The Savior knows us personally.
SUMMARY of Luke 19:1-10: Jesus was on His way to Jerusalem for the last time. He passed through Jericho, where he encountered a man named Zacchaeus. Zacchaeus was a good man, who gave half of his goods to the poor and made “fourfold” restitution when necessary—well beyond what the law of Moses required (see Leviticus 5:16; Numbers 5:7). He was sincere and determined to do all he could to make things right. However, before his meeting with Jesus, Zacchaeus could have been considered the epitome of the “lost.” Not only was he a despised publican, but he was “the chief among the publicans.” Some people regarded Jewish publicans as having forfeited their claim to be among Abraham’s chosen offspring, but the Savior offered fellowship and salvation even to Zacchaeus, affirming that he “also is a son of Abraham.” The Savior’s own words help us understand the way the Savior viewed him: “For the Son of man is come to seek and to save that which was lost.”
READ Luke 19:1–10
-Where was Jesus going?
-Who was Zacchaeus? What was his profession?
READ What does the title “chief among…mean? In Add’l Res
-Why was he in a tree? Was he a good man?
-What did Jesus say to him?
-Though a publican what else was he? (verse 9)
-What did Jesus say his mission was?
-What did Zacchaeus learn about the Savior?
-What do we learn about the Savior?
Luke 19:1 And Jesus entered and passed through Jericho.
2 And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich.
3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature.
4 And he ran before, and climbed up into a sycamore tree to see him: for he was to pass that way.
5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house.
6 And he made haste, and came down, and received him joyfully.
7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.
8 And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any -thing from any man by false accusation, I restore him fourfold.
9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.
10 For the Son of man is come to seek and to save that which was lost.
21-NT SS Lesson May 15-21, Matt 21–23; Mark 11; Luke 19–20; John 12 “Behold,Thy King Cometh”
The Parable of the Pounds
SUMMARY: The parable of the pounds bears some similarities to the parable of the talents found in Matthew 25:14–30. Both parables tell of a lord who departs, leaving his servants various sums of money that they are to put to good use. When the lord returns and receives an accounting from his servants, he rewards those who have earned a profit by using his gifts well, but he reproves those who have failed to do so. Thus, both parables teach us to be ready for the Lord’s return by making good use of the gifts and responsibilities He has given us.
However, the parable of the pounds teaches additional truths about the Lord’s future millennial reign. The parable implies that Jesus Christ would be rejected in Jerusalem (see Luke 19:14) and would not immediately reign there as king (see Luke 19:11).
READ Who are the people that…to reign over us? …in Add’l Res
Elder Bruce R. McConkie explained the significance of the parable in its historical context:
“Jesus was enroute to Jerusalem for the last time. In about ten days he would die upon the cross, and to the Jews generally it would appear that he had failed to set up the promised Messianic kingdom. To correct the false concept that ‘the kingdom of God’—meaning the political kingdom, the kingdom which should rule all nations with King Messiah at its head, the millennial kingdom—‘should immediately appear,’ Jesus gave the Parable of the Pounds. …
“Christ is the nobleman; the far off country is heaven; the kingdom there to be given him is ‘all power … in heaven and in earth’ (Matt. 28:18); and his promised return is the glorious Second Coming, when the literal and visible kingdom shall be set up on earth. … The servants are commanded to labor in the vineyard on their Lord’s errand until he returns” (Doctrinal New Testament Commentary [1965–73], 1:571–72).
Luke 19:12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.
13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.
15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.
16 Then came the first, saying, Lord, thy pound hath gained ten pounds.
17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.
18 And the second came, saying, Lord, thy pound hath gained five pounds.
19 And he said likewise to him, Be thou also over five cities.
20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:
21 For I afeared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.
22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:
23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?
24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.
Jesus Christ is our King.
REVIEW Mark 11:1-11
SUMMARY The Savior’s triumphal entry into Jerusalem, during the observance of the Passover, directly fulfilled the prophecy recorded in Zechariah 9:9–10 and publicly declared that Jesus was the Messiah. In ancient times, the ass was a symbol of Jewish royalty. During the time of the monarchy in ancient Israel, following the enthronement of King Saul, the Jews held annual re-enthronement rituals that featured a king riding into Jerusalem upon a donkey. The rider approached Jerusalem from east of the city, through the Mount of Olives and the Kidron Valley, and then came to the temple. These rituals looked forward to the time when the Messiah would come to His people in this same way. Thus, at a time when Jerusalem was flooded with Jews, Jesus entered Jerusalem in a manner that demonstrated He was the Messiah, the King of Israel. Riding on a donkey also showed that Jesus came as a peaceful and “lowly” Savior, not as a conqueror upon a warhorse (see Zechariah 9:9–10).
-How did these people recognize Jesus as their King?
-How do we worship Jesus Christ as our King through our words and actions?
Mark 11:1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,
2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.
3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.
4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.
5 And certain of them that stood there said unto them, What do ye, loosing the colt?
6 And they said unto them even as Jesus had commanded: and they let them go.
7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.
8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.
9 And they that went before, and they that
followed, cried, saying, Hosanna; Blessed
is he that cometh in the name of the Lord:
10 Blessed be the kingdom of our father
David, that cometh in the name of the
Lord: Hosanna in the highest.
11 And Jesus entered into Jerusalem, and
into the temple: and when he had looked
roundabout upon all things, and now the
eventide was come, he went out unto
Bethany with the twelve.
The two great commandments are to love God and love others as ourselves.
READ President Ezra Taft Benson…in Add’l Res
-In what way does loving God and loving one’s neighbor encompass all the other commandments?
“The first five of the Ten Commandments could be observed if men were to observe ‘to love the Lord thy God with heart, soul and mind.’....Likewise, if the second of the Lord’s greatest commandments were obeyed…then men would love their neighbors as themselves, and there would be peace.” (“Teachings of Harold B. Lee,” 85)
-Why is the order of these two great commandments important?
“Trying to please others before pleasing God is inverting the first and second great commandments. It is forgetting the way we face. And yet, we have all made that mistake because of the fear of men. In Isaiah (51:7) the Lord warns us, “Fear ye not the the reproach of men.’” (Robbins, “Which way do you face,” 9)
-In what ways do men (and women) invert these commandments?
-Why did the Lord put His first commandment first?
-Why is it important to remember that all commandments relate to the two great commandments?
-How do we show love for the Savior?
-What does He promise in return?
Matthew 22:34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
36 Master, which is the great commandment in the law?
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
38 This is the first and great commandment.
39 And the second is like unto it, Thou shalt love thy neighbour as thyself.
40 On these two commandments hang all the law and the prophets.
We will be protected as we avoid following blind guides.
SUMMARY of Matthew 23:13–33
READ Matt 23:13-15,16
-What are hypocrites?
“Hypocrite is simply the Greek word for….a person….who is pretending to be somebody he isn’t….[Hypocrites] do all things simply for appearance.” (Nibley, Ancient Documents and the Pearl of Great Price, 2)
-What are these hypocrites doing? (vs 13)
-What does pretense (vs 14) mean?
READ What does Pretence Inhibit?...in Add’l Res
-In verse 16 what does He call these hypocrites?
READ Matt 23:23-24
-What “weightier matters” did the scribes and Pharisees omit?
READ The Weightier Matters of the law…in Add’l Res
READ Who were the Blind Guides (vs 24)? …in Add’l Res
READ Marr 23:34
-Why is it important to know that there will still be prophets?
READ Why would the Savior Prophesy…in Add’l Res
-Verses 23-34 describe the sins of the hypocrites?
-List some of the sins of these “blind guides.”
READ Actions of the Scribes and Pharisees…in Add’l Res
-Besides leading people astray these are those who killed the prophets throughout history.
-How can we identify these blind guides?
-How do we avoid these individuals?
Matt 23:13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.
15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell athan yourselves.
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16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!
Matt 23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, ejudgment, fmercy, and faith: these ought ye to have done, and not to leave the other undone.
24 Ye blind guides, which strain at a gnat, and swallow a camel.
Matt 23:34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
LAST WORDS: Elder Lynn G. Robbins of the Seventy taught that hypocrisy involves inconsistency between what one does and the weightier matter of what one is: “The Savior often denounced those who did without being—calling them hypocrites: ‘This people honoureth me with their lips, but their heart is far from me’ (Mark 7:6). To do without to be is hypocrisy, or feigning to be what one is not—a pretender. … The Savior chastised the scribes and Pharisees for their hypocrisy: they failed to be what they should have been.
“While He recognized the importance of do, the Savior identified be as a ‘weightier matter.’ The greater importance of being is illustrated in the following examples:
President James E. Faust (1920–2007) of the First Presidency explained how the Savior’s teachings focused on the “weightier” internal requirements of God’s law: “The Savior taught that judgment, mercy, and faith are the ‘weightier matters of the law.’
“I wish to state unequivocally that the commandments of God must be kept to receive the blessings and promises of the Savior. ….Jesus introduced a higher and more difficult standard of human conduct. It is simpler as well as more difficult because it focuses on internal rather than external requirements: Do unto others as you would have them do unto you. Love your neighbor as yourself. When smitten, turn the other cheek. When asked for a coat, give your cloak also. Forgive, not just once but seventy times seven. This was the essence of the new gospel. There was more emphasis on do than do not. More moral agency was given to each of us.” (“The Weightier Matters of the Law: Judgment, Mercy, and Faith,” Ensign, Nov. 1997, 53)
The Savior, with His gospel, has listed His expectations about our activities. We learn that we must not just be hearers, but receivers of His doctrines, not just listeners, but doers. And not just doers of good to those we like, but also to our neighbors (and in His view our neighborhoods are immense). In a recent address, Elder Ulisses Soares of the Quorum of the Twelve Apostles, states, “My dear friends, our quest in life is to seek for light and truth and to walk with our Savior and to receive the magnificent blessing of having Him walk with us, despite the darkness that exists in the world today. . . . I plead with you to take charge of your testimony. Work for it. Own it. Care for it. Nurture it so that it will grow. Feed it truth."
That is our charge for this week: seek, walk with, receive and take charge. May we have a good week, and be successful in our efforts.
Greg
ADDITIONAL RESOURCES:
What does the title “chief among the publicans” tell us about Zacchaeus? “Jericho was a city of considerable importance; among its resident officials was a staff of publicans, or collectors of customs, and of these the chief was Zacchaeus, who had grown rich from the revenues of office….he must have been particularly obnoxious to his people on account of his advanced status among the publicans, all of whom were in Roman employ” (Talmage, Jesus the Christ, 471). “Because publicans represent Romans interest, they are despised and even judged by some to be ceremonially unclean. Jesus of course, reaches out to them and welcomes them….After all, He comes seeking the lost.” (Brown, Testimony of Luke, 852)
Who are the people that declare “we will not have this man to reign over us.” “The citizens who hated the nobleman in the parable represent all people, Jew or Gentile, who refuse and reject Jesus and His kingship. So emphatic is their rejection that they send a message stating “we will not have this man to reign over us.” The citizens are the Lord’s enemies, so identified in Luke 19:27.” (Parry and Parry, Understanding the Parables of Jesus Christ, 199)
What is the meaning of the number ten, which recurs throughout this parable? “Ten is emphasized several times in the parable. There are ten servants, ten pounds (mentioned three times) and ten cities. Ten, which represents wholeness or ‘completeness,’ is used to signify the entirety of the Lord’s disciples (ten), their appointed stewardship (ten pounds), and their reward (ten cities). Ten is also used as a symbolic number in the parables of the lost coin, the ten lepers, and the ten virgins. (Parry and Parry, Understanding the Parables of Jesus Christ)
President Ezra Taft Benson (1899–1994) discussed the importance of the first great commandment and its relationship to the second:
“To love God with all your heart, soul, mind, and strength is all-consuming and all-encompassing. It is no lukewarm endeavor. It is total commitment of our very being—physically, mentally, emotionally, and spiritually—to a love of the Lord.
“The breadth, depth, and height of this love of God extend into every facet of one’s life. Our desires, be they spiritual or temporal, should be rooted in a love of the Lord. Our thoughts and affections should be centered on the Lord. …
“Why did God put the first commandment first? Because He knew that if we truly loved Him we would want to keep all of His other commandments. …
“We should put God ahead of everyone else in our lives….
“We bless our fellow men the most when we put the first commandment first” (“The Great Commandment—Love the Lord,” Ensign, May 1988, 4–6).
What does Pretence Inhibit? “Artificial discipleship not only keeps us from seeing ourselves from seeing ourselves as who we really are, but it also prevents us from truly changing through the miracle of the Savior’s Atonement. The Church is not an auto showroom--a place to put ourselves on display….it is more like a service center, where vehicles in need of repair come for maintenance and rehabilitation. And are we not, all of us, in need of repair, maintenance and rehabilitation? We come to church not to hide our problems but to heal them.” (Uchtdorf, “On Being Genuine,” 83)
Who were the Blind Guides (vs 24) The JST concludes this verse by adding “who make yourselves appear unto men that ye would not commit the least sin, and yet ye yourselves, transgress the whole law.” (JST, Matt 23:24) This inspired addition by the Prophet Joseph Smith reveals what the Savior meant by using the metaphor of “blind guides.”
Why would the Savior prophesy about future prophets? (23:34) “Some have supposed that after Christ came, the Christian Church would not be blessed with prophets anymore; but this is a mistaken notion (see Eph 4:811: 1 Cor 12:28)….From these passages we learn that prophets were just as much intended for the Christian Church as teachers, pastors, wisdom, knowledge, faith or any other gift. And yet, those who profess to have the Christian religion exclude prophets from their churches, with the same propriety, they might exclude the gifts of wisdom, knowledge , faith, teachers, pastors and every other gift promised in the gospel.” (Orson Pratt’s works, 163)
Matthew 23: Actions of the Scribes and Pharisees Identified as Hypocrisy
Verse 13 They not only rejected Christ, His Church, and His offer of salvation, but they also sought to prevent others from accepting Christ and salvation.
Verse 14 They were greedy and materialistic, and they preyed upon the misfortunes of others.
Verse 15 They were recruiting souls to false beliefs.
Verses 16–22 Through their oaths, they gave more reverence to the gold and furnishings of the temple than to the Lord, whom the temple honors.
Verse 23 They obeyed rules but ignored the more important doctrines and principles the rules were based on.
Verses 25–28 They hid internal greed and self-indulgence beneath an exterior show of righteousness. They looked clean and good on the outside, but on the inside they were full of corruption and spiritual decay.
Verses 29–30 They rejected living prophets while claiming allegiance to dead prophets.
The Weightier Matters of the Law Focus on Internal Requirements
When the Savior accused the scribes and Pharisees of omitting the “weightier matters of the law,” he told them they were “blind guides, which strain at a gnat, and swallow a camel” (Matthew 23:23–24). This was a reference to the practice of some Jewish leaders who carefully strained their drinking water to avoid mistakenly swallowing the smallest of unclean animals. Yet they would symbolically swallow a camel—the largest of unclean animals (see Leviticus 11:4). (Institute Manual: Matthew 23:23–28)