12. “I Am the Bread of Life”
13. That Which Defiles a Man
14. The Transfiguration of Christ
15. “I Am the Light of the World”
16. The Two Great Commandments
17. Where Much Is Given, Much Is Required
18. Rejoice with Me: For I Have Found the Lost
19. “What Lack I Yet?”
You have now reviewed forty-five recorded events, each of which occurred during the first two years of Jesus’ ministry. In the first year of his public ministry you reviewed how he gradually revealed his messiahship to the Jews. This was principally done through the miracles he performed, which attested to his godhood. You have read of the mounting opposition by Jewish leaders against Jesus during the second year because his teachings challenged the time-honored traditions of rabbinical authority. Because of the opposition encountered in Jerusalem, Jesus moved into Galilee and concentrated his efforts there. During this period he chose and ordained twelve men, whom he designated as apostles.
As you look back on these two periods, you should see two simultaneous occurrences in our Lord’s ministry: first, his ascending popularity among the Jewish people primarily because of his miracles, and the resulting opposition brought against him, principally by the Pharisees and scribes, which caused Jesus to veil his message with parables; second, his quiet training of the Twelve as they came to understand the greatness of the authority which he conferred upon them. They sat at his feet, as it were, and received his teachings; then by his commission they went forth to teach and warn the inhabitants of Israel concerning the gospel message. This ended the second year.
The third year commences with a dramatic miracle—the feeding of five thousand. Because of this miracle, many of the Jews seek to make Jesus their king, but he refuses. He later tells the people that they have followed him, not because of his miracles, but because he has fed them. That is, not because they wished to obey his teachings, but for selfish, physical reasons. Jesus then delivers to them his great discourse on the Bread of Life, announcing openly his messiahship. With the miracle of the feeding of five thousand, it appears that Jesus reaches the highest point of his popularity with the masses. Following the open declaration of his messiahship and his refusal to become a worldly king, his popularity ebbs and many disciples walk no more with him.
The training and preparation of the Twelve reaches its climax during this period. Jesus tells them of his impending death and resurrection; then he takes Peter, James, and John to a “high mountain apart,” where he is transfigured before them, and they are given the keys of the kingdom to administer the affairs of the church after Jesus’ departure. Later, all of the Twelve receive the keys.
This closes the great Galilean ministry. From Galilee Jesus moves down to Judea, where he further testifies of his messiahship. Later he crosses over the Jordan River into Perea, where he spends the last three months of his public ministry. Once again indisputable proof of his godhood is manifest before the Jewish nation as he restores Lazarus to life. Because of a fear that “all men will believe on [Jesus]; and the Romans shall come and take away both our place and nation,” the Jewish hierarchy determines that “Jesus should die for that nation.” (John 11:48, 51.) Jesus then goes into a brief retirement; and when he has determined that his time has come, he resumes his journey to Jerusalem, where he has prophesied that he should meet his inevitable death but come forth in a glorious resurrection.
Some highlights of the last phase of the Galilean ministry are as follows:
Some highlights of the later Judean ministry are these:
Some highlights of the Perean ministry are these:
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This section treats the events of the third year of Jesus’ public ministry. You can see that this period extends from the third to the final Passover.
You will now begin to feel the impact of the gospel story by the crescendo of events during the last year of Jesus’ ministry. Seventy-two events are treated, signifying the emphasis that the gospel writers placed on this time of our Lord’s ministry.
Some Notable Places and Events During the Last Phase of the Galilean Ministry |
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Capernaum |
The city that Jesus adopted as his own following his rejection at Nazareth. This is the place where he gave some prominent discourses, among which was one of his most significant, the Bread of Life discourse. |
Decapolis |
This was an association of ten Greek cities which extended from the plains of Esdraelon and expanded eastward beyond the east side of the Sea of Galilee. Jesus fed the four thousand in this region and also passed through here on his way from Tyre and Sidon to the Sea of Galilee. (See Mark 7:31; 8:9.) |
Plain of Gennesaret |
A fertile plain on the northwest shore of the Sea of Galilee, where many diseased were healed by touching the hem of Jesus’ garment. (See Matthew 14:34–36.) |
Mt. Hermon |
A 9,200-foot mountain in southern Lebanon. This is a possible site for the transfiguration, because the record says this event took place in a high mountain. (See Matthew 17:1–9.) Mt. Tabor is another possible site. |
Region of Ceasarea Philippi |
Located at the base of Mt. Hermon, this was the northern limit of the Lord’s journeys on his second tour of northern Galilee. Peter’s confession of Jesus’ divinity and Jesus’ prediction of his own death took place here. This is also a possible site of the transfiguration. |
Tyre and Sidon |
These are sister cities of ancient Phoenicia, renowned as maritime centers. Citizens of both cities heard Jesus preach. (See Mark 3:8; Luke 6:17.) Jesus healed a Syrophoenician woman’s daughter near here. (See Matt. 15:21–28.) |
Some Notable Places and Events During the Lord’s Perean Ministry and, Later, His Judean Ministry |
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Perea |
This is the region on the east side of the Jordan River. Jesus spent the last three months of his public ministry in this region. |
Bethany |
About two miles from Jerusalem on the east slope of the Mount of Olives, this city was the home of Mary, Martha, and Lazarus (John 11:1); Jesus lodged here when he was in Judea. (See Matthew 21:17.) |
The introductory map illustrates these cities and their relationship to one another. |
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THE THIRD YEAR OF JESUS’ PUBLIC MINISTRY |
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Jesus is the bread of life to all who will accept him as their personal Savior.
INTRODUCTIONJesus, having called and appointed his twelve apostles, charged them to go forth in his name, bearing witness to the truth. Attention has also been focused upon the vital principle of delegated authority, the means by which the Savior governs his church on earth in every age, including our own. Finally, we have discussed what it means to receive the servants of the Lord. The calling of the Twelve concluded the second year of our Savior’s formal ministry on earth. From this point on, Jesus’ eyes are firmly fixed on Jerusalem and on the prime purpose for his coming into the world: to make an atoning sacrifice for the sins of men. One gets an impression of increasing tempo leading to a climax—a crescendo, as it were—as Jesus’ life approaches its most critical moments. As we study the third and final year of our Savior’s ministry, we encounter one of Jesus’ most impressive miracles: the feeding of more than five thousand people with the contents of a boy’s lunch. The Jewish people were eagerly anticipating the appearance of a great king, one with such wondrous powers that he would disperse their political enemies right and left. Any man capable of such a miracle as Jesus had wrought (they appear to have reasoned) must surely be their long-awaited Messiah. So convinced were they that they tried to take Jesus by force and make him their king. But Jesus refused. He had not come to feed men’s physical bodies nor to provide for their temporal needs. His mission was far greater than that, a spiritual quest of greatest importance to all men. This may be said to represent a turning point of our Savior’s ministry with the masses, for when these thousands discovered that Jesus would not provide for them in the manner that they anticipated their Messiah would, they turned from him in disappointment. Before proceeding, read all the scriptural references in the reading block. |
As used in the New Testament, the words penny and pennyworth mean the same thing. The coinage in use was that of Rome, and the penny, or denarius, was the chief Roman silver coin. It was worth about fifteen to seventeen of our cents. Two hundred pennyworth of bread would have cost approximately thirty-two dollars. (See Smith, A Dictionary of the Bible, rev. ed., s.v. “Penny, Pennyworth.”)
Probably because of the influence of their Mediterranean neighbors, the Greeks and the Romans, the Jews in New Testament times divided the night into military watches instead of hours. Each watch represented the length of time a given sentinel remained on duty. The first watch commenced at 6:00 P.M. and ended at 9:00 P.M.; the second went from 9:00 P.M. to 12:00 midnight; the third from 12:00 to 3:00 A.M.; and the fourth watch was from 3:00 A.M. to 6:00 A.M. (See Smith, Dictionary, s.v. “Watches of night.”)
“The comparison the Lord makes between the wavering soul and the wave of the sea driven with the winds and tossed has touched the lives of many. Most of us have seen the calm seas, and at other times the damage caused when the winds become intense and the waves rise and become powerful, destructive forces. A parallel can be drawn to the buffetings of Satan. When we are serene and on the Lord’s side, Satan’s influence is not felt; but when we cross over and are deceived by the winds of false doctrine, by the waves of man-made philosophies and sophistries, we can be drenched, submerged, and even drowned in the depths of disbelief, and the Spirit of the Lord driven completely from our lives. These deceived and wavering souls cannot, because of their incontinence, expect to receive anything of the Lord.” (Delbert L. Stapley in CR, Apr. 1970, p. 74.)
The word rabbi, which literally means “my great one,” was a term of highest respect among the ancient Jews. The local rabbi in any given village was one of the most educated men in the area, generally a graduate of a recognized rabbinical school, and one designated to teach the people. Jesus’ followers appear to have felt that he was such a graduate, likely because he showed so much learning. A rabbi literally devoted himself to serving the common people by teaching them in their synagogues, by administering to their wants and needs by charitable means, and by continuing study and application of the law of Moses (Torah) as he understood it.
During their forty-year sojourn in the wilderness, Moses and the children of Israel were fed with bread from heaven. A study of Old Testament passages indicates that manna came in the form of a small deposit found on the ground daily except on the Sabbath. According to the Lord’s provisions it had to be gathered early in the day, before the heat of the sun could melt it, and only enough was to be taken as would prove sufficient for the day. On the day before the Sabbath, double quantities were gathered so the people could eat on the Sabbath. Manna had a taste like that of fresh oil or like wafers made with honey, and was used by the Israelites to sustain a population of about two million people for forty years. It was prepared for eating by grinding and baking and was always regarded as a miraculous gift from God rather than as a product of nature. (See Smith, Dictionary, s.v. “Manna.”)
Many of the Jews of Jesus’ time were caught up in a feverish expectation for an imminent appearance of their long-awaited Messiah. The oppressive hand of Roman domination grew heavier day by day. It was only natural, therefore, that they thought they saw in Jesus the fulfillment of their earthly hopes and dreams. Did he not possess miraculous powers? Had he not changed ordinary water into wine, raised the dead, healed the sick, and turned a few loaves of bread and fish into sufficient food to feed more than five thousand people? Could he not turn those same powers against Rome and free the Jews from foreign subjugation?
“The multitude, now fed and filled, gave some consideration to the miracle. In Jesus, by whom so great a work had been wrought, they recognized One having superhuman powers. ‘This is of a truth the prophet that should come into the world,’ said they—the Prophet whose coming had been foretold by Moses and who should be like unto himself. Even as Israel had been miraculously fed during the time of Moses, so now was bread provided in the desert by this new Prophet. In their enthusiasm the people proposed to proclaim Him king, and forcibly compel Him to become their leader. Such was their gross conception of Messianic supremacy.” (Talmage, Jesus the Christ, p. 335.)
Consider these words from President David O. McKay as they apply to all who would be disciples of our Savior:
“[The sermon on the Bread of Life as recorded by John] is highly spiritual, and contains references about Christ as the ‘Bread of Life,’ which His followers could not believe. They could not comprehend what He was saying, and many of them walked away. . . .
“. . . the twelve . . . slightly glimpsed the spiritual significance of that sermon. . . .
“. . . Those apostles had that day the power and privilege of making a choice—whether they would walk with those who were impressed only with the physical favors, advantages, which nature could give, or whether their gifts heed to the spiritual in man. . . .
“. . . Such a decision may determine whether one responds to the call of one’s soul to rise, or yields to the tendency to grovel. . . .
“. . . the disciples of Jesus glimpsed a light that would enlighten their souls spiritually as the sun replaces darkness with beams of light. But there are few persons who see that Light or even believe in the fuller life, and often after glimpsing it, they turn away to the grosser and more sordid things.” (“Whither Shall We Go?,” Speeches of the Year, 1961, pp. 2–4. Italics added.)
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The day following the miracle of the five thousand, the same group of Jews appeared for another “handout.” They apparently were not concerned with Jesus’ message or his mission, except only as it satisfied their own physical desires. The sermon on the Bread of Life is highly spiritual. To be understood, its message must be carefully studied and pondered. Let us break it into segments and consider its deeper implications. In order to do this, it will be necessary to read again several important passages. As you do so, underline those verses in which Jesus speaks directly of his messiahship. Read and underline John 6:26, 27. When the Jews discovered that Jesus was not going to provide for their physical needs again, how did they react? Why did they demand a sign? How did Jesus respond? (See John 6:32–35.) As you consider the words of Jesus and the response thereto by the Jews, what questions arise in your mind? Did our Savior’s listeners not understand, or did they purposely misunderstand? Bread is the very staff of life, to the ancients as well as ourselves. Moreover, the Jews were skilled in allegory and verbal imagery. When Jesus said, “I am the bread of life,” any other interpretation than that which he intended was a mere twisting of his words. It was as if the Jews were saying, “Why, we know him. He is Jesus, son of Joseph the carpenter. How, then, can he say that he came down from heaven and that God is his father?” Jesus was not content to drop the matter there. In order to seal his testimony in the hearts of his unbelieving listeners, he repeated it again, this time more forcefully. As you read and underline, note the strength of the following verses from John, chapter 6:47–51. Once again the Jews pretended not to understand. “How can this man give us his flesh to eat?” they asked. But Jesus did not mean that men should literally eat his flesh and drink his blood. His language at this point, like that used throughout the sermon, was symbolic. Note his explanation of his words in John 6:63. |
“This querulous, unbelieving attitude on the part of the Jews was, not only wholly unwarranted, but from Jewish lips it bordered on absurdity. Probably no people in all history understood better or had made more extensive use of symbolical and figurative language than they had. Further, Jesus had just taught them the doctrine of the Bread of Life. For them to pretend not to know that eating the flesh of Jesus meant accepting him as the Son of God and obeying his words could only mean that they were wilfully closing their eyes to the truth.” (McConkie, DNTC, 1:359.)
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How many times have you heard people ask, “Why do we partake of the sacrament so often? What is the purpose of the sacrament, anyway?” The answers to these and related questions are not hard to find. We partake of the sacrament in remembrance of Jesus, in token of our promise to always remember him, to keep his commandments, and to take upon us his sacred name. For many the experience is only a perfunctory exercise, a ritual to undergo because one has membership in the Church. For others, it is an opportunity for communion with Jesus Christ, an opportunity to partake of his Spirit. The following story, related by a girl who came to sense the meaning of how Jesus is the bread of life, will illustrate what is meant: THE BREAD OF LIFEI had never thought much about sacrament meetings prior to attending college. To me they were an opportunity to meet my friends and to discuss our plans for the week. I felt no particular spiritual uplift from them. When I came to school, I took a class in New Testament. One day we were discussing the great sermon by Jesus called the Bread of Life, and I found myself unable to understand what the teacher was saying. After class I went to his office and asked for an interview. I said that I hoped he could enlighten me some. Specifically, I wished to know how Jesus could become the bread of life to me. My teacher began patiently. He said that there were many ways to partake of the bread of life. He referred to the great mission of our Savior, and spoke of the great gift which the Father offered us all in the person of the Son and of the offering of the Son in giving his life for men’s sins. I had heard it all before, and it didn’t stir my soul at all. Finally my teacher asked, “Do you understand the atonement of Christ?” I replied that I knew he had taken upon himself the sins of men and had died for us. “Do you know what it cost him to make such an atonement?” I replied that I did not. He then began rehearsing for me the terrible suffering of our Savior, the suffering of both body and spirit to the extent that it caused him, even God, to bleed at every pore—a suffering which he willingly took upon himself, a suffering so intense that it covered the punishment due for the sins of all men. And to think that at any time our Savior could have withdrawn—he had the power; at any time he could have said, “Be gone,” and all of his accusers and tormentors would have withered as dried reeds. He could have saved himself but he did not. I was impressed; who wouldn’t be? But when the teacher said that my own sins and his were among those which gave the Savior pain, I looked within and did not like what I saw. And I began to weep—at my angry thoughts, my unholy thoughts, my backbiting, my greed. I wept because of them, not only because I was sorry—for I had been sorry before—but because I knew for the first time that I had been partly to blame for the Savior’s terrible suffering. Before this time I had put all the blame upon those wicked Jews. “How could they have been so blind?” I had wondered. “Couldn’t they see that this was the Son of God?” Now for the first time I saw the suffering of the Savior in relation to myself. The Jews were not alone responsible for the Savior’s suffering. I was also to blame. It was I, and all of us, who had been the cause of his death. My heart was sincerely touched with my new realization, and I cried. I found myself wishing that some great suffering might come upon me so that I could, in some way, rid myself of the torment and guilt I felt. For I did feel guilty—guilty of the blood of him who had died. I had been evil at times—happy to do wrong; yes, even glorified in my wickedness at times. Afterwards I had felt a little twinge of conscience and vowed that I would do better; then I pushed the wrong deed into the back of my mind. At no time did I realize that I was adding to the incomprehensible suffering of my Savior. As I thought on these things, however, a flood of memories came rushing back to me, and I remembered my many wrongs. Not that I was evil as regards our civil or moral laws, for in these I knew that I had not erred. But in the light of this new thing I was painfully aware of my greatest sins—my carelessness; yes, even my blasphemy. I now realized how irreverent I had been in remembering the emblems of his death. I had gone my merry way, basking in his love; I had sinned and was flippantly sorry, and then I sinned again. And at none of these times did I realize that I, even in my slightest evils, was helping to crucify my Lord. How many times had I looked at his picture during the administration of the sacrament and said under my breath, “Yes, Lord, I do love thee.” Then I had taken the sacred emblems into my mouth and immediately begun wishing for a new hat like the one I saw in front of me. How many times had I prayed during the sacrament and said, “Dear Lord, I thank thee for all that I have, and now please give me this and give me that.” And never once did I truly thank him for his gift to me nor ask his forgiveness for my sins. Or how many times had I come to the sacrament table and asked forgiveness for my own transgressions, still holding a grudge against those who had transgressed against me. All these things and many, many others stood bright and clear before me, and I was weak and sick with shame. How sad he must be for my hypocrisy! But even in my darkest moment I knew that he still loved me. Even then—in fact, then more than ever—I could feel the warmth and peace of his love. Then suddenly, the light flashed on bright and perfect and clear as crystal. “This is it!” I exulted. “This is the love of God—the love of God which sheddeth itself abroad in the hearts of the children of men. This is that bread of life, that living water which, if a man will eat or drink of it, he shall never hunger or thirst again.” My heart leaped with joy, and I wept again. This time it was not with sorrow or shame, but with joy, for I had tasted of his love and forgiveness, and I knew what it was. It was the same thing I had felt on many occasions before but could not recognize. This time I knew that I knew. I had indeed felt of his Spirit and of the strength that comes through seeking a personal relationship with him. |
“I have always looked upon this blessed privilege as the means of spiritual growth, and there is none other quite so fruitful in the achievement of that end as the partaking, worthily, of the sacrament of the Lord’s supper. We eat food to stimulate our physical bodies. Without the partaking of food we would become weak and sickly, and fail physically. It is just as necessary, for our spiritual body, that we should partake of this sacrament and by it obtain spiritual food for our souls.
“We must come, however, to the sacrament table hungry. If we should repair to a banquet where the finest of earth’s providing may be had, without hunger, without appetite, the food would not be tempting, nor do us any good. If we repair to the sacrament table, we must come hungering and thirsting for righteousness, for spiritual growth.
“How can we have spiritual hunger? Who is there among us that does not wound his spirit by word, thought, or deed, from Sabbath to Sabbath? We do things for which we are sorry and desire to be forgiven, or we have erred against someone and given injury. If there is a feeling in our hearts that we are sorry for what we have done, if there is a feeling in our souls that we would like to be forgiven, then the method to obtain forgiveness is not through rebaptism; it is not to make confession to man; but it is to repent of our sins, to go to those against whom we have sinned or transgressed and obtain their forgiveness and then repair to the sacrament table where, if we have sincerely repented and put ourselves in proper condition, we shall be forgiven, and spiritual healing will come to our souls. It will really enter into our being. You have felt it.
“I am a witness that there is a spirit attending the administration of the sacrament that warms the soul from head to foot; you feel the wounds of the spirit being healed, and the load being lifted. Comfort and happiness come to the soul that is worthy and truly desirous of partaking of this spiritual food.” (Ballard, Melvin J. Ballard . . . Crusader for Righteousness, pp. 132–33.)
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What can you personally do to ensure that this action is not just surface religion, to see that it literally becomes, as the blessing thereon states, sanctified to your soul? How can you make it a true spiritual experience? Read 3 Nephi 18:28–32 and ask yourself this question: What is happening in my life if I do not partake of the sacrament with proper reverence and preparation? Carefully consider the following words of Elder Bruce McConkie as he writes concerning the meaning of the term “Bread of Life,” and how the sacrament relates to it. To eat the flesh and drink the blood of the Son of God is, first, to accept him in the most literal and full sense, with no reservation whatever, as the personal offspring in the flesh of the Eternal Father; and, secondly, it is to keep the commandments of the Son by accepting his gospel, joining his Church, and enduring in obedience and righteousness unto the end. Those who by this course eat his flesh and drink his blood shall have eternal life, meaning exaltation in the highest heaven of the celestial world. Speaking of ancient Israel, for instance, Paul says: They “did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” (1 Cor. 10:3–4.) In the waters of baptism the saints take upon themselves the name of Christ (that is, they accept him fully and completely as the Son of God and the Savior of men), and they then covenant to keep his commandments and obey his laws. (Mosiah 18:7–10.) To keep his saints in constant remembrance of their obligation to accept and obey him—or in other words, to eat his flesh and drink his blood—the Lord has given them the sacramental ordinance. This ordinance, performed in remembrance of his broken flesh and spilled blood, is the means provided for men, formally and repeatedly, to assert their belief in the divinity of Christ, and to affirm their determination to serve him and keep his commandments; or, in other words, in this ordinance—in a spiritual, but not a literal sense—men eat his flesh and drink his blood. (DNTC, 1:358.) |
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THE GALILEAN MINISTRY |
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The pure in heart have faith to draw on the powers of heaven.
INTRODUCTIONAs the ministry of Jesus progressed in power and testimony, the hatred of scribes and Pharisees for Jesus increased. At this point in the life of Jesus, this hatred had grown to such a point that the Jews were plotting to take his life. Frustrated in an attempt to get Jesus to Jerusalem so that they might fulfill their plans, the Jews sent a delegation from Jerusalem to try to trap the Lord into saying or doing something that would give them license to seek his life. When these Jews saw some of the disciples of Jesus eating without first washing their hands, they accused Jesus of not following the law of Moses. In his reply to their accusation, Jesus said, “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.” (Matthew 15:11.) This was a stinging rebuke which offended and incensed these scribes and Pharisees. Why was this statement such a rebuke to them? The Savior was only speaking a simple and beautiful truth. What is there in this teaching which would offend those with dishonest and hypocritical hearts? As you study this chapter, strive to understand these words of the Savior and those of the Psalmist when he said, “Who shall ascend into the hill of the Lord? . . . He that hath clean hands, and a pure heart. . . .” (Psalm 24:3–4.) Before proceeding, read all the scriptural references in the reading block. |
The Savior and his disciples came into the land of Gennesaret, where “all that were diseased” were brought to the Lord “that they might only touch the hem of his garment: and as many as touched were made perfectly whole.”
“Perhaps they had knowledge of the woman who, plagued for twelve years with an issue of blood, had been healed by touching the hem of his garment (Mark 5:25–34); perhaps they considered the garment fringe as holy because of the divine command that garments be bordered in blue so that all Israel might ‘look upon it, and remember all the commandments of the Lord, and do them’ (Num. 15:37–41); or perhaps, overpowered in the divine presence, they sought even the slightest and least physical contact with him. But in any event, so great was their faith that all partook of his infinite goodness and were healed.” (McConkie, DNTC, 1:350–51.)
The scribes and Pharisees, in their attempt to discredit the disciples of Jesus, asked him why his disciples transgressed the “tradition of the elders” by failing to wash their hands before they ate. Jesus in turn rebuked the Pharisees and scribes with the words, “Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me” (Matthew 15:7, 8), because they abolished and made void the law of Moses by their traditions. In this rebuke, Jesus cut down an entrenched system of commentary and custom. Into oblivion were consigned the many legends and rules, the rabbinic wisdom, legalistic regulations, and what was at best an external religion. After shattering the basis of their external religion, he discredited the authority of the Pharisees and scribes with the people by calling the multitude to him and by speaking these powerful words: “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.” (Matthew 15:11.)
For his denunciation of their tradition, the Pharisees were offended. Especially were they offended by this one saying, for herein the Lord destroyed the allegiance of the masses for that which is merely ceremonial and without eternal spiritual significance. (See Farrar, The Life of Christ, pp. 337–41.)
A foremost actor in a New Testament list of characters is the scribe. He is found in Jerusalem, Judea, and Galilee and is not new to Jewish life and culture. Present in Babylon and also throughout the dispersion, he is spokesman of the people; he is the sage; he is the man of wisdom, the rabbi who received his ordination by the laying on of hands. His ability to cross-examine and to question is renowned. Dignified and important, he is an aristocrat among the common people who have no knowledge of the law. Regarding faith and religious practice, he is the authority and the last word; and as a teacher of the law, as a judge in ecclesiastical courts, is the learned one who must be respected, whose judgment is infallible. He travels in the company of the Pharisees, yet he is not necessarily a member of this religious party. He holds office and has status. His worth is beyond that of all the common folk and they must honor him, for he is to be praised by God and by angels in heaven. In fact, so revered are his words regarding law and practice that he must be believed though his statements contradict all common sense, or though he pronounce that the sun does not shine at noon day when in fact it is visible to the naked eye. (See Edersheim, The Life and Times of Jesus the Messiah, 1:93–94.)
“The numerous washings required by Jewish custom in the time of Christ were admittedly incident to rabbinism and ‘the tradition of the elders’ and not in compliance with the Mosaic law. Under certain conditions, successive washings were prescribed, in connection with which we find mention of ‘first,’ ‘second’ and ‘other’ waters, the ‘second water’ being necessary to wash away the ‘first water,’ which had become defiled by contact with the ‘common’ hands; and so further with the later waters. Sometimes the hands had to be dipped or immersed; at other times they were to be cleansed by pouring, it being necessary that the water be allowed to run to the wrist or the elbow according to the degree of supposed defilement; then again, as the disciples of Rabbi Shammai held, only the finger tips, or the fingers up to the knuckles, needed to be wetted under particular circumstances. Rules for the cleansing of vessels and furniture were detailed and exacting; distinct methods applied respectively to vessels of clay, wood, and metal. Fear of unwittingly defiling the hands led to many extreme precautions. It being known that the Roll of the Law, the Roll of the Prophets, and other scriptures, when laid away were sometimes touched, scratched, or even gnawed by mice, there was issued a rabbinical decree, that the Holy Scriptures, or any part thereof comprising as many as eighty-five letters (the shortest section in the law having just that number), defiled the hands by mere contact. Thus the hands had to be ceremonially cleansed after touching a copy of the scriptures, or even a written passage therefrom.
“Emancipation from these and ‘many such like things’ must have been relief indeed.” (Talmage, Jesus the Christ, p. 366; see also Mark 7:1–23.)
The word Corban means a gift, or sacrifice, to God. Its use permitted a man to take a vow to avoid or accept any obligation. Thus, a man would say, “I take a vow to God, or rather, Corban to me is, to abstain from wine for a certain length of time.” He might say, “Corban to me is this or that man’s hospitality.” He could decline to assist his parents by saying, “Corban to me for a time is to not assist my parents.” (See Dummelow, A Commentary on the Holy Bible, p. 678; see also Matthew 15:3–6.) In this way the intent of such laws as “honor thy father and thy mother” was frustrated. The Savior recognized this and chastised the Pharisees and scribes for avoiding legitimate obligations in this manner.
False ministers who are offended by the truth “are corrupt and apostate, and in due course shall be rooted out” by the truths which the Lord and his prophets declare. (See McConkie, DNTC, 1:368.)
Read Mark 7:26.
“A woman, hearing of His presence within her own land, came asking a boon. Mark tells us she was a Greek, or more literally a Gentile who spoke Greek, and by nationality a Syro-Phoenician; Matthew says she was ‘a woman of Canaan’; these statements are in harmony, since the Phoenicians were of Canaanite descent. The Gospel historians make clear the fact that this woman was of pagan or heathen birth; and we know that among the peoples so classed the Canaanites were held in particular disrepute by the Jews.” (Talmage, Jesus the Christ, p. 354.)
In this instance, Jesus is referring to the Jews. The gospel “was to be offered to the Jews before it went to the Gentiles. Jesus’ mortal ministry was with Israel, not with other nations. His healing of this or any Gentile person came by special dispensation because of great faith.” (See McConkie, DNTC, 1:371.)
The Greek word which is translated as “dogs” here is kunariois which is the diminutive of the word and is better translated as “little dogs.” One commentator notes the significance of this.
“The rabbis often spoke of the Gentiles as dogs. . . .
“. . . [Jesus] says not ‘dogs,’ but ‘little dogs,’ i.e. household, favourite dogs, and the woman cleverly catches at the expression, arguing that if the Gentiles are household dogs, then it is only right that they should be fed with the crumbs that fall from their master’s table.” (Dummelow, Commentary, pp. 678–79.)
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Thus far in your study of the life and teachings of Jesus, you have read a number of incidents where Jesus performed miracles. You have also read of incidents where he refused to perform miracles, such as when he returned to his boyhood town of Nazareth. The Savior willingly, almost anxiously, blessed those who followed him. Yet there were those who never saw a miracle, never felt the Holy Spirit, and never received a testimony even though Christ was in their midst. Upon what principles are the powers of heaven manifest in the lives of people? How can they be manifest in your life? Carefully read the following verses from section 121 of the Doctrine and Covenants. Though they specifically refer to those who bear the priesthood, they can be applied to all who would receive the blessings and powers of heaven. Verses 34 and 35. Why are few chosen to receive the powers of heaven? Verse 36. How are the powers of heaven controlled? You have previously read about the lady who touched the hem of Jesus’ robe and was healed and the Canaanite woman whose daughter was cleansed of an evil spirit. How does D&C 121:36 relate to those people? Do you think that their exceptional faith was because of their own personal righteousness? How do faith, righteousness, and heavenly powers relate to each other? Verse 37. How does this verse describe the root problem of the scribes and Pharisees? When did the Pharisees consider a man defiled? Do you see that the Pharisees were concerned with outward cleanliness and Jesus was concerned with inward purity? “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.” (Matthew 15:11.) Review Matthew 15:17–20. To appreciate this saying of Jesus, and to see how this principle may apply to your life, consider the following quote by Elder Bruce R. McConkie: To Be Clean Physically Is Not Enough “There is an eternal law, ordained by God himself before the foundations of the world, that every man shall reap as he sows. If we think evil thoughts, our tongues will utter unclean sayings. If we speak words of wickedness, we shall end up doing the works of wickedness. If our minds are centered on the carnality and evil of the world, then worldliness and unrighteousness will seem to us to be the normal way of life. If we ponder things related to sex immorality in our minds, we will soon think everybody is immoral and unclean and it will break down the barrier between us and the world. And so with every other unwholesome, unclean, impure, and ungodly course. And so it is that the Lord says he hates and esteems as an abomination, ‘an heart that deviseth wicked imaginations. . . .’ (Prov. 6:18.) “On the other hand, if we are pondering in our hearts the things of righteousness, we shall become righteous. If virtue garnishes our thoughts unceasingly, our confidence shall wax strong in the presence of God and he in turn will rain down righteousness upon us. Truly as Jacob said, ‘. . . to be carnally-minded is death, and to be spiritually-minded is life eternal.’ (2 Ne. 9:39.) And as Paul said, ‘Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.’ (Gal. 6:7–8.) “And yet again from Paul: “‘. . . whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.’ (Phil. 4:8.) “To enable us to keep our minds centered on righteousness, we should consciously elect to ponder the truths of salvation in our hearts. Brother Packer yesterday pleaded with eloquence that we sing the songs of Zion in order to center our thoughts on wholesome things. I would like to add that we can also—after we have had the opening song—call on ourselves to preach a sermon. I have preached many sermons walking along congested city streets, or tramping desert trails, or in lonely places, thus centering my mind on the Lord’s affairs and the things of righteousness; and I might say they have been better sermons than I have ever preached to congregations. “If we are going to work out our salvation, we must rejoice in the Lord. We must ponder his truths in our hearts. We must rivet our attention and interests upon him and his goodness to us. We must forsake the world and use all our strength, energies and abilities in furthering his work.” (Bruce R. McConkie in CR, Oct. 1973, pp. 56–57.) “As a man thinketh in his heart, so is he” is an eternal truth. Our thoughts mirror our character and the degree of inward purity we have obtained during our brief stay on earth. Our thoughts constitute an index of our inward purity. If our thoughts are noble and rich, if they focus on that which is virtuous, lovely, of good report, or praiseworthy, we may be assured that our character is built of virtue, beauty, love, that which is good, and that which the Lord and righteous men esteem to be of great worth. If men’s thoughts are ignoble and impoverished, if they focus on that which is immoral, ugly, worthy of condemnation, or not admirable, we may be assured that their character is likewise affected. What might you do to redirect and improve your thoughts? Will it make a difference to you to know this great truth and begin to apply it in your life? Listed below are positive admonitions and results which are extracted from comments of Elder McConkie:
How important is it for you to improve your thoughts? As you learn to control your thoughts and desires, you will experience an inward purity that will enable you to draw upon the powers of heaven. Read the following scripture: |
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On the Mount of Transfiguration, Peter, James, and John beheld the glory of Jesus Christ and received keys of the priesthood through holy visitations. These keys still reside in the Church.
INTRODUCTIONAs part of his Galilean ministry Jesus fed the five thousand. He delivered the Bread of Life sermon. He declared that he is the true bread of life and that men ought to be more concerned for their spiritual rather than their physical needs. Because of his doctrine, many of his own nation left him and followed him no more. Later, in an act of compassion, he provided bread and fish for four thousand people. Not long thereafter, Jesus traveled into Caesarea Philippi. To his disciples he asked this question: “But whom say ye that I am?” (Matthew 16:15.) Peter’s answer and the Lord’s subsequent comments to him and the other disciples are thoughts with which you will be concerned as you complete the readings in this lesson. Six days later the Lord took Peter, James, and John onto a mountain where he was transfigured before them. The events on the Mount of Transfiguration and their significance to you is the major thrust of this lesson. Of this event Elder Bruce R. McConkie has testified: “Until men attain a higher status of spiritual understanding than they now enjoy, they can learn only in part what took place upon the Mount of Transfiguration.” (DNTC, 1:399.) What is the significance of the Transfiguration? Before proceeding, read all the scriptural references in the reading block. |
“It is fruitless for uninspired scriptural exegesists to argue and debate about this passage in an attempt to sustain the particular leanings with which they chance to have encumbered themselves. What does it matter that the name Peter in Greek happens to mean a rock or a stone? What difference does it make that Peter was promised the gift of seership, or anything else for that matter? And what bearing does it have on the problem to show that all of the Twelve held all of the keys of the kingdom? None of these things establish the divinity of any false church.
“But suppose it were true that the wholly untenable apostate view were correct, and that the Lord had set up his kingdom with Peter as the rock, still any church claiming to trace its authority back to Peter would be a false church unless it believed in and operated on the principles of modern revelation. Why? Simply because conditions are so different in the world today that a church without daily revelation cannot make the change necessary to meet those new conditions. How would the modern church know what stand to take with reference to the use of tobacco, or coffee, or the atomic bomb, or motion pictures, or television, or a thousand things that were not so much as known to men in Peter’s day?
“Clearly it is only by revelation that the Lord establishes his work among men. In the final analysis, no person can have conclusive knowledge as to the true meaning of this passage without revelation from that God who is no respecter of persons and who giveth wisdom liberally to all who ask of him in faith. And how can those who deny the very existence of revelation for this age, and who deliberately refrain from seeking such for themselves, how can they, in their uninspired state, ever come to a sure knowledge of this or any other eternal, spiritual truth?” (McConkie, DNTC, 1:387.)
“These keys include the sealing power, that is, the power to bind and seal on earth, in the Lord’s name and by his authorization, and to have the act ratified in heaven. Thus if Peter performed baptism by the authority of the sealing power here promised him, that ordinance would be of full force and validity when the person for whom it was performed went into the eternal worlds, and it would then admit him to the celestial heaven. Again, if Peter used these sealing keys to perform a marriage, then those so united in eternal marriage would continue as husband and wife forever. When they attained their future heaven, they would find themselves bound together in the family unit the same as they were on earth. (Mormon Doctrine, pp. 615–16.)” (McConkie, DNTC, 1:389–90.)
“In other words, Peter, holding the keys of the kingdom, was as much the president of the High Priesthood in his day as Joseph Smith and his successors, to whom also these ‘keys’ were given in our day, are the presidents of the High Priesthood, and the earthly heads of the Church and kingdom of God on the earth.” (Harold B. Lee in CR, Oct. 1953, p. 25.)
The Inspired Version of the Bible says that “for a man to take up his cross, is to deny himself all ungodliness, and every worldly lust, and keep my commandments.” (Matthew 16:26, Inspired Version.)
“They alone witnessed the raising of Jairus’ daughter from the dead. (Mark 5:22–24, 35–43.) They alone beheld the glory and majesty of the transfigured Jesus; they alone received from him, and from Moses and Elijah the keys of the kingdom, being prohibited from so much as telling the others of the Twelve of these transcendent events until after our Lord’s resurrection. They alone were taken to a spot in Gethsemane where they could behold his agony as he took upon himself the sins of the world. (Mark 14:32–42.) They were the ones who came to Joseph Smith and Oliver Cowdery in this dispensation to confer priesthood and keys. (D. & C. 27:12–13; 128:20.)
“Why always these three and not various ones or even all of the Twelve. The plain fact is that Peter, James, and John were the First Presidency of the Church in their day. . . . by latter-day revelation we know that they held and restored ‘the keys of the kingdom, which belong always unto the Presidency of the High Priesthood’ (D&C 81:2), or in other words, they were the First Presidency in their day. (McConkie, DNTC, 1:401–2.)
“In the days of Christ’s ministry he called the first apostles who were ever ordained to that office so far as we have any knowledge. He conferred upon them all the power and authority of the priesthood. He also appointed three of these Twelve to take the keys of presidency. Peter, James, and John, acted as the First Presidency of the Church in their day.” (Smith, Doctrines of Salvation, 3:152. See also D&C 7:7; 27:12, 13.)
“Moses, the great prophet-statesman whose name symbolized the law, and Elijah the Tishbite, a prophet of so great fame that his name had come to typify and symbolize the collective wisdom and insight of all the prophets. Moses held the keys of the gathering of Israel and the leading of the ten tribes from the land of the north; Elijah, the keys of the sealing power. These are the keys which they conferred upon Peter, James, and John upon the mount, and which they also conferred upon Joseph Smith and Oliver Cowdery in the Kirtland Temple nearly two thousand years later. (D. & C. 110:11–16.) Both of them were translated beings and had bodies of flesh and bones, a status they apparently enjoyed so that they could confer keys upon mortal men. We have a detailed scriptural account of Elijah’s translation (2 Kings 2) and a number of scriptural references concerning Moses which can only be interpreted to mean that he too was taken to heaven without tasting death. (Alma 45:18–19; Mormon Doctrine, pp. 726–730; Doctrines of Salvation, vol. 2, pp. 107–111.) When these two holy men appeared in this dispensation to restore again their keys and powers, they came as resurrected personages. (D. & C. 133:55.)” (McConkie, DNTC, 1:402–3.)
Regarding limitations placed on us to forgive our fellowmen, read these scriptures:
Matthew 18:21, 22; D&C 98:23–48; D&C 64:7–11.
Little ones are children and those who have become as little children by conforming to the principles of the gospel. To “offend one of these little ones,” to cause to stumble or falter because of false example or doctrine, is a grievous sin indeed. The Savior taught that in some cases it would have been better for a person never to have been born than for him to have blocked the eternal progress of another. (See McConkie, DNTC, 1:420.)
“The function of proper Church leaders in the matter of forgiveness is twofold: (1) to exact proper penalty—for example, to initiate official action in regard to the sinner in cases which warrant either disfellowshipment or excommunication; (2) to waive penalties and extend the hand of fellowship to the one in transgression. Whichever of the two steps is taken, either forgiveness or Church disciplinary action, it must be done in the light of all the facts and the inspiration which can come to those making the decision. Hence the importance of the repentant transgressor making full confession to the appropriate authority.” (Spencer W. Kimball, The Miracle of Forgiveness, pp. 325–26.)
Various priesthood keys were held by Adam, Noah, the heads of gospel dispensations, and other mighty prophets. President Wilford Woodruff said that Joseph Smith told the Twelve Apostles that he had sealed upon them all keys, rights, authorities, and sealing powers. (See Durham, Discourses of Wilford Woodruff, pp. 71–73.)
At the time of his ordination as a member of the Quorum of the Twelve, each apostle is blessed with all of the keys of the priesthood which are currently available to man on the earth. Although each holds the keys, only the presiding officer of the Church can exercise them fully. Upon the dissolution of the First Presidency, the senior member of the Quorum of the Twelve, having been called and sustained prior to all other living members of the Twelve, may then exercise these keys in their fulness.
Read and mark D&C 132:7.
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“. . . we have the holy priesthood and . . . the keys of the kingdom. . . .” (Joseph Fielding Smith in CR, Apr. 1972, p. 99.) As an example of how one of the apostles received the keys of the priesthood, consider how the keys were given to Spencer W. Kimball, a modern prophet. (see following pages) |
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(Keys of the kingdom: all rights and powers of presidency) |
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Brigham Young (Ordained an apostle by the Three Witnesses, who were acting under the authority of Joseph Smith, February 14, 1835.) |
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Heber J. Grant (George Q. Cannon ordained Heber J. Grant an apostle on October 16, 1882.) |
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Spencer W. Kimball (Heber J. Grant ordained Spencer W. Kimball an apostle on October 7, 1943.) |
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Of what value to you is the fact that the keys of the priesthood are possessed by Church leaders today? How do these keys relate to such things as your baptism, your family, your marriage or future marriage, the priesthood, and so forth? Read D&C 132:13. Keys open doors. What doors are opened for you because the keys have been committed to the Church? |
All things were done in proper order during the Savior’s ministry. The experience on the Mount of Transfiguration marked, among other things, the granting of important revelation and keys to those who would soon preside over Christ’s church of the meridian dispensation.
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The light of Christ enables mankind to clearly choose between the kingdom of God or spiritual darkness.
INTRODUCTIONIt was autumn in Galilee. The annual Feast of the Tabernacles was near at hand, and Jesus, like many of his Jewish countrymen, was planning to attend the great celebration in Jerusalem. Some of his brethren felt that the festival presented an unusual opportunity for Jesus to make a public declaration of his divine mission. They said: “If thou do these things, shew thyself to the world.” (John 7:4.) Jesus rejected the suggestion, and stayed his departure for a few days. “Go ye up unto this feast,” he told his brethren. “I go not up yet . . . for my time is not yet full come.” (John 7:8.) It was not his Father’s plan that Christ be present until the festivities were well under way, for Jewish leaders sought his life. At length, however, “when the time was come that he should be received up, [Jesus] stedfastly set his face to go to Jerusalem.” (Luke 9:51.) “Jesus was leaving Galilee forever; his great Galilean ministry was ended. In Judea and Perea his voice would yet be heard, his mighty works seen. But the course of his life was toward the cross, and he was steadfast and immovable in his determination to follow this very course, one laid out for him by his Father. He had said of himself through the mouth of Isaiah, ‘I set my face like a flint, and I know that I shall not be ashamed.’ (Isa. 50:7.) Clearly, there was to be no turning back.” (McConkie, DNTC, 1:439.) Before proceeding, read all the scriptural references in the reading block. |
“. . . the fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord.” (Leviticus 23:34.) The Feast of Tabernacles was a time to rejoice and to express gratitude to the Lord for the rich harvest of the fertile lands of Palestine. Fields and vineyards were often some distance from Israelite villages, so families would build temporary living quarters for the harvest season and week-long celebration. These dwellings were decorated with fruits and garlands which represented the bountiful harvest received from the Lord. They also served to remind the occupants of the forty years their ancestors spent in the wilderness, encamped in makeshift tents of whatever materials that could be found. The Jews were never to forget that God redeemed their people from captivity and bondage.
The special animal sacrifices of rams, lambs, and bullocks were offered daily. The people also participated in a ceremony in which they waved branches of palm, myrtle, willow, and citron trees up and down toward the cardinal points of the compass, symbolizing the presence of God throughout the universe.
The eighth day, the Feast of Conclusion, was a time of solemn assembly—a day of prayer for rain, and a day commemorated in memory of the dead. (See Exodus 23:16, 17; Leviticus 23:39–43; Numbers 29:12–38; Deuteronomy 16:13–15; 31:10–13.)
“In searching the record as it is given to us by men who associated daily with the Lord, we find that upon one occasion men who were listening to him cried out against him. They opposed his works, as men today oppose him. And one voice cried out and said in effect, ‘How do we know that what you tell us is true? How do we know that your profession of being the Son of God is true.’ And Jesus answered him in just a simple way (and note the test): ‘If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.’ (John 7:17. Italics added.)
“That test is most sound. It is most philosophical. It is the most simple test to give knowledge to an individual of which the human mind can conceive. Doing a thing, introducing it into your very being, will convince you whether it is good or whether it is bad. You may not be able to convince me of that which you know, but you know it because you have lived it. That is the test that the Savior gave to those men when they asked him how they should know whether the doctrine was of God or whether it was of man.” (David O. McKay in CR, Oct. 1966, p. 136.)
“Did the Lord forgive the woman? Could he forgive her? There seems to be no evidence of forgiveness. His command to her was, ‘Go, and sin no more.’ He was directing the sinful woman to go her way, abandon her evil life, commit no more sin, transform her life. He was saying, Go, woman, and start your repentance; and he was indicating to her the beginning step—to abandon her transgressions.” (Kimball, The Miracle of Forgiveness, p. 165.)
Elder Bruce R. McConkie has interpreted the foregoing expression to mean that we shall be made “free from the damning power of false doctrine; free from the bondage of appetite and lust; free from the shackles of sin; from every evil and corrupt influence and from every restraining and curtailing power; free to go on to the unlimited freedom enjoyed in its fulness only by exalted beings.” (DNTC, 1:456–57.)
“This is as blunt and pointed an affirmation of divinity as any person has or could make. ‘Before Abraham was I Jehovah.’ That is, ‘I am God Almighty, the Great I AM. I am the self-existent, Eternal One. I am the God of your fathers. My name is: I AM THAT I AM.’
“To Moses the Lord Jehovah had appeared, identified himself as the God of Abraham, Isaac, and Jacob, and said: ‘I AM THAT I AM: . . . Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. . . . This is my name for ever, and this is my memorial unto all generations.’ (Ex. 2:1–15.)
“Of a later manifestation, the King James Version has Deity say: ‘I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.’ (Ex. 6:2–3.) From latter-day revelation we know that one of our Lord’s great pronouncements to Abraham was: “I am the Lord thy God; . . . My name is Jehovah’ (Abra. 2:7–8), and accordingly we find the Inspired Version account reading: ‘I appeared unto Abraham, unto Isaac, and unto Jacob. I am the Lord God Almighty; the Lord JEHOVAH. And was not my name known unto them?’ (I.V. Ex. 6:3.)
“That the Jews understood Jesus’ plainly stated claim to Messiahship is evident from their belligerent attempt to stone him—death by stoning being the penalty for blasphemy, a crime of which our Lord would have been guilty had not his assertions as to divinity been true. But Jesus, evidently exercising divine powers, passed unknown out of their midst.” (McConkie, DNTC, 1:464.)
“The shepherd in Palestine lived a lonely life and was noted for his faithfulness and protection to his sheep. At night the sheep would be brought into an enclosure called a sheep-fold which had high walls to keep anything or anyone from getting in. At the top of the walls were placed thorns which prevented wolves from leaping into the enclosure. Proper entrance was at the door only. (John 10:1.)
“Often several flocks were brought into one fold and one shepherd, called a porter, would stand guard at the door during the night while the others would go home to rest. When they would return in the morning, they would be recognized by the doorkeeper, allowed to enter, and each call his own flock and lead them forth to pasture. (John 10:2–3.) The shepherd provided the food for the sheep.
“The shepherd walked ahead of his sheep and led them. The sheep knew the shepherd and trusted in him and would not follow a stranger. (John 10:4–5.) He generally had a name for each sheep and each knew its own name and would come when called. If a stranger called, the sheep became nervous and startled and would not obey the voice of the stranger, for they knew their master’s voice. (John 10:3–4, 27.)
“The true shepherd, the owner of the sheep, was willing to give his life for the sheep if need be. Sometimes a leopard or panther, when driven by hunger, would leap over the walls of the fold and into the midst of the frightened sheep. Then was the time when the nerve and heart of the shepherd was tried. A hireling, one who did not own the sheep, might at such a crisis flee from the danger and shrink from the duties of the shepherd. (John 10:11–13.) Unwatched, the hireling might not put the welfare of the sheep foremost in his life. Hirelings had been known to sell sheep and then pocket the money and account for the loss by saying that wolves came and destroyed the sheep. When this is applied to the gospel, it is seen what a ‘hireling’ might do with the care of human souls. But the true shepherd’s chief concern was the welfare of the sheep. (John 21:15–17.)
“Even the shepherd’s clothing was designed to aid him in his care of the sheep. The shepherd’s coat generally had a large pocket inside, suitable for carrying a weak or wounded lamb to safety. Isaiah made reference to this pocket when he ascribed to Christ the role of shepherd. (Isaiah 40:10–11.)
“Jesus’ station as the Good Shepherd is complete in every detail. He is the door of the fold, by which we must enter. There is none other. (John 10:9.) He is not a hireling but is the true shepherd of human souls, and ‘we are not our own’ (1 Corinthians 6:19–20), but he has purchased us with his precious blood. (1 Corinthians 7:23; 1 Peter 1:18–19; 2 Peter 2:1; Acts 20:28.) The shepherd provided the pasture on which the sheep feed. Jesus has given us his word. We are warned against the doctrines of men. Only the ‘pasture’ that the Lord provides is proper food for his sheep, and no man can be saved in ignorance of his word or without his revelations. The true sheep know his voice. The true Shepherd knows and owns his sheep and he calls them. We thus take upon us the name of Christ, for he owns us; we are his sheep; and, if we have his name, we can enter ‘by the door.’” (Matthews, The Parables of Jesus, pp. 75–76.)
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In the light of what you have just learned about the role of a “good shepherd,” what difference does it make to you to know that the Savior knows your name, that you are among those recognized as his sheep? On a separate sheet of paper answer this question: What does it mean for me when the Savior says, “My sheep know my voice”? For special insight see Mosiah 6:10–13. |
“Jesus had no father of the flesh, that is who was mortal and subject to death. Our Eternal Father to whom we pray is the Father of the body of Jesus Christ and from his Father he inherited life and death was always subject to him. He had the power to lay down his life, because he was the Son of Mary who was like us, mortal, and he had the power to take his life up again for that power was in him. In his teachings to the Jews and his disciples he frequently told them of this power and of his mission.” (Smith, Answers to Gospel Questions, 1:33.)
The celebration known as the Feast of Tabernacles was marked by a brilliant display of light which emanated from great golden candlesticks set up within the temple complex. Jesus apparently took advantage of the situation to declare, “I am the light of the world.”
“His hearers well knew that their Messiah should stand as a light to all men; that is, they knew that he as the very source of light and truth, would stand forth as a light, an example, a dispenser of truth; they knew that his would be the mission to mark the course and light the way which all men should travel. (3 Ne. 15:9; 18:16, 24.) Messianic prophecies given to their fathers promised that he would be ‘a light to the Gentiles’ (Isa. 49:6), a light piercing the darkness of error and unbelief. (Isa. 60:1–3.) Jesus’ application of these prophecies to his own person was a clear proclamation of his own Messiahship and was so understood by his hearers.” (McConkie, DNTC, 1:452–53.)
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The Woman Taken in Sin (John 8:3–12) According to Mosaic Law, the physical penalty for adultery was death. What was (and is) the spiritual penalty? By what manner did the Savior save the life of the sinful woman? How did he become a light to her? to her accusers? How may he become a light to others who are guilty of sin? The Healing of the Man Born Blind (John 9:1–41) The real problem bothering the Pharisees was not whether it was proper for Jesus to heal on the Sabbath day. Nor did it concern them whether or not Jesus was truly the Messiah. The Pharisees felt that their very existence as interpreters of the Mosaic Law was threatened. They demanded that every Jew conform his life to a harsh set of ritual rules and laws, the breaking of which would make him unclean and, therefore, unacceptable to God. In contrast, Jesus taught that God’s laws were based on love; that obedience brought freedom, happiness, and fulfillment. The essence of Christ’s teachings shed the light of truth upon those false and burdensome philosophies which kept men in the darkness of disbelief, ignorance, and sin. See John 9:39. Jesus clearly set forth the path by which men could achieve salvation and offered a choice: remain as you are, or transform your life and follow me. It was as though Jesus had said this: “‘I am come into the world to sit in judgment upon all men, to divide them into two camps by their acceptance or rejection of my word. Those who are spiritually blind have their eyes opened through obedience to my gospel and shall see the things of the Spirit. Those who think they can see in the spiritual realm, but who do not accept me and my gospel shall remain in darkness and be made blind to the true spiritual realities.’” (McConkie, DNTC, 1:482.) How is it that a man born blind came to see with an eternal clarity which eclipsed the sight of those who professed the fullest vision of the law? There are some powerful and profound insights in this story which can assist you in overcoming spiritual blindness. Look again at some key verses in John 9 which help explain how an individual can come to see the things of God. How many times did the man have to “bear testimony” of what happened? Note verses 11, 15, 17, and 25. Can you see, as he bears his testimony, the spiritual sight developing? Initially he only recounts what happened, but by the time he is through he is a committed disciple of Christ. Note verses 26 and 27. Now consider the power of his final testimony. Read verses 31–33. What did discipleship cost the young man? Note verse 34. Was he willing to pay the price? Now consider the result. Study carefully verse 35. Who came looking for whom? Why? How would you feel if you knew the Savior was seeking you out; that he, because of your faith, even under trial, was feeling for you? He is, you know. Do you have eyes to see? Christ Can Be a Light in Your Life You have just read of two individuals whose lives were transformed by the light of Christ. The Savior can strengthen and enlighten your life as well. He has explained how that may be accomplished. In the Sermon on the Mount, the Lord taught that we may enjoy his light if we are single-minded in desiring to serve him and keep his commandments. (See Matthew 6:22, 23.) Being single-minded means that the interests and pleasures of the world do not become as attractive and important as our desires to strengthen the Lord’s kingdom. It means that we must be willing to put our own interests aside, when necessary, to care for the needs of others. It means that we are not ashamed of the gospel of Jesus Christ—that our very beings may radiate and reflect its message of truth, love, and peace. “Verily, verily, I say unto you, I give unto you to be the light of the world. . . .” (Matthew 5:16, Inspired Version.) “Behold I am the light which ye shall hold up—that which ye have seen me do.” (3 Nephi 18:24.) “Therefore, let your light so shine before this world, that they may see your good works, and glorify your Father who is in heaven.” (Matthew 5:18, Inspired Version.) |
The Prophet Joseph Smith received a profound revelation in which he was given some of the most powerful truths ever revealed concerning the nature and mission of Jesus Christ as the light of the world.
Read D&C 88:6–13.
One can scarcely begin to comprehend the depth and breadth of the majestic mission of our Lord and Savior to the earth and its inhabitants. But we can be certain of the following fact:
“Christ is the light to humanity. In that light man sees his way clearly. When it is rejected, the soul of man stumbles in darkness. No person, no group, no nation can achieve true success without following Him who said:
“‘I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.’ (John 8:12)” (David O. McKay in CR, Apr. 1940, p. 115.)
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THE LATER JUDEAN MINISTRY |
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Mark |
Luke |
John |
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The Savior taught the singular importance of developing pure love, first for God and then for all others.
INTRODUCTIONAt the Feast of Tabernacles, Jesus had again declared his divinity, emphasizing the distinct difference between himself and the rest of mankind. He knew the Father perfectly; they did not know him at all. He obeyed the Father completely; they did not. They thirsted, but he was the very source of “living water.” His audience was greatly disturbed over the bold testimony. Yet even as the day closed upon the departing throngs, the scene itself seemed to illustrate the distinction between the Messiah and his troubled listeners, for we read that “every man went into his own house,” but “Jesus went unto the mount of Olives.” (John 7:53; 8:1.) Later, having before them the unimpeachable testimony of the former blind man, these Jews denied the undeniable. Self-made darkness persisted, and they remained willfully blind to him who was the Light of the world. Jesus told them too of the importance of his voice, for he was that Good Shepherd who had spoken from heaven to their wandering fathers. But they made themselves also deaf and at their hands he would soon be the sacrificial Lamb of God. “Ye seek to kill me,” he said, “because my word hath no place in you.” (John 8:37.) From all of this we may see that Jesus was not then, nor is he now, accepted or rejected simply on technicalities. It is, after all, a matter of where your heart really is. Now, as you continue with Jesus in his later Judean ministry, you will read of those two great fundamentals suggested by the title of this lesson. It is hoped that you will obtain a greater understanding of these heartfelt rudiments of gaining eternal life: the two great commandments. Before proceeding, read all the scriptural references in the reading block. |
“The order of the Seventy is a special calling of Elders for the preaching of the Gospel in all the world, under the direction of the Twelve Apostles. A quorum consists of seventy members, of which seven are chosen as presidents. The difference between the Seventies and the Elders is that the former are ‘traveling ministers’ and the latter are ‘standing ministers’ to the Church.” (Widtsoe, comp., Priesthood and Church Government, p. 115; see also D&C 107:25.)
“Compared with the learned men of the time, such as the rabbis and scribes, whose knowledge served but to harden their hearts against the truth, these devoted servants were as babes in humility, trust, and faith. Such children were and are among the nobles of the kingdom.” (Talmage, Jesus the Christ, p. 428.)
Among the sacred laws left on record by Moses was the command to “love thy neighbour as thyself.” (