37) • Third Mockery - Bandit(s) deride him the same way (Matt 27:44; par Luke 23:39 • "Salvation" of the Believing Bandit (Luke 23:40-43): paradise = JST "world of spirits" • Women at the Foot of the Cross (John 19:25) • How many? Probably four: two named (Mary the wife of Cleophas and Mary Magdalene) and two unnamed (mother of Jesus and her sister [Salome, mother of James and John]) • Jesus' Mother Commended to the Beloved Disciple (John 19:26-27) • These were kept anonymous for literary and perhaps theological reason • If the disciples becomes Mary's son then he is in Jesus' family - we can all be the disciples at the foot of the cross! • Obviously one of the most terrible ways of execution in the ancient world • Part of descending below all things • "Cursed is every one that hangeth on a tree" (Deut. 21:23; Gal 3:13) • Way of Jewish leadership to prove Jesus was not "the son of the Blessed?" • Repeated prophecy that Jesus "must be lifted up" (John 3:14; 8:28; 12:32; see also 3 Nephi 27:14-15) • Like the brazen serpent in the wilderness, the sacrifice of Jesus must be where all can see it! • OT sacrificial imagery: guilt was placed on the head of the sacrificial v

Last Words of Jesus

- "Father, forgive them; for they know not what they do." (Luke 23:34) - "Verily I say unto thee, To day shalt thou be with me in paradise." (Luke 23:43) "Woman, behold thy son!" . . . Behold thy mother!" (John 19:26-27) - "My God, My God, why hast thou forsaken me?" (Mark 15:34; Matthew 27:46) - "I thirst." (John 19:28) - "Father, into thy hands I commend my spirit." (Luke 23:46) - "It is finished." (John 19:30) Darkness from the Sixth to the Ninth Hour, approximately 12:00 noon - 3:00 p.m. (Mark 15:33; par Matt 27:45, Luke 23:44-45a) • "Then the heavens grew black. Darkness covered the land for the space of three hours, as it did among the Nephites. There was a mighty storm, as though the very God of Nature was in agony. And truly he was, for while he was hanging on the cross for another three hours, from noon to 3:00 p.m., all the infinite agonies and merciless pains of Gethsemane recurred." (McConkie, May 1985) • Jesus' Cry, "My God, why hast thou forsaken me?" (Mark 15:34-35; par Matt 27:46-47) • Aramaic: Eloi, Eloi, lama sabachtani (Eloi confused with Elijah) • "I am a father, inadequate to be sure, but I cannot comprehend the burden it must have been for God in His heaven to witness the deep suffering and Crucifixion of His Beloved Son in such a manner. His every impulse and instinct must have been to stop it, to send angels to intervene—but He did not intervene." (Holland, Ensign, May 1999, 14) • The terrible spiritual death of Gethsemane, the necessary separation of a perfect God from the one bearing the sins of the world, returned Shortly before he expired, Jesus announced that he was thirsty, leading a soldier to offer him cheap wine (KJV "vinegar") on a sponge (Matthew 27:48-49; Mark 15:36; John 19:28-30a) • While Matthew and Mark record that this sponge was placed on a reed (kalamō), John portrays it as being put on a hyssop branch (hyssōpō) • A short shrub, the hyssop's branches would probably not have been long enough to reach the lips of a man suspended on a cross, even if the cross was relatively short, and its stalk would have been too flimsy to bear the sponge • Nevertheless, the hyssop was the plant mandated by the law of Moses not only for certain purification rituals but also for spreading the blood on the doorposts at the first Passover (Exodus 12:22)

"Golgotha"

- "skull or place of skull", where he experienced physical suffering, "God became man so that man could become God."

Luke's important details

- prayer for disciples - softening of apostles' failings - appearance of strengthening angel - description of bloody sweat

At Calvary

2 criminals/malefactors/insurrectionists Golgotha/Calvary = "place of the skull" division of clothing coat "without seam" crucifixion third, sixth, and ninth hours Johannine timing examples of Luke's "benevolent theology" mocking at the cross women at the foot of the cross the Mother of Jesus and the Beloved Disciple darkness from sixth to ninth hour "My God, why hast thou forsaken me?" - pains of Gethsemane recurred? "I thirst" - hyssop, symbolism of Golgotha, "The Place of the Skull," or Calvary (Mark 15:22; par Matt 27:33, Luke 23:33a; cf. John 19:17b) • Jesus Refuses Wine and Myrrh - cf. Prov.31:6 (Mark 15:23; par Matt 27:34) • Jesus' Clothing divided - cf. Ps. 22:18 (Mark 15:24; par Matt 27:35b-36, Luke 23: 23:34b; cf. John 19:23-24; see next slide) • Jesus' tunic/undergarment not rent (John 19:23b-24) • Jesus Crucified - Mark's Third Hour, 9:00 a.m. (Mark 15:25; par Matt 27:35a, Luke 23:33b); John's Sixth Hour, 12:00 noon (John 19:18a) • Mark's use of hours - third, sixth, ninth - may represent liturgical prayer times in the early church • Matt and Luke follow somewhat, but John does not, perhaps imagining a correlation with the slaughtering of the paschal lambs at noon • Jesus Prays for Forgiveness for Those Crucifying Him (Luke 23:34a) • Typical of Luke's "benevolent theology" • The Superscription "King of the Jews" [trilingual in Luke] (Mark 15:26; par Matt 27:37, Luke 23:38; cf. John 19:19- 20) • Chief Priests Fail to Have Pilate Change the Title (John 19:21-22) • Crucified Between Two Bandits (Mark 15:27-28; par Matt 27:38, Luke 23:33 [malefactors]; cf. John 19:18b [two "others"]) • Lēstsai here can mean "bandits, thieves" —or— "insurrectionists, insurgents, revolutionaries," possibly alluding to the political charge against Jesus

Forty Day Ministry

Acension "being seen of them forty days, and speaking of the things pertaining to the kingdom of God." (1:3) • No details of this ministry in any canonical account • Focus on "the kingdom" • " . . . commanded them that they should not depart from Jerusalem, but wait for the promise of the Father . . . for John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (1:4-5) • This does not mean that the apostles had not been confirmed or received the gift of the Holy Ghost (as we understand it as an ordinance), but that they had not yet received the full measure of its enjoyment • Cf. John 20:22, "when he [the resurrected Christ] had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost."

acts structure

Acts chronicles the geographic and ethnic expansion of the gospel • Thematic/structural statement: "But ye shall receive power, after the Holy Ghost is come upon you: and you shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost parts of the earth" (Acts 1:8) • Jerusalem • Preparing the Disciples (1:1-26) • Mission in Jerusalem (Acts 2:1-8:1a) • Missions in Samaria and Judea • Preparing for the "Turn to the Gentiles" (Acts 8:1b-12:25) • "Unto the uttermost part of the earth" • Missions of Barnabas and Saul (Acts 13:1-14:28) • The Jerusalem Council on Gentile Christians (Acts 15:1-35) • Missions of Paul to Asia Minor and Greece (Acts 15:36-21:14) • Paul's Arrest in Jerusalem, Trial in Caesarea, and Journey to Rome (Acts 21:15-28:31)

Divine clothing

All four gospels note that prior to nailing Jesus to the cross, the soldiers who were crucifying him divided his outer garments (ta himatia) into four parts and distributed them among themselves but that they cast dice for his inner tunic (ton chitōna, KJV "coat") • fulfilled the prophecy of Psalm 22:18 (Matthew 27:35b-36; Mark 15:24; Luke 23: 23:34b; John 19:23-24) • Only John, however, notes that his coat "was without seam, woven from the top throughout" • Commentators have observed that this may suggest that it may have represented the priestly garment, reinforcing the image of Jesus not only as the lamb being offered but as the high priest who made sacrifice for his people • "But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us" (Hebrews 9:11-14; see also 9:23-28)

Before Jewish Authorities

Annas abuse by Jewish guards Caiaphas blasphemy charge

Triumphal Entry symbolism

Christ rides in on donkey - people expect him to be the ruler and wave palm leaves - gate: symbolic and fulfilled prophecy - Hosanna shouted 4 times "save us now" - all 4 gospels recorded it - Great Messianic Fervor, He knew His fame had spread Bethany, Bethphage, Mount of Olives, Jerusalem Symbolism: Mount of Olives, donkey colt, tree branches (palms in John), hôšî`ânnâ' • Bethany → Bethphage → Mount of Olives → Jerusalem • Symbolism • Mount of Olives • Associated with defeat (2 Sam 15:13-30, David fleeing Absalom) • God's presence left the Temple before its destruction by the Babylonians by passing over the Mount of Olives (Ezekiel 10-11) • Associated with eschatological triumph (Zechariah 14:4)

death of Lamb of God

Death at the Ninth Hour (Mark 15:33; Matt 27:45; Luke 23:44-45a) • One of the times given for the slaughter of the paschal lambs in the temple! (see Josephus, Wars of the Jews 6.9.3, §422-27) • Jesus Cries Out and Dies (Mark 15:37; Matt 27:50; Luke 23:46) • Luke records that Jesus first commended his spirit to his Father • Jesus Announced "It is finished," and gives up his spirit (John 19:30b) • Johannine Jesus "lays down his life," no one takes it from him • The rocky outcropping of Golgotha is an extension of the same geographic feature as the Temple Mount • The sacrifice was to be killed "on the side of the altar northward" (see Lev. 1:11) When the Jewish leadership asked the Roman authorities to break the legs of those being crucified so that their bodies would not desecrate the Sabbath—and in John, the Passover itself—the soldiers first broke the legs of the two insurgents or revolutionaries (lēstai, KJV "thieves") who had been crucified with him • When they came to Jesus, however, and found that he was already dead, they did not break Jesus' legs "that the scripture should be fulfilled, A bone of him shall not be broken" (John 19:31-33, 36) • While this was a fulfillment of the prophecy of Psalm 34:21, not breaking any bones was a particular requirement of the paschal lamb, one that was as significant as the prerequisite that it, like Jesus, be "without blemish" (Exodus 12:46; Numbers 9:12). 26. Crucifixion and Burial 11/12/

Donkey vs. Horse

Donkey: peace, humility, royalty - Israel kings rode in to coronations on donkeys showing humility Horse: war/military power - Military kings rode horses Donkey colt (Zechariah 9:9): cf. unyoked, consecrated animals in the OT, ride of peaceful prince, David's mount

The Risen Lord in Galilee (Matthew and John)

Epilogue of John "Simon, Simon, lovest thou me?" Matthean Apostolic Commission

Peter's Speech in the Temple

Followed his healing of the lame man in the Gate Beautiful • "And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all." • "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things . . ."

acts authorship and audience

Formally anonymous, never directly names author • Traditionally attributed to Luke, a Greek‐speaking Christian who had been a missionary companion of Paul and also was credited with writing the Gospel according to Luke • The so‐called "we passages" that seem to indicate that the author had been a part of some later events (Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:6) • Officially dedicated to "Theophilus" (the name means "lover of God!") • Perhaps a real person who was the work's patron • Whether real or a type, "Theophilus" probably represents the larger Christian community • Broadly directed to the early Christian community • Gives a sense of continuity with earlier Israelite history and the ministry of Christ • Provides a defense (apologia) in the face of both Jewish and Gentile opponents • Serves as a guide—basic principles applied to specific situations • Emphasizes the superintending power of the Holy Spirit

Passion Week

Friday or saturday-The Anointing in John Palm Sunday-The Triumphal Entry; the Cleansing of the Temple (Matt and Luke) Monday-Cursing of the Fig Tree; Cleansing of the Temple (Mark); Teachings in the Temple (focusing on the rejection of Old Israel) Tuesday-Lessons from the Fig Tree; More Teachings in the Temple (focusing on the questioning of Jesus); the Olivet Discourse "Spy" Wednesday-Plot to kill Jesus; the Anointing in Mark and Matthew; Judas agrees to betray Jesus Holy or "Maundy" Thursday- The Last Supper; Gethsemane; Betrayal and Arrest; Jesus before the Jewish Authorities Good Friday-Jesus in the Hands of the Romans; the Crucifixion; the Burial Saturday-Jesus in the Spirit World Easter Sunday-The Resurrection

Meaning of "passion"

From the Greek verb paschō, meaning "suffering" • But it is not unconnected with the idea of "deep feeling" and love Usually the passion is reckoned from the Last Supper or from Gethsemane through the death and burial Sometimes the time from the Triumphal entry to the resurrection is referred to the "Passion Week

Hosanna

Hôšî`ânnā' (Psa 118:25 BHT): "[God] save us now!"

The Disciples Abandon Jesus

Jesus Intervenes for His Disciples (John 18:8b-9) • Christ's concern for his disciples in Luke 22:40 realized in John 18:8-9 • " . . . Let these go their way: that the saying might be fulfilled, which he spake, of them which thou gavest me have I lost none" • Disciples Abandon Jesus (Mark 14:50; Matt 26:56b) • Young Man in the Linen Cloth (Mark 14:51-52) • Many interesting suggestions, but the primary image may be that while the disciples had given all to follow Jesus, they are now willing to give up everything to abandon him and escape

Jesus Before the Jewish Authorities

Jesus before the former High Priest Annas (John 18:12-14; 19-24) • Father‐in‐law of Caiaphas, Annas had been high priest himself from A.D. 6‐15 • Position of high priest had become a political appointment under the Herods; the Roman prefect or governor inherited the right to appoint or dismiss • The "other disciple" (John?) was "known unto then high priest" and gained access for himself and Peter • Jesus Mocked by the Jewish Guards (Mark 14:65; Matt 26:67-68; Luke 22:63-65) • Foreshadows the mocking he will suffer at the hands of the Romans • Jesus Before the High Priest/Caiaphas (Mark 14:54-65; Matt 26:57-68; Luke 22:66-71 [after the denial and the mocking]; John 18:24, 28) • Traditionally this has been examined as "The Jewish Trial of Jesus" • Scholars and Church commentators have noted the various irregularities (although much of this is based on later Mishnah evidence) • It was most likely a legal hearing, trying to establish the charges that would be given to Pilate • False witnesses fail to establish the charge of planning to destroy the temple • Blasphemy is settled upon when he does not deny that he is the Son of Godd

issue of culpability

Jews = ? Romans = ? us • Betrayal and Arrest of Jesus (Mark 14:43-52; par Matt 26:47-56, Luke 22:47-53; cf. John 18:2-3) • Jesus Before the Jewish Authorities (Mark 14:53-65; par Matt 26:57-68, Luke 22:54-71; cf. John 18-28) • Jesus in the Hands of the Romans (Mark 15:1-21; par Matt 27:1-32, Luke 23:1-32; cf. John 18:29-19:17a) • Be careful about the issue of culpability—that is, who was responsible for the arrest, conviction, and execution of Jesus • First, Jesus needed to die to complete the atoning act of redemption and to put him in a position to overcome death through the atoning act of resurrection • Second, the passion narratives signal parallel acts of abuse, cruelty, and judgment on the parts of both Jews and Romans • Jews = Israel, the people of God • Romans = Gentiles, all other people • Third, because we are all sinners and are all mortals, we are all responsible

Burial

Joseph of Arimathaea Nicodemus (third appearance) new sepulchre in a garden women as witnesses

burial

Joseph of Arimathaea Requests Jesus' Body (Mark 15:42-45; Matt 27:57-58; Luke 23:50-52; John 19:38) • Joseph's righteousness and messianic expectation attested in Luke • Joseph a secret disciple in John • Nicodemus Brings a Kingly Amount of Burial Spices in Daylight (John 19:39- 40; cf. 3:2a, 14) • Placing the Body in the New Tomb (Mark 15:46a; Matt 27:58-60a; Luke 23:53-54; John 19:41-42) • Sealing the Tomb (Mark 15:46b; Matt 27:60b) • The Women Witness Where the Body Was Laid (Mark 15:47; Matt 27:61; Luke 23:55-56) • The Pharisees Request and Obtain a Guard from Pilate (Matt 27:62-66) Above: The traditional site of Golgotha and the tomb (originally they were outside the city walls); right: the apparent skull‐like face of Gordon's Calvary and the nearby Garden Tomb (the latter preserves more of what the original site may have been like, but the tomb itself dates to a much earlier period)

Overview of Acts

Luke "we passages" "Theophilus" . Christian community? purposes: continuity, defense, guide, role of the Holy Spirit genre: theological narrative sermons and speeches geographic and ethnic expansion of the gospel God sent his Son < [Jesus went about doing good] < He suffered and died < God raised him from the dead < Christ ascended into heaven < He will return in glory people should act in response to this message: repent and be baptized

What are the "proofs positive" of the Resurrection?

Matthew and John's accounts end with Jesus still in the world and present with his disciples • " . . . and, lo, I am with you always, even unto the end of the world" (Matthew 28:20b)

: "We know that in some way, incomprehensible to us, his suffering satisfied the demands of justice, ransomed penitent souls from the pains and penalties of sin, and made mercy available to those who believe in his holy name."

McKonkie

Luke Anointing

Not the same as Luke's "woman who showed great love" who washed and anointed his feet in Luke 7:36‐37 • For Luke Jesus was "anointed with the spirit" at baptism

Palm Sunday

Palm Sunday is a good opportunity not only to recall one of the rare moments in Jesus' ministry when he was recognized for the king he was. Depending upon the timing of Passover and the day that Jesus was crucified, this Sunday could have been "fifth day before Passover" when the Paschal Lamb was selected for Passover and set apart for the Lord, giving special significance to crowd's recognition of Jesus on this day—they may have been welcoming him as a hoped‐for king, but in reality he had come as the Lamb of God who would die for them Temple Cleansing- • In these two Synoptics, Jesus proceeds directly to the temple and proceeds to cleanse it, casting out the money changers and merchants • In Mark he goes to the temple, looks around, and returns to Bethany (the cleansing does not occur in this gospel until the next day) • In Matthew and Luke, the emphasis is on the holiness of God's house • The Temple of Solomon had effectively been a royal chapel next to the palace • As the rightful king, Jesus has the authority over the temple • He decries those who have made it "a den of thieves" • Lēstai here means not just "robbers" but also "bandits, insurrectionists, insurgents, usurpers" = the priestly leadership that was illegitimate (cf. Jeremiah 7:1-11)

Gethsemane parallel

Parallel Texts For lectures 21-23, use the online combined text "The Final Hours of the Savior's Life and the Resurrection" • This text is divided by pericopes and lists the earliest gospel excerpt first, enabling you to see how later gospels used, adapted, and expanded upon the earlier material • It will also allow you to compare and contrast the gospel accounts more easily 20. Jesus as King 11/6/2015 21 Jesus and His Disciples Come to Gethsemane Mark 14:32-34: 32And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. 33And he taketh with him Peter and James and John, and began to be sore amazed [Greek, ekthambeistai, "thunderstruck," "utterly astonished], and to be very heavy [Greek, adēmonein, "distressed," "in great anxiety"]; 34And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. Matthew 26:36-38: 36Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. Luke 22:40: 40And when he was at the place, he said unto them, Pray that ye enter not into temptation [Greek, peirasmon, "test, "trial"]. John 18:1: 1When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. (Joh 18:1 KJV)wed

parallel acts of abuse, cruelty, and judgment

Pilate Herod Antipas "What is truth?" treason charge Barabbas abuse by Roman soldiers` Before Pilate (Mark 15: 2-5; Matt 27:2-14; Luke 23:1-12; John 18:28-38a) • Suicide of Judas Iscariot (only Matt 27:3-10) • Jesus Before Herod (only Luke 23:6-12) • Pilate and the Mob (Mark 15:6-11; Matt 27:15-23; Luke 23:13-23; John 18:38b-19:12) • What is truth? • The charge: treason • Jesus or Barabbas? • Pilate Hands Jesus over to Be Crucified (Mark 15:12-15; Matt 27:24-26; Luke 23:24-26; John 19:13-16) The Accusation of the Jewish Authorities (Luke 23:2; John 18:29-32) • The Jewish leaders moved from the religious charge of blasphemy (claiming to be the Son of God) to a political charge (claiming to be a king) • Usually non‐citizens would be tried by local courts • A Roman trial was called for if the case involved a Roman citizen, if two subjects came from different jurisdictions, or if provincial or imperial security was threatened • Could the Sanhedrin and other Jewish courts inflict capital punishment? Still an open question . . . • John 18:31 seems to suggest that it was not "lawful" for "the Jews" to put anyone to death (Roman Law? Jewish Law about Passover?) • The Jews could and did execute people in the Roman period for religious infractions • If the Jewish authorities could have stoned Jesus for blasphemy, what was the advantage of having the Roman convict him on a political charge (claiming to be a king and hence inciting rebellion) and having him crucified? • Crucifixion was the equivalent of "hanging him on a tree" (Deuteronomy 21:23), and would thus demonstrate that Jesus was cursed according to the Mosaic law • Paul wrote that Christ "was made a curse for us: for it is written, Cursed is every one that hangeth on a tree." (Galatians 3:13) • The threat of scourging in Luke and earlier whipping of Jesus in John may have been attempts to palliate the mob but still allow Jesus to be released • Mark and Matthew, however, record terrible scourging that was part of the capital punishment Pilate had just declared • Meant to traumatize and weaken the body in order to make crucifixion kill more quickly • The preliminary mocking—dressing him a purple robe, pressing the crown of thorns upon his brow, and giving him a "scepter" to carry—was meant to ridicule the charge that he was, in fact, a king 26. Crucifixion and Burial 11/12/2015 7 The Soldiers Mock and Scourge Jesus (Mark 15:16-20a; Matt 27:27-31) ". . . is the placement of the scourging by Matthew and Mark after the final judgment correct, did John move it for dramatic purposes, or were there really two? Was it a flogging preliminary to execution, or was it a whipping meant to serve as a chastisement, excite pity, or reach a compromise punishment? "In the end, however, the type and timing of the scourging are not in and of themselves important. Instead, the fulfillment of prophesies regarding this suffering make this incident a fundamental part of the Atonement accomplished by Jesus Christ. While Jesus had himself predicted the scourging and humiliation that He would suffer, some of the most powerful recorded prophecies of the abuse and mockery are found in the Book of Mormon in such passages as 1 Nephi 19:9, 2 Nephi 6:9, and Mosiah 3:9. "The focus there is not with when and how the scourging, hitting, and spitting took place, but why. Christ was willing to suffer these things 'because of his loving kindness and his long‐suffering towards the children of men.'" (Huntsman, 316‐317, emphasis added "While those details remain unknown, what remains important is that judgment took place, and it is both significant and ironic that the two 'trials' of Jesus took place before the two peoples who were most dedicated to and obsessed by law. Just as the two trials reflect the two realities of Christ's identity—as both Son of God and King—so the Jews and the Romans represent all Gentiles and all of Israel (Acts 4:27). "Examining the trial should not be for us an issue of assigning culpability—to Judas, the chief priests, or Pilate—for the betrayal and condemnation were necessary parts of the Atonement. As Wright has recently written, all of us have a share in what each of them did in that they reflect the bad in all of us. Likewise, Bammel has observed that 'Everyone becomes guilty (Luke 24:7) so that everyone might have a share in the fruits of Christ's death.'" (Huntsman, 317)

Twin Pillars of the Atonement

Redemption from Sin Resurrection from Death - but also the healing and strengthening power of his grace

The Arrest of Jesus Peter's Zeal and the Lucan Jesus' Compassion

Servant of the High Priest Wounded (Mark 14:47; Matt 26:51; Luke 22:49-50; John 18:10) • Jesus Rebukes the Defending Disciple (Matt 26:52-54; Luke 22:51a; John 18:11) • Jesus Heals the High Priest's Servant (Luke 22:51b; restored JST Mark 14:47) • John names him Malchus

On the Way to Calvary

Simon of Cyrene Johannine Jesus carrying his own cross Lucan lamenting daughters of Jerusalem Simon of Cyrene bears the Cross (Mark 15:21; par Matt 27:32, Luke 23:26) • father of Alexander and Rufus in Mark • These may have been people familiar to Mark's Rome congregation • Jesus Bears His Own Cross (John 19:17a) • Typical of the Johannine Jesus • The Lamenting Daughters of Jerusalem (Luke 23:27-31) • Follows with a prophecy about the destruction of Jerusalem • Two Criminals Led Out with Christ (Luke 23:32) • In Luke they are simply "malefactors" (kakourgoi or "evildoers") • In Matt and Mark they are later identified specifically as "bandits" or "insurrectionists" (lēstas), suggesting political revolutionaries in contrast to Christ, whose kingdom is not of this world

Speeches of Peter

Speech at Pentecost Peter's Speech in the Temple Peter before the Sanhedrin Peter and the Apostles again before the Sanhedrin Peter Preaches to Cornelius and His Household Speeches of Paul < Primary Message to Jews (essentially the apostolic kçrygma) < Message to Gentiles Paul's Speech on "Mars' Hill" Paul Arrested and Brought before the Jewish Authorities Paul in Roman Custody Paul's Testimony of the Resurrection in 1 Corinthians 15:1-11 • Peter's speeches as represented by Luke are some of the oldest NT "artifacts" • Unclear to what extent these are more‐or‐less exact translations of Peter's own words or whether Luke composed Greek speeches that conveyed the basic sense of Peter's sermons • Basic elements of the Peter's speeches (and of most NT sermons) • Jesus was the Son of God • Suffered and died to save mankind • Rose again from the dead • Ascended to heaven where he sits at the right hand of God in glory • He will return in glory • People should act in response to this knowledge—usually "repent and be baptized" • This constituted the fundamental apostolic testimony or "proclamation," called the kērygma • Together with collections of the sayings of Jesus and early Christian hymns, the kērygma provided one of the main sources for authors of the NT gospels

Speech at Pentecost

Spoken to a crowd in Jerusalem that gathered and heard the apostles speak in tongues • Fulfillment of the prophecy of Joel 2:28-31 (Acts 2:16-21) • Prophecy, dreams, visions: "in those days will I pour out my spirit"—multiple applications (2:17- 18) • After Pentecost in the Apostolic (Meridian) Church • Accompanying the Restoration • Continuing (and perhaps accelerating) until Jesus' return • Forerunner of apocalyptic destructions before the final coming—eschatological application (2:19-20; this is the part that we usually ignore) • Moroni told Joseph Smith that this would not be completely fulfilled until the latter‐days when "the fulness of the Gentiles was soon to come in" (JS—H 1:41) • Proclamation of Jesus Christ Crucified, Resurrected, and Glorified (2:22-36) climax "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain . . ." (2:22-23) • " . . . This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." (2:32-33) • "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." (2:36)

Palms symbolism

Spreading of clothing and tree branches: reminiscent of royal and festal processions

John's surprising silence

Suggestions that it was a command rather than a prophecy do not find definitive support in Greek grammar • Again, as in the case of Peter (he had to be "Rocky" not "Rockette") the discussion may be academic—Jesus was not speaking Greek! • Mark and Matthew's "you shalt deny me thrice" is a future, probably a "predicative future" but it could be an "imperatival future" • Luke and John actually write "before" or "till thou has denied me thrice," using constructions that use a subjunctive verb here, not a future (i.e., in these two gospels it cannot be a command) • President Kimball's "Peter My Brother" talk is often cited • It stresses Peter's repentance and subsequent faithfulness • "I do not pretend to know what Peter's mental reactions were nor what compelled him to say what he did thatterrible night. But in light of his proven bravery, courage, great devotion, and limitless love for the Master, could we not give him the benefit of the doubt and at least forgive him as his Savior seems to have done so fully?" ("Peter, My Brother," BYU Speeches of the Year, 1971). • Theologically important issues • Jesus is forsaken by almost all, even his friends = the complete rejection of the Messiah • Even the serious mistake of denying knowing or being a disciple of Jesus was something that Peter could receive forgiveness for and go on and do great things = emphasizes the power of Christ's grace • He does not deny who Jesus is or the testimony that came to him by revelation

Last Supper a Passover meal?

Synoptics maintain it was John suggests it wasn't Synoptics, John, or both correct? Synoptics agree that it was a traditional Passover meal or Seder • John maintains that it was the night before Passover • Christ died on the cross even as the paschal lambs were being slaughtered in the temple! • Supported by Babylonian Talmud Sanhedrin 43a: "On the eve of Passover, Yeshua was hanged" • Explanations • Synoptics are correct • John has altered it for theological reasons to emphasize that Christ was "The Lamb of God" • John is correct • the Synoptics have altered it to emphasize the imagery of the sacrament • Both are correct • Pharisees and Sadducees observed it on different days • Jewish lunar versus Qumran solar calendar • Galilean observance versus Jerusalem observance • Passover began Friday evening but Jesus, knowing that he would not be alive for it, was anxious to celebrate it early with his friends • "With desire I have desired to eat this passover with you before I suffer" (Luke 22:15) • Maintains both the Synoptic and Johannine symbolism

"Spy" Wednesday why the traditional name?

The Plot to Kill Jesus (Mark 14:1-2; par Matt 26:1-5; Luke 22:1-2) • "After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. But they said, Not on the feast day, lest there be an uproar of the people." (Mark 14:1-2) • The Anointing at Bethany (Mark 14:3-9; par Matt 26:6- 13; cf. John 12:1-3; see next slide) • Judas Agrees to Betray Jesus (Mark 14:10-11; Matt 26:14- 16; Luke 22:3-6

witness of the women "standing afar"

The Witness of the Women Standing Afar Off (Mark 15:40- 41; Matt 27: 55-56; Luke 23:49) • They are witnesses of his actual death, later of his burial and resurrection (they can attest that it was actually him who died and was raised to life)

Relationship between this anointing before Jesus' last week and the later anointing of Jesus' head reported midway through his last week by Mark 14:3-9 and Matthew 26:6-13?

The two anointings divide Jesus' final days into two parts, perhaps kingly and a priestly sections • Explicitly intended for Christ's burial • Funerary washing and perfuming the body had practical purposes • Mary/the woman knew well that Christ would die, understood better than the other disciples! • Possible implicit anointing "christos" imagery • Mary sister of Lazarus in John anoints Jesus' feet 6 days before • Perhaps Jesus' anointing as king before he is received in triumph on Palm Sunday? • A "woman" in Mark and Matthew anoints Jesus' head 2 days before • Jesus is now "anointed" as priest before his Passion, when he offers the sacrifice of himself

acts genre

Theological Narrative—tells a story to make and teach theological points • Like the Book of Mormon, its author selected historical events and include speeches and other material to make his points • [some scholars call it "apologetic historiography" because it tries to "defend" that early Christian movement] • Narrative (Luke telling orrecounting events) • Historical narrative, summaries (esp. at the ends of sections), miracle stories (cf. healing and other miracle stories in the gospels), call stories (e.g, the call of Saul) • Discourse (quoting the speech of others) • Sermons; other speeches, such as courtroom defenses; dialogues • Speeches—fully one half of the narrative • Luke uses them as Hellenistic historian would: what ought to be said in a particular occasion, but still based on what the character probably or reportedly had said • However, because he was writing scripture, we cannot discount the possibility that Luke could be inspired or that the Spirit "brought things to his remembrance" (see John 14:26) • Combined, particularly in dramatic episodes ("dramatic narrative" for convenience of description)

Gethsemane

This sacred spot, like Eden where Adam dwelt, like Sinai from whence Jehovah gave his laws, like Calvary where the Son of God gave his life a ransom for many, this holy ground is where the Sinless Son of the Everlasting Father took upon himself the sins of all men on condition of repentance. We do not know, we cannot tell, no mortal mind can conceive the full import of what Christ did in Gethsemane. We know he sweat great gouts of blood from every pore as he drained the dregs of that bitter cup his Father had given him. We know he suffered, both body and spirit, more than it is possible for man to suffer, except it be unto death. We know that in some way, incomprehensible to us, his suffering satisfied the demands of justice, ransomed penitent souls from the pains and penalties of sin, and made mercy available to those who believe in his holy name. We know that he lay prostrate upon the ground as the pains and agonies of an infinite burden caused him to tremble and would that he might not drink the bitter cup. • Literally "at‐one‐ment," Christ enables become more like the Father by overcoming physical and spiritual death • Its object is to "make us one" with God, in effect to bring about the goal of the Intercessory Prayer of John 17 • The Twin Pillars of the Atonement • Redemption from Sin: overcoming spiritual death through repentance and forgiveness • Resurrection from Death: overcoming physical death through the free gift of eventual immortality • Yet the Atonementis not limited, it encompasses all that Christ did for us • Includes the healing power, the transforming ability, the strengthening grace of Chri • Our focus in the Garden is naturally on the Redemption, but here the stage was set and the process begun for all aspects of our Lord's work • Following the sacrificial procedure, the sacrifice first receives the guilt, is then led to the altar, is slain for the sins, and then consumed in the fire • Gethsemane is the beginning, Calvary the middle, and the Resurrection the finale - they are all part of the same process! • Our understanding of the significance of Christ's experience in Gethsemane is unique and not accepted by many other Christians • The Book of Mormon, the Doctrine and Covenants, and modern revelation do much to supplement the surprisingly scanty gospel accounts, from which plain and precious truths seem to be lacking • "With a small cup of water we remember the shedding of Christ's blood and the depth of his spiritual suffering, anguish which began in the Garden of Gethsemane . . ." (Jeffrey R. Holland, "This Do in Remembrance of Me," Ensign, Nov. 1995, 67)

kçrygma

apostolic proclamation of Christ

Experiences/Issues

betrayal, abandonment, abuse, rejection, false (or unjust) judgment

Old Testament sacrificial procedure

claimed by worshiper/receives guilt, led to altar, slain for sins, consumed = Gethsemane, arrest/abuse, Calvary, Resurrection

Johannine Passover and Death imagery

death of the Lamb of God more to ward off "death" (physical and spiritual) than as a sacrifice for sin Risen "with healing in his wings"

Passion Narratives

dramatic accounts of the Savior's final week and/or hours Dramatic accounts of the Savior's final week and/or hours (Mark 14:1-15.47; Matthew 26:1-27:66; Luke 22:1-56; John 13‐19) • Constitute the longest block of material that John and the Synoptics have in common • All seem to draw upon an earlier tradition, a primitive Passion Narrative • Intensely studied

Women at the Tomb

empty tomb first evidence witnesses of death, burial, and that the tomb is empty reaction of the women, typology of The women, who had been witnesses of Jesus' death on the cross (Mark 15:40-41; Matt 27: 55- 56; Luke 23:49) were also witnesses of where Jesus' body had been laid (Mark 15:47; Matt 27:61; Luke 23:55-56) • For the earliest witnesses of the resurrection, the testimony was that the tomb was empty, not that they had yet seen the Risen Lord Women/Mary Come to the Tomb (Mark 16:1-3; Matt 28:1; Luke 24:1; John 20:1a [only Mary Magdalene]) • The Stone is Rolled Away (Matt 28:2-4) • The Women Find Angels and the Tomb Open (Mark 16:4-7; Matt 28:5-7; Luke 24:2-8; John 20:1b) • The Women Tell the Disciples (Matt 28:8; Luke 24:9; John 20:2; Mark 16:8) • Earliest manuscripts of Mark end here: the so‐called "Shorter Ending of Mark" • Changing grief to joy . . . The first post‐resurrection healing (see the promise of John 16:21) • Jesus subsequently appears to these other women (Matt 28:9-10) • Testimony of the Women (Luke 24:10-11; Mark 16:10-11) • The women are witnesses of the death, burial, and resurrection

Peter's denial

historical figure literary character

"atoning journey,"

how betrayal, arrest, and trial fit into the sacrificial model

Peter and the Other Disciple

issue of grave clothes Why is John anonymous? • The title "other disciple" here ( = Beloved Disciple) as well as at the Last Supper and the Cross allows him to serve as a type of all believers • The issue of grave clothes in John 20:5-7 • Compare with the raising of Lazarus in 11:44 • Jesus has risen on his own . . . • The "other disciple" believes!

Institution of the Lord's Supper

sacrament a commemorative act sacrament represents the new covenants - diathçkç = testament and covenant sacrament as a messianic banquet • Last Supper as a Commemorative Act • Henceforth looking back at his sacrifice • "And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. This is in remembrance of my blood which is shed for many, and the new testament (diathēkē or "covenant") which I give unto you; for of me ye shall bear record unto all the world. And as oft as ye do this ordinance, ye will remember me in this hour that I was with you and drank with you of this cup, even the last time in my ministry. (Mark 14:22-25) • Institution and Sign of the New Covenant (diathēkē) • cf. Sinai Covenant Ex. 24, Deut. 18 • Jeremiah 31:31‐33, "Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah . . . I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people." • Last Supper as a Messianic Banquet • Looking forward to the Parousia and the Millennium as well as looking back to the Sacrifice • See Isaiah 25:6‐8, Ezekiel 39:17‐20, Zechariah 9:15, D&C 27:4‐14 • Verily I say unto you, Of this ye shall bear record; for I will no more drink of the fruit of the vine with you, until that day that I drink it new in the kingdom of God." (Mark 14:22-25) • Token of the Resurrection as well as the Redemption (see 3 Nephi 18:7a) • The body that Jesus showed the Nephites was his resurrected body

Last Supper Tradition

stories about the institution of the sacrament stories about Jesus' other acts stories about his final teachings Preparation of the Passover (Mark 14:12-16; par Matt 26:17-19, Luke 22:7-13) • Luke 22:11's "guest chamber" is the same word, katalyma, used for the inn in 2:7! • Passover with the Disciples (Mark 14:17-21; par Matt 26:20-25, Luke 22:14-18) • Institution of the Lord's Supper (Mark 14:22-25; par Matt 26:26-30, Luke 22:19-20; omitted by John!) • Dispute about Greatness (Luke 22:24-27) • Future Role of the Twelve (Luke 22:28-30) • Peter's Denial Foretold (Mark 14:26-31; par Matt 26:31-35, Luke 22:31-34) • The Two Swords (Luke 22:35-38)

Johannine Last Supper

theme of love no explicit reference to the sacrament footwashing new commandment The Meal and Its Activities (13:1-20) • The theme of Love introduced (13:1) • "Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end." • No explicit institution of the sacrament • Instead, the symbolism is woven throughout the gospel (e.g., Bread of Life discourse) • Footwashing (13:2-20, next slide) • Jesus foretells his betrayal (13:21‐30) • The New Commandment to Love One Another (13:31-36; sc. "Maundy Thursday" from the Latin mandatum for commandment) • Peter's Denial Foretold (13:36-38) • The Last Supper, or Farewell, Discourses (14:1-17:26, next lecture)

Jesus and the Eleven

us and the Eleven proofs positive "He breathed on them . . ." Doubting Thomas? • Proofs positive: disciples see, hear, and touch (Luke 24:39-40; John 20:19; see 1 John 1:1); Christ eats (Luke 24:41-43) • "And when he had said this, he breathed on them, and saith unto them, 'Receive ye the Holy Ghost.'" (John 20:22) • Parallel with Adam's receiving the breath of life (Gen. 2:7) — a spiritual recreation • Connection with an earlier confirmation, the later reception of the spirit in power in Acts 2 • Doubting Thomas? (John 20:24-29) • "My Lord and my God" and the Infallible proofs (tekmērion, meaning "a sure sign or token") of Acts 1:3 • "Blessed are they that have not seen."

Synoptic sacrificial death imagery

• Again, "Cursed is he who is everyone that is hanged upon the tree" (Deut. 21:23; Gal 3:13) • But the flowing water on the cross makes a Tree of Death a Tree of Life! • Medieval tradition of the Verdant Cross!

Arrest of Jesus

• Jesus Rebukes the Arresting Party (Mark 14:48‐50; Matt 26:55-56a; Luke 22:52-53) • " . . . Are you come out as against a thief [lēstēn] in the night?" • Lēstēs means "bandit, insurrectionist, violent revolutionary, or 'insurgent'"

Johannine Jesus Arrest

• Jesus' "I Am" Proclamation to the Arresting Party (John 18:4-8a) • The Power of the Johannine Jesus: "As soon then as he had said unto them, I am he, they went backward, and fell to the ground." (John 18:6; note the use of the divine name "I Am") • Perhaps just Jewish shock and revulsion at hearing the divine name YHWH pronounced • Perhaps a visible sign of the power of Jehovah's name

Atoning Journey

• Prophesied Suffering: Rejection, mocking, physical abuse, false judgment, and condemnation • These experiences all are a part of the Savior's "descending below all things" and were part of the atoning journey from Gethsemane to Calvary and at last to Easter morning • Issues and Experiences that were part of "descending below all things" • Betrayal • Abandonment • Abuse • Rejection • False (or unjust) Judgment

rending of the temple veil

• Rending of the Temple Veil - cf. Hebrews 9:11-12, 24-26 (Mark 15:38; Matt 27:51; Luke 23:45b) • The veil had separated all but the high priest from the presence of God (and he entered only once a year on the Day of Aton • ement) • Now all, through Christ, have access to God

Fig Tree and the temple

• The stories are interwoven, each interpreting the other • Matthew and Luke have the cleansing of the temple immediately after Jesus' entry • Mark seems to have moved it to Monday, allowing an intercalation (a "sandwich") with the story of the fig tree • Fruitless fig tree cursed opens the frame (11:12-14) • Israel likened to a fruitless fig tree by OT prophets (e.g. Jeremiah 8:13; Hosea 9:10) • Cleansing of the Temple (11:15-19) • Emphasizes the sanctity that should obtain (11:17) • Also serves as a symbolic prophecy of the temple's destruction (cf. 13:1-2; 14:57-58) • The withered fig Tree Tuesday morning closes the frame (11:20-21) • The temple misused a barren tree ripe for destruction? Jesus did not explain why He cursed the fig tree, but a little knowledge about fig trees, combined with the circumstances described in the scriptures, helps us to understand the symbolism of what Jesus did. The kind of a fig tree mentioned in Mark 11 produces an early fig, even before it is full with leaves. The main crop of figs comes later. If a tree produces no early figs, it will produce no fruit at all that year. A tree with leaves (as both Mark and Matthew described it) should also have fruit, but that tree was barren. We could say that the tree gave the appearance of having fruit but actually had none. That is like the Jewish leaders of Jesus' day. They appeared righteous, but theirs was a hypocritical and empty righteousness. Consequently, Jesus cursed this tree of hypocrisy that symbolized the condition of the leaders of God's covenant people. Mark's account says the tree did not have fruit because it was not time; the Joseph Smith Translation, however, removes that phrase and indicates that because the leaves were out, the tree should have had fruit.

Discuss the three fold question, "Simon, lovest thou me?"

• Three‐fold affirmation of Peter's love • Compensates in some measure for the earlier threefold denial (see Talmage, Jesus the Christ, 693)