The Remarkable Story of Joseph

Joseph, the adoptive father of Jesus Christ, is perhaps one of the most overlooked characters in the life of the Savior. Yet, there is no question that Joseph left a powerful impact on Jesus, Mary, and their other children. He was a man of solid conviction. His love for Mary, the mother of Jesus, is unmatched. Because Joseph’s story is only covered in four chapters of the Bible and he most likely died before the ministry of the Savior, we often gloss over him, and sadly miss the powerful witness he left of his adopted son, the Messiah of the world.

We know relatively few details about Joseph from the scriptures, but through insights from the historical background of life in Israel, we can actually weave together a beautiful tapestry on the life of Joseph.

Joseph was of the tribe of Judah, and in particular a direct descendant of King David (Matthew 1:20). This would mean that he, at least in some regards, had a legal right to the throne. Consequently, any of his descendants, including Jesus through adoption, would also have this same status. Despite his royal lineage, the scriptures tell us that Joseph was only a poor carpenter or craftsman. Joseph is typically portrayed in art as working with wood, but because Israel has a limited number of trees and stone is by far the more abundant resource, Joseph would have actually been a carpenter of mostly stone.

According to Jewish custom, we also know that Joseph was most likely quite young. In fact, he probably was only about seventeen to twenty years old when he was engaged to Mary. We also know that from a very young age Joseph had been trained in the law at the synagogue, and that he had a profound understanding of the scriptures because of his faithful, yet merciful way of obeying the law.

To better comprehend the significance of the story of Joseph and Mary, it will help to understand the marriage customs during the time of the New Testament. Ancient Jewish marriage included three main parts, the betrothal, the period of preparation, and the actual wedding feast.

A young bride typically between eleven and thirteen years old would be formally betrothed to a groom aged about seventeen to twenty. [1] While comparable to an engagement today, it was a far more significant commitment. The bride and groom were actually legally married at the betrothal as wedding vows would be exchanged. The distinction being that the marriage is not yet consummated nor do the couple live together. A period of waiting and preparation would follow when the groom learned a trade, in Joseph’s case stone masonry and carpentry, and built a small home for his future bride.

The two families would also prepare for the wedding feast. Unlike today with the convenience of modern-day stores, everything for the wedding would be made by hand, grown, or traded in the market including harvesting all the food, making white robes for each participant, and other significant preparations. This enormous amount of preparation meant that it was very common to wait a full year before the actual wedding feast. Once ready, the groom would go to the home of his bride with a large procession of his family and friends with torches and oil lamps. He then would take his new bride to his father’s home where the marriage feast would occur and the marriage would be consummated. The wedding feast was huge often lasting for seven days—all the more reason for a yearlong preparation!

With this understanding of marriage customs, let’s read from the Gospel of Matthew. “Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.” (Matthew 1:18 NKJV). According to the Law of Moses, if a young man found that his bride was pregnant before their marriage, he had two options. First, he could publicly divorce her, meaning he would bring formal charges against her before a court. If found guilty, she would be stoned to death. Second, the young groom could divorce her privately, or in other words, he would not bring formal charges against her, but simply end the marriage. In this situation both the life of the mother and child would be preserved. Both options were legal under the law. Matthew tells us that Joseph chose to be merciful and “and not wanting to make her a public example, was minded to put her away secretly.” (Matthew 1:19 NKJV).

However, before Joseph was able to divorce Mary, an angel of the Lord appeared to Joseph in a dream telling him to take Mary as his wife. The angel also directs Joseph that he is to name the infant Jesus. By naming the child, according to Jewish tradition, Joseph would formally adopt Jesus as his own. We often just gloss over these few verses, but the implications are massive for Joseph! Consider this story from the perspective of the townspeople who all would know that Mary got pregnant before marriage. By taking her as his wife, Joseph is saying that either he broke his own vows and got Mary pregnant before the wedding feast, or he does not mind being the father to what the people would consider an illegitimate child. Either option would forever brand Joseph as a father of questionable background. Yet, the text seems to imply that Joseph shrugged off these massive consequences, and the instant he awakes from his sleep, does exactly as the angel commands.

The love and compassion Joseph showed to Mary and the unborn Messiah is absolutely remarkable. He disregarded all cultural consequences of marrying Mary, forgoes the elaborate wedding feast that every young couple would be looking forward to, and took in the young innocent Savior of the World as his own. Truly, God could not have chosen a better man to raise His own Son, then Joseph, the humble carpenter. Though we have no recorded words of Joseph, no recorded witness of his testimony, his actions of obedience, kindness, and love speak volumes about the character of this most remarkable man and his testimony of the Savior. As followers of Christ, we can learn much from Joseph the carpenter.

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[1] As there always is a debate on the age of Mary, here are a few notes regarding the age of betrothal for women in the Bible. The Midrash and Talmud both state that young men were married by the age of eighteen and girls by the time they were thirteen (Midrash, Aboth 5:21 and Talmud, Pesachim 113). "For the other parameter, age at marriage, no real statistics exist for ancient Israel.... In Egypt, girls were married between twelve and fourteen; boys, between fourteen and twenty." (Life in Biblical Israel, page 37). "The consent (betrothal), usually entered into when the girl was between twelve and thirteen years old" (The Birth of the Messiah by Raymond E. Brown, page 123). "The earliest age for marriage, which typically follows betrothal by a year, is twelve years and a day [meaning betrothal could be at the age of 11]." (BYU New Testament Commentary, The Testimony of Luke by S. Kent Brown, page 107). "According to ancient Jewish custom, Mary could have been betrothed at about 12." (Wikipedia, Mary, mother of Jesus)

Christmas Study Resources

One of the things that has helped me better prepare for Christmas each year is to take up a study of the story of the Nativity about a month before the actual holiday. Advent (the four Sundays before Christmas) is a great time to begin, and gives you plenty of time to read at least one book, and the two accounts of the birth of Jesus Christ as found in Matthew 1-2 and Luke 1-2. Adding this to my study during the weeks before Christmas makes this special day become all the more holy. Below are a few of the books I have enjoyed reading to prepare for Christmas:

Good Tidings of Great Joy by Eric D. Huntsman

An excellent resource for Advent. The book is divided into five main sections, which are designed to be read during the four weeks before Christmas, with the last chapter studied on Christmas eve or day. The book includes commentary, music, and activities that can be added to Advent to help increase the overall feel of this special season.

Advent of the Savior by Stephen J. Binz

Short (only 69 pages), yet concise and powerful. This has become one of my new favorites for the study of the birth of Christ. A verse-by-verse commentary on the Nativity story, yet it does not have the feel of most commentaries. Excellent insights and highly recommended!



The Nativity by Alonzo L. Gaskill

A simple, short, yet very interesting study of the Nativity story. The book is divided into sections that discuss the account of Matthew and Luke, with other supplemental material (including a short quiz to see how well you know the Nativity story). If you want a simple quick read, this is the best book to read.


Mary and Elisabeth by S. Kent Brown

BYU professor, Kent Brown, examines the lives of two of the most important women in scripture (the two mothers of the Messiah and the greatest prophet ever). As we so often gloss over the lives of Mary and Elizabeth, and focus on the birth of Jesus (who is of course the reason for the story), this is an excellent study of the lives of these two women. There is much we can learn from their examples of faith and devotion.

A Coming Christ in Advent and
An Adult Christ at Christmas by Raymond E. Brown

Short, yet very detailed and doctrine heavy booklets on the story of Christmas by Raymond Brown, one of the greatest American Catholic scholars of our day. The first booklet covers Matthew 1 and Luke 1, the second booklet covers Matthew 2 and Luke 2. This is the very condensed version of his 750 page Birth of the Messiah.

The Laver and the Washing and Anointing of Priests

Within the outer courtyard of the Tabernacle of Moses was the bronze laver (see Exodus 30:17-21). It was here at the laver where Aaron and his sons were washed, clothed, and anointed prior to becoming a priest. The laver was also used by the priests for daily ritual washing prior to serving at the Tabernacle. The washing at the laver can symbolize our need to be spiritually cleansed through the atonement of Jesus Christ.

Only the tribe of Levi, and in particular the family of Aaron, could officiate at the Tabernacle; therefore, the Lord commanded that Moses first consecrate them for this sacred service here at the laver. In Exodus 40 it reads, “And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office.” (Exodus 40:12-13). This consecration of the priests included three important and symbolic acts: washing, clothing, and anointing. These gestures were to demonstrate and teach Israel that the priests were authorized to act on their behalf.

In ancient times, washing with water often symbolled becoming ritually clean, allowing the person to perform sacred acts such as prayer or sacrifice. Though we are not given any details about the washing process, many scholars speculate that it would include the washing of the full body. [1] The scriptures include many references to ritual washing including one from Psalms “Wash me throughly from mine iniquity, and cleanse me from my sin” (Psalms 51:2).

After the washing with water, the high priest and priests were clothed with the holy garments. Unlike today, clothing in ancient times was very costly and difficult to make. The hand spinning and looming process could take possibly hundreds of hours for a single piece of clothing. Thus, the giving of clothing, especially ceremonial clothing, represented a significant bestowing of authority and power. Interestingly the word atonement in Hebrew, or kaphar, actually means to cover, possibly connecting the sacred priestly clothing, which covered the priests, with the atonement of Jesus Christ.

Moses anointing Aaron with oil, the oil is stored in the horn of a bull

Next, Moses was to anoint Aaron and his sons with sacred anointing oil and blood from the sacrifice. The oil was a special combination of pure olive oil with liquified myrrh and other spices (see Exodus 30:22-30). Several stories in the Bible state that anointing oil was stored in an animal’s horn (see for example 1 Samuel 16:13 and 1 Kings 1:39), the horn often being a symbol of power and strength. [2] The scriptures again do not provide any details how the priests were anointed with oil, but we are told about the process of anointing with blood which may give us hints to the full process. [3] Moses would first kill a ram and then save the blood in a dish. He would then place the blood on the right ear of the priest, then on his right thumb, and then the right toe of his foot. (Exodus 29:20 and Leviticus 8:23-24).

Moses dabbing blood on the right ear of Aaron

Blood being placed on the right thumb of Aaron

Moses placing blood on the right toe of Aaron

This act of covering with blood certain parts of the body might seem strange to modern readers of the Bible, but understanding its significance can help us learn several powerful lessons. First, again the meaning of the word atonement in Hebrew means to cover. Second, each of the body parts could represent the service at the Tabernacle and to the Lord. The ear can symbolize the need to hear and follow the word of God. The thumb can represent our actions and ability to labor in the work of the Lord. The toe often is a symbol of our daily walk possibly teaching the priests that they were to walk in the paths of righteousness. By anointing with blood these parts of the body, it could serve as a reminder to the priests that all their actions and deeds should bring others to the Lord. According to one scholar, it could also symbolize that the priest, who represented Israel, was taking upon him the tokens of the death of the sacrifice. Thus, reminding him that it is only by the blood of the sacrifice that he is worthy and able to enter the Lord’s presence. [4]

After being consecrated just once in their life before becoming a priest, the priests then would ritually wash their hands and feet daily at the laver before performing sacrifices and entering the Holy Place (Exodus 30:19-21). This served as a constant reminder that they were to be spiritually clean prior to coming before the Lord.

The priest ritually washing his hands at the laver

After completing these sacred cleansing rituals, the priests were authorized to serve at the Tabernacle and in particular, enter the presence of the Lord into the Holy Place, and in the case of the high priest, the Holy of Holies on the Day of Atonement. Though Israel would not participate in these sacred cleansing acts individually, the priests represented them all as if they too were able to be washed themselves. This would hopefully be a reminder to ancient Israel that as they watched the priest physically and spiritually prepare to act on their behalf, they knew they likewise had to be prepared to enter albeit symbolically through the services of the priests.

These powerful symbolic acts at the laver can teach us of our own need to be cleansed by the waters of baptism, clothed in the power of the atonement, and anointed by the blood of the Lamb of God having our sins covered over or blotted out. These rituals can be an outward representation of the truth that it is only through the atoning power of the Savior that we can ultimately be worthy and able to enter the presence of the Lord!

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[1] The Gate of Heaven, by Matthew B. Brown, pg. 79.
[2] The Lost Language of Symbolism, by Alonzo Gaskill, pg. 49-50.
[3] The Gate of Heaven, pg. 79-80.
[4] The Anchor Bible, Exodus 19-40, by William H. C. Propp, pg. 530-531.

Day of Atonement - Leviticus 16

Over the years as I have studied the Tabernacle of Moses, I have been fascinated by the ritual of the Day of Atonement or Yom Kippur. It was the most significant event of the Jewish calendar. It was the only day when the high priest could enter the Holy of Holies. It was the day when he reconciled Israel with God.

As part of the ritual, lots would be cast for two goats. One for the Lord, the other for the scapegoat. The blood of the first allowed the high priest to enter into the Holy of Holies on behalf of the people. The second goat (the scapegoat) had the sins of Israel placed upon its head and then he was led into the wilderness to die. No other sacrifice comes closer to the atonement of Jesus Christ, as it is the only one where full intercession was made allowing Israel to enter God's presence.

After years of studying, and several film shoots, I finally have enough footage to create a full video for the text of Leviticus 16. I did remove some of the verses that were more complicated, so this is not the full ritual, but it hopefully is enough to give you the idea of what is going on. The text of the video comes directly from the KJV of Leviticus 16:2-5, 7-8, 11-15, 18, 20-22, 24, 34. I hope you enjoy! In a few days, I will be publishing a video that goes more in-depth into the Day of Atonement and its powerful foreshadowing of the Savior Jesus Christ.

The Tabernacle and the Messiah

According to the book of Genesis, in the beginning, God created the heavens and the earth and placed Adam and Eve in the Garden of Eden where they lived in God’s presence. After Adam and Eve partook of the forbidden fruit, they were cast out of the Garden. This separation was not permanent; however, because God the Father would send His Only Begotten Son to be the Savior of the world to overcome the effects of sin and death.

In anticipation of the Savior’s great and last sacrifice, God instructed righteous followers such as Adam and Noah and their families to offer sacrifices. Eventually, God made a special covenant with a righteous man named Abraham and his wife Sarah. Their descendants came to be known as Israel.

After Moses freed Israel from bondage under the Egyptians, the growing family of Israel renewed the covenant of Abraham, promising to be God’s people. However, full of fear and quick to turn to idol worship, they were unprepared to enter into His presence. Instead, they relied on Moses and the priests that were called to commune with God on their behalf.

To help the people of Israel draw closer to Him, God revealed His law to Moses with many detailed instructions, including directions for building a holy sanctuary, or Tabernacle, where God could dwell among them. In this Tabernacle Israel, through the priests, would participate in special sacrifices and rituals.

The detailed design of the sanctuary and the symbolism of the rituals performed within, pointed Israel toward the coming Savior, the Messiah, who would redeem them from sin and death. Let’s take a tour of the Tabernacle to better understand its Messianic symbolism.

The progression through the Tabernacle is symbolic of mankind ascending from the fallen world back into the presence of God. The Tabernacle is divided into three spaces: the outer courtyard, the Holy Place, and the Holy of Holies. The outer courtyard invites one to depart from the cares of this world into a space focused towards God. The Holy Place, lit by oil lamplight, can be suggestive of one moving closer to God through the light of the Holy Spirit. The Holy of Holies represents returning into the presence of God.

A closer look at each space of the Tabernacle reveals more about the symbolic journey heavenward. Only one entrance leads into the outer courtyard. Through this beautiful and colorful gate on the eastern wall, Israelites symbolically began their ascent towards God. The Savior taught during His mortal ministry, “I am the gate; whoever enters through me will be saved” (John 10:9 NIV).

A priest offering sacrifices at the altar

Entering through the gate into the Tabernacle courtyard we come to the bronze Altar of Sacrifice where Israelite men and women offered sacrifices to God as a means of showing devotion, expressing gratitude, and seeking reconciliation for transgression. These sacrifices were all a type and shadow of Jesus Christ, the unblemished firstborn Lamb of God, slain for the sins of the world.

Next, we come to the bronze Laver where ritual washings took place. Here, the sons of Aaron were washed, anointed, and clothed in the priestly robes prior to becoming a priest. The priests would also ritually wash their hands and feet here before performing sacrifices and entering the Holy Place. The cleansing water of the Laver can remind us of the Savior, whose words and love are the Living Water in which we can be washed, cleansed, and filled.

Moses anointing Aaron as the High Priest

We now enter the door of the tent into the Holy Place in a symbolic ascension closer to the presence of God. On the right is the Table of Showbread where twelve loaves of bread were kept and eaten by the priests every Sabbath. Tradition holds that a pitcher of wine was also kept on the table. The bread serves as a reminder of our need to be spiritually nourished by Jesus Christ, who declared, “I am the Bread of Life” (John 6:35). Together, the bread and wine can be a reminder of Christ’s flesh and blood, as taught by the sacrament or communion.

On the south side of the Holy Place stood the golden Menorah, or oil lampstand. The Menorah had seven branches, each decorated with almond flowers, buds, and blossoms. Every evening, the priests would trim, refill, and make sure that the lamps were burning with pure olive oil. This was the only source of light for the Holy Place and can serve as a reminder of Jesus Christ, who said, “I am the Light of the World” (John 8:12).

Next we come to the Altar of Incense where a priest burnt incense each morning and evening in front of the veil. The altar’s position before the Holy of Holies shows the importance of prayer in preparing to enter the Lord’s presence. Just as the sweet smoke of incense rises heavenward, so also the prayers of the righteous rise up to God, drawing them closer to Him.

High priest praying at the altar of incense in the Holy Place

The linen veil separates the Holy Place from the Holy of Holies. Embroidered on the veil are figures called cherubim which symbolically guard the presence of God. When Christ was crucified, the veil of Herod’s temple was rent in twain from top to bottom, signifying that through the Savior’s sacrifice, the way was now open for all to enter God’s presence. The writer of Hebrews taught that because of Christ, we can go boldly into the Holy of Holies “By a new and living way … through the veil, that is to say, [the] flesh [of Christ]” (Hebrews 10:20).

We now enter the Holy of Holies representing the ultimate goal of living in the very presence of God. In the center is the Ark of the Covenant, the most sacred object in the Tabernacle. Atop the Ark was the Covering, often called the Mercy Seat or Seat of Atonement, with two cherubim made from solid gold. These cherubim stretched their wings over the ark, symbolically guarding the place where the presence of the Lord would dwell. Inside the Ark were kept sacred objects, including Aaron’s rod, a bowl of manna, and the stone tablets of the Law given to Moses on Mount Sinai.

Only once a year, on the Day of Atonement, the High Priest entered the Holy of Holies. Here he sprinkled blood from the sacrifice on the Mercy Seat, symbolizing that through the blood of the Lamb of God, Israel could obtain mercy and the opportunity to once again live in God’s presence. Although the children of Israel were not allowed to enter the Holy of Holies, the High Priest represented them. Jesus Christ is our Great High Priest, who intercedes on our behalf before the Father.

The high priest entering the Holy of Holies

During Israel’s time in the wilderness, the Tabernacle moved from place to place as a portable structure. Eventually, it was replaced by a more elaborate and permanent structure called the Temple of Solomon. Built after the pattern of the Tabernacle, Solomon’s temple was the crowning jewel of Jerusalem for almost 400 years until its destruction by the Babylonians.

Seventy years later a second temple was rebuilt after the same pattern, which Herod the Great extensively remodeled during the first century. It was here Jesus, the foretold Savior of the world, was brought as an infant. He was born into the world to fulfill the law of Moses and complete God’s plan to open the way back into His presence through a new covenant.

At the last supper, Jesus taught His disciples about this new covenant made possible by His suffering and death. The following day as Christ, the ultimate Passover Lamb, hung on the cross, He offered a sacrifice bringing deliverance to all from sin and death, replacing the need for animal sacrifices. From this point forward, a new kind of sacrifice would be asked of God’s followers—that of a contrite spirit and a heart willing to turn and follow Jesus.

The ancient Tabernacle that became the temple in Jerusalem, with all its sacrifices and rituals was centered on Christ. His life and ministry, culminating in His death and resurrection, fulfilled every law and ordinance and shows the path that will lead us back to our Father in Heaven.

Text written by Jane & Clark Johnson adapted from an earlier video I produced in 2018.

Holy Week: His Blood Be On Us

After the Savior was judged by Pontius Pilate within the confines of the palace of Herod, Pilate again brought Jesus before the Jewish leaders. Here Pilate exclaimed that he had found no fault with Jesus and sought to release him because of His innocence, symbolically washing his hands of the matter. The most vocal of the crowd would hear nothing of Pilate’s verdict of innocence for the Lord. The Gospel of Matthew records the profound interchange: "When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children." (Matthew 27:24-25).

Here among the group were many of the priests of the temple, including the high priest himself who well understood the concept of a blood atonement. The word atone, or khapper in Hebrew means to cover, blot out, expiate, condone or cancel. For the priests, this term of atonement or covering also had a literal application during temple sacrifices. Depending on the type of sacrifice that the priest was offering, a portion of the blood of the animal was dabbed upon the horns of the altar, splashed against the sides, or poured out at the base. On the Day of Atonement (the holiest day of the year), the High priest would, in addition, dab blood on the horns of the altar of incense, and sprinkle blood before the veil. The High Priest would also enter the Holy of Holies and with blood from the sacrifice sprinkle it seven times upon the Ark of the Covenant. This “covering” with blood of the various pieces of furniture within the Tabernacle and later temples represented that the blood of the sacrifice covered, or made atonement for the sins of all Israel. Because of these rituals, the act of covering with blood, and atonement were almost interchangeable for the Israelite people.

How ironic that here the people ask that Christ’s blood be upon them. Of course, the Jewish leaders did not mean to imply that Jesus’ blood would atone for them, or cover them, but the symbolism of the wording they choose still vividly remains. How true their request would be that the blood of the Lamb of God, who would be slain for their sins, would come upon them or cover them; for Christ did suffer for all, even His accusers. Even more powerful is the statement that Christ’s blood be upon their children, for all, both Jew and Gentile, are to be grafted into the lineage of Abraham, thus becoming children of Abraham, Isaac, and Jacob.

Each of us, in essence, are part of the crowd who requested that Jesus' blood cover them. As sinners we each have the need of having our sins blotted out, or covered over to be remembered no more by God. Truly, it is by His blood coming upon us that we are forgiven. How prophetic the words of these wicked men, who in attempting to place blame on their children, actually helped in providing the means of salvation to their children through the blood of the Lamb of God. The Lamb, that on their behalf, and by their request, was slain!

Raising of Lazarus from the Dead

One of the most powerful examples of the Savior's love is the raising of Lazarus from the grave. The event took place just before the triumphant entry into Jerusalem on Palm Sunday. Jesus and His disciples were traveling to Jerusalem for the last time when a messenger was sent with word that Lazarus was sick; however, the Savior tarried for several days instead of rushing to heal Lazarus. When Jesus and the disciples finally arrived, Lazarus had been dead and in the tomb for four days (see John 11:1-45).

One of the first questions often asked is why would the Lord wait to heal Lazarus? Why would He prolong His coming when He knew that the hearts of Mary and Martha would both be broken? Though we do not know for sure why Jesus delayed His coming, there are several likely answers, each which teach of the love and compassion of the Savior.

First, by raising Lazarus from the dead after four days, Jesus demonstrated His true power over even the worst of enemies, that of death. Previously, the Savior had likewise raised two people from the dead, the young daughter of Jairus, and the only son of the widow of Nain. However, in each of these cases they had only been dead but a few hours. Dissenters could easily claim that those who had been raised, had only been sleeping. Yet in the case of Lazarus, there was no question as to the magnitude of Jesus' power.

Second, the miracle teaches of the Savior’s pure love for others, despite His all-knowing omniscience. The shortest verse found in scripture simply states "Jesus wept" (John 11:35). Volumes could be written about these simple, yet two powerful words. The Savior knew that He would raise Lazarus from the dead. He also knew that in just a few moments the two sisters, Mary and Martha would again be embracing their brother. Yet Jesus was in the moment, and felt their pain, even though He knew the power of the future.

Thirdly, and perhaps most importantly, Jesus performed this miracle to help prepare His followers for His own death—an even more tragic death than Lazarus. One of the reasons Jesus may have wept is because He knew of the sorrow that His disciples soon would feel when they saw their Lord and Savior nailed to the cross. Just as the Savior knew that Lazarus would live again, Jesus also knew that He Himself would be resurrected. Yet for a short time, His followers would weep and not fully understand why their Savior had died. It seems that the Lord allowed Lazarus to die, to instill in His disciples a belief beforehand that truly nothing is impossible for the Lord. Through this miracle, the Savior gave His disciples hope for the future. Hope for the seemingly impossible. Hope when all would be lost.

Often in our own lives we might ask why the Lord has not answered our prayers despite having sought Him in faith and devotion. We may wonder why the Lord tarries instead of providing promised blessings. The story of Lazarus teaches us that the Savior’s timing is always perfect. Even though there are many moments when we think our prayers have gone unanswered, we can be assured that the Lord will come to us, weep with us, and embrace us until the miracle comes.

The Healing of the Blind Man at the Pool of Siloam

The account of the blind man who is healed by Jesus at the Pool of Siloam is a beautiful story that can teach us of the power of the Savior to likewise give us light and healing in our own daily struggles.

According to the Gospel of John, we are told that the blind man was healed following the Feast of Tabernacles or Sukkot (see John 7:2). The Feast of Tabernacles was the third of the three major Jewish Feasts: Passover, Feast of Weeks or Pentecost, and the Feast of Tabernacles (Leviticus 23). Each feast was designed by the Lord to help teach and remind the people of the redemption of ancient Israel from bondage.

Tabernacles or Sukkot was celebrated for seven days from the 15th through the 21st of the seventh month (see Deuteronomy 16:13). During the Feast, Jews built small booths, or in Hebrew sukkot, and lived in them for seven days. Families slept and ate in the temporary booths made of branches to commemorate the Israelites wandering in the wilderness for forty years (Leviticus 23:42-43). [1]

In addition, each morning of the seven days a procession of priests came from the Temple to the Pool of Siloam. With a golden pitcher, a priest drew water from the large pool. This water came from the Gihon spring and ran through Hezekiah’s tunnel, a tunnel hand bored through rock for almost 1,800 feet. The water was considered “living water” because it came from a spring. Living water was used for ritual purposes. The priests then took the pitcher of “living water” from the Pool of Siloam and climbed the hundreds of steps that went up to the beautiful Temple Mount. As they arrived at the court of the priests, they circled the altar once and then the priest poured the water out onto the altar of sacrifice. They did this each morning for the first six days. On the seventh day, called the “great day of the feast” the same ritual took place, except the priests circled the altar seven times instead of only once. [2]

With most of Israel being extremely dry, the rainy season after the Feast of Tabernacles was critical for the coming year of planting and harvest. Though developed hundreds of years after Moses received the Law, this ceremony at the temple symbolized the people’s need for the blessing of rain from God. In addition, on the first of the seven days the people would gather in the large Court of the Women and at dusk light four huge lamp stands located in the court. Later Jewish writings described the light as being so bright it illuminated much of the city. [3]

Jesus being fully aware of the events that were taking place specifically used the various rituals of Sukkot to teach of His Messiahship. According to the Gospel of John, we are told that midway through the festival Jesus began to teach the people in the temple (see John 7:14). Then on the “last day, that great day of the feast” Jesus stood and cried “If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” (John 7:37-38). The people were shocked! Here, only a few yards away, they had just witnessed the significant ritual of the pouring out of the water. By Jesus proclaiming that he was the ultimate source for “living water,” He was giving a clear and direct declaration of His divinity.

We are then told that Jesus left the city and returned on the following day, again to teach in the temple (see John 8:2). Standing in the same court where only seven nights previous the people had lit the four huge lamp stands, Jesus then proclaims “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). So significant were the words of Jesus during this feast alone that we are told that the Jewish leaders either desired to or even tried to kill Jesus three separate times (John 7:30, 44; 8:59).

After having testified of His Messiahship, Jesus then left the temple and found a blind man. As the disciples gathered around this man, they asked the Lord why he was blind. Jesus simply answered “that the works of God should be made manifest in him” (John 9:3). He then spit on the ground, and making a small amount of mud, anointed the eyes of the man and told him to wash in the Pool of Siloam, the exact same pool where the priests had drawn water for seven days. In simple, yet profound faith, the blind man then found his way to the pool and washed, after which he was healed and received his sight! The remarkable part of the story in many ways is not the actual healing of the man, but of his fervent faith and devotion to Jesus—a man he had never seen before. When later he was brought before the council questioning how he was healed, the once blind man gave powerful witness to the divinity of the Savior. As the trial continued the man even challenged the Jewish leaders “will ye also be his disciples?” (John 9:27). So enraged were the leaders that they cast him out of their presence.

When Jesus heard that the man had been cast out, the Savior found him and asked “Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.” Having never seen Jesus before, but having heard his voice and having felt of His power and love the now healed man fell at Jesus’ feet and proclaimed “Lord, I believe!” (John 9:35-37).

Each of us, like the blind man, have had moments of darkness and despair. We too have not personally seen the Lord, but have only heard or read of His powerful words of healing. As we seek Jesus, by sincerely repenting and being washed of our sins, we too can be given the true light of the world, even the light of Christ that will illuminate our paths. As we find ourselves in darkness and feel cast out, rejected by those around us, we can know that the Savior will embrace us, welcoming us back into His eternal presence!

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[1] The Temple, Its Ministry and Services, Alfred Edersheim, pp. 216-217
[2] The Gospel According to John I-XII, Raymond E. Brown, pp. 326-329; Edersheim, pp. 220-222
[3] John and the Feast of Tabernacles, Bruce K. Satterfield pp. 249-259; Edersheim, pp. 224-225; Brown, pp. 343-344

Jesus Feeds the Multitudes

During His mortal ministry, one of the more significant miracles Jesus performed was the feeding of the multitudes. Understanding this miraculous story can help us gain a greater appreciation of the power of the atonement as the Savior daily nourishes and strengthens us in our own mortal journey.

After hearing of the tragic news of the death of John the Baptist, the scriptures record that Jesus went into a mountain to be alone (Matthew 14:12-13). The emotions Jesus felt for the loss of his beloved relative and knowing that He Himself would also soon face a similar fate, must have been overwhelming. As He sought solitude, we are told that a large multitude followed Jesus. Remarkably the scriptures record that in this moment of great sadness, Jesus was “moved with compassion towards them” (Matthew 14:14). Instead of turning them away when He Himself was mourning, Jesus healed the sick and ministered to them.

As the day became evening, Jesus turned to His disciples and asked them to feed the large multitude. With 5000 men present, in all reality, the multitude was more likely around 10,000 to 20,000 when you include women and children. As the disciples exclaim that it would be nearly impossible to feed such a large multitude, Jesus simply asks them to bring all that they have. A young lad was found among the multitude who had five loaves and two small fishes (John 6:9). This young boy was willing to give his all, even though it would equate to nearly nothing compared to such a huge multitude. Yet Jesus teaches us that He can transform any willing offering into something far more than enough. As Jesus gives gratitude to God for the small meager offering, He first distributes the food to His disciples and then to the multitude. Miraculously, the entire multitude is fed from the small gift of this young boy.

In all four accounts of the feeding of the 5000 and also the two accounts of the feeding of the 4000, the Gospels state that the multitude was “filled” physically (see Matthew 14:20, Luke 9:17, and John 6:12 for example). This simple wording might be glossed over by many readers, but when compared to the story of Jesus feeding the multitude after He appeared to the Nephites in the Book of Mormon, a powerful connection can be made.

According to 3 Nephi in the Book of Mormon, after His death, resurrection, and ascension into heaven, Jesus Christ showed himself unto the inhabitants of the American continent. On the first day of His three-day ministry to the Nephites, the record states: “And it came to pass that Jesus commanded his disciples that they should bring forth some bread and wine unto him” (3 Nephi 18:1). Jesus then took the bread and wine, blessed it, and gave it to the multitude, instituting the sacrament. The scriptures state that the multitude again was “filled” physically by both the bread and the wine (see 3 Nephi 18:4-5 and 18:9).

On the second day of His ministry to the Nephites, Jesus again distributed to them the emblems of the sacrament, however with one major difference. On the first day, the disciples provided the bread and wine, whereas on the second day the Lord miraculously provided the bread and wine. 3 Nephi states “Now when the multitude had all eaten and drunk, behold they were filled with the spirit and they did cry out with one voice, and gave glory to Jesus whom they both saw and heard” (3 Nephi 20:9). Notice again that the multitude was filled, but this time they were filled with the Spirit!

So what does connecting these two stories of feeding the 5000 and feeding the Nephites in the new world teach us about the Savior and His atonement? First, the Savior teaches us that He will always minister to us, even when He Himself might be mourning or suffering. We can always turn to the Lord and know that He will heal us, minister to us, and feed us. Second, when we bring our gifts to the Lord, He has the power to make it not only enough, but more than enough. Third, Jesus likely fed the multitudes to foreshadow the significance of the sacrament and how the atonement can strengthen us and nourish us physically and most importantly spiritually. Each week as we partake of the sacrament, though only a small piece of bread and a small cup of water, we are physically nourished and strengthened. But more importantly, as we repent of our sins, and turn to the Savior, just as the ancient Nephites, we too can be spiritually fed and nourished. Just as the small piece of bread will become part of our very body as we digest it, so too the atonement of Christ should become a very part of our being, giving us life eternal. As Jesus stated in John 6 just after feeding the multitude, “I am the bread of life, he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (John 6:35). As we come to the Savior each Sabbath day, we are given this same powerful promise, to be filled with the Spirit of the Lord! (see Moroni 4:3).

This post was originally published for Book of Mormon Central

The Healing Touch and the Woman with an Issue of Blood

In the synoptic gospels, we read of the story of Jesus healing the woman who had an issue of blood. The woman had tried unsuccessfully for 12 long years to be healed by numerous physicians (see Luke 8:43). According to the Law of Moses, because she constantly was bleeding, she was considered ritually unclean, and thus should not touch anyone else, as they would also become unclean. This also meant that she was unable to worship at the Temple, as she was always in a state of ritual impurity.

Matthew records that the woman, upon finding Jesus in a crowd of people “came up behind him and touched the fringe of his garment, for she said to herself, ‘If I only touch his garment, I will be made well.’ Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well.” (Matthew 9:20-22 ESV).

We also learn of other similar accounts when the sick and afflicted were healed by touching Jesus’ garments. In Mark we read, “And wherever he came, in villages, cities, or countryside, they laid the sick in the marketplaces and implored him that they might touch even the fringe of his garment. And as many as touched it were made well.” (Mark 6:56 ESV).

Blue tzitzit attached to the tallit katan

Most scholars agree that the “hem” or “fringe” of his garment refers to the tzitzit or tassels worn by observant Jews. The tzitzit are “specially knotted ritual fringes ... attached to the four corners of the tallit ([or] prayer shawl) and tallit katan ([or] everyday undergarment)”[1].  The four fringes were designed to help Israel remember their covenants with God.

In the book of Numbers, the Lord said unto Moses, “Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them” (Numbers 15:38-41).

Blue and white tzitzit (or fringes) attached to the tallit katan 

This specific color of blue is mentioned 49 times in the Old Testament [2]  and was associated with the same blue colored thread and cloth of the high priest garments, the veils and coverings of the Tabernacle, and of nobility (see Esther 8:15). Most Jews at the time of Jesus only had enough money to buy clothing of simple colors, such as grey, brown, or off-white, so these blue threads would stand out in contrast with the rest of their clothing. Jews saw that by wearing this special color of blue, it connected them to the high priest and the Temple, helping them to remember that no matter their status in life, they were ultimately a kingdom of priests and of royalty. [3].

Because the Bible is not clear on how to make the specific color of blue, many modern Jews will only wear white tzitzit attached to their clothing and prayer shawl. In addition, the modern tzitzit is tied in a specific way to create 613 knots, symbolizing the 613 commandments in the Torah, a constant reminder to always remember the commandments of God [4].

Why the woman decided to touch this specific part of Jesus’ garments is unknown. Was it simply because it was easily accessible to her touch, being low on his robe, or was it because she possibly knew that there is power in remembrance, power in the commandments, and power in the priesthood? Perhaps she thought that of all places to touch on his clothing, these tassels, with their priestly temple-blue threads, would be the closest thing to touching heaven. How fitting that after being unclean to worship at the temple for twelve long years that this faithful woman would find healing power by touching these tassels, connecting remembrance, priesthood and the temple with the power of the atonement of Jesus Christ.

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[1] Tallit - Wikipedia
[2] Tekhelet - Wikipedia
[3] Tekhelet: The Mystery of the Long-Lost Biblical Blue Thread and The Mystery Of Tekhelet - Part I of III - YouTube
[4] Tzitzit - Wikipedia

What is Lent?

Every year, millions of Christians around the world begin the Easter season by celebrating Lent. Lent is a period of forty days, not including Sundays, that runs from Ash Wednesday to Holy Saturday, the day before Easter. The forty days of Lent are to commemorate the forty days that Jesus fasted in the wilderness before beginning his earthly ministry, and is meant to help Christians spiritually prepare for Easter.

Christians start the Lenten season by celebrating Ash Wednesday, where during evening services they receive the mark of the cross on their forehead. The cross is created from ashes made from the burned palms used from the previous year for Palm Sunday, and combined with olive oil. The ashes are to remind us of the passage in Genesis 3:19 which states that "for dust thou art, and unto dust shalt thou return." It also reminds us that we are nothing without the Lord, and that we are to look to the cross of Jesus to live.

During this forty day period, Christians will often abstain from things such as meat, sugar, alcohol or tobacco. They will also seek to do things that will help bring them closer to Christ, such as serving others, giving alms, seeking to pray more fervently, or reading more from the scriptures. One my favorite activities is to take up a study of the events of Holy Week in preparation for Easter. This helps me spiritually prepare and to focus more on the true meaning of Easter, and less on Easter eggs and candy.

Over the next 40 days I will produce several videos about the significant events of Holy Week. Within these videos I will show you some of the traditional Holy Week sites in Israel, and will also use an incredible new app designed by BYU to help bring first century Jerusalem to life. The app is one of the first of its kind, in that it allows you to actually wander around the ancient temple of Jerusalem, and to visualize significant locations of the New Testament.

I hope you will join me this year in celebrating Lent, by not only taking up a study of the events of Holy Week, but also by seeking for opportunities to serve others as you prepare for Easter this year.

Learning from the Lord’s Prayers

During the Sermon on the Mount, the Savior gave what we now know as the Lord’s Prayer (Matthew 6:9-13). This beautiful prayer has been offered by billions of people around the world and is a wonderful template for teaching us how to pray. In addition to this prayer, we have several other recorded prayers that the Savior offered during His mortal ministry. Studying and learning from each of the Lord’s prayers can better help us in our own personal worship to the Father.

As the Lord sat teaching the Sermon on the Mount, he taught the multitude to pray by beginning with, “Our Father which art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done in earth, as it is in heaven.” (Matthew 6:9-10). Here the Savior begins with addressing the Father in a personal, yet reverential way. The expression, “Hallowed be thy name” is a form of praise and is more than just gratitude, but recognition of the character and attributes of God. We do not just thank God for how He has blessed us, but we praise Him for who He is.

The Lord next teaches that we are to pray, “Give us this day our daily bread. And forgive us our debts, as we forgive our debtors.” (Matthew 6:11-12). In ancient times women spent a significant portion of each day grinding, mixing and cooking the daily bread for their family. Bread was the main staple of every meal and was considered sacred because of its importance for sustaining life. Thus, we are taught that God wants us to pray for our daily support. Daily bread can also remind us of the manna that the Lord gave Israel while in the wilderness, and of our own need to daily partake of the true bread of life, the Savior Jesus Christ (see John 6:35).

Jesus concludes the Lord’s Prayer with “And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.” (Matthew 6:13). The Savior here teaches that we are to pray for strength to overcome sin, teaching us that we should not think that we can do it alone. Even the Savior prayed for fortitude while in Gethsemane, showing us by His example how to overcome our greatest trials.

Another recorded prayer of the Savior relates to when He fed the multitude of 5000. According to the Gospel of John “Jesus took the loaves; and when he had given thanks, he distributed [them] to the disciples” (John 6:11). Notice that according to John, the Savior did not actually bless the bread, but instead offered thanks. This can also be seen in both Matthew and Mark during the feeding of the 4000 when Jesus likewise only offered thanks (see Matthew 15:36 and Mark 8:6). Similarly, the prayer offered by the Savior when raising Lazarus from the dead, is a prayer of gratitude, not of requesting a miracle. “And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. And I knew that thou hearest me always … And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.” (John 11:41-43). This does not mean that Jesus did not pray for miracles, but perhaps the Savior is teaching us here that expressing gratitude has far more power than asking for miracles.

The timing and circumstances of when Jesus offered prayer is also highly significant. Though we only have the recorded words of a handful of the Savior’s prayers, we are told that Jesus prayed often. These times of prayer include when Jesus was baptized (Luke 3:21), after healing people (Mark 1:35), before walking on the water (Matthew 14:23), before choosing and calling his disciples (Luke 6:12), at the transfiguration (Luke 9:29), at the Last Supper (Luke 22:19), in Gethsemane (Mark 14:36), and on the cross of Calvary (Luke 23:34). [1] Each of these prayers were offered before and or after significant events of the life of Christ—moments when the Savior knew He needed added strength and inspiration from His Father. In many of these situations, the scriptures also tell us that these prayers were offered early in the morning, or lasted all through the night, showing that Jesus did not just offer short simple prayers. [2]

He also often prayed for others, praying for Peter’s faith, for His disciples and all of humanity while offering the great intercessory prayer in Gethsemane, and for his enemies while on the cross. The scriptures also teach us that Jesus often prayed on mountain tops, in quiet wilderness areas, in gardens, and also at the beautiful temple of Jerusalem.

Though this is only a small sampling of the many prayers and lessons we can learn from the Savior, the study of how, when, and why the Lord prayed can greatly add to our own personal worship. Truly, the Savior did not just preach about how to pray, but time and time again, He showed by example. Prayer was an integral part of His life. He praised the Father for His greatness. He prayed for daily strength to have the power and inspiration of God. He offered gratitude instead of just asking. He prayed in those moments when He most needed strength. And perhaps most important, He used prayer to bless our lives as He atoned, suffered and died for us, that we might have our prayers answered by our Heavenly Father.

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[1] Prayers of Jesus, Wikipedia
[2] How to Pray by Reuben Archer Torrey

Understanding the Sermon on the Mount

The Sermon on the Mount is perhaps the most significant discourse ever given. It was and still is revolutionary in its teachings and message. Perhaps no other sermon of Jesus can compare in helping us to better understand the attributes and characteristics of the Savior.

The gospel of Matthew records that after Jesus’ baptism and fasting for forty days, he went about Galilee healing the sick and the afflicted. As Jesus’ fame spread around the countryside, throngs of people began following Him, desiring to learn more about this miracle worker. As Jesus saw the multitudes following, he went up into a mountain overlooking the Sea of Galilee. With this backdrop, the Savior began to teach.

The scriptures often associate mountains with places for worship and receiving revelation from God. The Lord commanded Abraham to sacrifice Isaac atop Mount Moriah, and here Abraham was taught of the interceding power of the Messiah. On Mount Sinai, Moses received the Ten Commandments and instructions and ordinances relating to the Tabernacle. While on Mount Carmel, Elijah showed forth the power of God by calling down fire from heaven. Each of these mountains acted as a bridge, so to speak, bringing the heavens closer to earth. Here on this mount overlooking the beautiful Sea of Galilee, the Savior once again would bring heaven down to earth.

Jesus’ sermon began with what is now known as the Beatitudes. The word beatitude means to be blessed, prosperous or abundant. [1] In giving this list of eight beatitudes, Jesus differs significantly from the Ten Commandments. Instead of giving a list of “thou shalt nots,” he instead gives a list of things that we are to become. He uses phrases like, “Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God.” (Matthew 5:7-9). Notice that each of these speak to who the person is, and not just an easy list of dos and don’ts. For example, how does one become merciful? Is this a one-time event that you can check off once completed? The answer is no, and that is perhaps one reason why the teachings of Jesus within the Sermon on the Mount are so revolutionary.

Jesus, in essence, breaks every perceived concept of what it means to be truly blessed or prosperous. He teaches that it is not through obtaining wealth or power, as most Romans would have seen. It is not even through strict obedience to the Law, as the Scribes and Pharisees would have seen. It is through becoming meek, lowly, hungering after righteousness, being merciful, and a peacemaker. In short, the state of being blessed is about who we really are, not just what we do. [2]

The Savior next instructs that as we work towards becoming blessed, we then are commissioned to bless the lives of others. He shows this by giving two parable-type teachings of salt and light. Salt in ancient times was extremely significant. Salt was not only used to bring out other flavors and spices, but even more importantly, was also used as a preservative. In a world without modern refrigeration, meats could only be preserved for later seasons by salting them. Additionally, salt was a part of every sacrifice offered at the altar of sacrifice, symbolizing the lasting nature of the covenant.

Jesus next teaches that we are to be a light unto the world. He instructs “Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house” (Matthew 5:15). The original word for candle in Greek actually means an oil lamp, and the word for bushel “designates a vessel that could be used to extinguish an oil lamp.” [3] Thus, not only are we to bring light into the lives of others, but also, we should not smother or put out our own light for any reason. Both of these parables show us how true disciples can and should have a great impact on the lives of others bringing savor and preservation and giving light to those who are lost in darkness.

Jesus then teaches “Think not that I am come to destroy the law, or the prophets … but to fulfill” (Matthew 5:17). The word fulfill does not mean to do away with, but instead means to complete or bring to fulness. Jesus fulfills the law, at least in part, by showing through his teachings and his own example the true purpose behind the law. In essence, he helps his listeners to understand that obedience is not the ultimate purpose; it is in becoming like God. Jesus demonstrates this by giving five examples from the law each beginning with “Ye have heard that it was said by them of old…” (see Matthew 5:21 for example) and then quoting portions of the law to which Jesus gives them new meaning. For example, when teaching about killing and committing adultery, Jesus does not say that these laws have been done away with, but instead He intensifies them. He teaches that even to think evil thoughts is the same as actually committing the acts. Why is this the case? Well, again the ultimate purpose is not just obedience, but in becoming like our Heavenly Father.

Another law Jesus quotes is about requiring “an eye for an eye, and a tooth for a tooth” (Matthew 5:38). In our modern world we assume this to be interpreted literally, meaning that you would actually cut someone’s eye out if they had blinded you, but in ancient times it was interpreted far differently. In fact, several ancient Jewish sources discuss this as being a form of recompense, not vengeance. For example, if out of rage you injured a carpenter, causing him to lose his eyesight, you would be required to help support his family because of the lost revenue in his trade. This “eye for an eye” actually was far more just and merciful then even our own justice system today. Jesus next teaches that instead of seeking recompense of an eye for an eye, we instead are to turn the other cheek and go the extra mile. Roman soldiers were allowed to force a Jew to carry their equipment for a mile. Thus, Jesus teaches that even when our enemies compel us to do something against our will, we are to show true service by giving them more than they even asked.

The Savior concludes the five statements with perhaps the most significant teaching, “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you” (Matthew 5:43-44). Perhaps no other statement more fully demonstrates the true character of Christ. When betrayed by Judas and arrested by the temple priests in Gethsemane, Jesus turns and heals the very soldier who came to arrest him. When on the cross, suffering beyond comprehension, the Savior forgives those who caused him so much pain. And perhaps most significant of all, as we each constantly sin and fall away from the perfection that Jesus directed, He quickly forgives, embracing us and helping us to once again begin our path of discipleship.

The journey towards perfection, as Jesus commands in Matthew chapter 5, can seem impossible to achieve. We must remember though, that the word perfection in the last verse (see Matthew 5:48) actually means to become complete or whole. This perfection is more of a final destination, not a representation of our current state. It is the movement in the right direction that is most important.

As Jesus taught from this mount by the Sea of Galilee, he truly bridged heaven and earth, giving us a glimpse into the eternities. Through his message, he taught that we should not become distracted with just mere obedience, but instead focus on becoming by lifting, serving, and being a light to those around us. As we rely on the Savior, repent of our sins, and trust in the grace of Christ, it is His perfection that will ultimately make us complete and whole.

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[1] The Life and Teachings of Jesus Christ, Andrew C. Skinner, Volume 1, page 336
[2] Part One: Blessedness and Happiness, Michael Austin
[3] The New Testament, A Translation for Latter-day Saints, Thomas A. Wayment, page 12, footnote 5:15

Living Waters and the Woman at the Well

In ancient times, living water played a significant role in Jewish religion and culture. As modern westerns, we often oversimplify “living water” to merely mean that water is life sustaining. Yet, if you were to ask an ancient or even modern Jew to define “living water” they all would say the same thing, it is water from a natural source, such as from a spring, rainwater, or a moving stream [1]. In other words, “living water” is not stagnant it must be moving.

They also would have known that “living water” is specifically used for purification purposes in a mikvah for someone that has become defiled (such as from touching a dead body). A mikvah was also used for all new converts to Judaism, and used prior to entering the Temple in Jerusalem. Many mikvahs have been discovered around the perimeter of the temple mount, and would have been used by Jesus and all Jews prior to entering the temple.

Mikvah diagram showing "living water" being added to normal water

A mikvah was created by filling a reservoir with water, and then adding “living water” from rainwater, a spring, or a river, to the other water, making all of the water “living.” The person desiring to become clean would then enter the mikvah, completely immersing themselves under the water, and then exit from the font becoming clean. Many mikvahs also had a short wall that divided the pool from the unclean and the clean side, the person entering one side and coming out of the other. [2]

In Jeremiah, we find a reference to this “living water” and how Israel had rejected the true source of its purify power. “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13). Thus, the Lord himself declares here in the Old Testament that he is the “fountain” of these living waters that purify and bring life to all.

Woman at the well by Anton Dorph 

It is significant then that during his mortal ministry the Lord proclaimed to the Samaritan woman at the well that he can give living water, for only Jehovah could do this. “Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water” (John 4:10).

Assuming this woman understood what living waters were (as the Samaritans still had many of the truths of the Law of Moses and were practicing them during the time of Christ); she must have had at least some understanding that this was a messianic declaration. It does seem that the woman upon hearing this statement is confused and asks the Savior “Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?” (4:11). The Lord then teaches how those who drink of this well dug by Jacob, the great patriarch, will thirst again, but he (Jesus Christ) will give water that will provide a “well of water springing up into everlasting life” (4:14).

Therefore, when Jesus says to the woman at the well that he can produce “living water,” he in essence is saying that he has the power to produce life-giving, purifying water that can cleanse the soul. Simply stated, it is he, Jesus Christ, who is the source for true purification. Jesus, seeking to be clearly understood, and sensing that she may not fully understand that he is the Messiah, simply states “I that speak unto thee am he” (4:26). In other words, he says I AM he, the great I AM. [3]

[1] The Old Testament Ritual Immersion
[2] Mikvah, Ritual Baths
[3] See footnote 26a in LDS Scriptures which reads: "The term I Am used here in the Greek is identical with the Septuagint usage in Ex. 3:14 which identifies Jehovah."

The Temptations of Jesus

Overcoming temptations is a lifelong pursuit and can often seem more than we can handle. Understanding the story of the temptation of Jesus and how the Savior overcame Satan can be a powerful formula for our own daily struggle against evil.

After Jesus’ baptism in the Jordan River, the Savior knew His mission was about to begin and that He would need His Father’s guidance more than ever. Anticipating the difficulties that lay ahead, He went into the barren wilderness near the Jordan River and fasted for forty days. Here in the desolate mountains, with no concern of his own daily physical sustenance, the Savior focused instead on His spiritual need to be nurtured and strengthened by God.

After the spiritual outpouring that He must have had as He communed with His Father, Satan came desiring to tempt Him in His moment of greatest physical weakness. Each of the three temptations teach us about some of the most powerful tactics of Satan, but more importantly, how we can overcome evil by following the Savior’s example.

The first temptation of Satan was asking the Savior to turn stones into bread that He might eat, satisfying his own personal hunger and appetite. The Savior in turn, to combat the tempter, quoted scripture stating, “It is written, That man shall not live by bread alone, but by every word of God” (Luke 4:4 quoting Deuteronomy 8:3) In other words, the first thing that Jesus does to fight Satan is quote scripture, and not just any scripture, He quotes from Deuteronomy, part of the Law of Moses. This passage refers to the Lord’s message to the people just before they entered the Promised Land. For forty years they had feasted on manna from heaven, but now they would need to labor for their own food. The Lord, desiring to teach them a spiritual lesson, taught that though they did live on bread in the wilderness, ultimately eternal life comes by obeying and feasting on the word of God (see 2 Nephi 32:3).

It was not that Jesus would not eat, or that Jesus could not perform the miracle, it was that He came into the wilderness to hear the word of God and commune with His Father, not to give in to an easy way to appease His appetites. Ironically, at a later time Jesus would actually miraculously produce bread, feeding the multitudes on several occasions, but these later miracles were to bless others, not to satisfy his own desires.

Satan next took Jesus to a high mountain where He showed the Savior the kingdoms of the earth and promised Him power and glory over the nations, if He would just worship him. Once again, the Lord quotes from the Law, in the book of Deuteronomy stating: “it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve” (Luke 4:8 quoting Deuteronomy 6:13). Satan here seems to be appealing to the human desire to have power and dominion, but in an easy, simple way. A shortcut so to speak. Again, the Savior would at some point have all glory and power, but not through a simple act of worship, but through great adversity, pain and suffering.

Satan, seeing that He had not succeeded up to this point, finally takes the Savior to the beautiful city of Jerusalem, to the pinnacle of the temple, tempting him to cast himself down to be miraculously saved. As part of this last temptation, Satan, apparently wanting to imitate the Savior, likewise quoted from scripture. Interestingly though, Satan only quotes from Psalms (see Psalms 91:11-12), seeming to show his lack of understanding of the far greater power of the books of the Law. [1]

The pinnacle of the temple, where Satan takes the Savior, most likely refers to the south western side of the temple mount. From this location the temple priests would blow the shofar to announce the coming of the Sabbath and the beginning of the Jewish Festivals. It also overlooked a very busy intersection with many shops almost 140 feet below. This was a place to announce things, and in particular, religious announcements. Thus, Jesus casting himself down to the busy street below and then being carried up by the angels would be a fitting location to easily announce His Messiahship. Again the focus is on the easy way out for receiving glory. Interestingly, the actual stone from which the temple priests would blow their trumpets, was found in 1969 just below the pinnacle where it had fallen. Also several shops from the time period of Jesus and the street below have likewise been excavated, giving us a glimpse into the view the people would have had if the Savior had given in to this temptation. [2]

To once again overcome Satan, Jesus quotes from Deuteronomy for a third time stating, “It is said, Thou shalt not tempt the Lord thy God” (Luke 4:12 quoting Deuteronomy 6:16). After seeing that he could not tempt the Savior, Satan left the Lord.

From these three temptations we learn that Satan will often come to us after powerful spiritual experiences and in our moments of greatest weakness. He also seeks to allure us by appealing to our physical appetites and our desire to easily gain power and glory. Each of these things in and of themselves are not necessarily evil, but when we are not willing to go through trials and hard work, we will never truly gain the blessing of life eternal.

We also learn that the main key for Jesus to oppose Satan was by quoting scripture. This not only implies that from a young age Jesus studied and knew the scriptures, but He had internalized them making them a part of His daily life. He knew them well enough to know exactly what verse He needed in the very moment of testing!

Perhaps the most powerful lesson is that in the end Jesus does do each of these three things, not for His own selfish purposes, but instead to bless the lives of others. Jesus does miraculously produce bread and is called the true bread of life, which if we partake of, we will gain eternal life. At His Second Coming the Savior will gain all power and glory over all the kingdoms of the earth but only after great tribulation and struggle, and then to give it all to us allowing us to inherit all things that the Father hath. And lastly, as we all experience our own daily and lifelong struggles, the Savior through ministering angels and the power of His atonement will lift us up as on eagle’s wings (see Isaiah 40:31) taking us to the heavens above. In the end, all that the Savior ever did and still does today, is to bless each one of us showing us that true power and glory comes through serving others.

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[1] The Testimony of Luke, S. Kent Brown, page 229
[2] Trumpeting on the Temple Mount, Leen Ritmeyer