Who Were the Wise Men?

Almost every Nativity scene features three wise men, each wearing a golden crown, and arriving from the east riding heavy-laden camels. But what do we really know about the wise men? Were there really even three? What was the significance of their gifts and what does their story teach us about our own journey to seek the Savior?

For centuries Christians have sought to learn more about the wise men. Some traditions even give them names, for example Caspar, Melchior, and Balthasar. While we often picture three wise men, the scriptures don’t actually tell us how many came. The only reason there so often are three magi is because they brought three gifts. Because of the dangers of traveling for long distances in a caravan, it is likely that there were more than just three wise men.

We also don’t know where they even came from, only that they came from the east. While there are many theories on their origin, some scholars have suggested they came from Babylon and were of Jewish descent. In 587 BC the Babylonians destroyed Jerusalem and carried away many Jews into slavery. Seventy years later, the Jews were allowed to return to their homeland. However, tens of thousands remained behind, creating in Babylon a thriving Jewish community.

The wise men being of Jewish descent living in Babylon makes logical sense because who more likely would be studying ancient Israelite prophecies about the coming Messiah? We can envision faithful Jews whose ancestors remained in Babylon, continuing to search and celebrate God’s sacred word. When a star appeared in the night sky revealing that prophecies of the coming Messiah were about to be fulfilled, they left everything and traveled to Jerusalem.

So what about the wise men being kings wearing crowns and adorned in royal robes of wealth? It seems later Christians, in an effort to fill in the missing details, went searching in the Old Testament. Isaiah prophesied, “And the Gentiles shall come to thy light, and kings to the brightness of thy rising…. The multitude of camels shall cover thee … they shall bring gold and incense; and they shall show forth the praises of the Lord.” (Isaiah 60:3, 6). From these verses later Christians presumed the wise men must be gentile kings arriving on camels from faraway lands. While these verses may have partial fulfillment in the story of the wise men, the primary context of this prophecy seems to describe the last days and is yet to be fulfilled. This means our wise men were almost certainly not wearing crowns!

After traveling a long distance from their homeland, the magi arrived in Jerusalem in search of a new born king. They first thought to visit the palace of King Herod, but this visit greatly “troubled” him. Herod had been placed upon the Jewish throne by Rome shortly after he had conquered Jerusalem around thirty years earlier. Because Herod was not of the royal family of King David, and wasn’t considered of true Jewish lineage, most Jews simply saw him as a Roman puppet king whom the Lord would someday overthrow. Because of this, Herod often went to extreme measures to retain his power.

Remarkably, when Herod consults his chief priests and scribes about the sign of the star, they are able to confirm the prophecies. It appears they took two prophecies, one from Numbers and another from Micah, to identify where the infant king would be born: “There shall come a Star out of Jacob, And a Scepter shall rise out of Israel.” (Number 24:17). “But thou, Bethlehem … out of thee shall he come forth … to be ruler in Israel.” (Micah 5:2). While Herod’s scribes and chief priests were able to correctly interpret the ancient prophecies, they themselves were not even looking for the Messiah! The wise men had possibly journeyed for more than a thousand miles to find the newborn king of Kings. Yet Jerusalem’s priests and scribes seemed unwilling to even travel the short distance of approximately six miles, or ten kilometers, to the village of Bethlehem. This story reminds us that it isn’t enough to just know and understand the scriptures. We must be willing to go the distance to find the Savior so that we too can kneel before him and worship him.

Herod sends the wise men to Bethlehem, imploring them to report to him after finding the infant King, supposedly so he too can worship him. Imagine the scene as these foreign visitors from distant lands began asking around the neighborhood to find the birthplace of the young king. Many locals might have laughed and scorned the visitors for their peculiar request. We are not told how long they had to search, but eventually they did manage to find Joseph, Mary, and Jesus. Matthew records that by this time, Jesus was a “young child,” suggesting that they had been on their journey for several months, if not longer.

It would have been a breathtaking moment for these faithful visitors who had traveled so far to find the young child. As they fell to the ground to worship him, they laid at his feet their precious gifts of gold, frankincense, and myrrh. But why these particular items? What is the significance of these gifts? Obviously such things would not be at the top of any child’s gift-list today. Powerfully, all three gifts were connected to temple worship, seeming to foreshadow the redemptive and sacrificial mission of Christ.

While jewelry, coins, and gold bars might come to our minds today when we think of gold, an ancient Jew would likely first think of God’s Tabernacle and Holy Temple. The Lord commanded Moses to cover much of the Tabernacle, including its walls, and all of its interior furniture with gold. During the time of Jesus, King Herod was in the process of renovating the temple and he had plated the entire facade and interior with large sheets of gold. If indeed these wise men were of Jewish origin, they would have seen gold as a most fitting and appropriate gift for Israel’s Messiah King who would be enthroned in the heavenly Temple.

Anciently, frankincense was more valuable by weight even than gold! The odors of human sweat, spoiling food, dung, smoke, and death would have dominated virtually every setting of daily life! Because of this, spices and incense like frankincense and myrrh were highly prized and quite valuable as they helped in masking unpleasant odors. Both of these incenses came from certain trees that mostly grow in southern Arabia. The incense is actually just tree sap, and is harvested by gouging the bark and letting the sap bleed out. After the sap dried, it was collected and brought by caravan to areas such as Jerusalem. The difficulty in harvesting and the long distance required in transport made the product extremely valuable.

During the morning and evening prayers, frankincense was burned on the altar of incense at the Temple. The smoke rising to heaven before the veil represented the prayers of the saints ascending to God. The gift of frankincense is an appropriate gift for the Savior, for it is because of his sacrifice that our prayers can be answered by God. 

Myrrh was similarly used to mask unpleasant odors and was often used as part of the burial process. John records that Nicodemus provided large quantities of myrrh which were used for the burial of the Savior. Myrrh was also melted down and added to the anointing oil for Aaron and his sons and all future priests before they could serve at the Temple (see Exodus 30:23). Myrrh is a fitting gift for the Savior who would die yet rise with healing in his wings, and as the Great High Priest who intercedes on our behalf!

Perhaps we cannot afford precious gifts like gold and incense. Still as we celebrate this Christmas season, what are some gifts that we might give to parallel the gifts of the wise men in significance and meaning? Like the wise men, let us give the Lord the gift of our time in studying and understanding His sacred word. Not just so we can understand the prophecies and revelations, but so that we can then go the distance, leaving behind every worldly thing to find the true king of Kings. Let us give to our Savior the gift of temple worship, laying our sins and self-serving desires on the altar of sacrifice, allowing the atonement of Christ to take effect in our lives. Let us give Jesus the gift of frankincense in the form of offering humble and meaningful prayers morning and evening. As we kneel, let us pray for the strength and courage to serve others. Then let us rise to our feet and do the works of Christ.

Perhaps most importantly, let us remember that the most significant gift ever given is the gift of our Father in Heaven. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16). Let us remember this gift, and accept it from the Father by repenting of our sins and embracing the Savior’s example in all we do. This is the best Christmas gift we can give this season and throughout the year! The gift of Jesus Christ!

Healing Peter's Mother-in-Law

While in Capernaum, Jesus healed the mother of Peter’s wife who was severely ill with a fever. Once healed, she immediately began to serve Jesus and those who were with him. This story shows the great redeeming love of the Savior for this faithful woman, Peter, his family, and all of mankind. 

To better understand the significance of this miracle, let’s first look at the life of Peter and his household. Peter’s family lived in the small fishing village of Capernaum near the north shore of the Sea of Galilee. Peter was a fisherman by trade who owned possibly at least two boats and worked with his brother Andrew and several partners (Luke 5:1-7). The family lived in the center of town only a short distance from the synagogue. In 1968, archeologists believed they found Peter’s dwelling when they discovered the remains of a first-century home. Because two ancient Christian churches were later built over the site, there is a strong likelihood this is the very home where this miracle took place. The home was typical for Capernaum with multiple dwellings clustered around an L-shaped courtyard. Here in this home lived Peter, his wife, his wife’s mother, his brother Andrew and likely others (see Mark 1:29-31). As it was customary for a son to care for his own parents, the fact that Peter is caring for his wife’s mother shows an added measure of devotion by Peter for this woman.

3D model of Peter's home in Capernaum by Ethan Fullmer

The story takes place shortly after Jesus begins his ministry. According to Luke, the healing happens even before Peter was asked to leave his family to be a disciple of Christ. Previously, Jesus had been in Nazareth where he declared to those in the synagogue that he was the Messiah. This angered the elders and Jesus was run out of his hometown where they wanted to throw him off of a cliff. Because he was rejected, Jesus left the angry crowd and traveled to Capernaum to teach the people there. On the Sabbath day, Jesus teaches at the synagogue near Peter’s home where the people are astonished by his words and his power. A man who is possessed with a demon begins to shout. Jesus casts out the evil spirit without harming the man. Word quickly spreads of the Master’s miraculous power. 

According to the oral law prescribed by Jewish leaders, healing was not to be done on the Sabbath if the person’s life was not in immediate danger. The leadership saw Jesus as breaking this “tradition” by healing this man; however, Jesus had not broken any of the commandments.

It is at this point that Peter and Andrew let Jesus know that the mother of Peter’s wife is sick with a fever. Luke, who is likely a physician, describes her as being oppressed and greatly suffering from her condition (Luke 4:38). In short, she is very ill indeed. 

Jesus, James, and John enter Peter’s home. Jesus approaches Peter’s mother-in-law “And he came and took her by the hand, and lifted her up” (Mark 1:31). 

Jesus takes Peter's mother-in-law by the hand by James Johnson

By holding her hand and raising her from her sickbed, Jesus is breaking a cultural norm. According to the Jewish leadership, touching a woman to whom he is not related could make a man ritually unclean. Jesus, however, is not concerned about the traditions of man. With the Savior’s touch, the woman is instantly healed, “and the fever left her: and she arose, and ministered unto them” (Matthew 8:15).

Like Jesus, this faithful woman, now healed, breaks tradition by preparing a meal on the Sabbath. To avoid cooking on the Sabbath, Jewish women would often use what is known as a Sabbath warmer. They would prepare the food on the previous day and stoke the fire before sunset. The prepared food would then be placed on a shelf above the fire keeping it warm on the Sabbath. Additionally, guests were not normally entertained in one’s home on the Sabbath. However, this woman’s first thought, once free from her illness, is to show her gratitude and devotion to the Lord by serving Jesus and others.

Jesus has done much more than just heal this sick woman. He has now provided a way for her to help take care of her daughter and the household. This loving act ensures that these women will be cared for in Peter and Andrew’s absence when they leave their fishing nets and families to become disciples of Christ. 

Jesus Heals Peter's Mother-in-Law by John Bridges

At the close of the Sabbath day, which would be at dusk, Mark records that the people “brought unto him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door.” (Mark 1:32-33). It is interesting to note that the home that was discovered in 1968 has an open area on the street entrance to the courtyard, allowing for a large group to congregate outside the home just as Mark describes. They appear to wait till sunset, the end of the Sabbath, to be healed so as to not break the cultural norms surrounding the Sabbath day. The Savior has compassion on them and blesses each one.

When we read this story in the Bible, we may ask how it applies to our own lives. How can we follow Peter’s mother-in-law’s example? Do we accept the healing touch of our Savior? Are we willing to show our gratitude for him by serving the Lord and others? Even if it means shedding cultural traditions? Do we look for opportunities, especially on the Sabbath day, to minister to and lift those around us? 

The story of Jesus healing Peter’s mother-in-law shows us how she and her daughter have become witnesses of Christ as the Messiah. In a single day, they have seen him heal someone in their congregation, their own family, and those in their community. While they don’t leave with Peter and Andrew to preach the gospel, they too have answered the call to follow Christ and make great sacrifices as the men in their family leave. They too now stand as a witness that Christ has come to save all the world. 

Just as Christ healed this faithful woman, he can heal us. He will comfort us. He will mourn with us. He will free us. All we need to do is heed his call, “Come, follow me.”

Script written by Heather Ruth Pack

What was the birth of Jesus like?

Ask almost anyone about the setting of the birth of Christ, and you will likely be told about a stable, a wooden manger filled with hay, animals surrounding the baby Jesus, and snow falling outside as the shepherds enter the stable to worship the king of Kings. The problem is that this depiction, though we've heard it many times, is likely far from what actually took place on this night of nights.

To better understand the more probable setting of the Nativity, it's first helpful to understand a little about the natural landscape of Israel, and in particular Bethlehem. The land of Israel is covered with stones, hills and caves. In fact there is so much stone that most ancient homes would have been built almost exclusively of stonework, only using lumber for building aspects like the roof, ceilings, and doors. Trees were a limited, valuable resource, so they choose to build from the more abundant supply of stones. Caves were also commonly used, and it is probable that the "stable" which is not even mentioned in scripture, was located in one of the caves surrounding the hills of Bethlehem. These caves were a perfect place to keep animals, as it was cool during the hot days, and warmer during the cooler nights. [1] It also was a naturally built fortification, so little work would be required to build it, except for adding a fence and gate at the entrance.

Also, that wooden manger filled with hay, well, it actually would be made of stone as well. Many ancient stone mangers have been found in Israel of different sizes, shorter ones for animals like sheep and goats, and taller mangers for animals like horses and donkeys. The mangers were generally block-like in shape, and were only about six to eight inches deep. In addition, mangers were not used for hay, but instead for watering animals, as cutting and storing grass for feed was not necessary because of the warmer climate. Because Israel really only has a rainy season and a dry season, with little to no snow, grass is available all throughout the year. [2]

Stone manger found in Tel Megiddo in Israel

So why do we so often see a wooden stable and a manger filled with hay? Well, because most early Christian artists who depicted the Nativity, lived in Europe, where trees were readily accessible, winters were cold so that you had to store hay, and mangers were made of wood, and used to feed the animals.

Oh, and what about all those animals, especially the sheep, donkey and the ox that are in virtually every Nativity scene? Well, once again, the birth accounts of Jesus never mentions other animals being present, it only mentions that there was a manger, implying that there would be animals. So where do the animals come from? The sheep are there, most likely because of the shepherds. The ox and donkey however, come from, interestingly enough, a prophecy of Isaiah. The verse states: "The ox knows its master, the donkey its owner's manger, but Israel does not know, my people do not understand" (Isaiah 1:3). In other words, an ox and a donkey can recognize who feeds and waters them, but Israel could not recognize God's hand in their lives. Because this verse refers to a manger, or a crib as translated in the King James Bible, later Christians decided to incorporate an ox and a donkey into the story. [3]

Understanding the setting of the birth of Jesus, not only gives us a more realistic picture of this significant event, but also it seems to foreshadow the mission and death of Christ. At his birth, Jesus was likely born in a stone cave because there was no room in the inn, wrapped in linen swaddling bands, and laid in a stone manger. At his death, Jesus was buried in a borrowed stone tomb, wrapped in white linen, and laid on a slab of limestone. In addition, how appropriate that the great Messiah, the one who provides eternal living water (see John 4:14), was laid as an infant in a watering trough. It seems that even from the very beginning, the events of the life of Christ, were meant to point to and foreshadow the most important part of His life, that of His atonement, death and resurrection.

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[1] Stone Manger, by Jeffrey R. Chadwick - location 788 of 2025
[2] Stone Manger, location 189 of 2025
[2] The Origins of Christmas, by Joseph F. Kelly, page 36-37

What the Genealogy of Jesus Teaches Us About the Messiah

The story of the birth of Jesus Christ has been told for centuries. The account usually begins with the annunciation to Mary or the appearance of the angel to the shepherds, yet Matthew begins his Nativity story with the genealogy of Jesus (Matthew 1:1-17). The long list of names intermingled with almost 40 "begats" can cause us to skim or even skip this portion completely. But Matthew appears to be teaching us a powerful message about the Messiah by recording His lineage. Let’s see if we can discover some of these lessons.

Matthew divides the genealogy into three main sections of fourteen names each. The first section lists the patriarchs, the second lists kings, and the third lists names of people mostly unknown to us (Matthew 1:17).

First Section
The genealogy begins with Matthew stating, "The book of the generation of Jesus Christ, the son of David, the son of Abraham" (Matthew 1:1). This first section recounts the names of the great patriarchs, Abraham, Isaac, and Jacob. These were each men of great faith who with their wives left us great examples of righteousness. Right from the start, Matthew appears to be giving us a key to understanding his message, that of the promises made to Abraham, the great Patriarchal prophet. Each of these men were promised that through their seed all the nations of the earth would be blessed, a blessing that would be fully realized only through the birth and coming of the Messiah.

Second Section
The second section includes a list of Judah’s kings from David to the Babylonian captivity, emphasizing the importance of the dynasty of King David. David was seen by the Jews as one of their greatest kings. Through him the nation of Israel was united. Under his command, the temple was built by his son Solomon. Through his seed the nation was ruled by the line of the kings. Only two of the fourteen kings mentioned though were considered righteous—very few of the kings actually sought to guide their people to the Lord. [1] The true King of Kings in David’s royal line would only be fulfilled through Christ, the anointed one (see 2 Samuel 7:11-16).

Third Section
The last section lists names of those that are otherwise mostly unknown in the Bible. Matthew shows us the critical role these unknown helpers played in the birth of our Savior. We can easily view ourselves as nothing special when compared to great spiritual and political leaders like the prophets and kings in the previous two sections. But just like the unnamed widow who offered her two mites, our contribution—no matter how small—is acceptable before the Lord (Luke 21:1-4).

From these divisions we can see that God is able to work through the spiritually powerful, the politically powerful, and the commoners that appear to be powerless. It teaches us that each of us can play a critical role in helping to build the kingdom of God. [2]

Another intriguing aspect of Matthew’s genealogy is the inclusion of five particular women. Women are rarely mentioned in genealogies in the Bible (or anciently) except to teach a message or connect a name to a particular story. Thus, it would again seem that Matthew is trying to teach us something by including their names. Four of these women could be considered to have questionable or suspect backgrounds: Tamar, Rahab, Ruth, and Bathsheba.

The first woman, Tamar, dressed as a harlot so that Judah, her father-in-law, would give her a descendent because of the Levirate law of marriage, which was her legal right (Genesis 38:13-30). Rahab, often called a harlot, though possibly just an innkeeper, was a Canaanite woman who lived in Jericho and helped hide the Israelite spies before they prepared to conquer the city (Joshua 2). Ruth, though a faithful and incredible woman, was a Moabite and not of Israel making her a foreigner (see Ruth 1:1-18). Bathsheba, perhaps a Hittite like her husband, was seduced by David and likely always seen as tainted by this act committed against her (2 Samuel 11:1-5).

Because of their backgrounds, each of these women were likely looked down upon at some point in their lives. Yet Matthew reminds us of their great contribution as heroes of the Bible. The last woman mentioned is Mary. Like the other four women, she too had a suspect background because of the miraculous yet misunderstood way she conceived the Christ child. Perhaps Matthew was trying to teach his audience that if you question Mary’s story, remember that many of the greatest prophets and rulers came from women who might have been questioned by society. [3]

As we read the genealogy of Jesus Christ and consider the people mentioned in His lineage, we learn from this long list that different types of people were used so that God’s Beloved Son could come to earth. Whether a righteous prophet, an imperfect leader, an unknown helper, or someone with a questionable background or reputation, all are known to the Lord. No matter our status, background, or station in life, we too can have our name added to the long beautiful list of those who play a critical role in gathering Israel in preparation for Christ’s second coming to earth.

Special thanks to Heather Pack who helped write the script for this video.

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[1] A Coming Christ in Advent by Raymond E. Brown, pg. 21
[2] See Advent of the Savior by Stephen J. Binz, pg. 15-16 for commentary on the three sections
[3] A Coming Christ in Advent, pg. 23-24

Jesus and the Woman Taken in Adultery

Early in the morning while Jesus was teaching at the temple, the scribes and Pharisees presented a woman they claimed to have committed adultery. Attempting to trap the Savior, they ask what should happen to the woman. (John 8:1-11). The Master’s response teaches us a powerful lesson of both justice and mercy.

According to the Law of Moses, the act of adultery was punishable by death by stoning (Leviticus 20:10). The death penalty was also prescribed for several other types of sins including persistent disobedience to parents (Deuteronomy 21:18–21), breaking the Sabbath day (Exodus 31:14), and blasphemy (Leviticus 24:10–16), among others. Today, the severity of the punishment might seem archaic and overly harsh. However, a better understanding of the law reveals that it actually provided for both justice and mercy in a masterful way unmatched by even our modern legal system.

Before anyone was punished, the accused would be tried before the Jewish leadership where at least two witnesses must testify of the wrongdoing. If the verdict was guilty, the witnesses who accused the person had two options. First, while still being guilty of the crime, the person could be forgiven by the witnesses, thus receiving mercy. Their life is spared. If the witnesses refused to forgive, they were required to cast the first stone. The punishment of death would be required at the hands of the witnesses. They could not just stand by and watch. (Deuteronomy 17:6–7). If the accusation was later discovered to be false, the witnesses could also be stoned to death (Deuteronomy 19:15–21).

The stoning of Stephen by Robert Leinweber

In the Old Testament, mercy was the outcome in almost all instances where the law required capital punishment. For example, King David’s son Absalom was allowed to live even though he had tried to overthrow his own father’s kingdom and take the throne (2 Samuel 14:33). If stoning had been chosen every time a child disobeyed a parent or an Israelite failed to keep the Sabbath day holy, very few, if any, Israelites would have remained. The law, in essence, teaches the severity of disobeying the Lord, while also teaching the importance of being merciful—fulfilling both justice and mercy.

Now let’s focus on the Pharisee’s accusation of this woman. Typically, when adultery occurred, both parties were tried before the Jewish leadership. The woman’s husband would then decide whether to forgive the immoral act or cast the first stone. In this instance, no mention is made of either the man the woman was supposedly with or of her husband. This means one of the following three scenarios are possible: first the woman had committed adultery, second the woman had been raped, or third the woman was actually innocent and thus falsely accused. Whatever the case may be, this woman is not receiving a fair trial according to the law.

In order to trap Jesus, the Pharisees say, “Now Moses in the law commanded us, that such should be stoned: but what sayest thou?” (John 8:5). Silently, Jesus bends down and uses his finger to draw on the ground, the same finger who had written the law on the stone tablets on Mt. Sinai. This serves as a powerful reminder that he who wrote the law knows best how to interpret the law. In silence, the Master teaches a poignant lesson. He does not accuse the woman nor even ask her to defend herself.

Jesus and the woman taken in adultery by Giovanni Francesco Barbieri

The Pharisees continue to press for an answer. Jesus finally stands up and says this powerful statement, “He that is without sin among you, let him first cast a stone at her.” (John 8:7).

The Master is exposing the Pharisees’ attempt to trick him. In essence, Jesus is saying, “If you think she is guilty and you are innocent, then stand as her accusers and cast the first stone causing her death.” Christ fully understands the true meaning behind the law, and he sees that these wicked Pharisees only seek to use the law to entrap him. In their minds, they could care less about if this woman is guilty or not. Christ again bends down and writes on the ground as the crowd contemplates their decision. One by one they leave. No one is willing to execute the punishment and the woman is left there alone. (See John 8:9–10).

Alone with her Savior who is without sin and could justifiably cast the first stone. He who knows whether she is indeed guilty of this crime. And yet, he does not condemn her.

We often are quick to think of this story, like the title, as the “woman caught in adultery” yet, notice Jesus never actually accuses her of the crime. He simply states, “go, and sin no more” (John 8:11) which could be said to any of us. Though we don’t know if this woman has simply been falsely accused in order to frame Jesus, perhaps the Pharisees, knowing the truth, held an unfair trial to trick Jesus into accusing an innocent person. In the end, we don’t know if she is guilty or not, but it would be wise to follow the example of the Savior and leave judgment to him.

As we read this story, it can be helpful to look for ourselves in the text of these events. Sometimes we might be like the Pharisees—quick to make an accusation or attempt to entrap others. Or maybe we might be like the members of the crowd—embarrassed and withdrawn when we recognize our own sins. Or there may be times when we feel like the woman—alone, unsupported, treated unfairly, and in desperate need of mercy. But among those who stood on the steps of the temple that early morning, no one stands as a greater example than the Savior. If Christ, being without sin, is unwilling to accuse the woman and cast the first stone, should not we, in our sinful state, do likewise? Should not we, like our Savior, lift each other up and offer a hand of mercy?

This will not be the last time these same Pharisees will seek condemnation without a fair trial. Eventually, they will accuse the very One they had previously sought to entrap, even Jesus Christ. Unlike the woman accused of adultery, he will not receive mercy. The Pharisees will chant, “Crucify him!” Christ willingly submits and dies on the cross—innocent of all crimes the Pharisees falsely testified he has committed. He does this so that we, who are sinners, can receive the very same mercy he had deserved. And just like the woman who possibly had been caught in adultery, we too can go free, thanks to the loving sacrifice of our Savior.

Script written by Heather Ruth Pack

The Anointing of Jesus by Women

When studying the events of Holy Week, we read two different recorded occasions when a woman anoints either the feet or head of Jesus. Many scholars have combined both events because of their similarities; however, by studying them as two separate events, we are able to learn powerful insights into the possible timing of the stories. Timing that foreshadows the Savior as the anointed King and the Great High Priest of Israel.

In ancient times three main groups of people were anointed: prophets, priests, and kings. Both the words Messiah in Hebrew, and Christ in Greek mean the “anointed one” and refer to anyone that has been anointed. The anointing often took place by a priest who would pour olive oil from an animal’s horn onto the head of the person. The horn is often a symbol of power. [1] The anointing oil was combined with myrrh and other spices to create a beautiful smelling ointment. Anointing with this holy oil took place as a symbol of setting apart, or making sacred an individual for the service of God. It spiritually prepared the person for the mission they would lead. What better act to proceed the events of the atonement, death, and resurrection than the anointings performed by these two faithful women!

Reenactment of Aaron being anointed by Moses

The first anointing, as recorded by John, took place on Saturday six days before the Passover; in an unnamed home in Bethany. It was done by Mary the sister to Martha and Lazarus; wherein she anointed only the feet of Jesus. (See John 12:1-8). The second anointing, as recorded by Matthew and Mark, took place two days before Passover; in the home of Simon the leper in Bethany. This was done by an unnamed woman who anointed only the head of Jesus. (See Matthew 26:6-13 and Mark 14:3-9).

Comparison chart of the two accounts of the anointing of Jesus by women

John’s account places Mary’s anointing on Saturday. It may be that John was trying to foreshadow how Jesus, being anointed the day before the triumphal entry, was symbolically being anointed as the King of Israel. Remember that one of the reasons it was so significant that Jesus rode into Jerusalem on a donkey was because when Solomon was anointed as the king of Israel, he similarly rode into Jerusalem on a mule.

Mark’s and Matthew’s accounts places the anointing by the unnamed woman two days before the Passover. It may be that they were trying to show that Jesus was being anointed as the Great High Priest, who would intercede on our behalf. Anciently, the high priest was the only individual who could enter the most sacred part of the ancient temple, the Holy of Holies, and only on one day a year, the Day of Atonement. The high priest entered on behalf of Israel, symbolically bringing them back into the presence of God. As Jesus suffered in Gethsemane, died on the cross, and rose from the dead, he acted as our Great High Priest, who intercedes before the Father, allowing us to once again enter God’s presence through Christ. [2]

Reenactment of the high priest entering the Holy of Holies on the Day of Atonement

These accounts offer two women as powerful witnesses of the Messiah and their sacrifice and testimony are striking. The ointments used by both women valued 300 or more pence. A pence was a day’s wage, making the total value equivalent to almost a full year’s earnings. Sadly, both women were also criticized by a disciple adding even more to the magnitude of this great gift.

Up to this point, the apostles did not fully understand the mission of the Savior. They had all witnessed great miracles by Jesus, heard His mighty teachings, and had powerful spiritual experiences. However, they clearly did not yet understand that ultimately through Jesus’ death true redemption would come. In contrast these two women, even before witnessing the resurrection, appear to understand the need for Christ to die. For them, anointing the Messiah with oil, preparatory to His death, was a token of their faith. Faith that would in turn be planted in the hearts of others as they witness who the Savior actually is. [3] In a culture where a woman’s voice was rarely heard let alone respected, Jesus wants the men to understand the poignancy of the unnamed woman’s service, “Truly I tell you, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her.” (Mark 14:9 NIV).

Whether it was just one or two different women that anointed Jesus during Holy Week this incredible service to their Lord and Master will always be remembered. A service that testifies of the Savior’s most often used title, that of Christ—the Anointed One.

In our world today where the gap between what is right and what is popular increasingly widens, we can remember these women and honor their memory by also standing as powerful witnesses of the divinity of Christ. As believers we can tell those who do not yet fully understand, “This is the Messiah, the Anointed One.”

Special thanks to Heather Pack for helping to review and write the conclusion of this script. Also, I am grateful for the research done by Eric Huntsman in his book God So Loved the World (see below).

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[1] The Lost Language of Symbolism by Alonzo L. Gaskill, pages 49-50.
[2] God So Loved the World by Eric D. Huntsman, pages 44-45 and 133-135.
[3] Huntsman, page 45.

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.

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.

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

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