The Annunciations - The Nativity

Luke begins his Nativity narrative with the annunciations of the angel Gabriel to Mary and Zacharias. It seems that Luke purposefully places these two stories next to each other to not only contrast Mary and Zacharias, but also to compare the two miraculous birth stories of John the Baptist and Jesus Christ.

The first annunciation of Gabriel occurs in Jerusalem at the temple to Zacharias, a priest of the course of Abia. The courses of the priests were established during the reign of King David, when there were too many priests to serve in the temple at one given time. Because of their large numbers, King David divided the priests into twenty-four courses, Abia being one of these courses. Each of these courses would serve for one week twice throughout the year, meaning that Zacharias would only have the chance to actually serve in the temple for two weeks during each year.

Temple assignments for the priests, ranging from performing sacrifices to lighting the menorah, were chosen by casting lots. The most honorable assignment was to burn the incense before the veil of the temple. This burning incense was offered every morning and evening in the Holy Place and represented the prayers of Israel ascending to heaven before the veil. This was the closest that Zacharias would ever come to the Holy of Holies, and it appears to be an assignment that he had never previously received.

As part of the ritual, Zacharias, while praying, was to burn a combination of incenses on the golden altar, including interestingly enough, frankincense, one of the gifts of the wise men. Outside, the people would be praying and waiting until Zacharias had finished. After which he would come to the door of the temple to pronounce a blessing upon them. Of course, Zacharias would never be able to pronounce this blessing, because he had been cursed by the angel, adding to the awe and wonder of the people.

The second annunciation of Gabriel occurs in the small village of Nazareth, to an obscure young girl named Mary, who was probably around 12 or 13 at the time. The contrasts between these two annunciation stories is remarkable, and it seems that Luke hopes that we will notice the differences. One occurs to a notable and respected elderly man and temple priest, the other to an unknown young girl. One occurs in Jerusalem, and at the temple, the most holy place in Israel, the other in an obscure village of Galilee, likely in a meager and simple home.

Luke also contrasts the very words of the vision of Gabriel, perhaps to teach us of how we should respond to inspiration from God. Both Zacharias and Mary are visited by the angel Gabriel. Both are told to fear not, and that they would be blessed with a child. Both Zacharias and Mary ask for a sign or for understanding. The angel then gives both of them a sign; in the case of Zacharias he is made dumb and possibly even deaf, and Mary is given the sign that her relative Elizabeth, who has been without child, will conceive a son.

It is interesting to note that while these two visions are very similar, there are also some striking differences, that perhaps help teach us why Zacharias was cursed, while Mary was blessed. One of the differences seems to be in one simple word. When responding to Gabriel, Zacharias asks, "Whereby shall I know this? for I am an old man, and my wife well stricken in years." Yet, Mary responds, "How shall this be, seeing I know not a man?" Zacharias is seeking for a sign to know if the angel is really speaking the truth, while Mary simple believes, and only asks how this miracle will actually happen. One other difference is how Mary responds when she says with faith: "Behold the handmaid of the Lord; be it unto me according to thy word." Mary not only believed without doubting, she immediately was willing to follow.

It is remarkable to think of the consequences of these annunciations for both Zacharias and Mary. For Zacharias, having a son would be one of the greatest blessing he could receive. Yet for Mary, being unmarried, and pregnant, would likely mean that she would be tried before the local synagogue, and be mocked and scorned for years possibly her entire life. Yet Zacharias, a man, a priest, and a respected individual, is the one who seeks a sign, and waivers in believing. While Mary, a young girl, and really a nobody in society, simply believed and trusted that she would be blessed for following God. What remarkable faith and determination Mary had. No wonder, the Father of us all, chose her to be the mother of the Son of God.

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 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.

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 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

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."

Swaddling Bands and a Manger

On the night of the Savior's birth, an angel of the Lord proclaimed to the shepherds that the Messiah had been born in Bethlehem. The angel then told the shepherds to go and find the babe, and that they would recognize him because he would be "wrapped in swaddling clothes, lying in a manger" (Luke 2:12). This phrase, at least in part, is repeated three times in the Nativity story (Luke 2:7, 12, 16), so what is the significance of swaddling bands and a manger and why would this be a sign unto the shepherds?

Swaddling an infant in ancient times was a common practice, showing a child was properly cared for. Ezekiel 16 symbolically describes the birth of Israel, and how because of her wickedness was not properly cared for, or swaddled. It reads: "And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all" (Ezekiel 16:4).

From this verse we learn several things about birth in ancient times. First, the umbilical cord was cut, then the infant would be washed with water. This washing was to cleanse the child of the amniotic fluid and blood present during birth. The baby was then rubbed with a small amount of salt, combined likely with olive oil, [1] to help clean and disinfect the child. Salt was also added to every offering at the altar of sacrifice in the Tabernacle and at the temple, and it is likely that Israelite mothers saw the salting of their infant as a way to symbolically offer their child to the service of the Lord.

After being washed and salted, the infant was then wrapped with long strips of linen or cotton swaddling bands. These bands helped to provide comfort to the child, the tight bands replicating the feeling of the womb. "It [also] is possible that swaddling bands were, at least on some occasions, marked in some way … in order to identify whose baby it was." [2] Some writers, because of later Jewish traditions, have also suggested that these bands were embroidered with symbols of the infant's ancestry, such as a lion, or a branch or stem, for those of the lineage of David. [3]

The second part of the sign unto the shepherds is that the infant would be found lying in a manger. Since most cared for infants would be swaddled, this actual sign would help the shepherds recognize the baby, as he would be lying in a manger. Despite what we have seen in almost every Nativity scene, mangers in ancient Israel were actually built of stone instead of wood. Because of the abundance of stone in Israel, most construction used stonework, reserving the scarcer resource of wood for items such as roof timbers and doors. These mangers were of various sizes and generally were about six to eight inches deep. The scriptures tell us that once the shepherds found the infant lying in a manger, they knew, because of the uniqueness of the situation, that they had found the promised Messiah.

It is remarkable that water, salt, oil, and linen were all likely present at the birth of Christ. Each of these items point to ancient sacrifice and temple worship. Water was used both for the purification of the priests and for washing the sacrifices. Salt, as mentioned, was added to all sacrifices, symbolizing "the lasting nature of the covenant." [4] Olive oil was used in some sacrificial offerings such as for the grain offering, for the anointing of priests, and for lighting the menorah in the temple. White linen was used to clothe and dress the priests. In addition, the Savior laying in a feeding manger may have been a type and shadow for how we each must symbolically partake of His sacrificed flesh and blood. How appropriate that the true lamb of God, the infinite and eternal sacrifice, was salted, anointed, wrapped in cloth, and laid in a manger symbolically pointing to his sacrifice, of which if we partake, we will have eternal life!

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[1] The International Standard Bible Encyclopedia pg. 670
[2] What on Earth are Swaddling Clothes? by John W. Welch
[3] Beloved Bridegroom by Donna B. Nielsen pgs. 35-36
[4] CES Law of Moses slideshow

The Anointing of Jesus by Mary and the Unnamed Woman

In the events of Holy Week, there are two different recorded occasions when a woman anoints either the feet or head of Jesus. Many scholars combine both events because of their similarities; however, by studying them as two separate events, we are able to learn of some powerful symbolism in the possible timing of these events. [1]

The first anointing, as recorded by John (John 12:1-8), took place on Saturday, six days before the Passover, in an unnamed home in Bethany by Mary, the sister to Martha and Lazarus wherein she anointed only the feet of Jesus. The second anointing, as recorded by Matthew and Mark (Matthew 26:6-13 and Mark 14:3-9), took place on Wednesday of Holy Week, two days before Passover, in the home of Simon the leper in Bethany by an unnamed woman who anointed only the head of Jesus. Both women used ointments valuing 300 or more pence, and both women were criticized by a disciple for their acts of service towards Jesus.

Chart comparing the two anointings (adapted from Brown, page 450)

To understand the significance of these anointings, we first must understand that the word Messiah in Hebrew, and Christ in Greek both mean ‘the anointed one.’ In other words, Jesus Christ would actually mean Jesus the anointed. [2] In the Old Testament, there were three groups of people referred to as being anointed, that of prophets, priests, and kings.

By following the chronology of John and placing the 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. [3] Remember that one of the reasons it was so significant that Jesus rode in to Jerusalem on a donkey was because when Solomon was recognized as the king of Israel, he likewise rode into Jerusalem on a donkey (see 1 Kings 1:32-34). [4]

If we follow the chronology of Mark and Matthew and place the anointing by the unnamed woman on Wednesday, the day before his Last Supper, it may be that Mark and Matthew were trying to show that Jesus was being anointed as the great High Priest, who would intercede on our behalf as he entered the garden of Gethsemane. [5] The high priest wore a breastplate with 12 stones, and two shoulder stones engraven with the names of the 12 tribes of Israel representing that Israel was always to be near his heart, and that he was to carry the burdens of Israel upon his shoulders at all times (see Exodus 28:29 and 28:12). What a perfect description of Christ while in Gethsemane when he took our sins and sorrows upon himself.

It is also interesting to compare the anointings by the two women and the washing of the feet of the disciples by Jesus during the Last Supper (see John 13:1-17). All three took place during a dinner. All three events are criticized; in the Gospel of John Judas criticizes Mary, in Matthew and Mark an unnamed disciple criticizes the woman, and in John during the Last Supper, Peter criticizes Jesus for washing the feet. I can’t help but wonder that if while Peter’s feet were washed, he thought back five days before of Mary anointing the feet of Jesus. Perhaps he protested, in part, because he did not feel worthy to have a similar honor bestowed upon him.

Was there only one woman that anointed Jesus during Holy Week? We simply cannot tell from recorded scripture. [6] What we do know is that Mary, and perhaps this unnamed woman, will always be remembered for the incredible service they gave to their Lord and Master. A service, that perhaps, pointed to the Savior’s most often used title, that of Christ, the anointed one.

[1] See Eric Huntsman, God So Loved the World, page 133
[2] See Mashiach (Hebrew) and Christos (Greek) in Strong's Concordance
[3] Huntsman, page 133
[4] See Why would a king ride a donkey instead of a warhorse?
[5] Huntsman, page 133
[6] For an argument for only one woman anointing Jesus during Holy Week see Raymond E. Brown The Gospel According to John page 449-452

Ancient Birth Customs - Nativity Story

Interview with Rebecca Holt Stay, Instructor of Biblical Studies - BYU Continuing Education

There's not a lot of description in antiquity of the details of something as mundane as birth. And so when it gets mentioned, it's usually done in some kind of symbolic context or in telling a story. And probably the most powerful place where a story of birth is told is in Ezekiel 16, which describes the birth of the nation of Israel. It has been born out of the waters of the Red Sea as a young girl. This girl will grow up to be the bride of God that He will marry at Sinai. And at this point, the description is given of that birth of that little girl. "As for thy nativity, in the day that thou wast born thy navel was not cut, neither wast that washed in water to supple thee; thou wast not salted at all, nor swaddled at all. No eye pitied thee, to do any of these things unto thee, to have compassion upon thee" (Ezekiel 16:4-5). So by saying those things didn't happen, the text is saying that's the norm. This is what normally happens. You normally would have a midwife there who is going to show compassion on this child and help the mother.

Each of those steps is important. First, the umbilical cord would be cut, probably tied off. Then the child would be washed in order to get the blood off, and the next step is the salting of the child. Now there are a lot of symbols of what salt means in scripture. In terms of hygiene the reason for the salting is that the salt is an antibiotic, and it's going to kill germs that might be present on the skin of the child. Perhaps a disease it might have contacted from its mother at birth, or to kill anything that has gotten on its skin. So it has a very real healthy meaning, that's why it would be salted. Some of the symbols, some will say that because salt is given with the sacrifices at the temple, that this might be preparing a child as an offering. (see for example Leviticus 2:13). Salt is also a preservative, so it may be done to preserve the life of the child. Of course, that's also the hygienic purpose, is preserving the life of the child.

Then it mentions, you are "not swaddled at all." Now there's only two mentions of swaddling in the Old Testament and this is one of them. And a child being swaddled means wrapped in rags or clothes prepared for the purpose of providing a diaper and a covering for the child. Every child normally would be swaddled. The fact that she isn't swaddled is really unusual. Now because that's such a normal thing to do, it made me wonder, why would swaddling bands be a sign in the book of Luke? Because that's what it says, as the shepherds are being told to go and see the child, they are told: "You will find the babe wrapped in swaddling clothes, lying in a manger" (Luke 2:12). Every child is wrapped in swaddling clothes, lying in a manger is unusual. I really love the fact that the King James translators kept that french word, because 'mange' means to eat. And this is the bread of life who has been born (see John 6:51). Christ is the 'bread of life,' and we will ceremonially eat his body, and so that's suggested by that use of 'manger.'

So I decided I would look back into the Old Testament and see how swaddling bands could be a sign of anything? So the only other place that you find it, other than in this description in Ezekiel of swaddling every newborn child, is when you're in the book of Job. And God is responding to Job's questions about why do bad things happen to good people. And he essentially says, "What do you know Job? Where you there when I created the world? Where you there at the foundation of the world when I built the world?" And then he uses this beautiful metaphor for the creation of the world. He describes it as "who do you think shut up the sea with doors, when it then broke forth, as if it [the earth, newborn earth] had issued out of the womb? When I made the clouds the garments thereof, and thick dark clouds a swaddling band for [the earth]" (Job 38:9).

So here you have a newborn planet that has just been created. And it is wrapped in these clouds that are the swaddling bands. I love that, because the cloud is a symbol of someone in the Old Testament. That does relate to one person, and the cloud is the symbol of the presence of Jehovah. There is a pillar of cloud by day over His tabernacle. His chariot is a cloud. And so when he is born into mortality, He is wrapped in His symbol. In clouds, "trailing clouds of glory" does He come, from His Father who is His home, from the Wordsworth poem. [1]

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[1] Intimations of Immortality from Recollections of Early Childhood by William Wordsworth

Ancient Jewish Wedding Feast

This year I hosted the second ever Ancient Jewish Wedding Feast. It was not quite as big as last year (we had around 80-90 people last year), but we still had a good turnout. With the smaller size, I was able to focus a little more on getting video of the wedding procession (see above), including some video footage using a GoPro and a drone. The evening began with the reenactment of the betrothal ceremony, followed by the one year preparation (or waiting period) where we set the table for the feast, the wedding procession and the actual feast. All in all, I think everyone had a great time!

The groom and bride, parents, friend of the bridegroom, and myself

The bride and groom listening as I explain the betrothal process

The groom pours the 'cup of covenant' for the bride

Women of the group help prepare the bride for the wedding procession and feast

The bride being readied with her gold-coin headdress

Food set out and ready for the wedding feast

Food ready for the wedding feast

Guests light their oil lamps in preparation for the coming of the bridegroom

The parents of the bride head the wedding procession

The bride being carried in the bridal litter (or aperion) to the wedding feast

Guests enjoy the wedding feast

The bride and groom enjoy the wedding feast with their guests

The groom and bride with oil lamps

Some of the wedding feasts participants holding their oil lamps

One of our younger participants with an oil lamp

A Mother's Love

A talk I gave today in Church for Mother's Day.

I am honored today to speak about the importance of mothers in our lives. Each of us has life because a mother walked "through the valley of the shadow of death" (Psalms 23:4). They deserve our respect and our gratitude. I understand that we may not all have ideal mothers, but none the less, we all have been blessed in some degree by the sacrifice and love of a mother.

Without mothers, none of us would be here. Yet, despite this simple, yet factual statement, throughout the centuries, the importance of women and motherhood have for the most part been glossed over. History books are mostly filled with the stories of presidents, inventors, conquerors, doctors, tyrants, and religious figures, who for the most part, are all men. We are getting better today, but simply put, the history of women is most often told through the lives of men. Even in the Church, we often put more emphasis on priesthood keys, authority, and offices, such as Bishop, President, Apostle and Prophet, then on women and motherhood.

Yet when Christ taught during his earthly ministry, he rarely, if almost ever, spoke of priesthood or offices. Instead, he often spoke of women, such as the penitent woman, a widow's mite, the faith of an unclean woman, and the ceaseless prayers of a humble woman. Yes, Jesus did speak of men, but it seems that he held a special place in his heart for women. Of the over 100 stories in the four Gospels that refer to a woman, only six speak of a woman in a negative way. [1]

One of the most quoted verses in all scriptures states, "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) is actually couched within the context of a mother through the process of birth. The context of this verse is that Nicodemus came to Jesus to be taught of how the Master had such great power to perform so many amazing miracles [2]. The irony is that Jesus never really answers Nicodemus's question about his power, at least not directly. Instead he speaks of birth. Spiritual birth. John 3:5 reads, "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." Only ten verses later Jesus teaches us that " God so loved the world, that he gave his only begotten Son." Why would Jesus choose to teach about his power to perform miracles, and about the significance of baptism, the gate to salvation, by teaching of a mother? My hope is to give at least one possible explanation through the stories of three incredible women. Three women who have blessed the lives of each of us because they chose to be a mother.

First though, we need to speak of baptism and how it relates to mothers. Baptism by immersion, as taught by Jesus to Nicodemus, symbolizes a new birth. The Lord taught Adam and Eve that "inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory" (Moses 6:59).

Just as each of us were completely immersed in the amniotic fluid of our mother's womb, which helped to protect us and allowed us to grow, each of us too must be completely immersed in the waters of baptism, to allow us to spiritually grow, and be protected from the buffetings of Satan. Also, just as an incredible amount of pain, blood, and suffering was required for each of our physical births, the suffering and atoning sacrifice of the Savior was required for our spiritual birth. What better way to teach about the atonement, then to teach about the love of a mother.

The first woman I would like to speak of is Mary. Mary is, and always will be the first and one of the greatest disciples of Jesus Christ. She is also perhaps one of the most powerful witnesses of the Savior, because she knew Him like no other person on earth. She was there at His birth; she was there as He grew to a man; and she was there at His death and resurrection. She was always faithful to her Son, and she always believed in His divine mission. As a young girl of about 12 or 13 Mary was visited by the angel Gabriel and was told that she would bear a son who would be the literal Son of God. She had a choice. She could accept, which most likely would mean ridicule, estrangement from friends, and embarrassment, or she could choose not to accept the will of God, which would mean she would be able to live a normal life, a life like any other girl her age.

Yet, Mary chose the more difficult path; she chose to be the mother of the Son of God. Because of her decision, she most likely lost many friends who assumed she had broken the law of chastity; she also lost the chance of having a normal wedding, but instead was quickly married to Joseph in a small private setting. For the rest of her life she had to face the scorns of those who did not understand, of those who would not believe. Because Mary chose to give birth to the Savior of us all, each of us can be spiritually reborn through the atoning blood of the Savior. [3]

The second woman I would like to speak about is Eve. Like Mary, the story of Eve is misunderstand by much of the world. Most Christians regret the decision she made, and blame her for the suffering, pains, deaths, and misery that came into the world because of the Fall. Yet, nothing could be further from the truth. One of the blessings of the restoration is the fact that we understand that the Fall was actually a great blessing. Without the Fall, Adam and Eve would still live in a paradisiacal world. A world without sin. A world without death. The irony is that without sin, there would be no need for a Savoir, and without death, there would be no birth or resurrection. Because Eve chose to partake of the forbid fruit, we are here. Because of her, the Savior was enabled to be born. Because of her, pain was allowed in to the world, which allowed for the Master to suffer, bleed, and die so that we might live. If it was not for Eve, both physical and spiritual birth would not be possible.

I can't help but wonder that if when our Heavenly Parents chose to send down Adam, knowing of his strict obedience to the letter of the law, knew they needed to send down Eve, because she more fully understood the spirit of the law. She knew that partaking of the fruit was wrong. But she also knew that it was the only way that the plan could be fulfilled. It was the only way that we could learn between good and evil. It was the only way for us to learn to become like our Heavenly Parents.

The last Woman I would like to speak about is our own eternal and glorious Heavenly Mother. The beautiful hymn "O My Father" states, "In the heavens are parents single? No, the thought makes reason stare. Truth is reason: truth eternal tells me I've a mother there." (Hymn 292).

"Logic and reason would certainly suggest" said President Gordon B. Hinckley, "that if we have a Father in Heaven, we have a Mother in Heaven. That doctrine rests well with me" [4]. What a wonderful blessing to know that we do not only have a loving Father in Heaven, but a Mother of equal power and glory, who loves and cares for each of us. Through our Father, with our eternal Mother at His side, the worlds were created, the plan of salvation was put in place, and exaltation was made available to all. I have no doubt that we could say of our Heavenly Mother, that She "so loved the world, that [she] gave [her] … Son, that whosoever believeth in him should not perish, but have everlasting life." [5].

Perhaps the reason Jesus answered Nicodemus's question of the Savior's power to perform miracles, with a mother giving birth, is because no other sacrifice could come near to the Savior's atonement, than to the pain and anguish a mother must go through to bring us life. Perhaps, it is simply because there is no other way to describe the Savior's love, then to first describe the love of a mother.

How grateful I am for my own mother, who has taught me so much. Words cannot describe my love for her. She is wonderful. She is amazing. How grateful I am for these four amazing women, my earthy mother, Mary, Eve, and my Mother in Heaven. Because of their willingness to suffer, I am here. Because of them, I can have eternal life. Because of them, I can more fully understand my Savior. I love them. I honor them and I am eternally grateful to them for their examples and love towards me.

[1] Women in the Synoptic Gospels
[2] See John 3:1-2
[3] This portion about Mary is mostly taken from a Christmas program I wrote back in 2012
[4] Daughters of God by Gordon B. Hinckley (October 1991)
[5] For more on our Mother in Heaven, see Another Mother's Day by Amy Gordon, and A Mother There by David L. Paulsen and Martin Pulido