TUESDAY Jesus’ Second Day in Jerusalem Teaching at the Temple (Matthew 21–23) Return from Bethany and Learn the Power of Faith Matt 21:17; Mark 11:19; Luke 21:37 Matthew 21:17; Mark 11:19; *Luke 21:37 *“at night he went out and abode . . .” The Gospel of Mark says Jesus left the city, Luke states that Jesus spent the night on the Mount of Olives, but Matthew’s account remembers Jesus went to Bethany for the night. Bethany was 1½ miles outside of Jerusalem to the east on the backside of the Mount of Olives. In Bethany, He could have lodged with dear friends, Martha, Mary, and Lazarus. Matthew 21:18; *Mark 11:20–21 *“In the morning . . . they saw the fig tree” Two Gospels record the cursed fig tree with slight differences. Mark spreads the cursing and withering incident over two days, Matthew all at once. The withered tree may symbolize the Jewish nation or any hypocrisy. The fig tree also represents a sign of the last days (see Jeremiah 8:13; Isaiah 34:4; and JS-Matthew 1:38). Its usage as an eschatological sign continues into this dispensation as D&C 35:16 reads, “And they shall learn the parable of the fig-tree, for even now already summer is nigh.”8 Matthew 21:21–22; Mark 11:22–26 “ask in prayer, in faith” Jesus encouraged His disciples, saying that they can do more than curse a fig tree with faith, they can move mountains (and many of those mountains are emotional and spiritual). The apostles learned faith is more powerful than natural laws. Jesus taught a similar message to 244 Page the Nephites. To that audience, He added a qualifier: “Whatsoever thing ye shall ask the Father in my name, which is good, in faith believing that ye shall receive, behold it shall be done unto you” (Moroni 7:26). It must be “good” from the Lord’s perspective. There are many scriptures with the same promise.9 God will give if we ask what is best and listen in faith. Jesus’ Authority Challenged Matt 21:23; Mark 11:27; Luke 20:1 Matthew 21:23; Mark 11:27–28; Luke 21:38; 20:1–2; “. . . who gave thee this authority?” On the morning of the second day in Jerusalem, Jesus and His disciples walked up to the temple lot again. Hostile questioners greeted Him. The chief priests and elders devised a scheme to discredit Him. They asked Jesus a two-fold question: 1. What authority do you have? 2. Who gave it to you? They are specifically asking who gave Him authority to cleanse the temple, possibly perform healings, and teach new doctrines. Authoritative teaching was firmly established among the Jews. All teaching was traditional, so it Parable of the Two Sons by Andrey Miranov, 2012. Image via Wikimedia Commons. 245 Page must be approved by, and handed down from, an authoritative teacher to a disciple. The ultimate appeal in cases of discussion was always to some great teacher or Sanhedrin decree. To become a rabbi, elder, or judge, a man needed an ordination. Jewish hierarchy included offices of authority, complete with “letters of orders.”10 Matthew 21:24–26; Mark 11:29–32; Luke 20:2–7 “I will ask you one thing . . .” The tables were completely turned on the chief priests and elders. Instead of answering their questions, Jesus questioned them. Jesus asked them about John the Baptist’s authority and then, according to Matthew, answered their question with three parables. His examiners will learn in the future He is the ultimate Judge with authority from His Father. He will be our Judge too. Matthew 21:27; Mark 11:33; Luke 20:8 “neither I tell you . . .” Jesus would not answer their question because, just like now, God rarely answers questioners with doubting and prideful hearts. As the great teacher, He knew learners need faith and softened hearts. God continues to teach those who are ready with inspiration of the Spirit. But if we mortals are not meek, we must learn to distinguish right from wrong by our own experiences (Moroni 7:16). Parable of The Two Sons (Matthew 21:28–32) Matthew 21:28–30 “to work today in my vineyard” This parable is usually understood by acknowledging that lip service alone is insufficient, we must do what God asks. In fact, lip service is probably worse than not committing yourself at all. We often see this as Jesus looking for action, as He has said before: “come follow me,” or “sell all that thou hast.” There is another way to read this parable, dealing more specifically with the question asked. John W. Welch has taught the Greek text can be read as the pre-mortal life when Jesus received authority from God. The alternative translation of Matthew 21:29–30 can be read: • The first son says, “Not my will,” or “Not as I will, and reconciled himself,” rather than the KJV, “I will not.” • In the second son’s response, the word “go” is not in the actual Greek text—it is just simply: “I/ego,” as in, “my way” (not “I go” as in the KJV, Matthew 21:30). • From Moses 4:1–2, we learn that pre-mortally, the Father asked Jehovah and Lucifer to help him, but only one son submitted to his Father’s will. This understanding answers the question of Jesus’ authority. Matthew 21:32 “ye believed him not” Jesus returned to His question about their acceptance of John the Baptist and his heaven-sent authority. The JST adds that John the Baptist prepared the way of righteousness, “and bore record of me.” Jesus challenged them by suggesting that when they rejected John the Baptist and his authority, 246 Page they also rejected their Messiah. By so doing, they rejected the message and authority of salvation. The Book of Mormon taught the same message about rejecting the prophet —the “words” of the prophets represent authority to speak for God (1 Nephi 3:18; 7:14; Jacob 6:8; etc.). 2 Nephi 25:18–19, also prophesied that the Jews would reject their Messiah. Parable of The Wicked Husbandmen Matthew 21:33–46; Mark 12:1–12; Luke 20:9–1911 Matthew 21:33; Mark 12:1; Luke 20:9 “A man planted a vineyard, and set a hedge about it” (JST Mark). Jesus began with a familiar story from Isaiah 5:2–7 about a good farmer who carefully planted a vineyard (it also sounds like Jacob 5:3). We see evidence that Zenos’ allegory of the olive tree was known in the Jewish world.12 Isaiah 5:2–7 and Jacob 5 helps us understand the symbolism of “digged” and “hedged it round about,” as a demonstration of divine nurturing. The vineyard of the Lord, becomes the House of Israel. Matthew 21:34–39; Mark 12:2–8; Luke 20:10–15; “He sent His servants” God’s servants include His prophets. The husbandmen or workhands abuse the owner’s servants. Their cruel and exaggerated measures sound extreme, but Jesus filled His parables with shocking details and hyperbole. It kept his audience engaged, which opened new ways to learn. In this parable, Jesus answered the question about His authority by introducing the “heir.” In the parable, the murdering of the heir, foreshadowed Jesus’ arrest in Gethsemane and death in Golgotha. Matthew 21:41; Mark 12:9; Luke 20:16 “destroy those wicked men” When the Jewish leaders condemned the wicked husbandmen, they passed judgment on themselves. Matthew 21:42; Mark 12:10; Luke 20:17 “Did you never read in the scriptures . . .” Jesus quoted a very wellknown passage from Psalm 118. It was part of the “Hallel,” which Jews regularly recite in their ceremonies.13 Jews had a tradition that a stone first rejected by the builders later becomes the chief cornerstone. The “Head of the Corner” meant the stone used at the building corner to bear the weight or stress of two walls. It functioned like a capstone. It was a crucial stone to the whole structure. Other Old Testament (OT) scriptures also describe important stones, typologically referring to Jesus (who was most likely a stone mason): Daniel 2:34–35, 44–45; and Isaiah 8:14–15. Matthew 21:44; Luke 20:18, “ground to powder” This description is the definition of the word “contrite.” We must become broken hearted and contrite to follow in Christ’s footsteps. Matthew 21:46 “I am the stone:” (JST) The JST addition gives a long dialogue between Jesus and his disciples explaining the parable. 247 Page Parable of the Marriage of the King’s Son Matthew 22:1–14 The third parable, answering the question about Jesus’ authority, describes a king’s wedding feast that no one attends. The banquet represents the joys of God’s kingdom. But the parable describes some listeners as rejecting God’s kingdom. When all are invited, some do not understand they must “dress” or go through the required rite and decorum to be with the king. Some appear to accept Jesus in part, but are not willing to completely follow His teachings, and thus become like Him. The king’s dress or robes are described in scripture as the robes of righteousness (Isaiah 61:10; 2 Nephi 9:14; D&C 29:12; 109:76; etc.). The parable warns those who reject Jesus’ invitation to come unto Him, and those who come, but do not come His way
