LDS New Testament Notes 07: Matthew 8:1-19:2

New Testament
Week 7: Matthew 8:1–19:2

1) [SLIDE 2] This section contains three of Jesus’ five discourses in Matthew. In this lesson
we’re going to cover all of them, plus a pivotal event in Jesus’ life:
a) The calling and commissioning of the twelve apostles (Matthew 10).
b) The parables of Jesus (Matthew 13).
c) Peter’s confession and the Mount of Transfiguration (Matthew 16–17).
d) Life and relationships within the Church (Matthew 18).
2) 10:1–11:1. Calling and commissioning of the twelve apostles.
a) Matthew 4:18–22. The call of Peter, James, and John.
i) Simon Bar-jona (“Simon, son of Jonah”) was renamed Peter by Jesus (Mark 3:16;
Luke 6:14).
(1) “Peter” (πέτρος / petros) means “rock,” or “stone.”1 (This will be important when
we get to chapter 16.)
(2) The name change is reminiscent of Old Testament prophets who had their names
changed when they entered into a covenant relationship with Jehovah (e.g.,
Abram = Abraham; Jacob = Israel).2
(3) In Mark and Matthew, Simon has never met Jesus, and yet instantly responds to
his call as he walks along the seashore. Other gospels give Simon and Jesus some
backstory: He already knows Jesus and has a testimony of him.
(a) John’s gospel identifies Andrew, Simon’s brother, as a disciple of John the
Baptist. When John publicly identifies Jesus as the Lamb of God, Andrew
finds Simon and tells him, “We have found the Messia[h]” (John 1:41 [:35–
42]). Jesus at that time meets Simon and gives him the new name “Peter.”
(b) Luke 4:38–39. Luke puts the healing of Peter’s mother-in-law,
chronologically, before his call.3
(c) Luke 5:1–11. Luke also has the only account of Jesus using Peter’s boat to
teach the crowds, and then performing a miracle where Peter catches so much
fish that his nets break. After this miracle, Jesus calls Peter and Peter leaves
everything to follow him.
ii) James and John, brothers and the sons of Zebedee.
(1) Jesus surnamed them Boanerges (βοανεργες) which means “sons of thunder”
(Mark 3:17). The name seems to denote their fiery zeal that could be likened to a
thunderstorm.4
1
Compare John 1:42, where the Aramaic Cephas (Κηφâς / kephas = “rock”) is used instead of the Greek.
2
This is also the beginning of the Roman Catholic tradition of the Pope taking a Papal name upon ascending to the office.
Joseph Alois Ratzinger changed his name to Benedict XVI when he became Pope on 24 April 2005. See
http://en.wikipedia.org/wiki/Papal_name
3
Contrast Luke’s chronology with Matthew’s (8:14–15), where the healing of Peter’s mother-in-law comes after Peter’s call
and the Sermon on the Mount.
4
For example, Luke 9:51–56 has an account of the Samaritans not welcoming Jesus, whereupon James and John suggest
that they use their authority to call down fire from heaven and consume them.
© 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: Matthew 8:1–19:2 Week 7, Page 2
iii) These three are Jesus’ closest disciples and form his “inner circle” among the twelve
apostles.5
b) Matthew 10. The second discourse: Jesus calls and commissions twelve apostles.
i) Jesus prayed all night before choosing the 12 apostles from among his disciples
(Luke 6:12).
ii) Disciples vs. apostles.
(1) A disciple (μαθητής / mathetes) is a “student” or “follower.” Any follower of Jesus
—and that includes us today—is a disciple.6
(2) An apostle (’απόστολος / apostolos) is a representative or messenger. The root
word means “one sent forth.”7
(a) Apostles differ from disciples in that they are commissioned to be “special
witnesses of the name of Christ in all the world” (D&C 107:23).
iii) Matthew 9:35–10:16. Jesus’ second Matthean discourse: The sending out of the
twelve.
(1) Matthew 9:36–38. Jesus, looking out at the crowd that follows him, notes that
they are harassed, bewildered, and helpless (KJV “fainted and were scattered
abroad”), like sheep without a shepherd. He speaks a metaphor of a master
sending laborers out to harvest. He then calls twelve of his disciples as apostles.
(2) [SLIDE 3] In the various lists of the twelve,8 Simon Peter is always mentioned
first, and the first four (Peter, Andrew, James, and John) are always the same,
though not in the same order after Peter. Judas Iscariot is always listed last.
Name Alternate Names Notes
Simon Bar-jona Named changed to Peter by Brother of Andrew; always listed
(“Simon [son] of Jesus (Mark 3:16); in Aramaic first.
Jonah”) called Cephas (John 1:42).
James Son of Zebedee; brother of
John; together they were called
Boanerges—“the sons of
thunder” (Mark 3:17).
John John the Beloved; John the Son of Zebedee; brother of
Revelator. James.
Andrew Former disciple of John the
Baptists. Brother of Peter.
Philip
Bartholomew Possibly same as Nathanael
(John 1:45).
5
I’m hesitant to call them a “First Presidency,” although our modern First Presidency is clearly modeled after them.
There’s no evidence from the New Testament and no statement in the Doctrine and Covenants that Peter, James, and John
functioned as a quorum, separately from the twelve apostles.
6
Note that the twelve disciples of the Book of Mormon, chosen by Jesus to lead his followers in the New World, are never
called “apostles.” 1 Nephi 12:7–10 indicates that the twelve Nephite disciples were inferior to the twelve apostles in the Old
World.
7
The word appears nine times in the gospels: Matthew 10:2; Mark 6:30; Luke 6:13; 9:10; 11:49; 17:5; 22:14; 24:10; John
13:16 (where the KJV translates it “he that is sent).
8
Matthew 10:1–4; Mark 3:16–19; Luke 6:14–16; Acts 1:13. John does not have a formal list of apostles, though it refers to
“the twelve” in 6:67–71 and 20:24. John mentions seven apostles by name and two others indirectly: Peter, Andrew, “the sons
of Zebedee” (John and James, though they are not named; 21:2), Philip, Nathanael (not listed in the other gospels, but
identified with Bartholomew), Thomas (also called Didymus), Judas (not Iscariot, probably Thaddeus), and Judas Iscariot.
Name Alternate Names Notes

Thomas His Greek name was Didymus = “Doubting Thomas” (John 20:24–
“twin” (John 11:16). 29).
Matthew Levi (compare Matthew 9:9 with A publican (tax collector)
Luke 5:27). (Matthew 10:3; Luke 5:27), and
son of Alphaeus (Mark 2:14).
James James the Less Son of Alphaeus; brother of
Matthew and Judas (not
Iscariot).
Judas “not Called Lebbaeus in Son of Alphaeus; brother of
Iscariot” Matthew 10:3); probably the Matthew and the other James.
same as Thaddaeus (Mark 3:18).
Simon Called Zelotes (Luke 6:15) = KJV passages that refer to him
“the zealot” or “the patriot.” as “a Canaanite”
(Matthew 10:4; Mark 3:18) really
mean Cananaean, an Aramaic
term for “zealot.”
Judas Iscariot The traitor; always listed last;
the only apostle from Judea
(the rest were Galileans).
(3) Jesus gives them instructions on carrying out their mission:
(a) 10:5–6. The Twelve were originally sent only to those of the house of Israel;
only after the resurrection and ascension were they commissioned to go to the
Gentiles (28:19).
(b) 10:7. They are to preach that the kingdom of heaven is near (KJV “at hand”).
(c) 10:8. Their commission to “Heal the sick, cleanse the lepers, raise the dead,
cast out devils,” is to do what Jesus himself would have done had he been
there.
(d) 10:9–10. They are instructed to carry no money, supplies, or extra clothing.
(i) KJV “purse” refers to a belt with a hollow space in which to carry money.
KJV “scrip” is a leather shoulder bag into which travelers would put their
provisions.
(e) 10:11–15. They are to find worthy homes in each town and stay there as guests
while they preach.
(i) If a house or town rejects their message, they are shake the dust from their
feet as they leave.9 Shaking dust off one’s feet was symbolic of removing
uncleanness, and was a sign of rejection by the disciple.
(4) Jesus then warns them of what they can expect as his representatives:
(a) Matthew 10:16–25. They are warned that they will be arrested and brought
before city councils, synagogues, governors, and kings, but this will be an
opportunity for them to testify.
(b) Matthew 10:26–33. Jesus exhorts them to confess his name without fear.
9
Compare D&C 24:15; 60:15; 75:20.
(i) KJV “farthing”10 (10:29) is the translation of ασσαριον (assarion), a small

Roman copper coin. One of them was worth one-sixteenth of a denarius or
less than a half hour’s average wage. Sparrows were the cheapest items
sold in the market. The meaning of this passage is that God knows about
even the most financially insignificant things, so he will take care of you,
who are very valuable.
(c) Matthew 10:34–39. Jesus’ message won’t unify people; rather it will divide
them, even within families. But Jesus tells them they must embrace this, even
as a condemned prisoner carries his own cross.
(d) Matthew 10:40–11:1. Jesus concludes the discourse by proclaiming that
whoever receives his messengers also receives him.11
(i) Notice that Jesus here refers to his apostles as “little ones” (10:42). This
phrase will become important when we get to chapter 18.
3) [SLIDE 4] Matthew 13. The third discourse: Jesus’ parables.
a) What is a parable?12
[Parables are stories that] attempt to teach spiritual truth (which is unknown to the
hearers) by using a comparison with something known to the hearers. In general,
parables usually advance a single idea, though there may be many parts and
characters in a single parable and subordinate ideas may expand the main idea
further. The beauty of using the parable as a teaching device is that it draws the
listener into the story, elicits an evaluation, and demands a response.13
i) 13:35. Jesus used parables as his primary method of teaching, especially in mixed
groups of believers and unbelievers.
ii) As we discussed back in lesson 3, teaching in parables allowed insiders to
understand the mystery of the kingdom of God, and outsiders to hear but not
understand.14
b) Matthew 13:1–9. The parable of the sower.
i) Jesus gave the parable in public; he gave the interpretation privately to his disciples
(Matthew 13:18–23).
ii) As we will see, this parable isn’t really about a sower, or even his seed. The success
of the seed in producing grain depends on the nature of the ground on which it falls.
iii) This parable is really about why some people remain faithful to the gospel, while
others fall away. I will suggest some groups of people to whom each part of the
parable refers.
KJV Matthew 13:3b–4, 19 NRSV Matthew 13:3b–4, 19
3
Behold, a sower went forth to sow; 3
Listen! A sower went out to sow.
4
And when he sowed, some seeds fell by 4
And as he sowed, some seeds fell on the
the way side, and the fowls came and path, and the birds came and ate them up.
devoured them up.
*** ***
10
The KJV word farthing refers to an English coin that was worth one-quarter of a penny. Farthings were minted from the
13th century until December 1960. The word was derived from the Old English word feorða, “fourth.”
11
Compare D&C 39:1–6, 22; 84:35–38, 87–91; 99:1–4; 112:19–20.
12
My father always said it was two male cows.
13
NET Bible, footnote to Matthew 13:3; http://net.bible.org/verse.php?book=Mat&chapter=13&verse=3
14
New Testament lesson 3, page 7; http://scr.bi/LDSARCNT03n
When any one heareth the word of the

19
When anyone hears the word of the
19
kingdom, and understandeth it not, then kingdom and does not understand it, the
cometh the wicked one, and catcheth away evil one comes and snatches away what is
that which was sown in his heart. This is he sown in the heart; this is what was sown on
which received seed by the way side. the path.
(1) These people are those whose testimonies are destroyed before they can even
begin to grow. They hear the gospel, but don’t respond to it.
(2) In my experience, this represents the majority of the “seed that is sown.” These
people are contacted by missionaries or have a gospel conversation with a friend
of a neighbor, but the message of the gospel never even begins to grow in their
hearts—they don’t understand it, and Satan steers them away from it.
KJV Matthew 13:5–6, 20–21 NRSV Matthew 13:5–6, 20–21
5
Some fell upon stony places, where they 5
Other seeds fell on rocky ground, where
had not much earth: and forthwith they they did not have much soil, and they
sprung up, because they had no deepness sprang up quickly, since they had no depth
of earth: of soil.
6
And when the sun was up, they were 6
But when the sun rose, they were
scorched; and because they had no root, scorched; and since they had no root, they
they withered away. withered away.
*** ***
20
But he that received the seed into stony 20
As for what was sown on rocky ground,
places, the same is he that heareth the this is the one who hears the word and
word, and anon with joy receiveth it; immediately receives it with joy; 21yet such
21
Yet hath he not root in himself, but a person has no root, but endures only for
dureth for a while: for when tribulation or a while, and when trouble or persecution
persecution ariseth because of the word, arises on account of the word, that person
by and by he is offended. immediately falls away.
(3) Note that here the King James Bible has three words that are difficult or
misleading:
(a) Anon [13:20] and by and by [13:21] both mean “immediately.”15
(b) Offended [13:21] is better translated “falls away”; the idea that a stumbling
block has been placed in the individual’s way, causing them to distrust and
desert those whom they ought to trust and obey.16
(4) The people do gain a testimony of the gospel, but quickly fall away because of
persecution or difficulty.
(5) Sometimes that persecution is external: They have family members or friends
who are critical of their new faith (perhaps even giving them literature or sharing
web sites that attack their beliefs).
(6) More often, though, the troubles are internal:
15
The phrase by and by appears four times in the KJV (Matthew 13:21; Mark 6:25; Luke 17:7; 21:9), where, in each
instance, it means “immediately.” This is precisely the opposite of its meaning today.
16
The Greek word here is σκανδαλιζω (skandalizo), which can mean “to take offense” (hence the English word
scandalize), but more often in the New Testament means “cause to sin” or “fall away.” The word appears 30 times in the New
Testament; the KJV always translates it “offend” (28×) or “make to offend” (2×). Modern Bible translations use a more
nuanced approach; for example, the NET translates it “causes [to] sin” (11×), “fall away” (8×), “offense” (7×), or simply
“causes” (4×), with the translation dependent on the context.
(a) They encounter interpersonal conflicts with Church members or leaders and
take offense (even when no offense was intended).
(b) They join the Church but no one befriends them; they feel unwelcome and
unloved, and soon drift into inactivity.
(c) They go through a difficult personal trial (divorce, death of a family member),
and no one is there to comfort, strengthen, and support them.
KJV Matthew 13:7, 22 NRSV Matthew 13:7, 22
7
And some fell among thorns; and the 7
Other seeds fell among thorns, and the
thorns sprung up, and choked them. thorns grew up and choked them.
*** ***
22
He also that received seed among the 22
As for what was sown among thorns, this
thorns is he that heareth the word; and the is the one who hears the word, but the
care of this world, and the deceitfulness of cares of the world and the lure of wealth
riches, choke the word, and he becometh choke the word, and it yields nothing.
unfruitful.
(7) These people also obtain a testimony of the gospel, but are drawn away by wealth
and other cares of the world.
(8) Perhaps they are unwilling or unable to give the enormous amount of time and
resources required by active members.
(9) Maybe they have a desire to live a lifestyle that is incompatible with Church
teachings.
KJV Matthew 13:8, 23 NRSV Matthew 13:8, 23
8
But other fell into good ground, and 8
Other seeds fell on good soil and brought
brought forth fruit, some an hundredfold, forth grain, some a hundredfold, some
some sixtyfold, some thirtyfold. sixty, some thirty.
*** ***
23
But he that received seed into the good 23
But as for what was sown on good soil,
ground is he that heareth the word, and this is the one who hears the word and
understandeth it; which also beareth fruit, understands it, who indeed bears fruit and
and bringeth forth, some an hundredfold, yields, in one case a hundredfold, in
some sixty, some thirty. another sixty, and in another thirty.
(10) This parable really should be called the “parable of the soils”: The seed (the
gospel) is the same, but how it affects people depends on the readiness of the soil
(their hearts) to receive it, and what influences can prevent the seed from
growing deep, strong roots that will last through times of personal difficulty or
doubt.
(11) The prophet Alma taught that
if ye give place, that a seed may be planted in your heart, behold, if it be a
true seed, or a good seed, if ye do not cast it out by your unbelief, that ye will
resist the Spirit of the Lord, behold, it will begin to swell within your [heart17];
and when you feel these swelling motions, ye will begin to say within
yourselves—It must needs be that this is a good seed, or that the word is good,
for it beginneth to enlarge my soul; yea, it beginneth to enlighten my
understanding, yea, it beginneth to be delicious to me (Alma 32:28).
17
The original word here is “breasts,” which has a different meaning for modern readers than was intended. The idea is
that the seed swells within a person’s chest, referring to his or her heart, the seat of emotion and loyalty.
c) Matthew 13:24–30. The parable of the wheat and the tares.

i) Jesus also gave a private interpretation of this parable to his disciples (Matthew
13:36–43).
ii) This parable compares wheat and tares growing together.
(1) Tares refers to darnel (Greek ζιζάνιον / zizanion), an especially undesirable weed
that looks like wheat but has poisonous seeds.
iii) The point of the parable is that the world is full of the children of God and the
children of Satan, growing up together. They will be separated when the kingdom of
heaven comes; the righteous will be gathered into the kingdom, while the iniquitous
are cast out.
d) Matthew 13:31–32. The parable of the mustard seed.
i) [SLIDES 5 & 6] Mustard seeds are very tiny—the size of grains of sand18—and the
two types of mustard plant in Palestine grow to either 10 or 25 feet tall.
ii) The message of the parable is that the kingdom of heaven has humble beginnings in
the handful of Jesus’ disciples in Judea, but it will eventually grow to fill the entire
earth.
e) [SLIDE 7] Matthew 13:33. The parable of the leaven (yeast).
i) The KJV translation “measure” is from the Greek σατον (saton), over 16 pounds dry
measure. Three saton would be over 47 pounds of flour, enough to feed over 100
people.
ii) The point is similar to the parable of the mustard seed: The flour is the world, and
the yeast (leaven) is kingdom of heaven, which has a small beginning but a big
ending.
f) Matthew 13:44–46. The parables of the hidden treasure and the pearl of great price.
i) The interpretation of these two parables is that possessing the kingdom of heaven is
worth giving up any worldly possession.
g) Matthew 13:47–50. The net.
i) Like the parable of the wheat and the tares, this looks forward to a time when the
people of the world (like the fish caught in the net) will be separated, the good from
the bad.
h) Matthew 13:51–52. New and old.
i) The disciples of Jesus, having been instructed in the kingdom of heaven, are now like
the Jewish scribes—experts in Jesus’ law. But Jesus’ disciples are not limited to old
truths, like the Jewish scribes are, but can teach also new truths revealed by Jesus.
4) Matthew 16:13–20; 17:1–13. Peter’s confession and the Mount of Transfiguration.
a) Matthew 16:13–20. Peter’s confession and the keys of the kingdom of heaven.
i) This is a critical passage, because it’s the first time (in Matthew’s account) that any of
the apostles has born witness to Jesus’ identity.19
18
See information and images at http://en.wikipedia.org/wiki/Mustard_seed
19
Up to this point, the term “Christ” has only been used by Matthew, the author, in referring to Jesus; it has not been
spoken by any of the characters in his gospel. (See Matthew 1:1, 16, 17, 18; 11:2.) The one exception to this has been Herod the
Great, who demanded that the chief priests and scribes tell him “where Christ should be born” (2:4).
KJV Matthew 16:13–20 NRSV Matthew 16:13–20

13
When Jesus came into the coasts of 13
Now when Jesus came into the district of
Caesarea Philippi, he asked his disciples, Caesarea Philippi, he asked his disciples,
saying, Whom do men say that I the Son of “Who do people say that the Son of Man
man am? is?”
14
And they said, Some say that thou art 14
And they said, “Some say John the
John the Baptist: some, Elias; and others, Baptist, but others Elijah, and still others
Jeremias, or one of the prophets. Jeremiah or one of the prophets.”
15
He saith unto them, But whom say ye that 15
He said to them, “But who do you say
I am? that I am?”
16
And Simon Peter answered and said, Thou 16
Simon Peter answered, “You are the
art the Christ, the Son of the living God. Messiah, the Son of the living God.”
17
And Jesus answered and said unto him, 17
And Jesus answered him, “Blessed are
Blessed art thou, Simon Barjona: for flesh you, Simon son of Jonah! For flesh and
and blood hath not revealed it unto thee, blood has not revealed this to you, but my
but my Father which is in heaven. Father in heaven.
18
And I say also unto thee, That thou art 18
And I tell you, you are Peter, and on this
Peter, and upon this rock I will build my rock I will build my church, and the gates
church; and the gates of hell shall not of Hades will not prevail against it.
prevail against it.
19
And I will give unto thee the keys of the 19
I will give you the keys of the kingdom of
kingdom of heaven: and whatsoever thou heaven, and whatever you bind on earth
shalt bind on earth shall be bound in will be bound in heaven, and whatever you
heaven: and whatsoever thou shalt loose loose on earth will be loosed in heaven.”
on earth shall be loosed in heaven.
20
Then charged he his disciples that they Then he sternly ordered the disciples not
20
should tell no man that he was Jesus the to tell anyone that he was the Messiah.
Christ.
ii) 16:14. KJV “Elias” is the Greek version of the Hebrew name “Elijah.” (Modern Bibles
use “Elijah.”) We’ll discuss this more in a moment and talk about its implications.
iii) 16:16. “Thou art the Christ.” Here Peter quickly and readily confesses his testimony
that Jesus is the Messiah, or anointed one (Greek: χριστός / christos) of God. Peter’s
answer is important, because everything that comes next follows from his
confession.
iv) 16:17. “Flesh and blood hath not revealed it unto thee.” This statement may be the
key to understanding and interpreting what follows. Jesus pronounces Peter
“blessed” because he has obtained his testimony directly from God the Father
(through the Spirit), and not from believing the statements of other men.
v) 16:18. “Thou art Peter, and upon this rock I will build my church.” This ranks as one
of the most controversial statements in all of scripture.
(1) Jesus’ statement “thou art Peter” is a mirror response to Peter’s earlier statement
“thou art the Christ.”
(2) The question is, of course, what is “this rock”?
(a) The most obvious answer is that the “rock” is Peter.
(i) [SLIDE 8] There is a word play here that takes place in Greek, but gets lost
in translation: “Thou art Peter [petros], and upon this rock [petra] I will
build my church.”
1. Petra is the Greek feminine of the masculine noun petros, “rock.”

(ii) Peter’s foundational role in Jesus’ Church does not have to mean that he is
“the first Pope,” as Roman Catholic tradition holds. It simply means that
he will be the first leader of the Church of Jesus Christ once Jesus himself
has ascended into heaven, something that Latter-day Saints readily affirm.
(iii) Peter’s significance is akin to that of Abraham: His faith is the means
by which God will bring his new covenant people into being.20
(b) An alternative is that the antecedent to “this” refers back to Jesus’ statement
in the previous verse that “flesh and blood hath not revealed it unto thee, but
my Father which is in heaven.” If so, that would mean the “rock” is revelation
from God by the Holy Spirit.
(i) Joseph Smith himself took this interpretation.21
vi) 16:18. “The gates of hell shall not prevail against it.”
(1) First we need to address what “it” is referring to. “It” is the church, mentioned in
the previous clause.
(2) [SLIDE 9] The KJV translation “hell” is misleading: The Greek word here is αδης
(hades),22 which refers to the world of departed spirits, not eternal damnation.23
(a) This very closely aligns with the Latter-day Saint doctrine of the spirit world,
and especially spirit prison (see Alma 40:11–14).24
(b) Many modern Bible translations take this passage more cautiously, and refer
to the “gates of Hades.”25
(c) So Jesus here is really saying that the gates or powers of death will not prevail
against his church. How?
(i) This relates directly to Jesus’ next promise that he “will give unto thee the
keys of the kingdom of heaven” (16:19). These keys give Peter (and anyone
20
Isaiah 51:1–2 refers to Abraham as “the rock from which you [the Israelites] were hewn, and to the quarry from which
you were dug” (NRSV).
21
“…Jesus in His teachings says, ‘Upon this rock I will build my Church, and the gates of hell shall not prevail against it.’
What rock? Revelation.”—Joseph Smith, sermon at the Nauvoo Temple, 22 January 1843. History of the Church 5:258;
Teachings of the Prophet Joseph Smith 274; Words of Joseph Smith 158.
22
There are three Greek words in the New Testament that refer to the afterlife:
• Hades (αδης) appears eleven times in the New Testament (see Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; 1
Corinthians 15:55; Revelation 1:18; 6:8; 20:13, 14). The KJV translates it as “hell” (10×) or “grave” (1×). The Hebrew
equivalent in the Old Testament is sheol (‫)שאול‬, translated in the KJV as “hell” (31×), “grave” (31×), or “pit” (3×).
• The second word is γεεννα (gehenna), which refers to the Hinnom Valley, south of Jerusalem, where refuse and dead
animals from the city were cast out and burned. This word appears twelve times in the New Testament (see Matthew
5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:5). The KJV translates it as “hell” (9×) or
“hell fire” (3×).
• The third word is παραδεισος (paradeisos), from which we get the English word paradise. It appears three times in the
New Testament, where it refers to the abode of pious souls until the resurrection (Luke 23:43), or the eternal dwelling-
place of God (2 Corinthians 12:4; Revelation 2:7). The story of the rich man and Lazarus clearly indicates that Lazarus is
in paradise, called “Abraham’s bosom” (Luke 16:22 [19–31]).
An examination of these passages in context demonstrates that the never directly indicate eternal damnation; more often,
rather, they envision a (temporary) loss of the body after death and before the resurrection (see especially Luke 16:23; 23:43;
Acts 2:27, 31; 1 Corinthians 15:55; Revelation 1:18; 20:13–14).
23
Eternal damnation is only mentioned once in the New Testament, in connection with the lake of fire and brimstone in
Revelation .
24
See also Joseph Smith’s comments of 11 June 1843 at HC 5:425; TPJS 310; WJS 211.
25
So in the NRSV, NET, NIV, NASB, and NKJV. The NAB prefers “the gates of the netherworld,” and the RSV “the powers
of death.”
else who possesses them) the power to open the gates of Hades and release
the people who are imprisoned there, through the practice of vicarious
baptism and other ordinances on behalf of those who have died.26
b) Matthew 17:1–8. The Mount of Transfiguration.
i) About a week27 after Peter’s confession and Jesus’ promise to give him the keys of the
kingdom, Jesus took Peter, James, and John to a mountain and was transfigured
before them.
(1) What does it mean to be transfigured?
Transfiguration for mortals consists of a temporary physical and spiritual
change, allowing them not only to behold the glory of God but to enter his
presence…. Because God is a being of transcendent glory, it is impossible for
men and women to enter his presence without their physical bodies being
spiritually “quickened”…. Transfiguration bestows on individuals a temporary
condition compatible to that of deity and allows them to see God face-to-
face.28
ii) Who was there with Jesus on the mount?
(1) All three accounts name Moses and Elijah (KJV “Elias”).
(2) JST Mark 9:3 (=KJV Mark 9:4), however, adds this interesting parenthetical:
“there appeared unto them Elias with Moses, or in other words, John the Baptist
and Moses….”
(a) Why did Joseph Smith replace Elijah with John the Baptist? And why only in
the Gospel of Mark? I think I have an explanation for this, and I’ll address it
in a moment.
iii) There are three accounts of the Transfiguration, all of them in the Synoptic Gospels
(Matthew 17:1–8; Mark 9:2–8; Luke 9:28–36).
(1) Surprisingly, John—who is (presumably) the only eyewitness to the events—
doesn’t mention it.
(2) The accounts are all very similar, but with interesting addition in Luke—when
Moses and Elijah appear and talk to Jesus, Luke tells what their conversation
about: “They…were speaking of his [Jesus’] departure, which he was about to
accomplish at Jerusalem” (NRSV Luke 9:31).
iv) What happened on the mount?
(1) The gospel accounts don’t mention specifically what the purpose of this
manifestation was. The point appears to be that (a) Jesus appeared to the three
disciples in glory, confirming their testimony that he was God’s Christ, and (b)
God the Father testified to them, “This is my beloved Son, in whom I am well
pleased; hear ye him” (Matthew 17:5b).
26
This interpretation is based on Hugh Nibley, Mormonism and Early Christianity (FARMS and Deseret Book, 1987),
105–09; http://maxwellinstitute.byu.edu/publications/books/?bookid=55&chapid=522. Nibley concludes, “Matthew 16:17–19,
with its combination of gates, keys, and rock, definitely hinges on the subject of salvation for the dead, and the work by which
they are admitted to the presence of the Father” (107).
27
Matthew 17:1 and Mark 9:2 say it was six days later; Luke 9:28 says it was eight days.
28
Dale C. Mouritsen, “Transfiguration,” Encyclopedia of Mormonism 4:1484–85;
http://eom.byu.edu/index.php/Transfiguration
(a) The Father had spoken these words at the beginning of Jesus’ ministry,
immediately after his baptism. Now he says them again at the end of Jesus’
ministry, just as he’s going up to Jerusalem to be crucified.
(2) Joseph Smith also indicated that it was on the mount where “the Savior, Moses,
and Elias, gave the keys [of the kingdom] to Peter, James and John,”29 as Jesus
had previously promised to Peter.
(a) The same transfer of keys took place in this dispensation at the Kirtland
Temple in April 1836 (D&C 110).30
(3) Modern revelation also indicates that the three apostles had a vision on the
mount of the earth in its future state of transfiguration, after the second coming
(D&C 63:20–21).
(4) Another purpose for this theophany is for Matthew to once again demonstrate
how Jesus is a new Moses:31
(a) Jesus’ face shines like the sun (Matthew 17:2), as does Moses’ (Exodus 34:29–
35).
(b) A bright cloud appears and a voice speaks from it (Matthew 17:5; Exodus
24:15–18; 34:5).
(c) A special group of three onlookers are afraid (Matthew 17:1, 6; Exodus 24:1;
34:29–30).
(d) All of this takes place on a mountain (Matthew 17:1; Exodus 24:12, 15–18;
34:3).32
(e) Jesus is therefore the prophet “like unto” Moses (Deuteronomy 18:15, 18).
c) Matthew 17:9–13. Returning to the question about JST Mark 9:3 replacing Elijah with
John the Baptist. My proposed solution is found in the section immediately following
the Transfiguration.33
i) After the Transfiguration event, as they’re coming down the mountain, the disciples
ask Jesus, “Why…do the scribes say that Elijah must come first?” (NRSV Matthew
9:10).
(1) This is based on the Jewish scribes’ interpretation of Malachi 3:1 and 4:5–6, that
Elijah would return “before the coming of the great and dreadful day of the Lord.”
(2) Jesus responds:
…“Elijah is indeed coming and will restore all things; 12but I tell you that
11
Elijah has already come, and they did not recognize him, but they did to him
whatever they pleased. So also the Son of Man is about to suffer at their
hands.” 13Then the disciples understood that he was speaking to them about
John the Baptist. (NRSV Matthew 17:11–13.)
(3) Here Jesus identifies Elijah (KJV “Elias”) as a forerunner, and John the Baptist
as a type of Elijah. From this passage emerged Joseph Smith’s doctrine of Elias.
He taught:
29
Joseph Smith, address to the Twelve at Nauvoo, summer 1839. HC 3:387; TPJS 158; WJS 9.
30
See notes to Doctrine and Covenants lesson 22, pages 7–9; http://scr.bi/LDSARCDC22n
31
We touched on this last week; see lesson 6, pages 5–6; http://scr.bi/LDSARCNT06n
32
Moses and Elijah (1 Kings 19:7–18) are the only two Old Testament figures who speak to God on Mount Sinai (Horeb).
33
Mark 9:9–13 has a parallel account, but does not mention John the Baptist. Luke has no version of this conversation.
There is a difference between the spirit and office of Elias and Elijah. * * * The
spirit of Elias is to prepare the way for a greater revelation of God, which is the
Priesthood of Elias, or the Priesthood that Aaron was ordained unto. And when
God sends a man into the world to prepare for a greater work, holding the keys
of the power of Elias, it was called the doctrine of Elias, even from the early
ages of the world.34
(4) So, according to Joseph Smith, a prophet who is called as a forerunner, to
prepare the way for the restoration of the gospel and priesthood keys, is “an
Elias.” For example, John the Baptist was an “Elias” for Jesus’ mortal ministry.
ii) So why John the Baptist in JST Mark 9:3? My personal opinion is that Joseph
translated Matthew up through the Mount of Transfiguration, and then after that
read Jesus’ announcement that John was Elias. At this point the doctrine of Elias
began to crystallize in Joseph’s mind, when we he got to the same account in Mark,
he took Jesus literally and added a parenthetical statement identifying “Elias” in
Mark 9:4 with John the Baptist.35
5) Matthew 18. The fourth discourse: Life and relationships within the Church.
a) In this discourse, Jesus focuses on two themes: (1) The value of individuals who believe
in him (18:1–14), and (2) how to deal with disagreements with fellow believers (18:15–
35).
b) 18:1–14. The first section is on the value of individual believers.
i) It begins with a dispute about greatness. The disciples ask Jesus “who is the greatest
in the kingdom of heaven?” (18:1). Jesus responds by comparing believers to little
children: Only those who change and become humble as children will enter and
become great in the kingdom of heaven (18:2–4).
ii) Jesus then announces that “whoso shall receive one such little child in my name
receiveth me” (18:5). The focus here is not on little children, but on Christian
converts who have become like little children.
(1) Compare this to what we previously read in Matthew 10:40–42: There he refers
to his apostles (those sent forth) as “little ones” and promises that those who
receive them also receive him.
iii) Jesus then declares the opposite: “Whoso shall offend one of these little ones which
believe in me, it were better for him that a millstone were hanged about his neck, and
that he were drowned in the depth of the sea” (18:6).36
(1) Again, the message is not about hurting little children (although I’m certain that’s
a serious offense before God!). Rather, the message is about adult believers in
Christ: Anyone who causes one of them to stumble, sin, or fall away (KJV
“offend”)37 is guilty of a capital offense. Just as someone who murders a person is
34
Joseph Smith, discourse in Nauvoo, 10 March 1844. HC 6:249–50; TPJS 335–36; WJS 327–28.
35
Kevin Barney discusses the identity of Elias in this useful blog entry from 2 March 2006:
http://bycommonconsent.com/2006/03/02/who-was-the-elias-of-dc-110/. He notes that the LDS Bible Dictionary tries to
have it both ways by claiming, “The curious wording of JST Mark 9:3 does not imply that the Elias at the Transfiguration was
John the Baptist, but that in addition to Elijah the prophet, John the Baptist was present” (663), but that the entry is wrong
because the JST passage implies exactly that.
36
A 48" millstone would weigh between 800 and 1,400 pounds, depending on the type of rock.
37
See footnote 16 on the meaning of the Greek word skandalizo.
worthy of death, so is someone who kills them spiritually by destroying their

testimony or enticing them to sin.38
iv) Continuing on the theme of stumbling blocks (KJV “offences”), Jesus uses
metaphors to describe the importance of removing things that would cause us to
stumble or sin from our lives (18:7–9).
v) He concludes this section by announcing the importance of the “little ones”—those
who believe in him—and then explaining that importance by giving the parable of the
lost sheep (Matthew 18:10–14).39
c) 18:15–35. The second section on how to deal with disagreements with fellow believers.
i) Jesus counsels them to first deal with conflicts privately, and then, if that fails, to
take them before the church (18:15–17; cf. D&C 42:88–92).
ii) He concludes with a teaching on forgiveness: The parable of the unmerciful servant
(18:23–35). The point of the parable is that God has forgiven us of an infinite
amount of offenses and sins, therefore we should be merciful toward those who
offend us in small things.
6) [SLIDE 10] Next week we’ll cover the final portion of Matthew. We’ll cover Jesus’ sayings in
Jerusalem, including his prophecy of the destruction of the Temple and the second coming.
We’ll also look at Matthew’s resurrection account and Jesus’ final commission to the twelve.
a) Reading: Matthew 19:3–28:20.
38
This has a possible correlation in the Book of Mormon. Alma2 reproved his son, Corianton, for committing fornication
with the harlot, Isabel (Alma 39); Alma’s concern was that Corianton’s bad example caused the Zoramites to reject Alma’s
testimony (39:11). Michael R. Ash argues that the “sin next to murder” that Corianton committed wasn’t sexual sin, but rather
destroying the testimonies of the Zoramite proselytes. (Ash, “The ‘Sin Next to Murder’: An Alternative Approach”, Sunstone
143 [November 2006], 34–43; https://www.sunstonemagazine.com/wp-content/uploads/sbi/articles/143-34-43.pdf) Ash is
not arguing that sexual sin is not serious, but rather that purposely destroying someone’s testimony is like spiritual murder.
39
Matthew 18:11 is not in the earliest and best manuscripts. It appears to be a harmonization from Luke 19:10. Most
modern Bibles do not include this verse.

LDS New Testament Notes 07: Matthew 8:1-19:2

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LDS New Testament Notes 07: Matthew 8:1-19:2

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New Testament

Week 7: Matthew 8:1–19:2

Name Alternate Names Notes

(i) KJV “farthing”10 (10:29) is the translation of ασσαριον (assarion), a small

When any one heareth the word of the

c) Matthew 13:24–30. The parable of the wheat and the tares.

KJV Matthew 16:13–20 NRSV Matthew 16:13–20

1. Petra is the Greek feminine of the masculine noun petros, “rock.”

worthy of death, so is someone who kills them spiritually by destroying their

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