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MOST RECENT QUESTIONARIES
psalm 51.7-12, 16-17 questionary #30 for lent
thursday, april 3, 2025
7Purge me with hyssop, and I shall be clean:
wash me, and I shall be whiter than snow.
8Make me to hear joy and gladness;
that the bones which thou hast broken may rejoice.
9Hide thy face from my sins,
and blot out all mine iniquities.
10Create in me a clean heart, O God;
and renew a right spirit within me.
11Cast me not away from thy presence;
and take not thy holy spirit from me.
12Restore unto me the joy of thy salvation;
and uphold me with thy free spirit.
16For thou desirest not sacrifice; else would I give it:
thou delightest not in burnt offering.
17The sacrifices of God are a broken spirit:
a broken and a contrite heart,
O God, thou wilt not despise.
This is the 30th reading for Lent 2025. It represents a return to the Penitential Psalms (Ps. 6, 3 2, 38, 51,102, 130, and 143). These seven psalms have, for millennia been a source of inspiration. They have provided motivation to repent and served as a guide or example on how to engage in repentance with faith in God. Christians have utilized them to deepen their commitment to repentance during Lent.
We have shared this before. I have found from past experience that it does not hurt to provide the reminder often. Because this psalm’s superscription associates it with David’s sins associated with the Bathsheba incident, and because many LDS people dismiss David’s capacity to be forgiven, this psalm is often dismissed and found to be without relevance in the penitent’s life today. We do not have time here to go into detail, but I will share three reasons why I believe that this is a grave error.
a. The Hebrew designation le-dawid may not indicate authorship, but possession. It may have been written for or dedicated to David, or a member of the Davidic dynasty.
b. The superscriptions are almost certainly secondary. The connection between Psalm 51 and David’s sin should not be dogmatically maintained.
c. To dogmatically maintain that David has not or cannot be forgiven and that we know his final state seems speculative, unwise, and arrogant. To suggest out of such uncertain dogmatism that the expressions of penitence found in this psalm are not relevant to the sinner’s experience is even more unwise and unprofitable.
For these and other reasons—not least of all my own experience with the Psalm—I suggest that this Psalm can be instructive in each of our lives as we seek forgiveness and right standing with God. If you feel it needful, take a moment to review the first 6 verses of Psalm 51.
1. In today’s passage, the Psalmist makes several requests.
? What are those requests?
? As you consider each, how do they reflect your own feelings?
2. Among his requests, the Psalmist pleads,
“Purge me with hyssop, and I shall be clean:
wash me, and I shall be whiter than snow.
? What is the significance of hyssop?
? Where else in the Old Testament is hyssop used?
? What, do you think, might be the relationship between using hyssop to apply the Passover lamb’s blood to a doorway and its metaphorical use as a spiritually cleansing agent?
3. In verse 9, the Psalmist makes use of two very different metaphor’s for forgiveness.
“Hide thy face from my sins,
and blot out all mine iniquities.”
In the first God covers his eyes so that he does not even see the sin. In the second, God seems almost to attack and annihilate sin.
? What do you think when you contemplate these two different ways of viewing forgiveness?
? Why, do you think, does the Psalmist resort to so many different metaphors for forgiveness?
4. The Psalmist also asks that God “create in me a clean heart” and “renew a right spirit within me.
? How does this go beyond the request for cleansing?
? How does God actually “create a clean heart” where it does not exist?
? How does God really “renew a right spirit”?
? What makes you answer as you do?
? What role do you play in this divine “creative” and “renewing” work?
? What is the relationship and balance between your efforts and God’s?
5. We often think of the “broken heart” and “contrite spirit” as simple metaphors for “humility.”
? But why, with humility being such a virtue in our minds, would the Psalmist feel to proclaim that God does not despise them? This seems somewhat self-evident.
? Can we understand these two phrases differently? If so, how?
? How would you feel about understanding these two phrases as being indicative of a real “brokenness,” of being “shattered” in regard to “heart,” and “spirit”—energy, vitality, enthusiasm, strength, and capability?
? What are the implications for our lives if we read it in this way—that we experience a serious deficiency in who and what we are, which we bring and present to God?
? How difficult is it to present a wounded heart to God as opposed to a heart that is well—as in our traditional understanding of a broken heart as “humility”?
? We usually understand the idea of a “broken spirit” and “contrite heart” as some type of domesticated and positive “humility” achieved through personal effort. But how would you feel to discover that a “broken heart” and “contrite heart” are more akin to vulnerable humiliation that one usually seeks to avoid?
? How do you feel about the promise to the individual humiliated at and by their sins that God will not despise them for their vulnerabilities but will take a special interest in them?
? How will today’s reading contribute to your acknowledging sin in such a way as to create and deepen a healthy relationship with God—one that is free of guilt and doubt about your state and standing with God?
wash me, and I shall be whiter than snow.
8Make me to hear joy and gladness;
that the bones which thou hast broken may rejoice.
9Hide thy face from my sins,
and blot out all mine iniquities.
10Create in me a clean heart, O God;
and renew a right spirit within me.
11Cast me not away from thy presence;
and take not thy holy spirit from me.
12Restore unto me the joy of thy salvation;
and uphold me with thy free spirit.
16For thou desirest not sacrifice; else would I give it:
thou delightest not in burnt offering.
17The sacrifices of God are a broken spirit:
a broken and a contrite heart,
O God, thou wilt not despise.
This is the 30th reading for Lent 2025. It represents a return to the Penitential Psalms (Ps. 6, 3 2, 38, 51,102, 130, and 143). These seven psalms have, for millennia been a source of inspiration. They have provided motivation to repent and served as a guide or example on how to engage in repentance with faith in God. Christians have utilized them to deepen their commitment to repentance during Lent.
We have shared this before. I have found from past experience that it does not hurt to provide the reminder often. Because this psalm’s superscription associates it with David’s sins associated with the Bathsheba incident, and because many LDS people dismiss David’s capacity to be forgiven, this psalm is often dismissed and found to be without relevance in the penitent’s life today. We do not have time here to go into detail, but I will share three reasons why I believe that this is a grave error.
a. The Hebrew designation le-dawid may not indicate authorship, but possession. It may have been written for or dedicated to David, or a member of the Davidic dynasty.
b. The superscriptions are almost certainly secondary. The connection between Psalm 51 and David’s sin should not be dogmatically maintained.
c. To dogmatically maintain that David has not or cannot be forgiven and that we know his final state seems speculative, unwise, and arrogant. To suggest out of such uncertain dogmatism that the expressions of penitence found in this psalm are not relevant to the sinner’s experience is even more unwise and unprofitable.
For these and other reasons—not least of all my own experience with the Psalm—I suggest that this Psalm can be instructive in each of our lives as we seek forgiveness and right standing with God. If you feel it needful, take a moment to review the first 6 verses of Psalm 51.
1. In today’s passage, the Psalmist makes several requests.
? What are those requests?
? As you consider each, how do they reflect your own feelings?
2. Among his requests, the Psalmist pleads,
“Purge me with hyssop, and I shall be clean:
wash me, and I shall be whiter than snow.
? What is the significance of hyssop?
? Where else in the Old Testament is hyssop used?
? What, do you think, might be the relationship between using hyssop to apply the Passover lamb’s blood to a doorway and its metaphorical use as a spiritually cleansing agent?
3. In verse 9, the Psalmist makes use of two very different metaphor’s for forgiveness.
“Hide thy face from my sins,
and blot out all mine iniquities.”
In the first God covers his eyes so that he does not even see the sin. In the second, God seems almost to attack and annihilate sin.
? What do you think when you contemplate these two different ways of viewing forgiveness?
? Why, do you think, does the Psalmist resort to so many different metaphors for forgiveness?
4. The Psalmist also asks that God “create in me a clean heart” and “renew a right spirit within me.
? How does this go beyond the request for cleansing?
? How does God actually “create a clean heart” where it does not exist?
? How does God really “renew a right spirit”?
? What makes you answer as you do?
? What role do you play in this divine “creative” and “renewing” work?
? What is the relationship and balance between your efforts and God’s?
5. We often think of the “broken heart” and “contrite spirit” as simple metaphors for “humility.”
? But why, with humility being such a virtue in our minds, would the Psalmist feel to proclaim that God does not despise them? This seems somewhat self-evident.
? Can we understand these two phrases differently? If so, how?
? How would you feel about understanding these two phrases as being indicative of a real “brokenness,” of being “shattered” in regard to “heart,” and “spirit”—energy, vitality, enthusiasm, strength, and capability?
? What are the implications for our lives if we read it in this way—that we experience a serious deficiency in who and what we are, which we bring and present to God?
? How difficult is it to present a wounded heart to God as opposed to a heart that is well—as in our traditional understanding of a broken heart as “humility”?
? We usually understand the idea of a “broken spirit” and “contrite heart” as some type of domesticated and positive “humility” achieved through personal effort. But how would you feel to discover that a “broken heart” and “contrite heart” are more akin to vulnerable humiliation that one usually seeks to avoid?
? How do you feel about the promise to the individual humiliated at and by their sins that God will not despise them for their vulnerabilities but will take a special interest in them?
? How will today’s reading contribute to your acknowledging sin in such a way as to create and deepen a healthy relationship with God—one that is free of guilt and doubt about your state and standing with God?
luke 15.1-7 questionary #29 for lent
wednesday, april 2, 2025
1Then drew near unto him all the publicans and sinners for to hear him. 2And the Pharisees and scribes murmured, saying, “This man receiveth sinners, and eateth with them.”
3And he spake this parable unto them, saying, 4What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 5And when he hath found it, he layeth it on his shoulders, rejoicing. 6And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. 7I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
This reading is our 29th for Lent 2025.
1. Luke records, as do Matthew and Mark, many instances of Jesus sitting down to eat with people.
? With whom do you sit down and share a meal?
? Are there people and classes of people with whom you would be unwilling to share a meal? Why? What does your reticence say about you? And about them?
? What does Jesus’ sitting down and sharing a meal signify to the attendant diners?
? What was it about Jesus’ sitting down and sharing a meal with sinners and publicans that the religious leaders found so objectinable?
? How does the introductory information of verses 1 and 2 shape your understanding of the parable?
2. Jesus speaks of one lost sheep among a hundred.
? In the matter of salvation, how many sheep out of one hundred actually become lost at one time or another?
Later, Jesus speaks of “ninety and nine just persons, which need no repentance.”
? Who are the “just persons” “which need no repentance”?
? Given that everyone is in need of repentance, why does Jesus speak of “persons” who, in fact, do not exists?
? How do you feel about Jesus showing a degree of sensitivity to the Pharisees and scribes, who think of themselves as “just persons,” while at the same time trying to correct their false ideas and hardened feelings toward “sinners”?
? In limiting himself to just one lost sheep, what is Jesus telling you about lost sheep and his feelings for them?
3. Upon finding the lost sheep, the shepherd “layeth it on his shoulders” and, presumably, carried in back home.
? What does it signify—about the shepherd and about the sheep—that the shepherd carried the sheep home?
? Why not lead the walking sheep back?
? How do you feel about Jesus’ apparent sense that sin so weakens and confuses the sinner that they can do very little to aid in their recovery, leaving Jesus to bear the hardest work of rescue?
4. Upon returning home with the rescued sheep, the shepherd “calleth together his friends and neighbours, saying unto them, ‘Rejoice with me.’”
? What is the significance of this part of the parable?
? How does it address and encourage change in the religious leaders’ who challenged Jesus and possessed such distaste for the sinners and publicans with whom Jesus sits down to eat?
? What can you do to be responsive to sinners and their need for rescue in such a way as to be true to Jesus’ parable?
3And he spake this parable unto them, saying, 4What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 5And when he hath found it, he layeth it on his shoulders, rejoicing. 6And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. 7I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
This reading is our 29th for Lent 2025.
1. Luke records, as do Matthew and Mark, many instances of Jesus sitting down to eat with people.
? With whom do you sit down and share a meal?
? Are there people and classes of people with whom you would be unwilling to share a meal? Why? What does your reticence say about you? And about them?
? What does Jesus’ sitting down and sharing a meal signify to the attendant diners?
? What was it about Jesus’ sitting down and sharing a meal with sinners and publicans that the religious leaders found so objectinable?
? How does the introductory information of verses 1 and 2 shape your understanding of the parable?
2. Jesus speaks of one lost sheep among a hundred.
? In the matter of salvation, how many sheep out of one hundred actually become lost at one time or another?
Later, Jesus speaks of “ninety and nine just persons, which need no repentance.”
? Who are the “just persons” “which need no repentance”?
? Given that everyone is in need of repentance, why does Jesus speak of “persons” who, in fact, do not exists?
? How do you feel about Jesus showing a degree of sensitivity to the Pharisees and scribes, who think of themselves as “just persons,” while at the same time trying to correct their false ideas and hardened feelings toward “sinners”?
? In limiting himself to just one lost sheep, what is Jesus telling you about lost sheep and his feelings for them?
3. Upon finding the lost sheep, the shepherd “layeth it on his shoulders” and, presumably, carried in back home.
? What does it signify—about the shepherd and about the sheep—that the shepherd carried the sheep home?
? Why not lead the walking sheep back?
? How do you feel about Jesus’ apparent sense that sin so weakens and confuses the sinner that they can do very little to aid in their recovery, leaving Jesus to bear the hardest work of rescue?
4. Upon returning home with the rescued sheep, the shepherd “calleth together his friends and neighbours, saying unto them, ‘Rejoice with me.’”
? What is the significance of this part of the parable?
? How does it address and encourage change in the religious leaders’ who challenged Jesus and possessed such distaste for the sinners and publicans with whom Jesus sits down to eat?
? What can you do to be responsive to sinners and their need for rescue in such a way as to be true to Jesus’ parable?
luke 23.13-25 questionary #28 for lent
tuesday, april 1, 2025
13And Pilate, when he had called together the chief priests and the rulers and the people, 14said unto them, “Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15no, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. 16I will therefore chastise him, and release him.” 17(For of necessity he must release one unto them at the
feast.)
18And they cried out all at once, saying, “Away with this man, and release unto us Barabbas:” 19(Who for a certain sedition made in the city, and for murder, was cast into prison.)
20Pilate therefore, willing to release Jesus, spake again to them. 21But they cried, saying, “Crucify him, crucify him.”
22And he said unto them the third time, “Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.”
23And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. 24And Pilate gave sentence that it should be as they required. 25And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
In this reading, we return to Luke’s passion narrative for our 28th Lent 2025 reading.
1. Today’s reading contains a very well know narrative.
? If you were asked to identify one or two things that you think Luke most wants to stress with this passage, what would they be?
2. Pilate reminds the Jewish religious leaders that they have accused Jesus of “perverting the people.”
? What do they mean by the charge that Jesus “perverteth the people”?
? What is the nature of his alleged perversion?
? How does Luke 23.2 help in establishing the nature of the Jewish accusation against Jesus as a perverter of the people?
? What was the charge for which Barabbas was arrested and jailed?
? Why was it important to Luke that his readers know that when Rome applied its own rules of evidence for political insurrection, it could find no reason to convict Jesus?
? What is the significance of the guilty, Barabbas, going free while Jesus, the innocent, was sentenced to death?
3. Pilate resisted, and that repeatedly, the Jewish charge of sedition that they made against Jesus.
? How do you feel about Pilate?
? How would you characterize his eventual succumbing to the Jewish leader’s demands?
4. Luke reports that Pilate “delivered Jesus to their [Jews] will.”
? How do you feel when you consider Pilate, an official of the world’s most powerful empire, handing Jesus, whom he knows to be innocent, over to the cruel desires of an unruly and illegal mob?
feast.)
18And they cried out all at once, saying, “Away with this man, and release unto us Barabbas:” 19(Who for a certain sedition made in the city, and for murder, was cast into prison.)
20Pilate therefore, willing to release Jesus, spake again to them. 21But they cried, saying, “Crucify him, crucify him.”
22And he said unto them the third time, “Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.”
23And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. 24And Pilate gave sentence that it should be as they required. 25And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
In this reading, we return to Luke’s passion narrative for our 28th Lent 2025 reading.
1. Today’s reading contains a very well know narrative.
? If you were asked to identify one or two things that you think Luke most wants to stress with this passage, what would they be?
2. Pilate reminds the Jewish religious leaders that they have accused Jesus of “perverting the people.”
? What do they mean by the charge that Jesus “perverteth the people”?
? What is the nature of his alleged perversion?
? How does Luke 23.2 help in establishing the nature of the Jewish accusation against Jesus as a perverter of the people?
? What was the charge for which Barabbas was arrested and jailed?
? Why was it important to Luke that his readers know that when Rome applied its own rules of evidence for political insurrection, it could find no reason to convict Jesus?
? What is the significance of the guilty, Barabbas, going free while Jesus, the innocent, was sentenced to death?
3. Pilate resisted, and that repeatedly, the Jewish charge of sedition that they made against Jesus.
? How do you feel about Pilate?
? How would you characterize his eventual succumbing to the Jewish leader’s demands?
4. Luke reports that Pilate “delivered Jesus to their [Jews] will.”
? How do you feel when you consider Pilate, an official of the world’s most powerful empire, handing Jesus, whom he knows to be innocent, over to the cruel desires of an unruly and illegal mob?
psalm 143.1-2, 4, 6-9 questionary #27 for lent
monday, march 31, 2025
1Hear my prayer, O LORD,
give ear to my supplications: in thy faithfulness
answer me, and in thy righteousness.
2And enter not into judgment with thy servant:
for in thy sight shall no man living be justified.
4Therefore is my spirit overwhelmed within me;
my heart within me is desolate.
6I stretch forth my hands unto thee:
my soul thirsteth after thee, as a thirsty land.
7Hear me speedily, O LORD:
my spirit faileth:
hide not thy face from me,
lest I be like unto them that go down into the pit.
8Cause me to hear thy lovingkindness in the morning;
for in thee do I trust:
cause me to know the way wherein I should walk;
for I lift up my soul unto thee…
9 I flee unto thee to hide me.
In this reading, the 27th for Lent 2025, we return to the Penitential psalms, so appropriate to the season.
1. In requesting that God hear his plea, the Psalmist makes appeal to two of God’s attributes.
? What are those two attributes?
? What is the significance of the Psalmist appealing to God’s “faithfulness” and “righteousness” as he seeks to be heard?
? What do you understand God’s “faithfulness” and “righteousness” to be?
? How do you feel about God’s “faithfulness” if we define it as “fidelity”?
2. The Psalmist confesses that “in thy sight shall no man living be justified.”
? What does it mean to be “justified”?
? What does it mean to you that no one can “be justified” or “thought right” in God’s eyes?
? How does this relate to the Psalmist’s appeal to God’s “faithfulness” and “righteousness” rather than his own?
Verse 2 and the sentiments it expresses became central to Paul doctrine of justification by faith. For example, in Romans 3, after quoting several passages from the Psalms, Paul concludes,
“Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (verses 19-20).
? Why is it impossible for individuals to be viewed as innocent, right, and not-guilty in the sight of God through their individual spiritual efforts?
3. Because of his failure and sin the Psalmist confesses to feeling overwhelmed, desolate, thirsty (spiritually), and failing.
? Can you relate to such feelings?
? If so, what direction does the Psalmist provide in today’s reading that might lead to a release from such feelings?
4. The Psalmist pleads,
“Hide not thy face from me,
lest I be like unto them that go down into the pit.”
? What does the Psalmist mean by “the pit”?
The “pit” can refer to the world of the dead in general, or to “hell” more narrowly. Some understand the Psalm to have been written by David and that David was in danger of going to hell for his murder. However, this reading of the text is dubious for a number of reasons and is, anyway, far too narrow. The fact is everyone is in danger of going to hell.
Consider Lehi and Nephi of Book of Mormon fame—pretty “good” people. Lehi prays,
“But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love.”
His son, Nephi, prays,
“May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite!”
Elsewhere, Nephi speaks of “death and hell, which I call the death of the body, and also the death of the spirit” (2 Ne. 9.10). Moreover, Nephi speaks of “that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment” (2 Ne. 9.19).
It seems clear that “hell” is something more than the death of the body and an eternal grave. It is a torment to the spirit as well. Both men view hell as a very real, tormenting, ongoing, and eternal threat to their very being.
? What do you think and how do you feel when you consider that individuals such as Lehi and Nephi felt threatened by hell and gratitude for having been delivered from it?
? Have you ever felt so threatened?
? How do the words of the Psalmist in today’s reading, comfort you as you contemplate your sins and the threat they pose to your happiness and final destiny?
give ear to my supplications: in thy faithfulness
answer me, and in thy righteousness.
2And enter not into judgment with thy servant:
for in thy sight shall no man living be justified.
4Therefore is my spirit overwhelmed within me;
my heart within me is desolate.
6I stretch forth my hands unto thee:
my soul thirsteth after thee, as a thirsty land.
7Hear me speedily, O LORD:
my spirit faileth:
hide not thy face from me,
lest I be like unto them that go down into the pit.
8Cause me to hear thy lovingkindness in the morning;
for in thee do I trust:
cause me to know the way wherein I should walk;
for I lift up my soul unto thee…
9 I flee unto thee to hide me.
In this reading, the 27th for Lent 2025, we return to the Penitential psalms, so appropriate to the season.
1. In requesting that God hear his plea, the Psalmist makes appeal to two of God’s attributes.
? What are those two attributes?
? What is the significance of the Psalmist appealing to God’s “faithfulness” and “righteousness” as he seeks to be heard?
? What do you understand God’s “faithfulness” and “righteousness” to be?
? How do you feel about God’s “faithfulness” if we define it as “fidelity”?
2. The Psalmist confesses that “in thy sight shall no man living be justified.”
? What does it mean to be “justified”?
? What does it mean to you that no one can “be justified” or “thought right” in God’s eyes?
? How does this relate to the Psalmist’s appeal to God’s “faithfulness” and “righteousness” rather than his own?
Verse 2 and the sentiments it expresses became central to Paul doctrine of justification by faith. For example, in Romans 3, after quoting several passages from the Psalms, Paul concludes,
“Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (verses 19-20).
? Why is it impossible for individuals to be viewed as innocent, right, and not-guilty in the sight of God through their individual spiritual efforts?
3. Because of his failure and sin the Psalmist confesses to feeling overwhelmed, desolate, thirsty (spiritually), and failing.
? Can you relate to such feelings?
? If so, what direction does the Psalmist provide in today’s reading that might lead to a release from such feelings?
4. The Psalmist pleads,
“Hide not thy face from me,
lest I be like unto them that go down into the pit.”
? What does the Psalmist mean by “the pit”?
The “pit” can refer to the world of the dead in general, or to “hell” more narrowly. Some understand the Psalm to have been written by David and that David was in danger of going to hell for his murder. However, this reading of the text is dubious for a number of reasons and is, anyway, far too narrow. The fact is everyone is in danger of going to hell.
Consider Lehi and Nephi of Book of Mormon fame—pretty “good” people. Lehi prays,
“But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love.”
His son, Nephi, prays,
“May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite!”
Elsewhere, Nephi speaks of “death and hell, which I call the death of the body, and also the death of the spirit” (2 Ne. 9.10). Moreover, Nephi speaks of “that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment” (2 Ne. 9.19).
It seems clear that “hell” is something more than the death of the body and an eternal grave. It is a torment to the spirit as well. Both men view hell as a very real, tormenting, ongoing, and eternal threat to their very being.
? What do you think and how do you feel when you consider that individuals such as Lehi and Nephi felt threatened by hell and gratitude for having been delivered from it?
? Have you ever felt so threatened?
? How do the words of the Psalmist in today’s reading, comfort you as you contemplate your sins and the threat they pose to your happiness and final destiny?
matthew 6.9-13 questionary #26 for lent
sunday, march 30, 2025
9After this manner therefore pray ye:
Our Father which art in heaven,
Hallowed be thy name.
10Thy kingdom come.
Thy will be done in earth, as it is in heaven.
11Give us this day our daily bread.
12And forgive us our debts, as we forgive our debtors.
13And lead us not into temptation,
but deliver us from evil:
For thine is the kingdom, and the power, and the glory, for ever. Amen.
This reading is our 26th reading for Lent 2025.
Lent is a time for enhanced prayer and a more robust prayer life. For our 26th Lent reading, we turn our attention to the prayer that Jesus taught his disciples for instructional purposes. This reading is also part of a series of readings on the Sermon on the Mount.
1. Jesus begins his instructional prayer with “Our Father which art in heaven.”
? What is it that Jesus was trying to teach his disciples with this opening?
? How is this opening more than a formula?
? How does this opening remind us of God’s intimate feelings for us and of the intimate relationship and communication we can enjoy with him?
? How can and should this opening impact the way we approach God in prayer—our attitude and language?
2. In his prayer, Jesus is traditionally viewed as making seven requests to God.
? What are those seven requests?
? How are these seven requests reflected in your own personal prayers?
? There are any number of very specific requests we can make for ourselves and others. But, after identifying a few of the specific requests you have recently made, consider if and how they fit into one of Jesus’ seven?
3. After affirming God’s intimate feelings for us and our desire to enjoy intimate communication with him, Jesus offers the first of what is counted as seven requests: “Hallowed be thy name.”
? What does it mean for God’s “name” to be “hallowed”?
? What, do you think, is the purpose of this request?
? How much of your prayer time is devoted to talking to God about Him, sharing your feelings about Him?
? Why might God wish us to spend time in prayer considering Him and the greatness of His character and sharing with Him what we think and feel about such things?
One way among many to understand this first request is to understand God’s “name” as “his character” and the “hallowedness” of his character as being reflective of his character’s uniqueness and superiority.
? How is the uniqueness and superiority of God’s character reflected in your life?
? How is the way you live your daily life a reflection of how you feel about God and his character?
4. Consider the following questions as you reflect upon the remaining requests.
? How much a part of your thoughts—both in and out of prayer—is the coming of God’s “kingdom”?
? What role does it play in your daily life?
? What does it mean for God’s will to be “done in earth, as it is in heaven”?
? What would be the consequences in your daily life of this request being a regular part of your prayer?
? What is the significance of Jesus’ repeated “us” and “our” rather than “me” and “my” in the fifth, sixth, and seventh requests?
? What is the role and purpose of the final, “For thine is the kingdom, and the power, and the glory, for ever”?
? How is this sentiment reflected in your prayers?
Our Father which art in heaven,
Hallowed be thy name.
10Thy kingdom come.
Thy will be done in earth, as it is in heaven.
11Give us this day our daily bread.
12And forgive us our debts, as we forgive our debtors.
13And lead us not into temptation,
but deliver us from evil:
For thine is the kingdom, and the power, and the glory, for ever. Amen.
This reading is our 26th reading for Lent 2025.
Lent is a time for enhanced prayer and a more robust prayer life. For our 26th Lent reading, we turn our attention to the prayer that Jesus taught his disciples for instructional purposes. This reading is also part of a series of readings on the Sermon on the Mount.
1. Jesus begins his instructional prayer with “Our Father which art in heaven.”
? What is it that Jesus was trying to teach his disciples with this opening?
? How is this opening more than a formula?
? How does this opening remind us of God’s intimate feelings for us and of the intimate relationship and communication we can enjoy with him?
? How can and should this opening impact the way we approach God in prayer—our attitude and language?
2. In his prayer, Jesus is traditionally viewed as making seven requests to God.
? What are those seven requests?
? How are these seven requests reflected in your own personal prayers?
? There are any number of very specific requests we can make for ourselves and others. But, after identifying a few of the specific requests you have recently made, consider if and how they fit into one of Jesus’ seven?
3. After affirming God’s intimate feelings for us and our desire to enjoy intimate communication with him, Jesus offers the first of what is counted as seven requests: “Hallowed be thy name.”
? What does it mean for God’s “name” to be “hallowed”?
? What, do you think, is the purpose of this request?
? How much of your prayer time is devoted to talking to God about Him, sharing your feelings about Him?
? Why might God wish us to spend time in prayer considering Him and the greatness of His character and sharing with Him what we think and feel about such things?
One way among many to understand this first request is to understand God’s “name” as “his character” and the “hallowedness” of his character as being reflective of his character’s uniqueness and superiority.
? How is the uniqueness and superiority of God’s character reflected in your life?
? How is the way you live your daily life a reflection of how you feel about God and his character?
4. Consider the following questions as you reflect upon the remaining requests.
? How much a part of your thoughts—both in and out of prayer—is the coming of God’s “kingdom”?
? What role does it play in your daily life?
? What does it mean for God’s will to be “done in earth, as it is in heaven”?
? What would be the consequences in your daily life of this request being a regular part of your prayer?
? What is the significance of Jesus’ repeated “us” and “our” rather than “me” and “my” in the fifth, sixth, and seventh requests?
? What is the role and purpose of the final, “For thine is the kingdom, and the power, and the glory, for ever”?
? How is this sentiment reflected in your prayers?
luke 23.8-12 questionary #25 for lent
saturday, march 29, 2025
8And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. 9Then he questioned with him in many words; but he answered him nothing. 10And the chief priests and scribes stood and vehemently accused him. 11And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. 12And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.
This is our 25th reading for Lent 2025, and represents a return to Luke’s passion narrative.
1. During Herod’s interrogation of Jesus, Jesus refused to say a word.
? Why, do you suppose, was Jesus unwilling to engage with Herod when he had responded to both the Jewish leaders and Pilate?
? How do you feel about Jesus’ refusal to talk with Herod?
2. Jewish leaders hated Herod and the Romans. Herod hated the Jewish leaders and the Romans. The Romans disrespected Herod and Jews. Yet, all three groups could agree on the need for Jesus to die. Luke tells us that although they had been enemies before Jesus, Herod and Pilate became friendly after his trials and death.
? What, do you think, accounts for their sudden friendship?
? How do you feel about the two men coming to agreement through their unity against Jesus?
This is a classic example of the human phenomenon known as scapegoating, in which parties feeling antipathy toward one another develop a sense of unity, however short-lived, through attacking individuals or groups that they consider somehow threatening and undesirable.
? To what modern day examples, perhaps even from your own experiences, can you point in which people found concord and a feeling of unity through joining in hating, persecuting, and otherwise abusing some individual or group?
? What makes this phenomenon so despicable?
? How stable is a unity between two individuals or groups based on mutual hatred of a third?
Given that this phenomenon played such a key role in Jesus’ death, when we seek and acquire concord with others through attacking another, we are guilty of joining Herod, Pilate, and Jewish leaders in killing Jesus—“when you do it unto the least of these… ye have done it unto me.”
? How do you feel about this observation?
? What makes scapegoating so contrary to the character of God?
? How does God seek unity with others?
This is our 25th reading for Lent 2025, and represents a return to Luke’s passion narrative.
1. During Herod’s interrogation of Jesus, Jesus refused to say a word.
? Why, do you suppose, was Jesus unwilling to engage with Herod when he had responded to both the Jewish leaders and Pilate?
? How do you feel about Jesus’ refusal to talk with Herod?
2. Jewish leaders hated Herod and the Romans. Herod hated the Jewish leaders and the Romans. The Romans disrespected Herod and Jews. Yet, all three groups could agree on the need for Jesus to die. Luke tells us that although they had been enemies before Jesus, Herod and Pilate became friendly after his trials and death.
? What, do you think, accounts for their sudden friendship?
? How do you feel about the two men coming to agreement through their unity against Jesus?
This is a classic example of the human phenomenon known as scapegoating, in which parties feeling antipathy toward one another develop a sense of unity, however short-lived, through attacking individuals or groups that they consider somehow threatening and undesirable.
? To what modern day examples, perhaps even from your own experiences, can you point in which people found concord and a feeling of unity through joining in hating, persecuting, and otherwise abusing some individual or group?
? What makes this phenomenon so despicable?
? How stable is a unity between two individuals or groups based on mutual hatred of a third?
Given that this phenomenon played such a key role in Jesus’ death, when we seek and acquire concord with others through attacking another, we are guilty of joining Herod, Pilate, and Jewish leaders in killing Jesus—“when you do it unto the least of these… ye have done it unto me.”
? How do you feel about this observation?
? What makes scapegoating so contrary to the character of God?
? How does God seek unity with others?
psalm 103.8-12 questionary #24 for lent
friday, march 28, 2025
8The LORD is merciful and gracious,
slow to anger, and plenteous in mercy.
9He will not always chide:
neither will he keep his anger for ever.
10He hath not dealt with us after our sins;
nor rewarded us according to our iniquities.
11For as the heaven is high above the earth,
so great is his mercy toward them that fear him.
12As far as the east is from the west,
so far hath he removed our transgressions from us.
This reading is our 24th for Lent 2025.
1. In verses 8-10, the Psalmist makes several straightforward theological assertions concerning God’s character. Then, in verses 11-12, the Psalmist abandons straightforward theological statements for powerful imagery to portray the character of God.
? What assertions does the Psalmist make about God’s character in verses 8-10?
? What metaphors does the Psalmist use to portray the character of God?
? How have these divine attributes impacted you in your day-to-day life?
? Is there one attribute of God that the Psalmist mentions with which you have had little experience?
? What could you do to discover and appreciate this heretofore un-experienced divine attribute?
2. The Psalmist testifies that God is not one who is constantly “chiding.”
? What does it mean to “chide”?
? How do the following definitions of the Hebrew word used here, rîḇ, alter or amplify your understanding and appreciation for this aspect of the divine character?
“accuse”
“upbraid”
“prosecute”
“feel adversity with”
“feel quarrelsome toward”
Consider this very well-known passage—one that might be thought of as foundational to the LDS Church.
“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (Jam. 1.5).
? How does this passage relate to today’s reading and the Psalmist’s testimony that God does not constantly chide?
Our normal reading of this passage from James, focuses on his testimony that God answers sincere prayers. This strikes me as a fairly ho-hum observation, and one that largely misses James’ point. What kind of God would He be if he did not answer sincere prayers of the faithful? Not one that would interest me.
? But, what about the prayer of one who might be “deserving” of an “upbraiding”? Will God answer their prayers?
? What role, do you think, did James’ testimony that God “upbraideth not” those who come to Him with a need play in Joseph’s determination to pray, as opposed to the simple observation that God answers prayers? (There is strong evidence that Joseph Smith painfully felt unworthy and sinful at the time of his “First Vision.”)
? How do you feel and how does it impact your own prayer life to understand the focus of James’ testimony to be that God “upbraideth not” those who pray to Him in need and weakness rather than the mere fact of God’s answering a prayer of need?
3. Consider this part of the Psalmist’s testimony concerning God’s character.
“He hath not dealt with us after our sins;
nor rewarded us according to our iniquities.”
? How do you feel about God dealing and rewarding us in ways that do not exactly match or reflect our actions?
? How does God do this and remain just?
? Is this consistent with your conception of and experience with Him?
? How has He demonstrated to you that at given moments and after certain erroneous actions you have taken He was not dealing with you as your actions might have “deserved”?
4. One of the great things about poetic imagery is that it allows us to form pictures in our heads.
? What pictures come into your mind when you consider the following two images?
“For as the heaven is high above the earth,
so great is his mercy toward them that fear him.”
And
“As far as the east is from the west,
so far hath he removed our transgressions from us.”
Take a few minutes to consider the size and scope of the universe. Feel free to do a quick Google search of “the universe” and look at some of the images.
? Just how big is the universe?
? What do you think and feel when you consider the Psalmist’s testimony that God’s mercy is as expansive as the universe is large?
? How closely does this match your experience with God?
? What do we call the furthest extent of our sight on earth?
? How well do you make out objects at the far horizon of your view?
? If God symbolically removes your sins as far as your eastern horizon is from your western horizon, what is their impact going to be on you? How well can you “see” them? How much influence should you give them?
The imagery of moving our sins as far away from us as our eastern horizon is from our western horizon is a way of saying that God removes our sins further from us than can be measured, reducing their impact upon us to near nothingness.
? How does this square with your experiences with God, His willingness to forgive, and the extent of His forgiveness?
slow to anger, and plenteous in mercy.
9He will not always chide:
neither will he keep his anger for ever.
10He hath not dealt with us after our sins;
nor rewarded us according to our iniquities.
11For as the heaven is high above the earth,
so great is his mercy toward them that fear him.
12As far as the east is from the west,
so far hath he removed our transgressions from us.
This reading is our 24th for Lent 2025.
1. In verses 8-10, the Psalmist makes several straightforward theological assertions concerning God’s character. Then, in verses 11-12, the Psalmist abandons straightforward theological statements for powerful imagery to portray the character of God.
? What assertions does the Psalmist make about God’s character in verses 8-10?
? What metaphors does the Psalmist use to portray the character of God?
? How have these divine attributes impacted you in your day-to-day life?
? Is there one attribute of God that the Psalmist mentions with which you have had little experience?
? What could you do to discover and appreciate this heretofore un-experienced divine attribute?
2. The Psalmist testifies that God is not one who is constantly “chiding.”
? What does it mean to “chide”?
? How do the following definitions of the Hebrew word used here, rîḇ, alter or amplify your understanding and appreciation for this aspect of the divine character?
“accuse”
“upbraid”
“prosecute”
“feel adversity with”
“feel quarrelsome toward”
Consider this very well-known passage—one that might be thought of as foundational to the LDS Church.
“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (Jam. 1.5).
? How does this passage relate to today’s reading and the Psalmist’s testimony that God does not constantly chide?
Our normal reading of this passage from James, focuses on his testimony that God answers sincere prayers. This strikes me as a fairly ho-hum observation, and one that largely misses James’ point. What kind of God would He be if he did not answer sincere prayers of the faithful? Not one that would interest me.
? But, what about the prayer of one who might be “deserving” of an “upbraiding”? Will God answer their prayers?
? What role, do you think, did James’ testimony that God “upbraideth not” those who come to Him with a need play in Joseph’s determination to pray, as opposed to the simple observation that God answers prayers? (There is strong evidence that Joseph Smith painfully felt unworthy and sinful at the time of his “First Vision.”)
? How do you feel and how does it impact your own prayer life to understand the focus of James’ testimony to be that God “upbraideth not” those who pray to Him in need and weakness rather than the mere fact of God’s answering a prayer of need?
3. Consider this part of the Psalmist’s testimony concerning God’s character.
“He hath not dealt with us after our sins;
nor rewarded us according to our iniquities.”
? How do you feel about God dealing and rewarding us in ways that do not exactly match or reflect our actions?
? How does God do this and remain just?
? Is this consistent with your conception of and experience with Him?
? How has He demonstrated to you that at given moments and after certain erroneous actions you have taken He was not dealing with you as your actions might have “deserved”?
4. One of the great things about poetic imagery is that it allows us to form pictures in our heads.
? What pictures come into your mind when you consider the following two images?
“For as the heaven is high above the earth,
so great is his mercy toward them that fear him.”
And
“As far as the east is from the west,
so far hath he removed our transgressions from us.”
Take a few minutes to consider the size and scope of the universe. Feel free to do a quick Google search of “the universe” and look at some of the images.
? Just how big is the universe?
? What do you think and feel when you consider the Psalmist’s testimony that God’s mercy is as expansive as the universe is large?
? How closely does this match your experience with God?
? What do we call the furthest extent of our sight on earth?
? How well do you make out objects at the far horizon of your view?
? If God symbolically removes your sins as far as your eastern horizon is from your western horizon, what is their impact going to be on you? How well can you “see” them? How much influence should you give them?
The imagery of moving our sins as far away from us as our eastern horizon is from our western horizon is a way of saying that God removes our sins further from us than can be measured, reducing their impact upon us to near nothingness.
? How does this square with your experiences with God, His willingness to forgive, and the extent of His forgiveness?
ARCHIVE OF PAST QUESTIONARIES
OLD TESTAMENT
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| 01_gen-songofsongs_edition_22_11_12.pdf |
psalm 5
| psalm5_questionary.pdf |
psalm 32
| psalm32_questionary.pdf |
psalm 51
| psalm51_questionary.pdf |
psalm 103
| psalm103_8-12_questionary.pdf |
psalm 115.4-8
| psalm115_4-8_questionary.pdf |
psalm 130
| psalm130_questionary.pdf |
psalm 143
| psalm143.1-2_4_6-9_questionary.pdf |
psalms 1-50
| 02_psalms1-50_edition_24_02_22.pdf |
psalms 51-100
| 02_psalms51-100_edition_24_03_16.pdf |
psalm 101-150
| 02_psalms101-150_edition_24_03_18.pdf |
isaiah
| 03_isaiah_edition_23_12_28.pdf |
jeremiah-lamentation
| 04_jeremiah-lamentations_edition_23_12_23.pdf |
joel 2.12-14
| joel2_12-14_questionary.pdf |
amos
| 05_amos_24_07_30.pdf |
micah 7
| micah7_questionary.pdf |
ezekiel-malachi
| 05_ezekiel-malachi_edition_24_02_27.pdf |
NEW TESTAMENT
matthew
| 01_matthew_edition_24_12_23.pdf |
matthew 6.9-13
| matthew6_9-13_questionary.pdf |
mark
| 02_mark_edition_24_11_21.pdf |
luke
| 03_luke_edition_24_12_19.pdf |
luke 10.38-42
| luke10_38-42_questionary.pdf |
luke 15.1-7
| luke15_1-7_questionary.pdf |
luke 17.3-6
| luke17_3-6_questionary.pdf |
luke 18
| luke18_questionary.pdf |
luke 22
| luke22_questionary.pdf |
john
| 04_john_edition_24_11_30.pdf |
colossians
| colossians3_1-4_questionary.pdf |
acts-revelation
| 05_acts-revelation_edition_24_11_16.pdf |
jesus and the kingdom of god (series)
| nt_jesus_and_the_kingdom_questionary_series.pdf |
BOOK OF MORMON
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| 01_1nephi-mosiah_edition_24_12_24.pdf |
mosiah 4
| mosiah4_questionary.pdf |
alma
| 02_alma_edition_24_03_07.pdf |
alma 34
| alma34_questionary.pdf |
alma 37.9
| alma37_9_questionary.pdf |
alma 39.8-9
| alma39.8-9_questionary.pdf |
helaman-moroni
| 03_helaman-moroni_edition_23_08_22.pdf |
1 nephi 11-14--the visions of nephi (series)
| bm_series_1nephi11-14_visions_of_nephi.pdf |
DOCTRINE AND COVENANTS & PEARL OF GREAT PRICE
doctrine & covenants/ pgp
| 04_dc_ppg_edition_24_03_29.pdf |
JUST SCRIPTURE
o.t. genesis-ecclesiastes |
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o.t. isaiah-malachi |
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new testament |
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book of mormon |
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dc & pgp |
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ATONEMENT
atonement readings & questionaries by series |
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atonement readings and questionaries by topic |
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