A 30-Day Walk with Christ – Days 11-20

Day 11: The Woman at the Well

Video: The Woman at the Well

Reading: “ and the Samaritan Woman,” Jesus the Christ, Talmadge,

The direct route from to lay through ; but many Jews, particularly Galileans, chose to follow an indirect though longer way rather than traverse the country of a people so despised by them as were the Samaritans. The ill-feeling between Jews and Samaritans had been growing for centuries, and at the time of our Lord’s earthly ministry had developed into most intense hatred.a The inhabitants of Samaria were a mixed people, in whom the blood of Israel was mingled with that of the Assyrians and other nations; and one cause of the animosity existing between them and their neighbors both on the north and the south was the Samaritans’ claim for recognition as Israelites; it was their boast that Jacob was their father; but this the Jews denied. The Samaritans had a version of the Pentateuch, which they revered as the law, but they rejected all the prophetical writings of what is now the Old Testament, because they considered themselves treated with insufficient respect therein.

To the orthodox Jew of the time a Samaritan was more unclean than a Gentile of any other nationality. It is interesting to note the extreme and even absurd restrictions then in force in the matter of regulating unavoidable relations between the two peoples. The testimony of a Samaritan could not be heard before a Jewish tribunal. For a Jew to eat food prepared by a Samaritan was at one time regarded by rabbinical authority as an offense as great as that of eating the flesh of swine. While it was admitted that produce from a field in Samaria was not unclean, inasmuch as it sprang directly from the soil, such produce became unclean if subjected to any treatment at Samaritan hands. Thus, grapes and grain might be purchased from Samaritans, but neither wine nor flour manufactured therefrom by Samaritan labor. On one occasion the epithet “Samaritan” was hurled at Christ as an intended insult. “Say we not well that thou art a Samaritan, and hast a devil?”b The Samaritan conception of the mission of the expected Messiah was somewhat better founded than was that of the Jews, for the Samaritans gave greater prominence to the spiritual kingdom the Messiah would establish, and were less exclusive in their views as to whom the Messianic blessings would be extended.

In His journey to Galilee Jesus took the shorter course, through Samaria; and doubtless His choice was guided by purpose, for we read that “He must needs go” that way.c The road led through or by the town called Sychar,d “near to the parcel of ground that Jacob gave to his son Joseph.”e There was Jacob’s well, which was held in high esteem, not only for its intrinsic worth as an unfailing source of water, but also because of its association with the great patriarch’s life. Jesus, travel-worn and weary, rested at the well, while His disciples went to the town to buy food. A woman came to fill her water jar, and Jesus said to her: “Give me to drink.” By the rules of oriental hospitality then prevailing, a request for water was one that should never be denied if possible to grant; yet the woman hesitated, for she was amazed that a Jew should ask a favor of a Samaritan, however great the need. She expressed her surprise in the question: “How is it that

LK 1 thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.” Jesus, seemingly forgetful of thirst in His desire to teach, answered her by saying: “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.” The woman reminded Him that He had no bucket or cord with which to draw from the deep well, and inquired further as to His meaning, adding: “Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?”

Jesus found in the woman’s words a spirit similar to that with which the scholarly Nicodemus had received His teachings; each failed alike to perceive the spiritual lesson He would impart. He explained to her that water from the well would be of but temporary benefit; to one who drank of it thirst would return; “But,” he added, “whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” The woman’s interest was keenly aroused, either from curiosity or as an emotion of deeper concern, for she now became the petitioner, and, addressing Him by a title of respect, said: “Sir, give me this water, that I thirst not, neither come hither to draw.” She could see nothing beyond the material advantage attaching to water that would once and for all quench thirst. The result of the draught she had in mind would be to give her immunity from one bodily need, and save her the labor of coming to draw from the well.

The subject of the conversation was abruptly changed by Jesus bidding her to go, call her husband, and return. To her reply that she had no husband Jesus revealed to her His superhuman powers of discernment, by telling her she had spoken truthfully, inasmuch as she had had five husbands, while the man with whom she was then living was not her husband. Surely no ordinary being could have so read the unpleasing story of her life; she impulsively confessed her conviction, saying: “Sir, I perceive that thou art a prophet.” She desired to turn the conversation, and, pointing to Mount Gerizim, upon which the sacrilegious priest Manasseh had erected a Samaritan temple, she remarked with little pertinence to what had been said before: “Our fathers worshipped in this mountain; and ye say, that in is the place where men ought to worship.” Jesus replied in yet deeper vein, telling her that the time was near when neither that mountain nor Jerusalem would be preeminently a place of worship; and He clearly rebuked her presumption that the traditional belief of the Samaritans was equally good with that of the Jews; for, said He: “Ye worship ye know not what: we know what we worship: for salvation is of the Jews.” Changed and corrupted as the Jewish religion had become, it was better than that of her people; for the Jews did accept the prophets, and through Judah the Messiah had come. But, as Jesus expounded the matter to her, the place of worship was of lesser importance than the spirit of the worshiper. “God is a Spirit: and they that worship him must worship him in spirit and in truth.”

Unable or unwilling to understand Christ’s meaning, the woman sought to terminate the lesson by a remark that probably was to her but casual: “I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.” Then, to her profound amazement, Jesus rejoined with the awe-inspiring declaration: “I that speak unto thee am he.” The language was unequivocal, the assertion one that required no elucidation. The woman must regard Him thereafter as either an impostor or the Messiah. She left her pitcher at the well, and hastening to the town told of her experience, saying: “Come, see a man, which told me all things that ever I did: is not this the Christ?”

LK 2

Near the conclusion of the interview between Jesus and the woman, the returning disciples arrived with the provisions they had gone to procure. They marveled at finding the Master in conversation with a woman, and a Samaritan woman at that, yet none of them asked of Him an explanation. His manner must have impressed them with the seriousness and solemnity of the occasion. When they urged Him to eat He said: “I have meat to eat that ye know not of.” To them His words had no significance beyond the literal sense, and they queried among themselves as to whether some one had brought Him food during their absence; but He enlightened them in this way: “My meat is to do the will of him that sent me, and to finish his work.”

A crowd of Samaritans appeared, coming from the city. Looking upon them and upon the grain fields nearby, Jesus continued. “Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white and already to harvest.” The import of the saying seems to be that while months would elapse before the wheat and the barley were ready for the sickle, the harvest of souls, exemplified by the approaching crowd, was even then ready; and that from what He had sown the disciples might reap, to their inestimable advantage, since they would have wages for their hire and would gather the fruits of other labor than their own.

Many of the Samaritans believed on Christ, at first on the strength of the woman’s testimony, then because of their own conviction; and they said to the woman at whose behest they had at first gone to meet Him: “Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.” Graciously He acceded to their request to remain, and tarried with them two days. It is beyond question that Jesus did not share in the national prejudice of the Jews against the people of Samaria; an honest soul was acceptable to Him come whence he may. Probably the seed sown during this brief stay of our Lord among the despised people of Samaria was that from which so rich a harvest was reaped by the apostles in after years.f

Scriptures: John 4: 5-45, 1 Nephi 11

To Ponder: What does Christ want me to learn from the experience of the woman at the well? How does this apply to my life? What happened to the woman’s attitude and actions as she continued to talk with the Savior? What can I learn from this? What did the woman do after she learned who Christ is? What can I learn from that? What does it mean that Christ is “living water”? How can I make the more nourishing, more “living” in my life? Am I drinking deeply from the love of the Savior? Does it nurture me each day? What does Christ want you to remember? Journal your thoughts.

To Do: Choose an attribute of the Samaritan woman to implement in your life today, or choose one change to make right now to make the gospel more “living” in your life. Share your testimony about Christ with someone like she did. At dinner, share with your family what you have been studying today and before taking a drink of water, invite everyone to share something they can do to drink deeply from Christ’s teachings, His “living water.”

Day 12: Miracles of Christ

Reading: Miracles in General Jesus the Christ, Talmadge, Chp 11

LK 3

The act of transmutation whereby water became wine was plainly a miracle, a phenomenon not susceptible of explanation, far less of demonstration, by what we consider the ordinary operation of natural law. This was the beginning of His miracles, or as expressed in the revised version of the , “his signs.” In many scriptures miracles are called signs, as also wonders, powers, works, wonderful works, mighty works,d etc. The spiritual effect of miracles would be unattained were the witnesses not caused to inwardly wonder, marvel, ponder and inquire; mere surprise or amazement may be produced by deception and artful trickery. Any miraculous manifestation of divine power would be futile as a means of spiritual effect were it unimpressive. Moreover, every miracle is a sign of God’s power; and signs in this sense have been demanded of prophets who professed to speak by divine authority, though such signs have not been given in all cases. The Baptist was credited with no miracle, though he was pronounced by the Christ as more than a prophet;e and the chronicles of some earlier prophetsf are devoid of all mention of miracles. On the other hand, Moses, when commissioned to deliver Israel from Egypt, was made to understand that the Egyptians would look for the testimony of miracles, and he was abundantly empowered therefor.g

Miracles cannot be in contravention of natural law, but are wrought through the operation of laws not universally or commonly recognized. Gravitation is everywhere operative, but the local and special application of other agencies may appear to nullify it—as by muscular effort or mechanical impulse a stone is lifted from the ground, poised aloft, or sent hurtling through space. At every stage of the process, however, gravity is in full play, though its effect is modified by that of other and locally superior energy. The human sense of the miraculous wanes as comprehension of the operative process increases. Achievements made possible by modern invention of telegraph and telephone with or without wires, the transmutation of mechanical power into electricity with its manifold present applications and yet future possibilities, the development of the gasoline motor, the present accomplishments in aerial navigation—these are no longer miracles in man’s estimation, because they are all in some degree understood, are controlled by human agency, and, moreover, are continuous in their operation and not phenomenal. We arbitrarily classify as miracles only such phenomena as are unusual, special, transitory, and wrought by an agency beyond the power of man’s control.

In a broader sense, all nature is miracle. Man has learned that by planting the seed of the grape in suitable soil, and by due cultivation, he may conduce to the growth of what shall be a mature and fruitful vine; but is there no miracle, even in the sense of inscrutable processes, in that development? Is there less of real miracle in the so-called natural course of plant development— the growth of root, stem, leaves, and fruit, with the final elaboration of the rich nectar of the vine—than there was in what appears supernatural in the transmutation of water into wine at Cana?

In the contemplation of the miracles wrought by Christ, we must of necessity recognize the operation of a power transcending our present human understanding. In this field, science has not yet advanced far enough to analyze and explain. To deny the actuality of miracles on the ground that, because we cannot comprehend the means, the reported results are fictitious, is to arrogate to the human mind the attribute of omniscience, by implying that what man cannot comprehend cannot be, and that therefore he is able to comprehend all that is. The miracles of record in the are as fully supported by evidence as are many of the historical events which call forth

LK 4 neither protest nor demand for further proof. To the believer in the divinity of Christ, the miracles are sufficiently attested; to the unbeliever they appear but as myths and fables.h

To comprehend the works of Christ, one must know Him as the Son of God; to the man who has not yet learned to know, to the honest soul who would inquire after the Lord, the invitation is ready; let him “Come and see.”

Reading: “A God of Miracles” Sydney S. Reynolds, CR Apr 2001

Reading: “Miracles” Elder Dallin H Oaks, June 2001 Ensign

Scriptures: 2 Nephi 27:23; Moroni 9:15-21

To Ponder: What miracles have you seen in your life? What is the purpose of miracles? How is a mighty change of heart (in our attitudes, beliefs, feelings) the greatest miracle? How might we grow or experience more miracles in our life if we remembered that God can turn water into wine? What in our life is “water” that we could turn over to Heavenly Father to ask him to help us turn to “wine”? Journal your thoughts.

To Do: Recognize the miracles God is creating in your life. Recognize the miracles in your life today—life, technology, etc. Give intentional gratitude to God. Write down the big and small miracles you are experiencing What can you do to more powerfully experience (or allow yourself to experience) miracles in your life? If Christ can change water into wine, what can He do in your life, in your heart? What is possible in your life?

Day 13: Christ turns Water into Wine

Reading: Christ’s first recorded public miracle

Summary of Education Week talk on Christ turning water into wine

From New Testament Student Manual, pg 270:

Elder Joseph B. Wirthlin (1917–2008) of the Quorum of the Twelve Apostles declared: “The gospel of Jesus Christ is a gospel of transformation. It takes us as men and women of the earth and refines us into men and women for the eternities” (“The ,” Ensign or Liahona, Nov. 2007, 30). In New Testament times, individuals felt the Savior’s transforming power when they heard His words or saw the miracles He performed.

John 2:1–11. Jesus Christ’s First Miracle John 2:1–11 offers no specific interpretation of the meaning or symbolism of this first recorded miracle of the Savior’s mortal ministry—turning water into wine. There are, however, several possible lessons we can learn from it. Jesus Christ’s attendance at the wedding feast shows that He was not a social recluse; He participated in the normal social interactions of His day. His presence at a wedding demonstrates that He approved of marriage. Through His interaction with His mother, we learn the proper respect children should have for their parents as He complied with her request. The Master’s first recorded miracle manifested His power to change the

LK 5 elements from one state to another, thus attesting to His role as the Creator (see Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [1965–73], 1:135–36).

This manifestation of His power to effect change can help us understand how the Savior can change us from our carnal, fallen state to a state of righteousness (see Mosiah 3:19). We can also see how miraculous signs can confirm and increase the faith of those who are willing to believe in Jesus Christ (see D&C 63:9–11). The Joseph Smith Translation makes this clear by changing “his disciples believed on him” to “the faith of his disciples was strengthened in him” (Joseph Smith Translation, John 2:11).

At the wedding in Cana, there were “six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece” (John 2:6). According to Jewish tradition, vessels made of stone retained their ritual purity, while ceramic vessels could become ritually impure. A “firkin” was about nine gallons (34 liters), so the six pots could have held between 100 and 160 gallons (about 380 to 600 liters).

Limestone pots from the New Testament era in Israel.

John 2:4. “Woman, What Have I to Do with Thee?” The Savior’s response to His mother may seem abrupt as it reads in the King James Version, but both the Joseph Smith Translation and the Greek version indicate that He spoke with respect. Elder James E. Talmage (1862–1933) of the Quorum of the Twelve Apostles explained: “The noun of address, ‘Woman,’ as applied by a son to his mother may sound to our ears somewhat harsh, if not disrespectful; but its use was really an expression of opposite import. … When, in the last dread scenes of His mortal experience, Christ hung in dying agony upon the cross, He looked down upon the weeping Mary, His mother, and commended her to the care of the beloved apostle John, with the words: ‘Woman, behold thy son!’ [John 19:26]. Can it be thought that in this supreme moment, our Lord’s concern for the mother from whom He was about to be separated by death was associated with any emotion other than that of honor, tenderness and love?” (Jesus the Christ, 3rd ed. [1916], 144–45).

The Joseph Smith Translation also helps us understand that Jesus not only asked His mother what she wanted Him to do, but He also expressed willingness to do it: “Woman, what wilt thou have me to do for thee? that will I do” (Joseph Smith Translation, John 2:4 [in John 2:4, footnote a]). The question “What have I to do with thee?” essentially meant “What do you want me to do?” The Savior’s words to His mother can be seen as a subtle, tender way for Him to tell her that while His hour had “not yet come” (John 2:4), He was now making the transition from being the son of Mary to fulfilling His role as the Son of God.

LK 6

Scriptures: John 2:1-11, Mosiah 3:19

To Ponder: What is significance of the fact that Christ turning water into wine is first public miracle? What is it symbolic of? How can Christ change me? What do I feel I want his help with in changing? How can I keep my waterpot filled with “living water”? Christ showed that what seems impossible to us is possible for him. How can I increase my faith in Christ’s power to transform my life?

To Do: Identify those things in your life that you think it would take a miracle to change. What can you do to increase your faith to have Christ help you change them? What parts of you does He want to help make more holy? What is asking you to do to your part to “fill to the brim” your source and then he will change the water to wine. How can you honor a woman in your life? Write her a card or send her a text to tell her you love her. Ponder ways you can honor her as Christ honored Mary. Journal your thoughts.

Day 14: 2nd Year of His Ministry: Christ Calls His Apostles

Reading: Christ calls his apostles (apostleship vs. disciplehip). New Testament Student Manual

Reading; Calling of the Twelve, Life and Teachings of Jesus and His Apostles, pg 50-55

Video: Jesus Calls the Twelve

Scriptures (see readings) Luke 6:12-13; Acts 2:42; 3 Nephi 12

To Ponder: What is difference between an apostle and a disciple? How can I increase my discipleship? What are the promised blessings? How can I be an example to others? What should be our attitude today toward those who are members of the Council of the Twelve Apostles? How can I be blessed by the apostle of the Lord today?

To Do: Share your testimony of the living prophet and apostles in your journal or with someone. Ask God how you can increase your discipleship. Read a current general conference talk that touches your heart from recent conference. What does Christ want you to know today from what you read?

Day 15: The

Reading: “Be Ye Therefore Perfect” Life and Teachings of Jesus and His Apostles, pg 56-62 Reading: Sermon on the Mount, Matt 5 -7, New Testament Student Manual

Reading: “Sermon on the Mount” Jesus the Christ, Talmadge, Chp 17

Scriptures (See Readings): :3–12; compare Luke 6:20–26; and 3 Nephi 12:1–12.

LK 7 To Ponder: What qualities would God have me work on at this time in my life? What are the blessings of developing Christlike qualities in our lives? What does Christ want me to learn from my study of the Sermon on the Mount? How can Love help me develop these qualities?

To Do: List the and on a scale of 1-10, where would you “rate” your personal application of these principles. What impressions do you get when you ask what you might do to improve. Choose one principle to work on today. Choose a word that reflects that principle and write it on something and post it where you will see it throughout the day. Ask yourself “What would Meekness do in this situation” or say “Today, I am Meekness” and approach your decisions and actions from that perspective today.

Day 16: Christ’s Parables

The prophet Joseph Smith said, ““I have a key by which I understand the scriptures. I enquire, what was the question which drew out the answer, or caused Jesus to utter the parable?” (Smith, Teachings, pp. 276–77.)

Reading: Parable of the Sower (from Life and Teachings of Jesus Christ)

Bible Dictionary: Parables

When gospel truth is gently sown in my unlearned heart, I hope it finds no hardened crust on wayside paths apart. Nor even drops on softer spot with hardness just below, Where faithless, poorly rooted sprouts are doomed to never grow. I pray it shall not fall in dirt where thorns have made their bed. Where choking plants, ’mid worldly cares, grow fruitless, nearly dead. But let that seed find fertile soil in deep and clean abode, And drawing life, yield true and full to Him who gently sowed. --Anonymous

Scriptures: :3 - 8 Mosiah 7:29, 30, 33

To Ponder: What is my soil like? What changes do I feel inspired to make so that my soil is more fertile and nourishing to the gospel and the Spirit? Where does my heart need softening? Weeding? How can I nourish the soil of my home? My loved ones and friends and family?

To Do: Write down something in your journal that you want to “grow” or bring into your life – a goal or a dream. Write down the steps required to help it come to fruition. Make a plan for how you can work on this over the next 3 months. How will you feel when you have reached this goal? How will you be different? What will you experience?

LK 8

Day 17: 3rd Year of Christ’s Ministry: He feeds 5000

Readings:

Matthew 14:15–21. The Feeding of the Five Thousand (see also :34–44; :11–17; :3–14)

To learn more about the miracle of feeding the “five thousand men, beside women and children,” see the commentaries for Mark 6:32–44 and for John 6:15.

Video: Feeding the 5000

Video: Pres Faust “Five Loaves and Two Fishes” (6 min)

From New Testament Student Manual:

Mark 6:32–44. The Feeding of the Five Thousand (see also Matthew 14:15–21; Luke 9:12–17; John 6:3–14) The Greek text of Mark 6:44 makes clear that the phrase “five thousand men” meant five thousand males. Matthew 14:21 makes this unmistakable by adding the statement “beside women and children.”

The feeding of the five thousand is one of the only miracles besides the Resurrection that is found in all four Gospels. Elder Jeffrey R. Holland of the Quorum of the Twelve Apostles identified an eternal truth we learn from this miracle: “Don’t worry about Christ running out of ability to help you. His grace is sufficient. That is the spiritual, eternal lesson of the feeding of the 5,000” (Trusting Jesus [2003], 73).

Mosaic depicting two fish and a basket containing round loaves of bread. The mosaic is from the floor of a church built in the fifth century A.D. at the traditional site of the feeding of the five thousand. This miracle showed the compassion Jesus had for the people (see Mark 6:34).

Similarly, Elder J. Devn Cornish of the Seventy taught that the feeding of the five thousand is one of the scriptural accounts that “can teach us symbolically of the power and abundance of the Savior’s atoning grace. … His grace is truly abundant and more than sufficient to meet all our needs” (“Learning How the Atonement Can Change You,” Ensign, Apr. 2002, 23). This truth can be appreciated by noticing the sequence of statements and actions:

. 1. The Savior gave a commandment beyond the disciples’ present ability: “Give ye them to eat” (Mark 6:37). The impossibility of this task is reflected in the disciples’ response, found only in Mark. They said that the amount of bread needed to feed such a multitude would have been “two hundred pennyworth,” or two hundred denarii—roughly eight

LK 9 months’ wages for a common laborer. . 2. The Savior asked the disciples what they could provide: “How many loaves have ye?” (Mark 6:38). The disciples told the Savior they had found five loaves and two fishes. . 3. The Savior instructed, “Bring them hither to me” (Matthew 14:18). . 4. The disciples gave the Savior what they had. . 5. The Savior blessed and multiplied what the disciples were able to provide, miraculously meeting and surpassing what was needed. This sequence mirrors a pattern in our relationship with the Savior. On our own, we fall far short of the perfection and glory of God (see Matthew 5:48; Romans 3:23). But when we offer our whole souls to the Savior, the abundant power and grace of His Atonement will more than compensate for our shortcomings (see 2 Nephi 25:23; Omni 1:26; Moroni 10:32–33). disciples found a boy with five loaves and two fish, by Paul Mann

President James E. Faust (1920–2007) of the First Presidency taught that the Savior’s power to multiply the loaves and fishes shows that He will magnify our faithful efforts to serve in His Church, even if we feel that our efforts are equal to only a few loaves and fishes:

“Many nameless people with gifts equal only to five loaves and two small fishes magnify their callings [in the Church] and serve without attention or recognition, feeding literally thousands. … These are the hundreds of thousands of leaders and teachers in all of the auxiliaries and priesthood quorums, the home teachers, the Relief Society visiting teachers. These are the many humble bishops in the Church, some without formal training, but greatly magnified, always learning, with a humble desire to serve the Lord and the people of their wards. …

“A major reason this church has grown from its humble beginnings to its current strength is the faithfulness and devotion of millions of humble and devoted people who have only five loaves and two small fishes to offer in the service of the Master” (“Five Loaves and Two Fishes,” Ensign, May 1994, 5–6).

Scriptures: Mark 6:45-52; 2 Nephi 25:23; Matthew 14:15-21

To Ponder: How does the atonement bless our lives and magnify our efforts when we give our whole hearts to the Savior? What would the Savior have me learn from the miracle of feeding the 5000? Ponder how when we do what we CAN do, the Lord will magnify our efforts.

To Do: Write down things you feel inspired or called by the Lord to do. Do you feel overwhelmed to accomplish to “feed 5000” with your one loaf of bread? Write down inspired “next action” steps of what you can do right now to act in faith in small steps to accomplish these tasks. Write down thoughts and impressions you have as to how the Lord will magnify your efforts and help you accomplish what he inspires you to do.

Day 18: Christ Walks on Water

LK 10

Readings: (From New Testament Student Manual, pages

The phrase “be of good cheer” (Matthew 14:27) appears numerous times in the standard works. In most cases this reassurance comes from the Savior at times when individuals like the Apostles were in desperate or discouraging circumstances. President Howard W. Hunter (1907–95) taught:

“In [the disciples’] moment of greatest extremity they looked and saw in the darkness an image in a fluttering robe, walking toward them on the ridges of the sea. They cried out in terror at the sight, thinking that it was a phantom that walked upon the waves. And through the storm and darkness to them—as so often to us, when, amid the darknesses of life, the ocean seems so great and our little boats so small—there came the ultimate and reassuring voice of peace with this simple declaration, ‘It is I; be not afraid.’ Peter exclaimed, ‘Lord, if it be thou, bid me come unto thee on the water.’ And Christ’s answer to him was the same as to all of us: ‘Come.’

“Peter sprang over the vessel’s side and into the troubled waves, and while his eyes were fixed upon the Lord, the wind might toss his hair and the spray might drench his robes, but all was well. Only when with wavering faith he removed his glance from the Master to look at the furious waves and the black gulf beneath him, only then did he begin to sink. Again, like most of us, he cried, ‘Lord, save me.’ Nor did Jesus fail him. He stretched out his hand and grasped the drowning disciple with the gentle rebuke, ‘O thou of little faith, wherefore didst thou doubt?’ … (Adapted from [Frederic W.] Farrar, The Life of Christ, pp. 310–13; see Matt. 14:22–33.)

“It is my firm belief that if as individual people, as families, communities, and nations, we could, like Peter, fix our eyes on Jesus, we too might walk triumphantly over ‘the swelling waves of disbelief’ and remain ‘unterrified amid the rising winds of doubt.’ But if we turn away our eyes from him in whom we must believe, as it is so easy to do and the world is so much tempted to do, if we look to the power and fury of those terrible and destructive elements around us rather than to him who can help and save us, then we shall inevitably sink in a sea of conflict and sorrow and despair.

“At such times when we feel the floods are threatening to drown us and the deep is going to swallow up the tossed vessel of our faith, I pray we may always hear amid the storm and the darkness that sweet utterance of the Savior of the world: ‘Be of good cheer; it is I; be not afraid.’ (Matt. 14:27.)” (“The Beacon in the Harbor of Peace,” Ensign, Nov. 1992, 19).

Matthew 14:30. “Wind Boisterous” As already noted, it was the boisterous winds that caused Peter to turn his focus away from the Lord. While serving as second counselor in the Young Women general presidency, Sister Patricia P. Pinegar listed some of today’s distractions that can turn our hearts and minds away from the Savior:

“When [Peter] began to pay more attention to what was happening around him, ‘the wind

LK 11 boisterous,’ he began to sink. What are the winds boisterous in our lives? What are the things that distract us from the Savior, that turn our hearts and our minds away from Him? It may be thinking more about pleasing our friends or other people than we do about pleasing God (see John 5:44). It may be the loud and confusing voices we hear on TV, in videos, in music. Sometimes we just don’t care. Our hearts are hard (see John 12:37). There will always be distractions, winds boisterous, but if we choose to turn to the Lord, to believe in Him, to follow Him, we can increase our faith.

“When Peter began to sink, he turned to the Lord and cried out, ‘Lord, save me,’ and Jesus immediately ‘stretched forth his hand, and caught him.’ He will do that for you. He will do that for each one of us [Matthew 14:30–31]” (“Increase in Faith,” Ensign, May 1994, 95).

Video: Peter Walking on the Water, Pres Hunter (4 min)

Scriptures: Mark 6:46-53; Matthew 14:27-31

To Ponder: How focused is my faith on the Savior? What “boisterous winds” distract me? What can I do to focus my faith on Christ? What can I do to eliminate distractions? How strong is my faith?

To Do: Spend 10 min quietly contemplating miracles in your life. Ask God to help you feel the ways in which you can increase your faith. Journal these. Today, when you feel a prompting to act in faith on something, follow it. Express your desires to Heavenly Father and journal the thoughts and impressions you have as to how the Lord stands ready to help you. Ponder and journal five ways you recognize the Lord is blessing you, is reaching out his helping hand to you, right now in your life.

Day 19: “I am the Bread of Life” - Sacrament

Readings: “I am the Bread of Life” Life and Teachings of Jesus Christ and his apostles, Chp 12

Video: “I am the Bread of Life”

Scriptures: 3 Nephi 18:28-32; John 6:25-71

To Ponder: What does it mean to spiritually hunger? Am I spiritually hungry? Do I partake of the sacrament each Sunday with deep and sacred intention? How can partaking of the sacrament help me renew my relationship with Christ and draw closer to Him? How can I make partaking of the sacrament and sacrament meetings a deeply sacred and spiritual experience?

To Do: This week as you partake of the sacrament, do so with deep and sacred intention. Evaluate your spirituality. Picture Christ with you. Ask what He would have you do in the upcoming week. Ponder his atonement and the blood he shed for you. Ask “What would God have me do this week to repent? And journal your thoughts.” Pray for and work to have a very spiritual, powerful sacrament on Sunday. Share with your children or family that you have set a goal to have a very meaningful observance of the sacrament and invite them to participate.

LK 12

Day 20: The Mount of Transfiguration: Preparing for Atonement

Readings: “The Transfiguration of Christ” from The Life and Teaching of Jesus and His Apostles, Chp 14

“The Transfiguration” Jesus the Christ

Matthew 17 Commentary: New Testament Student Manual (below)

Matthew 17:1–13. The Transfiguration Matthew 17:1–13 records the Transfiguration—the glorious experience when the Savior was transfigured in the presence of Peter, James, and John. This event occurred six days after Peter’s confession that Jesus is the Christ (see :16) on an unnamed mountain that is sometimes referred to as the Mount of Transfiguration. Throughout the scriptures, mountains are used as places of divine instruction and revelation to mortals (see Exodus 3:1; 1 Kings 19:8; 1 Nephi 17:7; Ether 3:1; Joseph Smith—History 1:51–54). The records a number of times when the Savior used mountains as places of spiritual retreat and instruction (see Matthew 5:1; 14:23; 15:29–39; 21:1; 24:3; 28:16–20).

Caesarea Philippi with Mount Hermon in the background. Mount Hermon is one of the plausible locations of the Transfiguration.

Photograph by Richard L. W. Cleave

On numerous occasions, the Savior separated Peter, James, and John from the other Apostles. Only these three Apostles witnessed the raising of Jairus’s daughter from the dead (see Mark 5:22–24, 35–43). Only they were present on the Mount of Transfiguration, where they received priesthood keys. Only they were taken to a certain location within Gethsemane, where they beheld the Savior’s agony as He took upon Himself the sins of the world. These experiences and perhaps many more helped to prepare Peter, James, and John for the time following the death of Jesus Christ, when they served as the First Presidency of the Church (see Joseph Fielding Smith, Doctrines of Salvation, ed. Bruce R. McConkie, 3 vols. [1954–56], 3:152).

Matthew 17:2. Jesus “Was Transfigured before Them” The Guide to the Scriptures defines transfiguration as “the condition of persons who are temporarily changed in appearance and nature—that is, lifted to a higher spiritual level—so that they can endure the presence and glory of heavenly beings” (“Transfiguration”; scriptures.lds.org).

Matthew 17:3. Elias In Matthew’s account of the Savior’s transfiguration, the name Elias is used to mean the prophet

LK 13 . The Guide to the Scriptures explains that the name or title Elias has several different meanings in the scriptures:

“Elijah: Elias is the New Testament (Greek) form of Elijah (Hebrew), as in Matt. 17:3–4, Luke 4:25–26, and James 5:17. In these instances, Elias was the ancient prophet Elijah whose ministry is recorded in 1 and 2 Kings.

“Forerunner: Elias is also a title for one who is a forerunner. For example, was an Elias because he was sent to prepare the way for Jesus (Matt. 17:12–13).

“Restorer: The title Elias has also been applied to others who had specific missions to fulfill, such as John the Revelator (D&C 77:14) and Gabriel (Luke 1:11–20; D&C 27:6–7; 110:12).

“A man in Abraham’s dispensation: A prophet called Esaias or Elias who apparently lived in the days of Abraham (D&C 84:11–13; 110:12)” (Guide to the Scriptures, “Elias”; scriptures.lds.org).

The title Elias can also be applied to Jesus Christ Himself (see Joseph Smith Translation, John 1:28 [in the appendix]).

The Joseph Smith Translation clarifies that Peter, James, and John understood that John the Baptist was an Elias sent to prepare the way for the Savior’s first coming. It also teaches that another Elias would “come and restore all things, as it is written by the prophets” (Joseph Smith Translation, Matthew 17:10–14 [in appendix]). In this respect, the Prophet Joseph Smith was an Elias who would come to restore all things.

Matthew 17:3–5. The Transfiguration and the Restoration of the Gospel in the Latter Days The accompanying chart illustrates that the persons present on the Mount of Transfiguration played a prominent role in the latter-day Restoration of the gospel. This helps us to see that the same priesthood authority and keys held in previous dispensations were restored in this final dispensation.

PERSONS INVOLVED IN THE TRANSFIGURATION AND THE RESTORATION

PERSON TRANSFIGURATION RESTORATION OF THE GOSPEL

Spoke from the cloud, saying, Spoke in the Sacred Grove, saying, “This is God the “This is my beloved Son … ; My Beloved Son. Hear Him!” (Joseph Father hear ye him” (Matthew 17:5). Smith—History 1:17).

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Appeared with God the Father in the Sacred Jesus Christ Grove and in the Kirtland Temple (see Was transfigured on the mount Joseph Smith—History 1:17; D&C 110). (see Matthew 17:2–8).

As angelic ministers, conferred the Were transfigured and received Melchizedek Priesthood and all its keys on Peter, James, priesthood keys from angelic Joseph Smith and Oliver Cowdery (see and John ministers (see Matthew 17:1, 3– Joseph Smith—History 1:72; D&C 27:12– 8). 13).

Appeared as a spirit on the mount As a resurrected personage, conferred the John the (see Joseph Smith Translation, Aaronic Priesthood on Joseph Smith and Baptist Mark 9:3 [in Mark 9:4, Oliver Cowdery (see Joseph Smith—History footnote a]). 1:68–71; D&C 13).

Appeared as a translated being As a resurrected personage, conferred the on the mount and conferred the keys of the gathering of Israel on Joseph Moses keys of the gathering of Israel on Smith and Oliver Cowdery in the Kirtland Peter, James, and John (see Temple (see D&C 110:11). Matthew 17:3).

Appeared as a translated being As a resurrected personage, conferred the on the mount and conferred the keys of the sealing power on Joseph Smith Elijah keys of the sealing power on and Oliver Cowdery in the Kirtland Temple Peter, James, and John (see (see D&C 110:13–16). Matthew 17:3).

Chart adapted from D. Kelly Ogden and Andrew C. Skinner, Verse by Verse: The Four Gospels (2006), 343.

Matthew 17:3–9. Peter, James, and John Were Given Priesthood Keys (see also Mark 9:2–13; Luke 9:28–36) The Prophet Joseph Smith (1805–44) taught, “The Savior, Moses, and Elias [Elijah], gave the keys to Peter, James, and John, on the mount, when they were transfigured before him” (Teachings: Joseph Smith, 105). Also on the Mount of Transfiguration, Moses conferred the keys of the gathering of Israel on Peter, James, and John, who, as the First Presidency, would soon be sending out missionaries to gather the righteous into the gospel. Elijah conferred the sealing power of the priesthood, which made it possible for ordinances performed on earth to be bound or loosed in heaven. Joseph Smith summarized the importance of Elijah’s mission as follows: “The spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelation, ordinances, oracles, powers and endowments of the fullness of the Melchizedek Priesthood and of the kingdom of God on the earth; and to receive, obtain, and perform all the ordinances belonging to the kingdom of God” (Teachings: Joseph Smith, 311).

LK 15 President Joseph Fielding Smith (1876–1972) taught that Peter, James, and John did receive the sealing power, although they could not use it in behalf of the dead until after the Resurrection of the Savior:

“[The sealing power] was conferred upon Peter, James, and John. … We, therefore, conclude that the saints in that dispensation had the privilege of receiving all the keys and authorities that are necessary for the salvation and exaltation of man. However, these powers were exercised only for the living, until after the resurrection of Christ, when they were exercised also in behalf of the dead. …

“… These keys [for the salvation of the living and the dead] were given to Peter, James, and John on the mount when they received this power from Elias [Elijah] and Moses, the latter conferring the keys of the gathering of Israel. Christ told these three men, who I believe received their endowments on the mount, that they were not to mention this vision and what had taken place until after he was resurrected” (Doctrines of Salvation, 2:164–65).

The Transfiguration, by W. H. Margetson

Matthew 17:3–9. What Took Place on the Mount of Transfiguration From the New Testament accounts and from knowledge revealed through the Prophet Joseph Smith, Elder Bruce R. McConkie summarized what we know took place on the Mount of Transfiguration:

“(1) Jesus singled out Peter, James, and John from the rest of the Twelve; took them upon an unnamed mountain; there he was transfigured before them, and they beheld his glory. … [Peter] said they ‘were eyewitnesses of his majesty.’ (2 Pet. 1:16.)

“(2) Peter, James, and John, were themselves ‘transfigured before him’ [Teachings: Joseph Smith, 105], … thus enabling them to entertain , see visions and comprehend the things of God. …

“(3) Moses and Elijah—two ancient prophets who were translated and taken to heaven without tasting death, so they could return with tangible bodies on this very occasion, an occasion preceding the day of resurrection—appeared on the mountain; and they and Jesus gave the to Peter, James, and John [Teachings: Joseph Smith, 105].

“(4) John the Baptist, previously beheaded by Herod, apparently was also present. …

“(5) Peter, James, and John saw in vision the transfiguration of the earth, that is, they saw it renewed and returned to its paradisiacal state—an event that is to take place at the Second

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Coming when the millennial era is ushered in. (D. & C. 63:20–21. …)

“(6) It appears that Peter, James, and John received their own endowments while on the mountain [Joseph Fielding Smith, Doctrines of Salvation, 2:165]. … It also appears that it was while on the mount that they received the more sure word of prophecy, it then being revealed to them that they were sealed up unto eternal life. (2 Pet. 1:16–19; D. & C. 131:5.)

“(7) Apparently Jesus himself was strengthened and encouraged by Moses and Elijah so as to be prepared for the infinite sufferings and agony ahead of him in connection with working out the infinite and eternal atonement [James E. Talmage, Jesus the Christ, 3rd ed. (1916), 373]. …

“(8) Certainly the three chosen apostles were taught in plainness ‘of his death, and also his resurrection’ [Joseph Smith Translation, Luke 9:31 (in Luke 9:31, footnote a.)]. …

“(9) It should also have been apparent to them that the old dispensations of the past had faded away, that the law (of which Moses was the symbol) and the prophets (of whom Elijah was the typifying representative) were subject to Him whom they were now commanded to hear.

“(10) Apparently God the Father, overshadowed and hidden by a cloud, was present on the al of an actual mountain. But because of faith, I have seen a mountain of doubt and despair removed and replaced with hope and optimism. Because of faith, I have personally witnessed a mountain of sin replaced with repentance and forgiveness. And because of faith, I have personally witnessed a mountain of pain replaced with peace, hope, and gratitude” (“Faith—the Choice Is Yours,” Ensign or Liahona, Nov. 2010, 33).

Scriptures: Matthew 17:1-13; Alma 5:13-14

To Ponder: What does it mean to be “transfigured”? How must I change in my spiritual capacity in order to be prepared for “at-one-ment” with Christ? For greater growth? Greater learning? What can I learn from Christ’s transfiguration? What is the role and power of priesthood keys in such spiritual growth and change? How does God prepare us for spiritual change/growth?

To Do: List the ways Christ is encouraging me to spiritually grow and change. Journal what would he have me learn from his own spiritual transfiguration. List the first things that come to mind that I would have to change in order to be in God’s presence. Commit to change one of these. Make a plan. List the ways God will help me make this change and help me prepare for spiritual growth.

LK 17