Below are the quotes that were used in the video.
This week we continue our study of the last week of the Savior's life. We will focus on the Atonement of Jesus Christ, which includes His suffering in the Garden of Gethsemane and His suffering and death on the cross. We will also study the last supper, Christ's betrayal and arrest, and the first trial of Christ.
Elder James E. Talmage: “To anoint the head of a guest with ordinary oil was to do him honor; to anoint his feet also was to show unusual and signal regard; but the anointing of head and feet with spikenard, and in such abundance, was an act of reverential homage rarely rendered even to kings. Mary’s act was an expression of adoration; it was the fragrant outwelling of a heart overflowing with worship and affection” (Jesus the Christ, 512).
One denarius was the wage for one day's labor, so if Judas' estimate of the value of Mary's spikenard is correct, "three hundred denarii" (John 12:5) would have been someone's annual salary, equivalent to several tens of thousands of dollars today.
“according to the law of Moses, thirty shekels of silver would compensate an owner for the death of a slave (see Exodus 21:32). … The betrayal price reflects the low regard Judas and the chief priests had for the Savior” (New Testament Student Manual [Church Educational System manual, 2014], 81). It also fulfilled an Old Testament prophecy of Judas’s betrayal of the Savior (see Zechariah 11:12).
On the SEDER plate there is:
Passover Seder
Elder Bruce R. McConkie: “Washing of feet is a gospel ordinance; it is a holy and sacred rite, one performed by the saints in the seclusion of their temple sanctuaries. It is not done before the world or for worldly people. For his day and dispensation Jesus instituted it in the upper room at the time of the Last Supper.
“...December 27, 1832, this command was given to 'the first laborers in this last kingdom': 'Sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean; That I may testify unto your Father, and your God, and my God, that you are clean from the blood of this wicked generation.' (D. & C. 88:74-75.) On that same occasion the command came to organize the school of the prophets, with the express stipulation that 'ye shall not receive any among you into this school save he is clean from the blood of this generation; And he shall be received by the ordinance of the washing of feet, for unto this end was the ordinance of the washing of feet instituted.' (D. & C. 88:127, 141.)
“In the case of this school the ordinance is to be performed by the President of the Church. In compliance with this revelation the Prophet on January 23, 1833, washed the feet of the members of the school of the prophets. 'By the power of the Holy Ghost I pronounced them all clean from the blood of this generation,' he recorded.” ( Doctrinal New Testament Commentary, 3 vols. Salt Lake City: Bookcraft, 1965 1973, 1: 708 709.)
“The Last Supper painting is a snapshot of the moment Christ tells his Apostles that one of them will betray him; “Very truly I tell you, one of you is going to betray me,” (Gospel of John 13:21). The painting depicts each apostle reacting in his own unique way.” (https://artincontext.org/the-last-supper-da-vinci/#:~:text=The%20Last%20Supper%20painting%20is,in%20his%20own%20unique%20way.)
“From the far left to the right, the first group consists of Bartholomew, James the Less (or Son of Alphaeus), and Andrew, whose hands are raised as if indicating to stop or slow down – all three characters depict emotions of surprise.
“The next group starts with Peter leaning over at John, whose head tilts to the left side towards Peter. Peter’s left hand is on John’s right shoulder. John’s hands are both clasped, resting on the table. He is also the youngest of the twelve apostles and is described as having a “swooning” disposition.
If we look closely, we will also notice Peter’s right hand is holding a knife .. [and] is a telling symbol about the forthcoming incident where Peter will try to defend Jesus while being arrested in the garden of Gethsemane.” Judas Iscariot sits next to Peter, but in the painting, he appears more in front of both Peter and John.
“In the center is the figure of Jesus Christ. His countenance is one of openness, suggesting his blessing of food and wine, also referred to as the Holy Sacrament. This is from Matthew 26 in the Bible, when Jesus says, “Take and eat; this is my body” and after drinking from the cup, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.
“When we look at the next group of three figures to the right (on Jesus’ left), we notice James, whose arms are wide open, illustrating a stunned reaction. Next to him, but appearing almost behind him, is Thomas, whose only point of identification is his raised index finger.
“The raised index finger is possibly a connection to Christ’s Resurrection and when Thomas needed to verify Jesus’ wounds by touching them with his own hands. Lastly, we see Philip with a questioning expression, as if he is urging Jesus to give him an explanation.
“The last group of three depicts Matthew and Jude Thaddeus turned towards Simon the Zealot, who sits at the far right from our view, and the far left from Jesus’ side, at the end of the table. Matthew and Thaddeus are both seemingly questioning Simon and seeking some sort of answer to what is going on after Jesus gave the news.” https://artincontext.org/the-last-supper-da-vinci/#:~:text=The%20Last%20Supper%20painting%20is,in%20his%20own%20unique%20way.)
Elder Dieter F. Uchtdorf: “The disciples didn’t question the truth of what He said. Nor did they look around, point to someone else, and ask, “Is it him?”
“Instead, “they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?”
“I wonder what each of us would do if we were asked that question by the Savior. Would we look at those around us and say in our hearts, “He’s probably talking about Brother Johnson. I’ve always wondered about him,” or “I’m glad Brother Brown is here. He really needs to hear this message”? Or would we, like those disciples of old, look inward and ask that penetrating question: “Is it I?”
In these simple words, “Lord, is it I?” lies the beginning of wisdom and the pathway to personal conversion and lasting change.”
“We must put aside our pride, see beyond our vanity, and in humility ask, ‘Lord, is it I?’
“And if the Lord’s answer happens to be ‘Yes, my son [or daughter], there are things you must improve, things I can help you to overcome,’ I pray that we will accept this answer, humbly acknowledge our sins and shortcomings, and then change our ways by becoming better.” (https://www.churchofjesuschrist.org/study/general-conference/2014/10/lord-is-it-i?lang=eng)
Elder Jeffery R. Holland: That is why every ordinance of the gospel focuses in one way or another on the atonement of the Lord Jesus Christ, and surely that is why this particular ordinance with all its symbolism and imagery comes to us more readily and more repeatedly than any other in our life. It comes in what has been called “the most sacred, the most holy, of all the meetings of the Church” (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56, 2:340).
Perhaps we do not always attach that kind of meaning to our weekly sacramental service. How “sacred” and how “holy” is it? Do we see it as our passover, remembrance of our safety and deliverance and redemption?
“With so very much at stake, this ordinance commemorating our escape from the angel of darkness should be taken more seriously than it sometimes is. It should be a powerful, reverent, reflective moment. It should encourage spiritual feelings and impressions. As such it should not be rushed. It is not something to “get over” so that the real purpose of a sacrament meeting can be pursued. This is the real purpose of the meeting. And everything that is said or sung or prayed in those services should be consistent with the grandeur of this sacred ordinance.” https://www.churchofjesuschrist.org/study/general-conference/1995/10/this-do-in-remembrance-of-me?lang=eng
President Henry B. Eyring: "The Lord offers us a guide in this quest for eternal life in the sacramental prayers that help me and can help you....In the sacramental prayers, God promises to send the Holy Ghost to be with us (see Moroni 4:3, 5:2, D&C 20:77, 79). I have found in that moment that God can give me what feels like a personal interview. He brings to my attention what I have done that pleases Him, my need for repentance and forgiveness, and the names and faces of people He would have me serve for Him.
Over the years, that repeated experience has turned hope into feelings of charity and brought an assurance that mercy was unlocked for me by the Savior’s Atonement and Resurrection." (“He is Risen,” Ensign, April 2013)
“… we may confidently assume that anointing with oil has been part of true, revealed religion ever since the gospel was first introduced on this earth to Adam ….
The olive branch is often used as a symbol of peace, and the olive tree is used in scripture as a symbol of the house of Israel (see Jacob 5). Olive oil can also symbolize the Savior’s Atonement, since the bitter olive, when crushed, provides oil that is sweet.” (https://www.churchofjesuschrist.org/study/liahona/2010/03/youth/to-the-point/why-are-people-anointed-with-oil-when-they-receive-a-priesthood-blessing?lang=eng)
Elder Merrill J. Bateman: “The prophet Abinadi further states that “when his soul has been made an offering for sin he shall see his seed” (Mosiah 15:10). Abinadi then identifies the Savior’s seed as the prophets and those who follow them. For many years I thought of the Savior’s experience in the garden and on the cross as places where a large mass of sin was heaped upon Him. Through the words of Alma, Abinadi, Isaiah, and other prophets, however, my view has changed. Instead of an impersonal mass of sin, there was a long line of people, as Jesus felt “our infirmities” (Heb. 4:15), “[bore] our griefs, … carried our sorrows … [and] was bruised for our iniquities” (Isa. 53:4–5).
The Atonement was an intimate, personal experience in which Jesus came to know how to help each of us.” (“A Pattern for All,” Ensign, October 2005)
Illegalities of the trial
“Thy speech bewrayeth thee” (Matt 26:73)
Bewray (Gr δῆλος ) - clear, evident, manifest
How does our choice of words make it ‘clear’ or ‘evident’ that we follow Christ?
Teaching Thoughts:
Elder James E. Talmage: “To anoint the head of a guest with ordinary oil was to do him honor; to anoint his feet also was to show unusual and signal regard; but the anointing of head and feet with spikenard, and in such abundance, was an act of reverential homage rarely rendered even to kings. Mary’s act was an expression of adoration; it was the fragrant outwelling of a heart overflowing with worship and affection” (Jesus the Christ, 512).
One denarius was the wage for one day's labor, so if Judas' estimate of the value of Mary's spikenard is correct, "three hundred denarii" (John 12:5) would have been someone's annual salary, equivalent to several tens of thousands of dollars today.
“according to the law of Moses, thirty shekels of silver would compensate an owner for the death of a slave (see Exodus 21:32). … The betrayal price reflects the low regard Judas and the chief priests had for the Savior” (New Testament Student Manual [Church Educational System manual, 2014], 81). It also fulfilled an Old Testament prophecy of Judas’s betrayal of the Savior (see Zechariah 11:12).
On the SEDER plate there is:
- Hard boiled egg - symbol of the suffering and oppression in Egypt. Everything else in boiling water becomes soft or disintegrates. But an egg becomes hard, like the Israelites. The more it is boiled, the harder it becomes. An egg also symbolizes New Life.
- Roasted shankbone of lamb - reminds them there had to be blood sacrificed to save their lives.
- Bitter herbs - horseradish - reminds them they were servants to slavery.
- Greens - parsley, celery - symbol of coming of Spring which brings hope.
- Salt water - reminds them of the tears they cried in Egypt.
- Haroset - nut, apple, cinnamon, wine mixture which has the appearance of straw in remembrance of the mortar used to build the Treasure Cities for Pharaoh. It is symbolic of the hope of freedom that enabled their ancestors to withstand the bitterness of slavery.
- Matzah - the unleavened bread that reminds them of the haste with which they left Egypt.
Passover Seder
- Preparation - House has been cleaned of all leaven.
- What does leaven represent?
- How do you clean the leaven out of your life?
- Light candles - What does light symbolize?
- Bless wine (Kiddush). Drinking wine is a symbol of making a covenant with God. During this Seder, we will make 4 covenants (Exodus 6:6-7).
- Drink cup #1 – Luke 22:14-18
- Eating of the greens - Take a little sprig of parsley and dip it into the salt water and eat it.
- What is the symbol of the greens?
- Salt water?
- Breaking and hiding of Afikomon. The leader withdraws the middle matzah (unleaven bread) from the compartmented envelope. He breaks it in 2 pieces, leaving the smaller portion on the Seder Plate. The larger piece becomes the Afikomon (A Greek word for "that which comes after." The leader wraps the Afikomon in a white napkin and sends someone to hide it.
- The Afikomon is pierced, stripped, broken, and wrapped in white linen, hidden (or buried), and will be ransomed at the end of the ceremony (Boyd, 6).
- Where do we see these symbols in our Sacrament?
- Child asks 4 questions.
- On all other nights, we eat either leavened or unleavened bread; why on this night, only unleavened bread?
- On all other nights we eat all kinds of herbs. Why on this night do we eat especially maror, the bitter herb?
- On all other nights we do not dip the herbs even once. Why on this night do we do we dip them twice?
- On all other nights we may sit or recline at the table. Why on this night de we recline?
- Responses are made to child’s question
- Recitation of Oppression Story and reiteration of the 10 plagues
- Dayenu. This is a thanksgiving song
- Explain the Seder Plate
- Lamb Bone (the Passover sacrifice)
- Matzah (the haste of departure)
- Bitter Herb Maror (bitterness of bondage)
- Salt water (the tears of affliction)
- Charoset (the sweetness of hope and freedom, the mortar of the bricks)
- The sweet herbs [sweetness of the earth)
- Roasted Egg (rebirth in the spring)
- Taste bitter herbs and charoset.
- What does this experience teach you about bondage, and about freedom? What is the relationship of these 2 symbols to the Sacrament?
- 2nd cup of wine (If you remember me, I will free you from bondage (of sin).
- The Passover Meal is now eaten.
Elder Bruce R. McConkie: “Washing of feet is a gospel ordinance; it is a holy and sacred rite, one performed by the saints in the seclusion of their temple sanctuaries. It is not done before the world or for worldly people. For his day and dispensation Jesus instituted it in the upper room at the time of the Last Supper.
“...December 27, 1832, this command was given to 'the first laborers in this last kingdom': 'Sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean; That I may testify unto your Father, and your God, and my God, that you are clean from the blood of this wicked generation.' (D. & C. 88:74-75.) On that same occasion the command came to organize the school of the prophets, with the express stipulation that 'ye shall not receive any among you into this school save he is clean from the blood of this generation; And he shall be received by the ordinance of the washing of feet, for unto this end was the ordinance of the washing of feet instituted.' (D. & C. 88:127, 141.)
“In the case of this school the ordinance is to be performed by the President of the Church. In compliance with this revelation the Prophet on January 23, 1833, washed the feet of the members of the school of the prophets. 'By the power of the Holy Ghost I pronounced them all clean from the blood of this generation,' he recorded.” ( Doctrinal New Testament Commentary, 3 vols. Salt Lake City: Bookcraft, 1965 1973, 1: 708 709.)
“The Last Supper painting is a snapshot of the moment Christ tells his Apostles that one of them will betray him; “Very truly I tell you, one of you is going to betray me,” (Gospel of John 13:21). The painting depicts each apostle reacting in his own unique way.” (https://artincontext.org/the-last-supper-da-vinci/#:~:text=The%20Last%20Supper%20painting%20is,in%20his%20own%20unique%20way.)
“From the far left to the right, the first group consists of Bartholomew, James the Less (or Son of Alphaeus), and Andrew, whose hands are raised as if indicating to stop or slow down – all three characters depict emotions of surprise.
“The next group starts with Peter leaning over at John, whose head tilts to the left side towards Peter. Peter’s left hand is on John’s right shoulder. John’s hands are both clasped, resting on the table. He is also the youngest of the twelve apostles and is described as having a “swooning” disposition.
If we look closely, we will also notice Peter’s right hand is holding a knife .. [and] is a telling symbol about the forthcoming incident where Peter will try to defend Jesus while being arrested in the garden of Gethsemane.” Judas Iscariot sits next to Peter, but in the painting, he appears more in front of both Peter and John.
“In the center is the figure of Jesus Christ. His countenance is one of openness, suggesting his blessing of food and wine, also referred to as the Holy Sacrament. This is from Matthew 26 in the Bible, when Jesus says, “Take and eat; this is my body” and after drinking from the cup, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.
“When we look at the next group of three figures to the right (on Jesus’ left), we notice James, whose arms are wide open, illustrating a stunned reaction. Next to him, but appearing almost behind him, is Thomas, whose only point of identification is his raised index finger.
“The raised index finger is possibly a connection to Christ’s Resurrection and when Thomas needed to verify Jesus’ wounds by touching them with his own hands. Lastly, we see Philip with a questioning expression, as if he is urging Jesus to give him an explanation.
“The last group of three depicts Matthew and Jude Thaddeus turned towards Simon the Zealot, who sits at the far right from our view, and the far left from Jesus’ side, at the end of the table. Matthew and Thaddeus are both seemingly questioning Simon and seeking some sort of answer to what is going on after Jesus gave the news.” https://artincontext.org/the-last-supper-da-vinci/#:~:text=The%20Last%20Supper%20painting%20is,in%20his%20own%20unique%20way.)
Elder Dieter F. Uchtdorf: “The disciples didn’t question the truth of what He said. Nor did they look around, point to someone else, and ask, “Is it him?”
“Instead, “they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?”
“I wonder what each of us would do if we were asked that question by the Savior. Would we look at those around us and say in our hearts, “He’s probably talking about Brother Johnson. I’ve always wondered about him,” or “I’m glad Brother Brown is here. He really needs to hear this message”? Or would we, like those disciples of old, look inward and ask that penetrating question: “Is it I?”
In these simple words, “Lord, is it I?” lies the beginning of wisdom and the pathway to personal conversion and lasting change.”
“We must put aside our pride, see beyond our vanity, and in humility ask, ‘Lord, is it I?’
“And if the Lord’s answer happens to be ‘Yes, my son [or daughter], there are things you must improve, things I can help you to overcome,’ I pray that we will accept this answer, humbly acknowledge our sins and shortcomings, and then change our ways by becoming better.” (https://www.churchofjesuschrist.org/study/general-conference/2014/10/lord-is-it-i?lang=eng)
Elder Jeffery R. Holland: That is why every ordinance of the gospel focuses in one way or another on the atonement of the Lord Jesus Christ, and surely that is why this particular ordinance with all its symbolism and imagery comes to us more readily and more repeatedly than any other in our life. It comes in what has been called “the most sacred, the most holy, of all the meetings of the Church” (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56, 2:340).
Perhaps we do not always attach that kind of meaning to our weekly sacramental service. How “sacred” and how “holy” is it? Do we see it as our passover, remembrance of our safety and deliverance and redemption?
“With so very much at stake, this ordinance commemorating our escape from the angel of darkness should be taken more seriously than it sometimes is. It should be a powerful, reverent, reflective moment. It should encourage spiritual feelings and impressions. As such it should not be rushed. It is not something to “get over” so that the real purpose of a sacrament meeting can be pursued. This is the real purpose of the meeting. And everything that is said or sung or prayed in those services should be consistent with the grandeur of this sacred ordinance.” https://www.churchofjesuschrist.org/study/general-conference/1995/10/this-do-in-remembrance-of-me?lang=eng
President Henry B. Eyring: "The Lord offers us a guide in this quest for eternal life in the sacramental prayers that help me and can help you....In the sacramental prayers, God promises to send the Holy Ghost to be with us (see Moroni 4:3, 5:2, D&C 20:77, 79). I have found in that moment that God can give me what feels like a personal interview. He brings to my attention what I have done that pleases Him, my need for repentance and forgiveness, and the names and faces of people He would have me serve for Him.
Over the years, that repeated experience has turned hope into feelings of charity and brought an assurance that mercy was unlocked for me by the Savior’s Atonement and Resurrection." (“He is Risen,” Ensign, April 2013)
“… we may confidently assume that anointing with oil has been part of true, revealed religion ever since the gospel was first introduced on this earth to Adam ….
The olive branch is often used as a symbol of peace, and the olive tree is used in scripture as a symbol of the house of Israel (see Jacob 5). Olive oil can also symbolize the Savior’s Atonement, since the bitter olive, when crushed, provides oil that is sweet.” (https://www.churchofjesuschrist.org/study/liahona/2010/03/youth/to-the-point/why-are-people-anointed-with-oil-when-they-receive-a-priesthood-blessing?lang=eng)
Elder Merrill J. Bateman: “The prophet Abinadi further states that “when his soul has been made an offering for sin he shall see his seed” (Mosiah 15:10). Abinadi then identifies the Savior’s seed as the prophets and those who follow them. For many years I thought of the Savior’s experience in the garden and on the cross as places where a large mass of sin was heaped upon Him. Through the words of Alma, Abinadi, Isaiah, and other prophets, however, my view has changed. Instead of an impersonal mass of sin, there was a long line of people, as Jesus felt “our infirmities” (Heb. 4:15), “[bore] our griefs, … carried our sorrows … [and] was bruised for our iniquities” (Isa. 53:4–5).
The Atonement was an intimate, personal experience in which Jesus came to know how to help each of us.” (“A Pattern for All,” Ensign, October 2005)
Illegalities of the trial
- Jesus was arrested at night
- The Sanhedrin did not and could not originate charges, it only investigated those individuals brought before them.
- The trial was held before the morning sacrifice.
- The Trial was conducted on the day preceding a Jewish Sabbath, also on a holiday.
- The trial concluded within one day
- The trial was founded upon His (Jesus’) uncorroborated confession.
- The verdict of the Sanhedrin was unanimous.
- Nor must there be on the judicial bench either a relation or a particular friend or an enemy.
“Thy speech bewrayeth thee” (Matt 26:73)
Bewray (Gr δῆλος ) - clear, evident, manifest
How does our choice of words make it ‘clear’ or ‘evident’ that we follow Christ?
- Words that uplift.
- Strengthen “in all you conversation” (Doc and Cov 108:7)
- Say it with love.
- Say it with grace.
Teaching Thoughts:
- Silent Lesson – use videos, quotes, music
- Lord, is it I?
- Gethsemane – Christ knows you!
- If you were judged on your speech, would there be enough evidence to convict you on the charge of being a Christian?