Interview about Greater Love Hath No Man

In this video, I describe our 2023 book, Greater Love Hath No Man: A Latter-day Saint Guide to Celebrating the Easter Season.

Readings for Holy Saturday

 

Episodes

• A Guard is Placed at the Tomb (Matthew 27:62–66)
• Darkness Prevails among the Nephites (3 Nephi 9–10)
• Jesus Goes to the Spirit World and Organizes His Work There (1 Peter 3:18–19, 4:6; D&C 138)

For devotional ideas for this day, see Greater Love Hath No Man. 300–301.

The Herodian Family Tomb west of the Old City and below the King David Hotel gives an idea of what a rich tomb of the Second Temple Period would have looked like. In Joseph of Arimathea's borrowed tomb, the body of Jesus was buried.

Selected Texts and Translations: Matthew 27:62–66; 1 Peter 3:18–19, 4:6; D&C 138:11–23, 30–39

Matthew’s short treatment of the guard and seal placed upon the tomb is unique in the Gospel narratives. Although it is sometimes seen in the polemical context of the Matthean community’s struggle with emerging Rabbinic Judaism in the period immediately after the destruction of the temple in a.d. 70, there is no need to doubt its basic historicity.[1] The letter of 1 Peter deals largely with the alienation and growing persecution that early Christians felt in the face of broader pagan society; the two short excerpts presented here are part of a larger discussion on how Christians should respond in the face of such hostility (3:13‒4:19). As noted above, D&C 138 is a Latter-day vision in October 1918 to Joseph F. Smith, which was placed at the end of the Doctrine and Covenants in 1978.

See the discussion in Greater Love Hath No Man, 196–204.

Matthew

27

⁶²On the next day, which was the day after the preparation day, the chief priests and the Pharisees were gathered before Pilate, ⁶³saying, “Sir, we remember that this imposter while he was still alive say, ‘After three days, I will be raised.’ ⁶⁴Accordingly, order that the tomb be made secure until the third day, so that his disciples not come, steal the body, and tell the people, ‘He was raised from the dead!’ Then the last deception will be worse than the first.” ⁶⁵Pilate said to them, “Take a guard. Go, make it as secure as you can.” ⁶⁶So, after they went, they made the tomb secure with the guard, setting a seal on the stone.

 

1 Peter

3

 ¹⁸For even Christ suffered once for sins, a righteous man for the unrighteous, to bring you to God, having been put to death in the flesh yet made alive in the spirit, ¹⁹in which he, having gone among the spirits in prison, preached ²⁰to those who had once been disobedient while God waited patiently in the days of Noah, while the ark was being prepared in which a few people—that is just eight souls—were brought safely through the water.

4

 ⁶For this reason the gospel was preached even to the dead, so that they might be judged in the flesh as humans are but live in the spirit as God does.

 

Doctrine and Covenants

138

 ¹¹As I pondered over these things which are written, the eyes of my understanding were opened, and the Spirit of the Lord rested upon me, and I saw the hosts of the dead, both small and great. ¹²And there were gathered together in one place an innumerable company of the spirits of the just, who had been faithful in the testimony of Jesus while they lived in mortality; ¹³And who had offered sacrifice in the similitude of the great sacrifice of the Son of God, and had suffered tribulation in their Redeemer’s name. ¹⁴All these had departed the mortal life, firm in the hope of a glorious resurrection, through the grace of God the Father and his Only Begotten Son, Jesus Christ. ¹⁵I beheld that they were filled with joy and gladness, and were rejoicing together because the day of their deliverance was at hand. ¹⁶They were assembled awaiting the advent of the Son of God into the spirit world, to declare their redemption from the bands of death. ¹⁷Their sleeping dust was to be restored unto its perfect frame, bone to his bone, and the sinews and the flesh upon them, the spirit and the body to be united never again to be divided, that they might receive a fulness of joy.

¹⁸While this vast multitude waited and conversed, rejoicing in the hour of their deliverance from the chains of death, the Son of God appeared, declaring liberty to the captives who had been faithful; ¹⁹And there he preached to them the everlasting gospel, the doctrine of the resurrection and the redemption of mankind from the fall, and from individual sins on conditions of repentance. ²⁰But unto the wicked he did not go, and among the ungodly and the unrepentant who had defiled themselves while in the flesh, his voice was not raised; ²¹Neither did the rebellious who rejected the testimonies and the warnings of the ancient prophets behold his presence, nor look upon his face. ²²Where these were, darkness reigned, but among the righteous there was peace; ²³And the saints rejoiced in their redemption, and bowed the knee and acknowledged the Son of God as their Redeemer and Deliverer from death and the chains of hell.

³⁰But behold, from among the righteous, he organized his forces and appointed messengers, clothed with power and authority, and commissioned them to go forth and carry the light of the gospel to them that were in darkness, even to fall the spirits of men; and thus was the gospel preached to the dead. ³¹And the chosen messengers went forth to declare the acceptable day of the Lord and proclaim liberty to the captives who were bound, even unto all who would repent of their sins and receive the gospel. ³²Thus was the gospel preached to those who had died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets. ³³These were taught faith in God, repentance from sin, vicarious baptism for the remission of sins, the gift of the Holy Ghost by the laying on of hands, ³⁴And all other principles of the gospel that were necessary for them to know in order to qualify themselves that they might be judged according to men in the flesh, but live according to God in the spirit. ³⁵And so it was made known among the dead, both small and great, the unrighteous as well as the faithful, that redemption had been wrought through the sacrifice of the Son of God upon the cross.

³⁶Thus was it made known that our Redeemer spent his time during his sojourn in the world of spirits, instructing and preparing the faithful spirits of the prophets who had testified of him in the flesh; ³⁷That they might carry the message of redemption unto all the dead, unto whom he could not go personally, because of their rebellion and transgression, that they through the ministration of his servants might also hear his words. ³⁸Among the great and mighty ones who were assembled in this vast congregation of the righteous were Father Adam, the Ancient of Days and father of all, ³⁹And our glorious Mother Eve, with many of her faithful daughters who had lived through the ages and worshiped the true and living God.

---

[1] Nolland, Gospel of Matthew, 1235.

Prelude 2: The Raising of Lazarus

Carl Bloch, "The Raising of Lazarus"

The raising of Lazarus is an appropriate prelude to a celebration of Holy Week, both because it foreshadowed Jesus’ own coming resurrection and because it seems to have been a major cause in the series of events that led to his arrest and death. While the cleansing of the temple appears to be one of the triggering factors that led to the arrest—and eventually the crucifixion—of Jesus in the Synoptic gospels, the gospel of John presents the raising of Lazarus as the proximate cause of Jewish leadership’s decision to try to put Jesus to death:

But some of them went their ways to the Pharisees, and told them what things Jesus had done.  Then gathered the chief priests and the Pharisees a council, and said, “What do we? for this man doeth many miracles.  If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.”

And one of them, named Caiaphas, being the high priest that same year, said unto them, “Ye know nothing at all, Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.”  And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation. (John 11:46–51)

Similarly, the next scene, The Supper at Bethany, sees Mary, the sister of Martha and Lazarus, anoint Jesus' feet in an act that anticipates the anointing of his head by an unnamed woman midway through Holy Week. Jesus explicitly connects both anointings to his coming death, proclaiming that the women are doing this to prepare him for his burial. This indicates that they are women of great faith and testimony who not only know who Jesus is—their promised king and priest—but also what he has come to do, which is to suffer and die for us.

Ideas for Families

• Perhaps set a festive tone by making lazarakia as a family. Making these spicy rolls provides a good opportunity for talking about the raising of Lazarus and how it anticipated Jesus' resurrection (see below).
• If you have been reading a single gospel between Christmas and Easter, hopefully you have read up to where Jesus is about to enter Jerusalem if you are reading a Synoptic Gospel or up through chapter 10 if you are reading John.
• Read portions of John 11, at least Jesus' dialogue with Martha about how he was "the resurrection and the life" and the story of his raising Lazarus from the dead. Discuss how many began to believe in Jesus because of this miracle but how it hardened the Jerusalem leadership still further, leading them to actively plan Jesus' arrest and death.
• If you want to make this a full-fledged devotional, consider singing a hymn of comfort regarding death such as those often sung at funerals. 
• Sing as a family "My Redeemer Lives" (hymn no. 135 with a beautiful text by Gordon B. Hinckley
• Listen to recordings of beautiful music. My favorites include "Be Still My Soul" and "Oh, What Songs of the Heart." You can also listen to the beautiful Tabernacle Choir's recording of "Death Shall Not Destroy My Comfort" from the Come Thou Fount CD.  

Death shall not destroy my comfort,
Christ shall guide me through the gloom;
Down He'll send some heav'nly convoy,
To escort my spirit home.

See the happy spirits waiting,
On the banks beyond the stream!
Sweet responses still repeating,
"Jesus! Jesus!" is their theme.

Oh, hallelujah! How I love my Savior!
Oh, hallelujah! That I do;
Hallelujah! How I love my Savior!
Mourners, you may love Him too.

• Perhaps use this music to lead into a discussion of how very few are raised from the dead as Lazarus was and how the resurrection still lies in the future. But just as miraculous is how our faith in Christ takes the fear out of death and hold out the promise of a peaceful and joyful passing to paradise. 
• Prepare for the kingly portion of Holy Week (Palm Sunday, Monday, and Tuesday) by reading John 12:1-9, noting Mary's anointing of Jesus' feet, and discussing how "Messiah" and "Christ" mean "anointed one."   

The Background of "Lazarus Saturday"

Ruins of the Byzantine church at Bethany

In the Eastern Orthodox tradition, the Saturday before Palm Sunday is celebrated as “Lazarus Saturday” (although because most Eastern churches follow the Julian calendar, the events from Lazarus Saturday up through and including Easter usually fall on a later date than they do in the West). This feast celebrates Jesus’ power over death as it was so powerfully demonstrated in his calling Lazarus forth alive from his grave in Bethany.  In actuality, it is not clear how many days before the Triumphal Entry the raising of Lazarus actually took place: the gospel of John records that Jesus withdrew from the public eye to a village called Ephraim for some time before Passover (John 11:54), after which occurred the dinner at which Mary of Bethany anointed Jesus’ feet.   Still, the story of the raising of Lazarus serves as a fitting starting point to our celebration of Holy Week.

Sign to the traditional tomb of Lazarus at Bethany

The revival of Lazarus is the third example of Jesus raising the dead in the gospels, and it is also the most powerful.  When Jesus raised the daughter of Jairus, she had just died, having passed away as Jesus was making his way to heal her of her sickness (see Mark 5:21–24, 35–43; par Matthew 9:18–19, 23–26; Luke 8:40–42, 49–56).  The son of the widow of Nain had been dead longer; Jesus intervened in this case while the young man’s body was being carried to burial (see Luke 7:11–17).  But Lazarus had been dead and in his tomb for four days when Jesus arrived to revive him.  This miracle thus conclusively displays Jesus’ absolute power over death.

Rachel in the traditional tomb

While all three of these cases certainly anticipate Jesus’ own coming forth from the tomb Easter morning, they are only examples of Jesus’ restoring people to mortal life, not of actual resurrection.  This is perhaps most vividly demonstrated by the fact that Lazarus comes out of the tomb “bound hand and foot with graveclothes: and his face was bound about with a napkin” (John 11:44).  The Greek word soudarion, meaning “handkerchief” or in this case “facecloth” (KJV “napkin”), is the same word used in the case of the Jesus’ grave clothes left in the empty tomb on Easter morning (see John 20:6–7).  Lazarus brought his grave clothes out of the tomb with him because, as a mortal, he would still need them for one day he would die again.  Jesus left his grave clothes in the tomb, however, because he had risen to immortal, eternal life.

A first century tomb in nearby Bethphage

In addition to the stunning miracle itself, the story of Lazarus also occasions an important Johannine dialogue, in which Jesus taught Martha how he was the Resurrection and the Life (John 11:20–27).  Regarding this discourse, I have written the following in my forthcoming book on miracles:

"I am the Resurrection and the Life," Franciscan church at Bethany

Jesus’ famous proclamation that he was the resurrection and the life that followed anticipated more than just the miracle that he was about to perform in raising Lazarus from the dead.  It also looked forward to the glorious resurrection that his own conquest of death would make possible: “He that believeth in me, though he were dead, yet shall he live” (John 11:25).  Lazarus, a disciple who had died, would soon live again.  Yet all who believe in Jesus will also live again, and more than that, they will live forever.  But when Jesus taught Martha that those who believed in him would live again, he was not just referring to the general resurrection.  All who die will be restored to their bodies.  In his Discourse on the Divine Son soon after the healing of the man at the Pool of Bethesda (John 5:17–47), Jesus had taught that all would come forth from their graves, “they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:29, emphasis added). Thus when Jesus referred to believers living again, he probably meant that they would rise in “the resurrection of life,” receiving glorified bodies and eternal life, usually defined as the kind of life that God and Christ have in their presence. 

With that in mind, however, the next verse presents somewhat of a conundrum: “And whosoever liveth and believeth in me shall never die” (John 11:26).  Lazarus had believed in Jesus, yet he had died, as countless of believers in Christ have died since.  Clearly when Jesus spoke of believers never dying, he must have been referring to more than just physical death.  Indeed, in the gospel of John “life” is defined very broadly as the kind of spiritual life that one enjoys, in this life or the next, when one has been reborn in Jesus and enjoys his spirit.   Death, then, represents living without God’s spirit, which death believers lastingly overcome with their faith in Jesus even before the general resurrection.  In other words, even if we temporarily die in regard to our physical bodies, those of us who are alive in Christ never spiritually die. (The Miracles of Jesus, 115–16)

The story of raising of Lazarus thus not only points us towards the resurrection by which Jesus conquered physical death, it also symbolizes his conquest of spiritual death, or our separation from God in this life and the next.

Because the miraculous resuscitation of Lazarus probably occurred several days before the Triumphal Entry, and the Bethany dinner and anointing by Mary preceded it as well, my friend Maxine Hanks has suggested that another possible sequence for individuals or families desiring a "head start" to Holy Week could be to observe a "Lazarus Friday" followed by a "Bethany Saturday" before Palm Sunday

 

Treats for Lazarus Saturday

Wikimedia Commons

2020 Note: Because of hoarding during the Corona virus pandemic, we were not able to buy any years this year, so all the pictures are from previous years.

One of the fun Eastern Orthodox customs associated with with Lazarus Saturday is the baking and eating of Lazarakia, small holiday rolls in the shape of a shrouded figure. Here is a recipe and directions for making your own lazarakia: https://www.mygreekdish.com/recipe/lazarakia-bread-recipe-greek-easter-lazarus-breads/print/258980/ 

 Our first attempts at making this holiday roll:

2014 Lazarakia

Easter Quicklinks

Preliminary Materials

Ideas for Celebrating Easter  | A Working Chronology  |  The Raising of Lazarus | The Symbolism of Jesus as Anointed King and Priest: The Anointing in John 

The Passion Week and the Resurrection  

 Palm Sunday  |  Monday  | Tuesday  |  "Spy" Wednesday:  |  Holy or "Maundy" Thursday  |  Good Friday  |  Saturday  |   Easter Sunday