#64 Jesus Rejected Again at Nazareth

#64 Jesus Rejected Again at Nazareth

Please first read: Matthew 13:54-58 & Mark 6:1-6

Our Lord of the Gospels

President J. Reuben Clark Jr.

            “Jesus returns to Nazareth and teaches in the synagogue; the people marvel at him, his preaching, his works, they refer to the fact that his mother, his brothers, and sisters are still among them; he tells them a prophet is not without honor save in his own country, but he can there do no great works; “he laid his hands upon a few sick folk, and healed them;” he marvels because of their unbelief.”

Jesus the Christ

Apostle James E. Talmage

            “It will be remembered that, in the early days of His public ministry, Jesus had been rejected by the people of Nazareth, who thrust Him out from their synagog and tried to kill Him. It appears that subsequent to the events noted in our last chapter, He returned to the town of His youth, and again raised His voice in the synagog, thus mercifully affording the people another opportunity to learn and accept the truth. The Nazarenes, as they had done before, now again openly expressed their astonishment at the words He spoke, and at the many miraculous works He had wrought; never the less they rejected Him anew, for He came not as they expected the Messiah to come; and they refused to know Him save as “the carpenter, the son of Mary, the brother of James, and Joses, and Simon;” all of whom were common folk as were also His sisters. “And they were offended at him.” Jesus reminded them of the proverb then current among the people, “A prophet is not without honor, but in his own country, and among his own kin, and in his own house.” Their unbelief was so dense as to cause Him to marvel; and because of their lack of faith He was unable to accomplish any great work except to heal a few exceptional believers upon whom He laid His hands. Leaving Nazareth, He entered upon His third tour of the Galilean towns and villages, preaching and teaching as He went.”

Doctrinal New Testament Commentary Volume 1

Apostle Bruce R. McConkie

            Mark 5 “He could there do no mighty work. According to the eternal laws which Jesus himself ordained in eternity, miracles are the fruit of faith. Where there is faith, there will be signs, miracles, and gifts of the Spirit. Where there is no faith, these things cannot occur. (Mormon Doctrine, pp. 242-248, 459-461) The Master could not and would not violate his own law, and therefore most of his own townsmen were denied the blessings of his healing ministry. On the same basis men cannot be saved in their sins; (Alma 11:37) the Lord has ordained the laws by which salvation and all good things come, and until obedience prepares the way, the promised blessings are withheld. (D & C 88:21-24; 130:20-21; 132:5) Men can no more be saved without obedience than they can be healed without faith. All things operate by law; blessings result from obedience to law and are withheld when there is no obedience.”

A Companion to Your Study of the New Testament: The Four Gospels

Daniel H. Ludlow

            Matthew 13:54 “Whence hath this man this wisdom, and these mighty works?” could have been translated, “Where did this man get this wisdom and these powerful works?”

            “By acknowledging that Jesus and his teachings and works were far beyond anything they had witnessed or imagined, the Nazarenes were witnesses against themselves when they failed to accept him as the Messiah and rejected his teachings.”

The Life and Times of Jesus the Messiah, Volume 1

Alfred Edersheim

            “It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the centre of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod’s residence at Tiberias would have rendered a permanent stay there impossible at this stage of our Lord’s history. Henceforth, His Life is, indeed, not purely missionary, but He has no certain dwelling-place: in the sublime pathos of His own language, ‘He hath not where to lay His Head.’

            “The circumstances of the present visit, as well as the tone of His countrymen at this time, are entirely different from what is recorded of His former sojourn at Nazareth. (Luke 4:16-3) The tenacious narrowness, and the prejudices, so characteristic of such a town, with its cliques and petty family pride, all the more self-asserting that the gradation would be almost imperceptible to an outsider, are, of course, the same as on the former visit of Jesus. Nazareth would have ceased to be Nazareth, had its people felt or spoken otherwise than nine or ten months before. That His fame had so grown in the interval, would only stimulate the conceit of the village-town to try, as it were, to construct the great Prophet out of its own building materials, with this additional gratification that He was thoroughly their own, and they possessed even better materials in their Nazareth. All this is so quite according to life, that the substantial repetition of the former scene in the Synagogue, so far from surprising us, seems only natural. What surprises us is, what He marvelled at: the unbelief of Nazareth, which lay at the foundation of its estimate and treatment of Jesus. Upon their own showing their unbelief was most unwarrantable. If ever men had the means of testing the claims of Jesus, the Nazarenes possessed them.”

The One Bible Commentary

J.R. Dummelow

Mark 6:5 Faith was lacking on the part of the people involved. Their inability was moral. “He did not there many mighty works.” Only in a very few cases did Jesus waive this requirement.

Plutarch says, “You will find that few of the most prudent and wisest of mankind have been appreciated in their own country.”

Glenn R. McGettigan

June 2019

References

“Our Lord of the Gospels.” Clark

“Jesus the Christ.” Talmage

“Doctrinal New Testament Commentary.” Volume 1. McConkie

“Your Companion Study of New Testament: The Four Gospels.”  Ludlow

“The Life and Times of Jesus the Messiah.” Volume 1. Edersheim

“One Volume Bible Commentary.” Dummelow     

#46 The Sermon on the Plain

#46 The Sermon on the Plain

Please first read: Luke 6:17-49

 Among sectarian gospel writers there are two schools of thought regarding the Sermon on the Mount (Matthew chapters 5-7) and the Sermon on the Plain (Luke 6:17-49) … are they different sermons or the same one? The Sermon on the Plain (Luke) was given right after the selection and ordination of the Twelve. Some scholars believe that Mathew’s account is an assemblage of information from different sermons … a selection of his greatest ethical teachings into a continuous sermon … thus giving a better concept of our Lord’s teachings … others do not.

The same basic sermon was given by Christ to the Nephites after his resurrection

(3 Nephi chapters 12-14) showing that the material in Matthew is all (probably) one continuous discourse. We have such a small example in our scriptures of the many times Jesus taught … he would have repeated many things many times. The Nephite version was given after the Nephite Twelve were called. Some portions of the sermon are addressed to the Twelve Apostles and some portions are for the multitude in general. The JST of Matthew chapters 5-7, adds a considerable amount of additional material that applies to the Twelve rather than to the people in general.

We have four scriptural records of this sermon – Luke, Matthew, JST Matthew, and in Third Nephi. The Prophet Joseph Smith made no material changes in Luke’s rendition, although he added some language that clarified what was already written. (Luke 6:29-30) All four scriptural accounts use the same general pattern, the same doctrinal truths, and follow the same sequence. The accounts vary somewhat because they are all abridgements only, but they are the same subjects. The JST version of Matthew gives us the fullest and most complete report. In some subjects covered in both the Mount and the Plain we find additional insights given in Luke

Examples:

·         Turning the other cheek: JST Luke 6:29-30

·         Judge righteously: Luke 6:37-38; 41-42

·         Be obedient: Luke 6:46-49

Apostle James E. Talmage:

“The opening sentences are rich in blessing, and the first section of the discourse is devoted to an explanation of what constitutes genuine blessedness; the lesson, moreover, was made simple and unambiguous by specific application, each of the blessed being assured of recompense and reward in the enjoyment of conditions directly opposite to those under which he had suffered. The blessings particularized by the Lord on this occasion have been designated in literature of later time as the Beatitudes. The poor in spirit are to be made rich as rightful heirs to the kingdom of heaven; the mourner shall be comforted for he shall see the divine purpose in his grief, and shall again associate with the beloved ones of whom he has been bereft;  the meek, who suffer spoliation rather than jeopardize their souls in contention, shall inherit the earth; those that hunger and thirst for the truth shall be fed in rich abundance; they that show mercy shall be judged mercifully; the pure in heart shall be admitted to the very presence of God; the peacemakers, who try to save themselves and their fellows from strife, shall be numbered among the children of God; they that suffer persecution for the sake of righteousness shall inherit the riches of the eternal kingdom. To the disciples the Lord spake directly, saying: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” (p. 230-231)

                                                                                 

Larson:

Jesus now presents a new set of “rules” for living … not just new, but revolutionary in the extreme. As mortals we tend to resist rules; we don’t like anything that restricts us; but what Jesus is teaching here is contrary to their ways of dealing within society, patterns of behavior, reaction, and mores that have been in place for centuries. The changes required will not just be a greater ability to love, but Christ-like love will be needed, tempered with much mercy. God’s law of love goes far beyond “keeping the rules.” It will affect all … Pharisees, Sadducees, Scribes, Essenes, Gentiles … and all areas in which Jesus will have his ministry … Galilee, Judea, Peraea, Samaria, and Decapolis. The opposition to Jesus will now greatly increase on all fronts.

Fitzmyer:

Similarities and Differences:  

·         Luke the Plain: 30 verses

·         Matthew the Mount: 107 verses

·         Subject matter: both expect certain conduct from disciples

·         Content: almost all sayings in Luke are found in Matthew, especially those requiring love of ones’ neighbor, and even one’s enemies

·         Conclusion: listeners are challenged to become doers

·         Location: mountain and descending from mountain

·         Matthew’s writings seem well-constructed. Luke’s is looser and rambling

·         Love of one’s enemies requires love with mercy as God would give

·         Most all of the Lords listeners at this time would have the strong ancient background, still in practice, that one should do harm to one’s enemies and be of service to one’s friends

I like Fitzmyer’s new translation of Luke 6:37 that teaches about judging: “Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven. Give, and gifts will be given to you … good measure, pressed down, shaken together, and running over, will be poured into the lap of your garment. For the measure you use with others will be the measure by which return is made to you.”

                                                                                

Tyndale::

Some Meridian of Time History and Beliefs: 

For many centuries the Jewish nation has been captive under various foreign powers, currently under the domination of Rome. To listen to Jesus tell now to “love (by his definition) their enemies and do good to those who despitefully use you” must have been bitter to listen to.

“The blind leading the blind.” Many people were taught by leaders who had limited knowledge of what Jesus was teaching … they did not have much choice or opportunity to do better.

The named areas those here came from had substantial Gentile populations, some of whom would be attending. Jesus’ fame for healing would be of interest to any sufferer. There was a public belief that to touch Jesus might bring healing, power, virtue.

A disciple must not only hear the word … but must act on it. Love is an active word … it demands action … to not do good is actually to do evil … love expects no return.

Jesus tells the poor who suffer unfairly to take comfort … the Lord’s prophets in the past have been so treated … so is he being treated now by their leaders … blessings will come.

The counsel to love one’s enemies was not totally new to Israel…it had its roots in the Old Testament: Proverbs 25:21; and Exodus 23:4.

We see references to the “Golden Rule” in these scriptures.

The challenge “Cast out the speck in your eye” and the rebuttal “Cast out the log in yours” goes back in antiquity prior to the Meridian of Time.

In “Parallel New Testament Commentary,” Bethany writes:

It is an affront to the Lord to call him “Lord” and then do not what he says.

The heart is the tree and our words and actions are the fruit of that tree.

‘Into your bosom,’ Or ‘lap.’ In most ancient nation’s men wore loose garments. When they needed to carry anything they could not carry in their hands they would fold their robe (as a woman will do to her apron) to make a pocket or sack in which to carry. (verse 38)  

Glenn R. McGettigan

January 2016

References:

“Jesus the Christ.” Talmage

“Communicator’s Commentary.” Larson

“The Gospel According to Luke: A New Translation.” Volume 1. Fitzmyer

“New Testament Commentaries.” Tyndale

“Complete Biblical Library.” Tyndale

“Parallel New Testament Commentary.” Bethany

#45 Jesus Calls The Twelves Apostles

#45 Jesus Calls The Twelve Apostles

Apostle James E. Talmage:

“A survey of the general characteristics and qualifications of this body of twelve men reveals some interesting facts. Before their selection as apostles they had all become close disciples of the Lord; they believed in Him; several of them, possibly all, had openly confessed that He was the Son of God; and yet it is doubtful that any one of them fully understood the real significance of the Savior’s work.

It is evident by the late remarks of many of them, and by the instructions and rebuke they called forth from the Master, that the common Jewish expectation of a Messiah who would reign in splendor as an earthly sovereign after He had subdued all other nations, had a place even in the hearts of these chosen ones. After long experience, Peter’s concern was: “Behold, we have forsaken all, and followed thee; what shall we have therefore?” They were as children to be trained and taught; but they were mostly willing pupils, receptive of soul, and imbued with a sincere eagerness to serve. To Jesus they were His little ones, His children, His servants, and His friends, as they merited. They were all of the common people, not rabbis, scholars, nor priestly officials. Their inner natures, not their outward accomplishments were taken into prime account in the Lord’s choosing. The Master chose them; they did not choose themselves; by Him they were ordained, and they could in consequence rely the more implicitly upon His guidance and support. To them much was given; and much was required. With the one black exception they all became shining lights in the kingdom of God, and vindicated the Master’s selection. He recognized in each the characteristics of fitness developed in the primeval world of spirits.” (Chapter 16)

Albright and Mann:

“Calling to him his twelve disciples, he gave them authority to cast out evil spirits, and to heal every disease and every infirmity. These twelve Jesus sent on a mission, charging them as follows: Do not go along the route of the Gentiles, and do not enter a Samaritan town (again). Go rather to the lost sheep of the house of Israel, and as you go, proclaim that the Kingdom of heaven is fast approaching. Heal the sick, cure lepers, cast out demons. You received without paying anything … give without payment. Do not carry gold, silver, or copper coin in your belts, no bag for your journey, nor two tunics, nor sandals, nor a staff. The worker deserves his keep. Find out who is suitable in any town or village you enter, and stay there until you leave. As you enter the house, greet it, and if the house is deserving, then let your blessing rest upon it. If it is undeserving, let your blessing return to you. If anyone will not receive you, or listen to your words, then on your departure from that house or town, shake off the dust from your feet. I solemnly declare to you that Sodom and Gomorrah will be in happier case on the day of judgment than that town.” (Matthew 10:1-15)

Augsburger:

Jesus laments about the weary multitudes scattered like sheep and with no compassionate shepherd; ready for the harvest, but no laborers are in sight and many are needed; pray for God to send “shepherds.” How fitting it is that Jesus will now follow his own counsel and call more shepherds. (Matthew 9:35-38)

Larson’s work “Communicator’s Library” provides the following thoughts:

Although Jesus is now well-acquainted with these brethren, he spends the night in prayer and counseling with the Father before calling the Twelve. Among other things, isn’t this showing the example to all who would work in the Lord’s church?   

The time has now arrived for Jesus to begin formally organizing the Church and Kingdom of God on the earth. His ministry has been going about one and a half years (since his baptism by John the Baptist.)

He has established a presence and large groups of followers in Jerusalem and surrounding areas of his choosing. The Church Jesus will now organize and the gospel it will present will be (in full or in part) the same as in previous dispensations, and the same as today’s restored Church of Jesus Christ of Latter-Day Saints. “First apostles, secondarily prophets, thirdly teachers … after that miracles, then gifts of healings, helps, governments, diversities of tongues.” 

(1 Cor. 12:28 – signs of the true church) (Luke 6:12-13)

Apostle Bruce R. McConkie

For these twelve “there was no happenstance in their calls; they had been foreordained by Him who knows all things and who had prepared them from all eternity to be his ministers in the meridian day.”

Witnesses of the Redeemer ... humble folk, weak and simple Galileans, unlearned in Rabbinic lore, but men who could be taught from on high, whose souls will vibrate as the revelations of eternity pour in upon them.” They are the ones Lehi, Nephi, Abraham, Jeremiah and other prophets saw in vision and who were chosen to be rulers before they were born. We know very little detail about the original twelve individuals, but as ordained apostles we know they went forward teaching, preaching, baptizing, ordaining, calling others, bestowing the gift of the Holy Ghost, arbitrating, doing miracles and healings, testifying, rebuking evil … they were fearless in the performance of their office.      

Apostle Bruce R. McConkie:

The ordaining of the Twelve to the Apostleship was a/the major step in Jesus’ final organizing of his earthly Church and Kingdom.  As he prepares them to eventually preside over the affairs of his Church in his absence, they will also be given the Keys and Priesthood authority to do so.

Jesus had such zeal in his ministerial labors he would neglect to stop and eat or rest and care for his physical needs. His followers were concerned for his well-being and referred to him as one “beside himself,” as we sometimes do today. (Mark 3:20-21)

Eleven of the original twelve apostles were from the province of Galilee, where Jesus made his home at Capernaum during much of his active ministry. One apostle, Judas, was from the province of Judea wherein Jerusalem was located.

Glenn R. McGettigan

January 2016

References:

“Doctrinal New Testament Commentary.” McConkie

“The Mortal Messiah.” Book 2. McConkie

“Communicator’s Library.” Larson

“Communicator’s Commentary.” Augsburger

“Jesus the Christ.” Talmage

“A New Translation.” Albright and Mann

#39 Matthew Called

#39 Matthew Called

Please first read: Matthew 9:9-13; Mark 2:13-17; Luke 5:27-32

President J. Reuben Clark, Jr.:

  

Jesus goes forth again by the seaside, and multitudes follow him, he teaches them; seeing 

Levi - Matthew - son of Alphaeus, sitting at the receipt of custom, he says, “Follow me,” and Matthew follows; Matthew makes a great feast for Jesus (in Matthew’s house) and a great company of publicans and sinners come and sit down; the Pharisees murmur at this, asking why he eats with publicans and sinners; Jesus answers that the sick, not the well, need a physician, and that he comes not to call the righteous but sinners to repentance (some Pharisees may have detected a bit of irony here of Jesus implying that they were at the top of the list of those needing to repent and change.) (p.218)

                                                                          

Apostle Bruce R. McConkie:

By now in His ministry Jesus’ notoriety as a teacher and worker of good (miracles/healings) is established throughout all the Holy Land. Pharisees, Scribes, Sadducees, and “doctors of the law” come from Galilee, Judea and Jerusalem to see and hear Him. Jesus is in the process of restoring the gospel for his day and dispensation. So far he has revealed new doctrine, ordained new officers, approved the baptisms of John, and preformed baptisms himself. In time he will call his Twelve special witnesses, give them the keys of the kingdom, and the power to bind on earth and seal in heaven. (Volume 2. p.55)

Apostle Bruce R. McConkie: 

It appears that when Jesus saw Matthew and said unto him, “Follow me.” Matthew immediately “left all, rose up, and followed him.” Matthew was a Jew. He was also a publican (a collector of taxes for the Romans) and all such were hated and despised by his people. It was particularly offensive for one of their own race to be so engaged. Publicans were customarily considered to be sinners. Rabbis ranked them as cutthroats and robbers, as social outcasts and religiously half-excommunicated. They were forbidden to serve as judges or to give evidence, and it was common to say of them: “A religious man who becomes a publican is to be driven out of the society of religion. It is not lawful to use the riches of such men.”

Matthew was one of these social outcasts; his friends and associates obviously belonged to the same group; and when he gave a feast (a sort of reception) for Jesus, it was publicans and sinners who assembled to meet the Master. When Jewish leaders criticized Jesus for eating and associating with such unsavory individuals, Jesus’ reply was “They that are whole need not a physician; but they that are sick.” The Pharisaic religion was one of ritualistic forms, of rules and ceremonies, of rites and sacrifices; actually, no one needed a physician more than the spiritually sick Pharisees. (p.180)

The author, Farrar, in his book titled “Life of Christ,” provided the following passage:    

At or near Capernaum there was a receipt of custom. Lying as the town did at the nucleus of roads which diverged to Tyre, to Damascus, to Jerusalem, and to Sepphoris, it was a busy centre of merchandise, and therefore a natural place for the collection of tribute and taxes. These imposts were to the Jews pre-eminently distasteful. The mere fact of having to pay them wounded their tenderest sensibilities. They were not only a badge of servitude; not only a daily and terrible witness that God seemed to have forsaken His land, and that all the splendid Messianic hopes and promises of their earlier history were merged in the disastrous twilight of subjugation to a foreign rule which was cruelly and contemptuously enforced; but more than this, the mere payment of such imposts wore almost the appearance of apostasy to the sensitive and scrupulous mind of a genuine Jew. It seemed to be a violation of the first principle of the Theocracy, such as could only be excused as the result of absolute compulsion. We cannot, therefore, wonder that the officers who gathered these taxes were regarded with profound dislike. It must be remembered that those with whom the provincials came into contact were not the Roman knights – the real publican, who farmed the taxes – but were the merest subordinates chosen from the dregs of the people, and so notorious was a class for their mal-practices, that they were regarded almost with horror, and were always included in the same category with harlots and sinners. When an occupation is thus despised and detested, it is clear that its members are apt to sink to the level at which they are placed by the popular odium. And if a Jew could scarcely persuade himself that it was right to pay taxes, how much more heinous a crime must it have been in his eyes to become the questionably-honest instrument for collecting them? If a publican was hated, how still more intense must have been the disgust entertained against a publican who was also a Jew? (p. 199)

Geikie:

  

Capernaum had a strong staff of custom-house officers, or publicans.   Much goods, merchandise and traffic flowed through it and dues and fees were required on most of it.   There were tolls on the highways, the bridges, docks at the lake and various other locations where payments of duty were required.   The Roman contracts required set amounts to be paid…anything extra they could charge and collect could kept as payment for their services.   This obviously opened the door for much fraud and animosity.

This was a critical time for Jesus, and his admission of a publican as a disciple could not fail to irritate his enemies still more, but he had not hesitation in his course. Sent to the lost, he gladly welcomed to his inmost circle one of their number in whom he saw the germs of true spiritual life, in calm disregard of all prejudices of the time.

It was natural that Matthew should celebrate an event so unique as his call by a great feast at his house; and no less so that he should invite a large number of his class to rejoice with him at the new era opened to him/them, or that he should extend the invitation to his friends of the proscribed classes generally … persons branded by public opinion as “sinners.” To the Rabbis, and the Pharisees at large, nothing could be more unbecoming and irregular than the presence of Jesus at Matthew’s feast. To be Levitically “clean” was the supreme necessity of their religious lives. (p.401)

Note: I first read Papini’s book, “Life of Christ” in 1958.  I very much enjoyed the style of writing, it’s beauty, and the feelings of love for the Savior which I felt from the author’s words. I include a couple of paragraphs, hopefully, for your enjoyment.   

“Matthew is the dearest of all the Twelve. He was a tax-gatherer, a sort of under-publican, and probably had more education than his companions. He followed Jesus as readily as the fishermen. “And after these things he went forth, and saw a publican name Levi, sitting at the receipt of custom:  and he said unto him, follow me. And he left all, rose up, and followed him. And Levi made him a great feast in his own house.” It was not a heap of torn nets which Matthew left, but a position, a stipend, secure and increasing earnings.

            “Giving up riches is easy for a man who has almost nothing. Among the Twelve Matthew was certainly the richest before his conversion. Of no other is it told that he could offer a great feast, and this means that he made a greater and more meritorious sacrifice by his rising at the first call from the seat where he was collecting money.”

“Matthew and Judas were perhaps the only ones of the Disciples who knew how to write, and to Matthew we owe the first collection of Logia or memorable sayings of Jesus. In the Gospel which is called by his name, we find the most complete text of the Sermon on the Mount. Our debt to the poor excise-man is heavy; without him many words of Jesus, and the most beautiful, might have been lost. This handler of drachmas, shekels and talents, whom his despised trade must have predisposed to avarice, has laid up for us a treasure worth more than all the money coined on the earth.” (p. 228)

Edersheim:  

The term Pharisee means “separated one,” setting ones-self apart. This implies the Pharisee wants no contact, nothing to do with these unworthys; the exclusion of sinners. This was a main point of contention between them and Jesus. By calling Matthew (a publican, a sinner) to Jesus’ inner circle, Jesus would be knowingly attacking a very basic tenet of their doctrine. The actions and teachings of Christ are an absolute and fundamental contrariety to that of the Rabbis. This also sends a message to others who are ostracized by the Jews that they too may be welcome in this new gospel. (p. 508)

Glenn R. McGettigan

             August 2015; Revised October 2015

            

References:

“Our Lord of the Gospels.” Clark

“Life and Times of Jesus the Messiah.” Edersheim

“Life of Christ.” Farrar    

“Life of Christ.” Geike   

“Doctrinal New Testament Commentary.” Volume 1. McConkie

“Mortal Messiah.” Book 2. McConkie

“Matthew: A New Translation.” Albright & Mann    

“Life of Christ.” Papini

#36 The Beatitudes

#36 The Beatitudes

Please first read: Matthew 5; JST Matthew 5; 3 Nephi 12

In the Beatitudes we have the very heart of the teachings of our Savior, Jesus Christ.

“Each of the Beatitudes represents a specific step in our orderly progression towards perfection. The Bible concludes the chapter on the Beatitudes with the words, “Be ye therefore perfect, even as your Father which is heaven is perfect.” (Matthew 5:48) (Elder Royden G. Derrick, General Conference April 1977)

Prophet Harold B. Lee:

Peter, James and John had recently returned to Peter’s home from the experience of being with the Savior on the Mount of Transfiguration. The Twelve now pose a question to Jesus, “Who is the greatest in the Kingdom of Heaven?” Jesus “called a little child to him, probably one of Peter’s children, and sat the child in the midst of them and then took it in his arms and said: “Verily I say unto you, except you be converted, and become as little children, you shall not enter the kingdom of Heaven. Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven.” (Matthew 18:3-4) President Lee expands on this theme and then addresses four of the Beatitudes that have to do with our individual selves, the living of our own personal lives, if we would be perfect and have the blessedness of inward joy.

Blessed are the Poor in Spirit. To be poor in spirit is to feel yourselves as the spiritually needy, ever dependent upon the Lord for your clothes, your food, and the air you breath, your health, your life; realizing that no day should pass without fervent prayer of thanksgiving, for guidance and forgiveness and strength sufficient for each day’s need.

Blessed are they that Mourn. To mourn, as the Master’s lesson here would teach, one must show that “godly sorrow that worketh repentance” and wins for the penitent a forgiveness of sins and forbids a return to the deed of which he mourns. You must be willing to mourn with those that mourn, and comfort those that stand in need of comfort. (Mosiah 18:8-9)

Blesses are they that Hunger and Thirst after Righteousness. Did you ever hunger for food or thirst for water when just a crust of stale bread or a sip of tepid water to ease the pangs that distressed you would seem to be the most prized of all possessions? If you have then you have begun to understand how the Master meant we should hunger and thirst after righteousness.

Blessed are the Pure in Heart. If you would see God, you must be Pure. There is in Jewish writings the story of a man who saw an object in the distance that he thought was a beast. As it drew nearer he saw it was man. As the man got closer he saw it was his friend. You can see only that which you have eyes to see. Many saw Jesus only as the son of a carpenter. Only the righteous saw him as the Son of God. Only if we are the pure in heart will we see God.

President Lee then addresses the remaining four Beatitudes:

In order to gain entrance into the Kingdom of Heaven we must not only be good, but we are required to do good, and be good for something. These four have to do with our social relations with others. There are goals we need to set and strive to achieve as part of the plan of the Master’s Constitution for a Perfect Life.

Blessed are the Meek. Who are not easily provoked or irritated and are fore-bearing under injury or annoyance. They are strong, capable of self-mastery and maintain the courage of their moral convictions. While doing so they remain humble-minded and slow to anger. (Proverbs 16:32)

Blessed are the Merciful. Our salvation rests upon the mercy we show to others. Unkind and cruel words, or other acts of cruelty towards man or beast disqualify our claims for mercy in the day of judgement. Blessed are all who are merciful for they shall obtain mercy.

Blessed are the Peacemakers. They shall be called the Children of God. The troublemaker, the leader of the mob, the law-breaker, all are prompted by motives of evil and unless they desist will be known as the children of Satan rather than God. Withhold yourselves from him who would cause disquieting doubts by making light of sacred things, for he seeks not for peace but to spread confusion. That one who is quarrelsome or contentious and whose arguments are for other purposes than to resolve the truth, is violating a fundamental principle laid down by the Master that is essential in the building of a full rich life. “Peace and goodwill on earth” was the angel’s song that heralded the birth of the Prince of Peace.

Blessed are they which are Persecuted for Righteousness sake. To be persecuted in such a great cause where truth and virtue and honor are at stake is God-like. Always there have been martyrs to every great cause. The harm that may come from persecution is not from the persecution itself, but from the possible effect it may have upon the one persecuted. They may thereby be deterred in their zeal for the rightness of their cause. Much of that persecution comes from a lack of understanding, for men are prone to oppose that which they do not comprehend. Some of it comes from man’s intent upon evil. But whatever the cause, persecution seems to be so universal against those engaged in a righteous cause that the Master warns us: “Woe unto you when all men shall speak well of you! For so did their fathers to the false prophets.” 

Glenn R. McGettigan 

February 2015

References:

General Conference. April 1977. Derrick

“The Constitution for a Perfect Life.” Lee

#32 Jesus Calls Peter, Andrew, James, and John

#32 Jesus Calls Peter, Andrew, James, and John

Please first read: Matt 4:18-22; Mark 1:16-20; Luke 5:1-11; JST John: 1:42; JST Matt 4:18-21

President J. Reuben Clark Jr.:

Jesus, pressed by the people, stands by the Lake of Gennesaret; he sits in Simon’s boat, and having it pushed out a little from the shore, he teaches the  people; he then takes Simon and his boat into the sea, tells Simon to cast his net; Simon demurs, saying he has toiled all night and taken nothing, but says he will do as told; he casts his net and gets so many fish that the net breaks; he beckons his other partners who come and they fill both ships. Peter falls upon his knees saying, “Depart from me; for I am a sinful man, O Lord;” all are astonished, and he says to them – Peter, Andrew, James, and John, “Follow me, and I will make you fishers of men;” they leave their boats and follow him.

Jesus is now selecting a small group of disciples and beginning their preparation for a future calling. He comes upon Peter and Andrew and after he testifies to them that he is the Messiah they follow him. (JST Matthew 4:18-21) James and John are also called to be followers, or disciples, and they do so. They will later become Apostles. Phillip is not mentioned but was also among the followers of Jesus here. It is he who brought Nathaniel to Jesus. Matthew and Mark record this as the same event; Luke’s account appears to be a separate occasion.

The scriptures show that Jesus had to keep calling these and other disciples back to him. They were young in their discipleship. The Greek “disciple” means “learner” and in the strict sense of the word a physical follower of the teacher. They also show that even after the Lord’s resurrection he had to call some of these same followers back to their callings as Apostles. It will not be until the Gift of the Holy Ghost is bestowed upon them on the Day of Pentecost that they will leave the temporal and give full service to the Apostleship.

“Casting out” and “fishers and hunters of men” were familiar expressions in their own Jewish scriptures. (Jeremiah 16) Fishing was a metaphor for missionary work. Regarding Jesus’ saying, “Follow me and I will make you fishers of men,” President Harold B. Lee, in October 1960, likened it to “If you will keep my commandments, I will make you leaders of men.”

Jesus spent much of his time with the poor and downtrodden but they were not the only ones to follow him. Fishing in Galilee was a thriving industry. These four called disciples appear to have successful fishing businesses … they own their boats and have hired employees working for them. It is very likely there were kinship and/or occupational ties between some of them. Eleven of the Twelve Apostles called by Jesus came from around the Sea of Galilee. It also seems reasonable to me there would certainly be a cross section of the public, especially from what we would refer to as the “middle class.”

John the Baptist was instrumental in preparing some of Jesus’ closest disciples. This was part of his calling. Kinship may also have played a role in his gaining early followers ready to accept Jesus when he came.  

“Apostles” and “Disciples’ as defined in Jesus’ time:

·         Disciple: an adherent, a learner, one who follows another’s teachings; especially of the Twelve Apostles. (Vines Dictionary of NT Words)           

·         Apostle: In Jewish Palestine it was “the one sent,” i.e. emissaries commissioned by the Sanhedrin, rabbis, etc. to represent them and act in their name with authority on fiscal or legal matters. Greek: one sent, charged, or commissioned. The criteria for an Apostle elsewhere in the New Testament seem to be mainly two: 1. A witness of the risen Christ, and 2. One commissioned by Jesus to proclaim the Christ. (J. Fitzmyer, “The Gospel According to Luke)

·         Apostle: The Twelve called by Jesus and sent forth to preach the Gospel and be with him during his ministry on earth, one sent forth. (Smith’s Bible Dictionary)

Glenn R. McGettigan       

December 2014; Revised: September 2015

References:

“Doctrinal New Testament Commentary.” McConkie  

“Mortal Messiah.” Volume 2. McConkie

“Our Lord of the Gospels.” Clark  

“The Gospel According to Mark.” Mann 

“The Life and Teachings of Jesus Christ.” Holzaphel and Wayment  

“Gospel Studies of the New Testament.” Ludlow

“The Gospel According to Luke.” Volume 1. Fitzmyer   

#31 The Good Shepherd

#31 The Good Shepherd
Please first read: John 10:1-14; Matthew 9:36, 18:12, 26:31;
Mark 14:27; Luke 12:32; John 21:15-19

When Jesus began his ministry it appears that he first referred to himself by the name of “Good Shepherd” and used that name for himself more than any other title while here on earth. For his audiences the name conjures up thoughts of love, protection, care, guidance, and sacrifice. Almost everything in a true shepherd’s life and work in a 24-hour day mirrors the words and teachings of our Savior. His life and activities were illustrative of the teachings of Jesus. Often “good shepherd” is one of the first names we say to our infants and children when we teach and read Bible stories to them about Jesus.

To fully comprehend all that this title really means, and meant in the time when Jesus grew up (infant, child, and youth) we must know and understand somewhat how important shepherds and sheep were at that time; how they impacted the individual lives, families, and economy of the whole Jewish nation. This included the Jews, Samaritans, Gentiles, and their Roman captors.

Seeing the “good shepherd” through the eyes of the people at that time helps us understand their feelings for, and the value of, shepherds and sheep, and the major role of these in their religion. When Jesus used that name for himself he brought into their minds a mental picture that was historically embedded in the thoughts and language of the people. Throughout the Old Testament God is pictured as the Shepherd of the people. Psalms, “the Lord is my Shepherd.” The lives of Moses and Aaron. Isaiah shows God as the loving and gentle shepherd. Ezekiel names the Messiah as King and Shepherd. The new King David came “directly from the sheepfold with the shepherds crook still in his hand to the appointing that made him royal.” (Talmage) King David is to feed the people and be their shepherd. Ezekiel chastises the “shepherds” who instead of tending the flock have been feeding themselves from the flock. “Woe be unto the pastors that destroy and scatter the sheep of my pasture saith the Lord.” (Jeremiah 23:1) Their Bible was a main source for teaching children to read, and what also they heard every Sabbath so they knew these stories well.

Isaiah 40:11 shows a picture of God as the gentle and loving shepherd: “He will feed his flock like a shepherd, He will gather the lambs in his arms, He will carry them in his bosom, and gently lead those that are with young.” Jesus shows himself as the true, faithful shepherd in his activity’s teachings, and all that he does, including accusations against the existing religious leaders. He tells them they should be concerned with working for the souls of men rather than for their own interests and the numerous unnecessary laws and rituals they have hung on their people.

As Jesus begins his ministry he uses the theme of the good shepherd constantly, chastising harshly the Jewish leaders who are feeding themselves from the sheep trough. He then teaches in the Gospel that he is “THE” Good Shepherd” come to save. Many of those who listened were receptive to his messages, they knew this was going on in their world.

Let’s look at the typical life of a true shepherd at the time the Lord was on the earth, one that would have the Lord’s approval.

• His equipment was simple, an animal skin bag (scrip) to carry his food: bread, dried fruit, olives, cheese. A sling … he would be skilled and an accurate shot. With this he would get rabbits for food and ward off predators and thieves, guide and direct his sheep. He did not have a dog. 
• A long-crooked staff. If a sheep began to stray he would reach out with the crook and pull it back with the others.
• A rod. A stout piece of wood, three feet long or so with an orange size ball of wood on one end. This was his weapon, using it to drive off hungry wild animals and a robber wanting to steal a sheep.
•  Clothing. A sheepskin worn with the fleece inside for warmth.

He would be viewed with contempt by the strictly orthodox Jew. It was impossible to observe the many rules of ceremonial cleansing or even those of hand-washing. Stated hours for prayers had to be compromised at times.

The life of eastern sheep (Holy Land) is much different from those of the west. (East and West-

see note one at end of article) In the west the sheep are raised mostly for food. In the east they are kept for eight or nine years and in a sense are part of the family. They supply milk and wool and more sheep. Each sheep is given a name and like a pet dog would recognize their name when called. The sheep are not driven but are led by the shepherd, and they follow him; he talks to them and they know his voice. A strange voice they will not follow and such a voice can alarm and scatter the flock. The shepherd calls out to the flock from time to time to assure them of his presence; they can spook easily. Sometimes in the east a shepherd will play and romp with his flock. There are even stories of sheep dancing in time to a tune being played on the shepherd’s flute.

Usually the flocks were not large in number and were mixed with goats. Shepherds were usually alone moving their flock to different places for food as needed. He must be on watch day and night. The terrain had many dangerous cliffs, crags, and gullies that could injure the sheep … they could get into places from which they could not get out. The shepherd was everything to the sheep. He fed, watered, nursed, protected, found if lost, rescued and anticipated their every need. Sheep can get excited and scare easily so he needs to be patient and caring in tending them. In narrow passages where there might be wild beasts or potential robbers the shepherd often went first to make sure it was safe for the sheep to follow. He would carry tiny lambs when they were too tired to travel. (Isaiah 40:11) The shepherd must know the strength of his flock and demand no more from them than they could give. In the winter his days were spent cutting branches with green leaves and small twigs to feed them.

At night he would look for a natural enclosure in the rocks or a cave in which to spend the night. He would bed down across the opening so they could not wander out and no animal could get in. Thieves were always a potential problem and the true shepherd placed his life on the line to protect his flock. Jesus said, “I am the door to the sheep fold.” (John 10:9) Occasionally two or three shepherds would join flocks together for the night, allowing each to get more sleep during the night. It is easy to imagine that a solitary life such as this, alone in the open country, under the elements and the night time stars, one would feel the closeness of God.

In the society of Palestine being a shepherd was an honored and respected vocation. Often the shepherd owned the flock or had a financial interest in it and what it produced and thus would be very attentive to things needed to care for the flock. There would be a bond of love between man and sheep. In his teachings Jesus made references to the hired hand who would desert in the time of trouble.

Given all that is involved in being a good shepherd, what comparison or stories could be more fitting for Jesus to use of himself than “I am the Good Shepherd, I know my sheep and they know me. And they are mine.” His listeners would understand his stories about sheep and shepherds, and his references to himself as the true shepherd. The majority of the people he spent time with had a good understanding of shepherds and sheep and their importance to their society and economy.

Jesus comes to the people through the open door to the sheepfold and wants free access to his sheep. He loves his flock and knows them by name. They know his voice. He does not herd his sheep as a hireling or drive them, but leads them. He is ready to give his life for them. Jesus warns them against false pastors, teachers, deceivers, those who climb over the wall of the sheepfold. He warns them of prophets of Satan who “appear in sheep’s clothing while inwardly they are ravening wolves.” In addition to the Jews being enslaved by the Romans, within their own race there are many leaders behaving like herders. The people know this and Jesus now makes it an issue in his teaching.

If we think of Jesus as the “Good Shepherd” using today’s limited picture of sheep and shepherds (or sheepherders) we miss much of what the people of his day were learning and picturing in their minds. We learn much, much more of his teachings by using their eyes. 

A final interesting point:

In indicating his loving care for his people God told the prophet Ezekiel “I will make you pass under the rod.” (Ezekiel 20:37, a book the people were familiar with.)

It was the practice of a shepherd to place his staff close to the ground and have his sheep pass under it as they entered the sheep fold. This allowed him to make a quick inspection of each animal; he would then attend to those who needed help.

Note 1: Not our definition of East/West. This refers to the forced dispersions of the Jews during the Babylonian captivity. They were forced to leave Palestine and locate in other countries. Over time those in Babylonia and those returning to Palestine became strong communities and with the Parthians, Medes, Mesopotamians, and Judea comprised the Eastern Dispersion. They kept strongly to the Judaism of the past. The Jews disbursed into other countries embraced the Grecian culture (Hellenistic, worldlier) and comprised the Western Dispersion.      

Glenn R. McGettigan

December 2014

References:   

“Our Lord of the Gospels.” J.R. Clark 

 “Jesus the Christ.” Talmage  

“The Mission of Jesus the Messiah.” Howick   

“The Mortal Messiah.” Volume 2. McConkie   

“Study of the New Testament, the Four Gospels.” Ludlow  

“Jesus As They Saw Him.” William Barclay