NT Lesson 4: Prepare Ye the Way of the Lord

"BEHOLD THE LAMB OF GOD"[1]

THEME

John the Baptist held the keys of Elias as the forerunner of the Lord and was a witness to His faithfulness to the Father in all things.

INTRODUCTION

(4‑1) Matthew 3:1. How Important Was the Mission of John the Baptist?

"Few prophets rank with John the Baptist. Among other things, his ministry was foretold by Lehi (I Ne. 10:7‑10), Nephi (I Ne. 11: 27; 2 Ne. 31:4‑18), and Isaiah (Isa. 40:3); Gabriel came down from the courts of glory to announce John's coming birth (Luke 1: 5 ‑44); he was the last legal administrator, holding keys and authority under the Mosaic dispensation (D. & C. 84:26‑28); his rnission was to prepare the way before, baptize, and acclaim the divine Sonship of Christ (John 1); and in modern times, on the 15th of May, 1829, he returned to earth as a resurrected being to confer the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery. (Jos. Smith 2:66‑75; D. & C. 13.)" (McConkie, Mormon Doctrine, p. 393.)

(4‑2) Matthew 3:1‑3. How Was John an Elias?

When the angel came to Zacharias in the temple to foretell the birth of John, a promise was given, that he would prepare the way of the Lord in the spirit and power of Elias (Luke 1: 17.)

Though John was not actually named Elias, his mission was accomplished through the "spirit and power of Elias." Joseph Smith explained it as follows:

. . . for the spirit of Elias was a going before to prepare the way for the greater, which was the case with John the Baptist. He came crying through the wilderness, 'Prepare ye the way of the Lord, make his paths straight.' And they were informed, if they could receive it, it was the spirit of Elias; and John was very particular to tell the people, he was not that light, but was sent to bear witness of that light.

"He told the people that his mission was to preach repentance and baptize with water; but it was He that should come after him that should baptize with fire and the Holy Ghost.

"If he had been an impostor, he might have gone to work beyond his bounds, and undertook to have performed ordinances which did not belong to that office and calling, under the spirit of Elias.

"The spirit of Elias is to prepare the way for a greater revelation of God, which is the Priesthood of Elias, or the Priesthood that Aaron was ordained unto. And when God sends a man into the world to prepare for a greater work, holding the keys of the power of Elias, it was called the doctrine of Elias, even from the early ages of the world.

"John's mission was limited to preaching and baptizing; but what he did was legal; and when Jesus Christ came to any of John's disciples, He baptized them with fire and the Holy Ghost." (Teachings, pp. 335‑36.)

Though John's mission was short and his message was simple, the unselfish, fearless manner in which he carried out his work as an "Elias" brought from Jesus the solemn expression that there had not been "a greater prophet than John the Baptist. " (Luke 7:28. Italics added.)

(4‑3) Matthew 3:9. What Did John Mean by Saying That God Was Able to Raise Up Children unto Abraham from the Stones?

". . . Judaism held that the posterity of Abraham had an assured place in the kingdom of the expected Messiah, and that no proselyte from among the Gentiles could possibly attain the rank and distinction of which the 'children' were sure. John's forceful assertion that God could raise up, from the stones on the river bank, children to Abraham, meant to those who heard that even the lowest of the human family might be preferred before themselves unless they repented and reformed." (Talmage, Jesus the Christ, p. 123.)

(4‑4) Matthew 3:16. What Is the Significance of the Holy Ghost Descending "like a Dove"?

"All four gospel authors record that the Spirit descended 'like a dove'; Luke adds that he also came in 'bodily shape'; and the Book of Mormon accounts say he came 'in the form of a dove.' (I Ne. 11: 27; 2 Ne. 31:8.) Joseph Smith said that John 'led the Son of God into the waters of baptism, and had the privilege of beholding the Holy Ghost descend in the form of a dove, or rather in the sign of the dove, in witness of that administration!

"Then the Prophet gives this explanation: 'The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage. It does not confine itself to the form of the dove, but in sign of the dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence." (Smith, Teachings, pp. 275‑76. Italics added.) It thus appears that John witnessed the sign of the dove, that he saw the Holy Ghost descend in the 'bodily shape' of the personage that he is, and that the descent was 'like a dove."' (McConkie, DNTC, 1:123‑24.)

(4‑5) Matthew 4: 1. Did Jesus Go into the Wilderness to Be Tempted?

Compare the Inspired Version account of these verses with the King James. "Then Jesus was led up of the spirit, into the wilderness, to be with God.

"And when he had fasted forty days and forty nights, and had communed with God, he was afterwards an hungered, and was left to be tempted of the devil." (Matthew 4:1, 2, Inspired Version. Italics added.)

"Jesus did not go into the wilderness to be tempted of the devil; righteous men do not seek out temptation. He went 'to be with God! Probably he was visited by the Father; without question he received transcendent spiritual manifestations. The temptations came after he 'had communed with God,' 'after forty days! The same was true in the case of Moses. He communed with God, saw the visions of eternity, and was then left unto himself to be tempted of the devil. After resisting temptation he again communed with Deity, gaining further light and revelation." (McConkie, DNTC, 1: 128; see also Mosiah 3:7.)

(4‑6) Matthew 4:5, 8. Did the Devil Really Transport Jesus Up to a Pinnacle of the Temple and Later Show Him the Kingdoms of the World?

The Prophet Joseph Smith adds this insight:

"Then Jesus was taken up into the holy city, and the Spirit setteth him on the pinnacle of the temple.

"Then the devil came unto him and said, If thou be the Son of God, cast thyself down, for it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

"And again, Jesus was in the Spirit, and it taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world and the glory of them.

"And the devil came unto him again, and said, All these things will I give unto thee, If thou wilt fall down and worship me." (Matthew 4:5, 6, 7, 9, Inspired Version. Italics added.)

(4‑7) John 1: 18. What About John's Statement "No Man Hath Seen God at Any Time"?

Of course there have been prophets who beheld Deity ' Joseph Smith taught, however, that the Father manifests himself only in order to bear record of Jesus:

"And no man hath seen God at any time, except he hath borne record of the Son; for except it is through him no man can be saved." (John 1: 19, Inspired Version.)

Notice also how John further clarifies his own statement in John 6:46.

(4‑8) John 1:42. Why Was It Significant That Simon Was Given Another Name?

Christ told Simon he would be called Cephas, or Peter, meaning a stone.

"Destined to stand as President of the Church of Jesus Christ and to exercise the keys of the kingdom in their fulness, Peter was to be a prophet, seer, and revelator. (D&C 81:2.) Foreshadowing this later call, Jesus here confers a new name upon his chief disciple, the name Cephas which means a seer or a stone.

"Added significance will soon be given this designation when, in promising him the keys of the kingdom, our Lord will tell Peter that the gates of hell shall never prevail against the rock of revelation, or in other words against seership. (Matt. 16:18.)" (McConkie, DNTC, 1: 132‑33.)

(4‑9) John 1:47‑49. What Was Nathanael's Experience "Under the Fig Tree"?

"Jesus here exercises his powers of seership. From the fragmentary account preserved in the scripture it is apparent that Nathanael had undergone some surpassing spiritual experience while praying, or meditating, or worshiping under a fig tree. The Lord and giver of all things spiritual, though absent in body, had been present with Nathanael in spirit; and the guileless Israelite, seeing this manifestation of seership, was led to accept Jesus as the Messiah." (McConkie, DNTC, 1: 134.)

(4‑10) John 2:4. Did Jesus Willingly Respond to His Mother's Request for Help at the Wedding Feast?

"Jesus said unto her, Woman, what wilt thou have me to do for thee? that will I do; for mine hour is not yet come." (John 2:4, Inspired Version. Italics added.)

(4‑11) John 2:4. What of Jesus' Addressing His Mother as "Woman"?

" . . . 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. To every son the mother ought to be preeminently the woman of women; She is the one woman in the world to whom the son owes his earthly existence; and though the title 'Mother' belongs to every woman who has earned the honors of maternity, yet to no child is there more than one woman whom by natural right he can address by that title of respectful acknowledgment. When, in the last dread scenes of His mortal existence, 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!' 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?" (Talmage, Jesus the Christ, pp. 144‑45.)

(4‑12) John 2:6, How Much Constitutes a "Firkin"?

A firkin is about nine gallons. Thus each of the six water pots contained around 18 to 27 gallons of water, with the result that Jesus then created between 100 to 150 gallons of wine‑a miracle showing that the wedding celebration was quite large.

POINTS TO PONDER

JESUS WAS TOTALLY OBEDIENT TO THE WILL OF HIS FATHER

Jesus Christ is a perfect example of what your attitude should be toward the commandments of our Heavenly Father. Consider for a moment the baptism of Jesus. Why was Jesus, baptized when he was without sin? Read 2 Nephi 31:5‑10. What does this teach you about Jesus? What symbolic significance do you see in Jesus' baptism with regard to his burial and resurrection? What significance does this have for you?

THE ADVERSARY TESTED JESUS AND SOUGHT TO THWART HIS MISSION

(4‑13) The Three Temptations Jesus Faced Are a Pattern for All Temptations

"Now, nearly every temptation that comes to you and me comes in one of those forms. Classify them, and you will find that under one of those three nearly every given temptation that makes you and me spotted, ever so little maybe, comes to us as (1) a temptation of the appetite; (2) a yielding to the pride and fashion and vanity of those alienated from the things of God; or (3) a gratifying of the passion, or a desire for the riches of the world, or power among men. (David 0. McKay in CR, Oct. 1911, p. 59.)

It was after the Savior had made his special covenants with the Father through baptism that the tempter confronted "him. But why should such strong temptations beset the Lord, after his baptism? And if the Lord received his most severe trials after he was firmly committed to the kingdom God, what about other men of greatness? Did their trials increase 71 Why would this be allowed to happen?

For an answer, consider what took place as the Lord prepared for his ministry. First, there was a deep sense of his sacred responsibility. Secondly, he received

revelation and instruction from his Father. Thirdly, he was challenged by  ‑ trials and temptations and through them proved his loyalty.

Finally, because of them he developed strength to overcome all obstacles and proceeded in his ministry with increased light and revelation.

Now consider some of the experiences which befell the Prophet Joseph Smith. As you read keep in mind the four :,:;points listed above. Read Joseph Smith 2.‑8‑19. If the

Savior and the Prophet went through trials and temptations after they were firmly committed to the Church, what about you? Read thoughtfully President Lee's statement below:

(4‑14) All Will Be Tested

"As I have labored among the brethren here and have studied the history of past dispensations, I have become aware that the Lord has given tests all down through time as to this matter of loyalty to the leadership of the Church. I go back into the scriptures and follow along in such stories as David's loyalty when the king was trying to take his life. He wouldn't defile the anointed of the Lord even when he could have taken his life. I have listened to the classic stories in this dispensation about how Brigham Young was tested, how Heber C. Kimball was tested, John Taylor and Willard Richards in Carthage Jail, Zion's Camp that received a great test, and from that number were chosen the first General Authorities in this dispensation. There were others who didn't pass the test of loyalty, and they fell from their places.

"I have been in a position since I came into the Council of the Twelve to observe some things among my brethren, and I want to say to you: Every man my junior in the Council of the Twelve, I have seen submitted as though by Providence, to these same tests of loyalty, and I wondered sometimes whether they were going to pass the tests. The reason they are here today is because they did, and our Father has honored them....

"And so God has honored them, and it is my conviction that every man who will be called to a high place in this Church will have to pass these tests not devised by human hands, by which our Father numbers them as a united group of leaders willing to follow the prophets of the Living God and be loyal and true as witnesses and exemplars of the truths they teach." (Harold B. Lee in CR, Apr. 1950, p. 101. Italics added.)

Does this mean that there will be tests, trials, and temptations in your future? Yes! But do not fear. What was the result of overcoming the trials and temptations for the Savior and for the Prophet? Can you see that not only did they prove loyal to their stewardship but also they grew in spiri‑, tual power, light, and closeness to God? Can you see that as you become committed to the kingdom, you will have the opportunity to grow also, into a brilliant, scintillating child of God? Further, do you understand that through your covenant you will be supported by the Spirit in your trials? Look at the reassurance Alma gives in Alma 36:3‑5, 27,

Do not look for temptation and trials, for they will come on their own, but determine to resist and overcome them as they do, that you may receive of the joy of the Lord.

(4‑15) We Should Not Even Accommodate Temptation

"The importance of not accommodating temptation in the least degree is underlined by the Savior's example. Did not he recognize the danger when he was on the mountain with his fallen brother, Lucifer, being sorely tempted by that master tempter? He could have opened the door and flirted with danger by saying, 'All right, Satan, I'll listen to your proposition. I need not succumb, I need not yield, I need not accept‑but I'll listen.'

"Christ did not so rationalize. He positively and promptly closed the discussion, and commanded: 'Get thee hence, Satan,' meaning, likely, 'Get out of my sight‑get out of my presence‑I will not listen‑I will have nothing to do with you.' Then, we read, 'the devil leaveth him."' (Kimball, Miracle of Forgiveness, p. 216.)

AM I WILLING "TO DO THE WILL OF MY FATHER"?

There is no way to account for the way Jesus kept his covenants  except through that grand purpose which he expresses Though we can perhaps only begin to fathom the feelings that Jesus had for his Father, we should remember that his Father is also our Father in heaven. We can make the grand purpose of our lives the same as our Savior's grand purpose. Each of us can resolve "to do the will of my Father. "

Supplements for New Testament Course of Study by Daniel Rona

The word Messiah literally means "the anointed one." Anointing includes the practical and symbolic qualities of softening and healing.

"Anointing with oil is a very ancient custom. It was done for both practical and symbolic reasons. The practical use was cosmetic, to soften and protect the skin, as well as medicinal, to heal various afflictions. Anointing also figured in the coronation of the king, in the ordination of Aaron and his sons as priests, and in the purification of a person suffering from leprosy. These anointings . . . symbolized the new rank and power given to the anointed person and they evoked God's blessing on him."

"The anointing oil was holy and made according to a special formula. It could be used for no purposes other than those outlined above. In the case of leprosy, the oil used was not holy. According to the Talmud, the anointing oil was compounded only once in history --- by Moses, who made enough to last for the whole period from the anointing of Aaron until the residue was hidden away by King Josiah. After that time no anointing took place."

"In the case of kings, the whole head was anointed, i.e., covered with the oil, whereas the priests had only a mark made on the head with the oil. For King David and his descendants the oil was poured out of a horn; for King Saul it was from a phial since "his kingdom was not a lasting one." The kings of the Northern Kingdom of Israel were not anointed with oil but with balsam." (Encyclopedia Judaica Jr.)

As late as 11th century, there were still some Jewish scholars who saw, as basic to the Jewish religion, the following four principles:

(1) belief in God;

(2) belief in the prophets;

(3) belief in the World to Come; and

(4) belief in the coming of the Messiah.

The latter two items of a belief in a world to come and in the coming of the Messiah has been greatly diminished in modern Jewish society.

One of the problems is that the gathering of the Jews and the coming of the Messiah are linked. There’s no question about the gathering of the Jews, but where is the Messiah?

"Isaiah describes a glorious age, the coming of "the day of the Lord." After the evil are punished, "it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people" (11:11). With the coming of the Messiah, Jews will come home to Jerusalem, the everlasting city."

"The majority of religious leaders believed that there could be no return to Zion before the coming of the Messiah; and the active Zionists were mostly those who had abandoned their traditional religious roles and replaced them with secular, political activities." (Encyclopedia Judaica Jr.)

Let us examine Jewish thought about the Messiah so that we may understand our brother’s points of view and in that way the comparisons might be helpful in identifying the true Messiah and what he would really do.

"I believe with perfect faith in the coming of the Messiah, and, though he tarry, I will wait daily for his coming." This is the 12th of Maimonides' 13 articles of faith and clearly expresses what has become a cardinal belief of traditional Judaism."

"In the Bible there is no direct reference to the Messiah although certain passages are interpreted by later scholars to be referring to him. It seems that belief in the Messiah started to develop during the Babylonian exile after the destruction of the First Temple, when the Jews came into contact with other religions, particularly oriental, mystical faiths. However, by Talmud times belief in the Messiah had become firmly a part of normative Judaism."

"In traditional Judaism, the Messiah will be a human being --- albeit it a perfect one --- who will come and bring harmony to the world. He will not have a divine aspect other than having been chosen by God for his task. The Hebrew word for Messiah, mashi'ah, means "anointed" and indicates that the Messiah has been chosen by God. The coming of the Messiah therefore has come to mean the redemption of the Jewish people and an end to its suffering and tribulations."

"Throughout history many men have presented themselves as the Messiah and because of the Jews' great longing for his coming, these "messiahs" have sometimes attracted large followings. Of course the most famous was Jesus, although Christianity deviated from Judaism in ascribing to him divine characteristics. Of the purely "Jewish" messiahs, the best known is undoubtedly Shabbetai Zevi who electrified the whole world, both Jewish and gentile."

"According to the Talmud, the Messiah will be a descendant of the House of David and will be preceded by a secondary Messiah, from the House of Joseph. Folklore has it that he will arrive riding a donkey, although some sources have him arriving triumphantly riding the clouds. A widespread belief was that the Messiah will be born on the 9th of Av, the anniversary of the destruction of the First and Second Temples."

Throughout the ages there has been a great deal of speculation as to when the Messiah will come and many kabbalists and mystics worked out exact dates for his expected arrival. Most rabbinic authorities were against such speculation, probably because it always brought extreme disappointment to those who accepted the dates."

"In modern Judaism, the idea of the Messiah has undergone great change. Reform Judaism has substituted a belief in a perfect world when mankind progresses sufficiently and many Orthodox thinkers describe the establishment of the State of Israel as "the beginning of the redemption," that is, the start of the messianic era."

"Throughout Jewish history, Jews all over the world have yearned for the coming of the Messiah. But at various times, especially in periods of trouble and suffering, the passive yearning turned into active preparation on the part of those who believed that the Messiah had indeed arrived and that the redemption was about to begin. The troubles afflicting them, such as the Crusades or the Chmielnicki massacres, were considered at the time to be the hevlei mashiah or "birth pains of the Messiah" which must be endured before his actual appearance."

"Time and time again whole communities became convinced that their redemption was finally at hand. The excitement and jubilation would spread from town to town as the rumors and stories of signs and miracles were passed on. People sold their possessions, neglected their work and prepared themselves for their trip to Erez Israel. What terrible disappointment when in the end their Messiah proved to be merely a false hope!"

"An early example of messianic expectation took place during the period of the Second Temple in Judah. The turbulence accompanying the rule of King Herod and, later, that of the Romans led to the emergence of messianic leaders, each of whom claimed to be the "king of Israel," about to free the Jews from the hated foreign rulers. Many of these, like Jesus of Nazareth, were crucified for their efforts. (Encyclopedia Judaica Jr.)

The Herods preceding and during Jesus’ time had a significant role in establishing a political and economic era that provided enough freedom of religious expression and an environment that the ancient law and priesthood could be restored, albeit in a rather insignificant way as compared to all the other things that were going on. It was the time that people desired to be delivered from the cruelty of the Romans (brought on by the traitorous onslaught of Jewish zealots) and the corruption of the Jewish priesthood. It was the precise time that events would result in the Savior’s great atonement for all mankind, a deliverance, largely unnoticed at the time, that had eternal implications for everyone.

"Herod I (73--4 B.C.E.), a cunning and ruthless tyrant and vassal of Rome, was king of Judea from 37 B.C.E. until his death. Herod was the second son of Antipater, the Idumean whose family had converted to Judaism in the time of John Hyrcanus, the Hasmonean king (135--104 B.C.E.). Antipater himself was the governor of Edom during the reign of Alexander Yannai who succeeded his father, John Hyrcanus. After Alexander's death, Antipater supported one of the two sons who contended for the throne and had his own son Herod appointed governor of Galilee in 47 B.C.E."

"Herod crushed a revolt against Antipater's rule led by a Jewish nationalist named Hezekiah, executing the leaders without trial and escaping the sentence of the Sanhedrin by flight to Roman Syria, where he was appointed a provincial governor. After the assassination of Julius Caesar in 44 B.C.E., Herod threw in his lot with the assassin Cassius (who had temporarily established his rule in the East). Herod zealously extracted heavy taxes from Judea in order to curry favor with Rome. In 43 B.C.E. Antipater was murdered at the instigation of the Judean ruler Hyrcanus II. By marriage to Mariamne at this time, Herod attached himself to the Hasmonean dynasty."

In 41 B.C.E. Herod bribed the Roman ruler Mark Antony into granting himself and his brother Phasael the rule of Judea under Hyrcanus' supervision. The following year Mattathias Antigonus (a grandson of Alexander Yannai) seized the Judean throne and besieged Herod, Phasael, and Hyrcanus in Jerusalem. Phasael committed suicide, Hyrcanus was captured, and Herod escaped to Rome, where he was granted the Judean throne by Mark Antony and Octavian. With Antony's aid Herod took Jerusalem in 37 B.C.E. and Mattathias Antigonus was put to death."

"Immediately on seizing power, Herod executed 45 Sanhedrin supporters of the Hasmoneans, effectively destroying the court's legislative power. He succeeded in extending the area under his control by bribing and flattering successive Roman emperors. Although in internal affairs Herod had unlimited authority, he remained a mere and willing vassal of Rome, possessing no authority to conduct foreign policy or to appoint an heir without imperial sanction. Always fearful of opposition, he had murdered all members of the Hasmonean family who were potential threats to his power, including his wife Mariamne and her embittered sons Alexander and Aristobulus, Hyrcanus, and his own son and heir Antipater. When granting permission for Antipater's death in 4 B.C.E., Augustus is reported to have commented: "It is better to be Herod's pig than his son," because Herod would not eat pork. Herod himself died five days later."

"Herod's rule had destroyed the internal organization of the Jewish community and displaced the authority of the Torah. Though a Jew himself, he was hated by the people. One of the few productive aspects of his reign was the large number of cities, fortresses and palaces he had built, amongst which is the mountain lair of Masada. He also employed 11,000 workmen to rebuild the Temple in Jerusalem and it was so beautiful that people said: "He who has not seen the Temple does not know what beauty is." His last act was to have burned alive two Jewish scholars who had incited the people to remove the Roman eagle from the Temple facade. His death was celebrated throughout Judea." (Encyclopedia Judaica Jr.)

The New Testament reports that it was this Herod who ordered all babies in the nearby town of Bethlehem up to two-years old to be killed. This in response to the "wise men" who came looking for the "new king" about two years AFTER he was born. The Herod that dealt with Jesus at the end of his mortal life was Herod Antipas.

"An early example of messianic expectation took place during the period of the Second Temple in Judah. The turbulence accompanying the rule of King Herod and, later, that of the Romans led to the emergence of messianic leaders, each of whom claimed to be the "king of Israel," about to free the Jews from the hated foreign rulers. Many of these, like Jesus of Nazareth, were crucified for their efforts." (Encyclopedia Judaica Jr.)

It is important to note that Herodian and Roman rule was not always oppressive. Most of the difficulties that the Jews encountered were caused by a fairly small segment of society, the Zealots, who made murderous raids against the Roman government.

"Agrippa I (10 B.C.E. - 44 C.E.) became a beloved and respected king of Judea although his early life was one of quarreling, drunkenness and flight from debt. The son of Aristobulus and Berenice, grandson of King Herod of Judea, and Mariamne, the Hasmonean princess, he was educated in Rome with the princes of other courts. These connections were important to him later in his life. During periods of political turmoil among the vassal states of Rome, Aggripa was rewarded with appointment as ruler of parts of the Kingdom of Israel (37 C.E.) and later of Judea and Samaria (41 C.E.). His three-year reign was a period of relief and benefit for the Jews. He was sympathetic to the Pharisees and careful to observe Jewish laws. Thoughtful and sincere, Agrippa once stopped his own procession to let a bride's pass first. He was not proud, and celebrated the festival of First Fruits with other residents of Jerusalem. When called to read the Torah he stood, although a king was allowed to sit. When he read the passage: "One from among thy brethren shalt thou set a king over thee: thou mayest not put a foreigner over thee" (Deuteronomy 17:15), his eyes filled with tears, since he was not of pure Jewish descent. But the rabbis called out, "Agrippa, you are our brother." His death (44 C.E.) was sudden and mysterious. It was thought that he had been poisoned by Romans who feared his popularity with his subjects." (Encyclopedia Judaica Jr.)

Immediately preceding Jesus’ life, another series of events paralleled the political/economic events going on. A prophet was preparing the way for a deliverer. His effort was to bring the people to have faith in the true redeemer, repent and make covenants so that they might receive the Holy Spirit which the redeemer would give them.

In Judaism, Faith, Repentance, Baptism (immersion - Mikveh) and the Holy Spirit are viewed as follows.

Faith

"In the Bible there are no articles of faith or dogmas in which the Jew is commanded to believe. Belief in God's existence and infinite ability is taken for granted and is the basis of the Bible. This is the importance of the story of the Exodus from Egypt; the Children of Israel witnessed God's wonders and passed on the record of their own personal experience to their descendants. The biblical word emunah (and its other forms) which is often translated as "belief" really means "trust" or "confidence," which is something quite different."

"Judaism insists on belief, faith and good deeds (which are also called mitzvot); but by themselves they are not enough. The actual observance of the mitzvot, notwithstanding the fact that it may occasionally cause inconvenience, is a prime doctrine of Judaism." (Encyclopedia Judaica Jr.)

Repentance

"A unique aspect of the Jewish faith is that although God rules the world with absolute justice, He is also merciful and forgives sins against Him. The doctrine of repentance is based on this belief."

"Although Judaism sees sin as a most serious matter, even the sinner is not without hope. One of the most important theological doctrines of both the Bible and the Talmud is that if a sinner repents his bad deeds, God will forgive him. Repentance consists of several stages --- firstly the sinner must reflect on his actions and realize that he has indeed done the wrong thing. He must then make up his mind never to do it again, and confess his sin. This confession is not made to any other human being but is made by the sinner directly to God. On this basis the two confessions Ashamnu and Al-Het were introduced into the prayers for the Day of Atonement which is a special occasion for repentance and forgiveness. However, even when a sinner has done all these things, his repentance is still not final until he has been exposed to the same temptation and withstood it. Of course he should not deliberately put himself on that spot again."

"Repentance in Hebrew is known as teshuvah, which literally means "return," and signifies a return to God. A person who repents his sins is known as a ba'al teshuvah. Many rabbis of the Talmud believed that the real ba'al teshuvah is greater even than a person who has never sinned and they furthermore said that when a person repents out of love of God (and not just out of fear of divine punishment), all the sins he had committed are considered to be mitzvot. This is perhaps the most comforting doctrine that Judaism has given to the world." (Encyclopedia Judaica Jr.)

Conversion - Immersion

"A convert to Judaism is considered a new-born child, and, from the halakhic point of view, he has no father or mother. Thus, if a whole family converts, the children and the parents start their lives as Jews with no legal relationship. Because of this state of affairs, converts are always named as though they were the sons of Abraham, the first Jew. A husband and wife who convert must also have another wedding ceremony in order to be married under Jewish law."

"A potential convert (or proselyte) is first questioned by a court (bet din) of three rabbis. They usually begin by trying to persuade him to give up the idea of joining a nation which has been, and today still is, severely persecuted. If the candidate still affirms sincerely that he is ready to "accept the yoke of the commandments," he or she must undergo a period of instruction in Judaism, in its laws and practices. After thorough study, when he understands the mitzvot and is ready to begin his life as a Jew, the candidate is ready for the rituals of conversion. For both males and females the bet din oversees their immersion in a ritual bath (mikveh)." (Encyclopedia Judaica Jr.)

There is some Jewish thought that the Bet Din should always have the presence of Levites. They will witness the total immersion of the person.

"Just how to construct a mikveh in accordance with the numerous legal specifications involved constantly posed a technological problem of great seriousness, and over the generations rabbinic thinkers were repeatedly challenged to come up with novel solutions to this unusual problem which demanded a rare combination of technologic and halakhic ingenuity."

"Briefly the basic legal requirements are these:

1) A mikveh must not be filled with water that has been drawn (i.e., has been in a vessel or a receptacle), but with water from a naturally flowing source; spring water or rainwater are the ideal sources, but melted snow and ice are also permitted.

2) The water must be able to flow into the mikveh freely and unimpeded (any blockage renders the water "drawn water") and must reach the mikveh in vessels that are not susceptible to ritual uncleanness.

3) The minimum size of the mikveh is of a vessel which has a volume of "40 seah," variously estimated at between 250 and 1,000 liters (quarts).

4) The mikveh must be watertight and must be constructed of natural materials on the spot, for otherwise it is deemed itself to be a "vessel" and renders the water in it "drawn water." (Encyclopedia Judaica Jr.)

John, a Levite, was administering immersions in a classic Jewish environment. The water source came from springs (living water), it flowed freely (Jordan River), it exceeded the minimum amount of water needed and it was a natural setting. The Jewish tradition also includes a requirement that the Mikveh should be below ground level. The Jordan River, where John the Baptist was immersing people is at the lowest place on the face of the earth, near the Dead Sea.

Holy Spirit

"Ruah ha-Kodesh (holy spirit) is often used as a synonym for prophecy. However, according to some rabbis, unlike prophecy, there are some types of ruah ha-kodesh which also can be attained by doing good deeds." (Encyclopedia Judaica Jr.)

The expression of the "Holy Spirit has been used to describe various righteous teachers and sages.

". . . Luria already had a reputation as a man of striking personality who possessed the holy spirit."

". . . Nahman was the great-grandson of the Ba'al Shem Tov, the founder of Hasidism, and his mother was said to "possess the holy spirit."

". . . Phinehas is known to have traveled to redeem captives, and on one journey a river in flood parted for him, so as not to delay his mission. He constructed the famous "ladder of saintliness" in which Caution (against evil) leads through Eagerness (for good), Cleanliness, Purity, Asceticism, Holiness, Humility, Fear of God, Attainment of the Holy Spirit (divine inspiration), ultimately to the Resurrection of the Dead." (Encyclopedia Judaica Jr.)

Some other statements from Jewish thought may be valuable in understanding temptation and wealth.

"Neither great personalities nor simple folk are immune to the power of the yezer ha-ra, which in rabbinic literature, is usually depicted as the influence of Satan. The function of Satan is to tempt all humanity and to test a person's sincerity. The rabbis taught that one must there fore always be aware of the power of temptation, for the yezer ha-ra can grow and become a bad habit. At first it resembles the thread of a spider's web, the wise men tell us, -- fragile and barely visible. If not controlled it will become as strong as a stout rope. Judaism places a high value on the good that results from man's victory over his evil inclinations. "Who is mighty?" ask the sages. "One who subdues his inclinations."

". . . However, even when a sinner has done all these things, his repentance is still not final until he has been exposed to the same temptation and withstood it. Of course he should not deliberately put himself on that spot again."

"The Bible also warns against false friendship, saying that people might be attracted to a person solely because of his wealth, and not out of motives of respect." (Encyclopedia Judaica Jr.)

The area traditionally known as the place where Jesus was tempted (Jericho), is the site of three Biblical stories that deal with wealth. In Joshua’s time, Achan was tempted and stole a goodly Babylonish Garment, shekels of silver and a wedge of gold.

"And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done: When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it." (Joshua 7:21-22)

In New Testament times, Zacchaeus, the tax collector in Jericho, gave up half his wealth and gave it to the poor and offered a fourfold repayment to anyone who had felt he had wronged them.

"And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold." (Luke 19:8)

Jesus turned down the temptation of wealth.

"Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me." (Matthew 4:8-9)

New Testament Insights—A Comparison of the Four Testimoniesa

Each of the Testimonies gives an account of the thirty‑three years of Jesus' earthly life; yet each has some peculiarities and unique features of its own. Some material can be found in all four of the records, some in three, some in two, and some in only one.

The following chart shows the percentage of information that is common to all the records and the percentage that is particular to an individual writer.

Book	Exclusive Material	Common Material
Matthew	42%	58%
Mark	7%	93%
Luke	59%	41%
John	92%	8%

From the above we see that 93 percent of the material in Mark is included in the other records, while only 8 percent of the information in John is included in the others, and so forth.

Matthew

Main emphasis is toward the Jews:

Apparently written to and for Jewish readers.

a.        Places great emphasis on fulfillment of Old Testament prophecy, and presents Jesus as the fulfillment of that prophecy.

b.        Note Matthew's use of the Old Testament:

Matthew 2:15‑"Out of Egypt ......"

Matthew 2:17‑18‑"spoken by Jeremy [Jeremiah]."

Matthew 2:23‑"He shall be called a Nazarene."

Matthew 27:9‑"Thirty pieces of silver."

c.        Has several lengthy discourses. Examples: Sermon on the Mount (chapters 5‑7); instruction to the Twelve (chapter 10); rebuke to the Pharisees (chapter 23); the Second Coming (chapter 24).

Some material exclusive to Matthew:

a.        Visit of the wise men; a star in the east. (Matthew 2:1‑12)

b.        Flight into Egypt. (Matthew 2:13‑14)

c.        Slaying of the Bethlehem children. (Matthew 2:16‑18)

d.        Sermon on the Mount. (Matthew 5, 6, 7)

e.        Ten parables that the others do not have.

Some peculiarities of the book of Matthew:

a.        He alone mentions the circumstances of Jesus' paying tribute to the tax collector of Capernaum. (Matthew 17:24‑27)

b.        He alone mentions "sealing the stone and setting a watch" at the tomb. (Matthew 27:66)

Concerning Matthew's feast for Jesus and some publicans, both Mark 2:15 and Luke 5:29 indicate that it was Matthew who gave the feast, but Matthew's account tends to keep him anonymous. (Matthew 9:9‑13)

Mark

Main emphasis is on the doings of Jesus:

a.        Written to Gentile (most likely Roman) members of the Church.

b.        Apparently used Peter as a chief source of information.

c.        Emphasis is upon acts rather than upon teachings and discourses. No long sermons.

d.        Great emphasis upon miraculous events.

e.        Seems to emphasize the Galilean ministry rather than Jesus' ministry in Judea.

Some material exclusive to Mark:

a.        One exclusive parable. (Mark 4:26‑29)

b.        A young man wearing a sheet. (Mark 14:51‑52)

c.        Signs that follow believers. (Mark 16:17‑18)

Some peculiarities of the book of Mark:

a.        Explanation of Jewish terms and phrases. These explanations are not found in corresponding passages in Matthew or Luke. (Mark 7:2; 7:34; 5:41; 2:26; 7:2‑13) This is probably because Mark wrote to non‑Jews who, without some explanation, would not understand Jewish phrases, geography, and culture.

b.        An anonymous reference to himself? (Mark 14:51‑52)

c.        Emphasis upon Jesus' physically resting. Eleven places mention Jesus resting; this is more than in any other record.

d.        The only one to mention that Jesus was a carpenter. (Mark 6:3)

Luke

Main emphasis is on the universality of Jesus' teachings:

a.        Written to Theophilus, a Gentile Christian acquaintance. (Luke 1:1‑4)

b.        Emphasis upon Jesus' teachings, especially the parables.

c.        Apparently used Paul as a major source of information.

d.        Has a strong Gentile appeal, as contrasted with the Jewish emphasis in Matthew

Some material exclusive to Luke:

a.        Visits of Gabriel to Zacharias and to Mary. (Luke 1)

b.        Births of John the Baptist and Jesus, circumcision, Anna, and Simeon's prophecies. (Luke 1, 2)

c.        Jesus at the temple at age 12. (Luke 2:41‑52)

d.        Twelve parables that the others do not have.

e.        Only one to mention the Seventy (Luke 10:1‑25)

f.         Only one to tell of Jesus' sweating blood. (Luke 22:44)

g.        Jesus' discussion with a thief about paradise. (Luke 23: 39‑43)

h.        Jesus eating fish and honey after resurrection. (Luke 24: 41‑43)

Some peculiarities of the book of Luke:

a.        Special attention to illness and medical terms‑circumcision, Jesus sweating blood, withered right hand, leprosy, healing of Malchus's ear.

b.        Emphasis on prayer. More frequent mention of prayer than in any of the other records.

c.        More attention to women and stories about women than any of the other records.

d.        An emphasis on individual salvation, and the salvation of Gentiles, as contrasted to the salvation of the house of Israel.

John

Main emphasis is on such spiritual fundamentals as Jesus being the Son of God:

a.        Probably addressed to both Jewish and Gentile audiences ‑a general tract.

b.        The main purpose was to emphasize that Jesus is the Son of God. (John 20:30‑31) (Yet, surprisingly, John makes no mention of the virgin birth.)

c.        An emphasis upon Jesus' ministry in Judea as well as in Galilee.

d.        Several long discourses, such as the bread of life (chapter 6), the Holy Ghost (chapters 14, 16), prayer in the Garden (chapter 17).

Some material exclusive to John:

a.        The call of four early disciples, wedding at Cana, Nicodemus's visit to Jesus, an early clearing of the temple, the woman at the well in Samaria, curing the nobleman's son, curing the lame man at the pool. (John 1:35 to 5:24)

b.        Discourses on the bread of life, on the light of the world, on the living water, healing a man born blind, the raising of Lazarus. (John chapters 6‑11)

c.        The only one to mention the washing of feet at the Last Supper, discourse about the Holy Ghost, prayer in the Garden, piercing of Jesus' side, Thomas the doubter, promise of John's tarrying. (John 13 to 21)

d.        No true parables, but two allegories: John 10 (the good shepherd) and John 15:1‑8 (the vine and the branches).

Some peculiarities of the book of John:

a.        Anonymous references to John himself? (John 13:23; 20:1‑11; 21:20‑24)

b.        Emphasis on Philip. (John 1:43‑45; 12:21‑22; 14:8‑9)

c.        Emphasis on Thomas. (John 11:16; 20:24‑29; 21:2)

d.        The testimony of John is notable for what it omits as well as for what it contains. There is no reference or allusion to Jesus' forty days in the wilderness, the parables, calming the storm at sea, the Mount of Transfiguration, casting out of devils, the Sermon on the Mount.

Some variations in the Testimonies:

a.        The genealogy of Jesus given in Matthew 1 and Luke 3. Matthew's account runs from Abraham down to Christ in the style of the Old Testament genealogies. Luke's account runs in the other direction from Jesus back to Abraham and then continues to Adam. This direction is said to be consistent with Greek genealogies. Thus each of these is consistent with the purpose of the book in which it is found.

b.        Healing of two who were possessed of a devil. Mark and Luke say one man; Matthew says there were two men thus possessed. (Mark 5:2; Luke 8:27; Matthew 8:28)

c.        Triumphal entry into Jerusalem. Matthew reads that Jesus rode two animals; Luke, only one. (Matthew 21:1‑7; Luke 19:28‑36) This situation is corrected by the JST in Matthew.

d.        Varied statements of the inscriptions on the cross. (Matthew 27:37; Mark 15:26; Luke 23:38; John 19:19)

e.        Angel at the tomb (one or two angels?) (Matthew 28; Mark 16; Luke 24; John 20) This is corrected by the JST to read consistently that there were two.

f.         Names of the Twelve (alternate names and also some grouping into pairs). (Matthew 10:2‑4; Mark 3:16‑19; Luke 6:13‑16; Acts 1:13)

Help from Latter‑day Revelation

The Book of Mormon is very helpful in clarifying and supplementing numerous concepts and events in the New Testament. This is particularly noticeable in the Savior's sermon to the Nephites (3 Nephi 12, 13, 14), which is similar to the Lord's instruction to the Twelve (Matthew 5, 6, 7). Considerable light is given in the Book of Mormon concerning which part of the sermon is applicable to the world, or even to the Church in general, and which parts are for special chosen disciples only. For example, 3 Nephi 13:25‑34 makes it plain that the command in Matthew 6:25‑34 that one should "take no thought for tomorrow, for food or clothing" is not a command for the whole world, or even for Church membership in general, but for the Twelve only.

Likewise, valuable information is given in the Book of Mormon account concerning the Beatitudes (compare 3 Nephi 12 with Matthew 5). Also, much valuable information is given about the sacrament (3 Nephi 18) and the meaning of the "other sheep" mentioned in John 10: 16 (3 Nephi 15:11‑24).

The Book of Mormon confirms that Jesus is a God of miracles and that he performed many mighty miracles among the people of Palestine during his mortal ministry (Mosiah 3:5‑10; Mormon 9:16‑18). To these may be added the following items in which the Book of Mormon refers to and supports specific events that are recorded in the New Testament:

Work of John the Baptist (name not specified):

a.        A prophet to prepare the way for Christ. (1 Nephi 10:7; 11:27)

b.        To baptize Christ with water. (1 Nephi 10:9‑10; 11:27; 2 Nephi 31:4‑8)

c.        To bear witness of Christ. (1 Nephi 10:10)

d.        Not worthy to unloose Christ's shoe latchet. (1 Nephi 10:8)

e.        The place of baptism. (1 Nephi 10:9; compare John 1:28)

Jesus Christ (named beforehand, by prophecy‑2 Nephi 10:3; Mosiah 3:8):

a.        Jesus, God of the Old Testament. (3 Nephi 15:4‑5; 1 Nephi 19:7‑10; Mosiah 3:5‑11; 7:27)

b.        Baptized. (1 Nephi 10:9‑10; 11:27; 2 Nephi 31:4‑8)

c.        Received the Holy Ghost (sign of the dove). (1 Nephi 11:27; 2 Nephi 31:8)

d.        Rejected by the people. (1 Nephi 11:28‑32; Mosiah 3:9)

e.        Sweat blood. (Mosiah 3:7)

f.         Crucified. (1 Nephi 10:11, 11:33; 2 Nephi 10:3; Mosiah 3:9)

g.        Buried, rose the third day. (2 Nephi 25:13; Mosiah 3:10)

h.        The first to rise in the resurrection. (2 Nephi 2:8)

i.         Chose twelve Apostles from among the Jews. (1 Nephi 11:29‑36; 12:9; 13:24, 26, 39‑41; Mormon 3:18‑19)

j.         Performed many miracles (in Palestine). (1 Nephi 11:31; Mosiah 3:5; 3 Nephi 17:7‑8)

k.        His Apostles also performed miracles (in Palestine). (Mormon 9:18)

l.         Fulfilled the law of Moses. (3 Nephi 15:5‑8)

m.      Ended the law of circumcision. (Moroni 8:8)

n.        Ascended to heaven (from Palestine). (3 Nephi 11:12)

o.        There is no other name in which to trust for salvation besides the name of Christ. (2 Nephi 31:21; Mosiah 3:17,5:8)

Mary, mother of Jesus (named beforehand by prophecy‑Mosiah 3:8; Alma 7:10):

a.        A virgin. (1 Nephi 11:13‑20; Alma 7:10)

b.        To live at Nazareth. (1 Nephi 11:13)

c.        Mother of the Son of God. (1 Nephi 11:18)

Other items:

a.        One of the Twelve to be named John. (1 Nephi 14:27)

b.        John to have writings in the book of the Jews (1 Nephi 14:23)

c.        John not to taste of death. (3 Nephi 28:6‑7; compare John 21:21‑23)

d.        Record of the Jews to consist of the writings of the prophets and also the records of the Twelve Apostles (Old and New Testaments). (1 Nephi 13:38‑41)

e.        Jerusalem to be destroyed after Christ's ministry. (2 Nephi 25:14; 6:9‑10)

f.         The Twelve Apostles to judge Israel. (1 Nephi 12:9; Mormon 3:18‑19; compare Matthew 19:28)

The Doctrine and Covenants also gives much information about the New Testament, particularly confirming its authenticity. References include the following:

Persons:

a.        John the Baptist. (27:7; 84:27‑28; 133:55)

b.        Zacharias, father of John the Baptist. (27:7)

c.        Peter, James, John. (27:12)

d.        Paul, an Apostle. (18:9)

e.        Nathanael, a man without guile. (41:11; compare John 1:47)

Events:

a.        Mount of Transfiguration. (63:21; compare Matthew 17)

b.        Washing of feet. (88:140‑41; compare John 13)

c.        Holy Ghost (in the sign of a dove) descending upon Jesus. (93:15; compare John 1:32)

d.        Parable of the ten virgins. (45:56; compare Matthew 25)

e.        Parable of the wheat and tares. (86:1; compare Matthew 13)

f.         The Mount of Olives. (133:20)

g.        Crucifixion of Jesus. (20:23)

h.        Resurrection of Jesus. (20:23)

i.         A white stone. (130:10‑11; compare Revelation 2:17)

j.         A sea of glass. (130:6‑7; 77:1; compare Revelation 4:6)

In addition to the numerous references from the Book of Mormon and the Doctrine and Covenants, many references could be cited from the Pearl of Great Price that sustain and support the general thesis of the New Testament

John the Baptist: A Burning and a Shining Light[2]

Among those that are born of women, there is not a greater prophet than John the Baptist." (Luke 7:28). "John ... bare witness unto the truth.... He was a burning and a shining light: and ye were willing for a season to rejoice in his light" (John 5:33, 35). With many such words the Lord Jesus praised the work of his friend John the Baptist.

[Included] is a discussion of the things that made John great. His privileges exceeded those of any other prophet. His had the one-time-only honor of preparing the way before the ministry of the Lord himself; of baptizing the Son of God; of announcing to the Jewish nation that their Messiah was at that very moment among them; and of identifying the Lord in person to the people. He was also the teacher and tutor of several future Apostles.

John was born to trouble. As a child of promise his life was almost immediately threatened by the head of state. He grew to maturity in the harshness of a semi-tropical desert. His public ministry occupied less than a year, and was followed by months of imprisonment and torture in the dreariness of a dungeon cell. His violent death in his early thirties was due to a weak and lustful king's being manipulated by an infuriated, scheming queen and a charming dancing girl.

John filled every responsibility of his mission. He alerted and aroused a nation to an awareness of their Messiah, and introduced the New Testament dispensation. His short life bridged two dispensations: he was at once the embodiment and great representative of the law of Moses and the first prophet of the dispensation of the meridian of time.

Perhaps John's outstanding service is scantily appreciated because his life is overshadowed by the presence of the Son of God. Such obscurity was perfectly acceptable to John, who also said as much. However, here we will attempt to illustrate the elements of John's true magnificence.

John: Forerunner and Herald of the Messiah

John the Baptist is one of the great figures in sacred literature. Though his brief mortal ministry was limited in time and travel to a small portion of the Holy Land during the New Testament period, he is widely acclaimed in scripture and spoken of in all four standard works. He was in effect the last prophet of the Old Testament and the first of the New, and a necessary participant in the dispensation of the fulness of times.

A Child of Promise

Most of us know two things about John: He baptized Jesus Christ in the Jordan River, and he ordained Joseph Smith and Oliver Cowdery to the Aaronic Priesthood near Harmony, Pennsylvania, on the banks of the Susquehanna River. Although in our eyes these may be the two most significant things he did, there is a great deal more that is interesting and even thrilling concerning his life, character, and ministry. His mission was important enough that it was made known to prophets and seers hundreds of years beforehand. His forthcoming birth was announced by the angel Gabriel and attended by miraculous circumstances showing him to be an unusual child of promise. During his life he was emphatically and singularly eulogized by the Lord Jesus Christ himself.

The work of John is spoken of by Isaiah (40:3‑5; compare Matthew 3:1‑3) and Malachi (3:1; compare Luke 7:27), and Lehi (1Nephi 10:7‑10) and Nephi (1Nephi 11:27; 2Nephi 31:4, 8). Although these prophecies do not mention him by name, there can be no mistaking that John's mission is the topic. He is acknowledged in all four New Testament testimonies as having baptized multitudes before he baptized Jesus, and he is praised by the Savior for the diligence of his ministry and the importance of his work. Jesus described him as a "burning and a shining light" (John 5:35); an unexcelled prophet (Matthew 11:7‑15); and an example of righteousness whose testimony would condemn in the day of judgment all who refused to obey what he taught (JST Matthew 21:32‑34; JST John 5:34‑36).

In praise of John the Baptist the Prophet Joseph Smith said: "he had his authority from God, and the oracles of God were with him, and the kingdom of God for a season seemed to rest with John alone.... John was a priest after his father, and held the keys of the Aaronic Priesthood, and ... was a legal administrator; ... for no man could have better authority to administer than John; and our Savior submitted to that authority Himself, by being baptized by John" (TPJS, 272‑73).

After he baptized Jesus, John saw the Holy Ghost descend as a sign that Jesus was the Messiah (John 1:32‑34). He also heard the voice of the Father proclaim Jesus as his beloved Son in whom he was well pleased (JST Matthew 3:45‑46; D&C 93:15‑16). This personal experience with all three members of the Godhead made John one of the most able of witnesses.

Extensive Knowledge of the Gospel

Latter‑day revelation projects a much broader and deeper appreciation for John's preaching than we are able to obtain from the KJV alone. We learn that John's knowledge of the gospel was far more extensive than is usually accredited him.

The JST takes special note of this and states that John "came into the world for a witness ... to bear record of the gospel through the Son, unto all" (JST John 1:7). He taught personal righteousness, emphasizing repentance, confession, baptism, prayer, fasting, and receiving the Holy Ghost. He discussed brotherly kindness, generosity, honesty, moral virtue, and justice. John likewise spoke of the gathering of Israel, the conversion and adoption of the Gentiles into Israel, the second coming of the Messiah, the resurrection of the dead, the keys of the kingdom, the fulness of time, and the day of judgment. From the following JST passage we learn something of the extent of John's knowledge and understanding:

And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins.

As it is written in the book of the prophet Esaias; and these are the words, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, and make his paths straight.

For behold, and lo, he shall come, as it is written in the book of the prophets, to take away the sins of the world, and to bring salvation unto the heathen nations, to gather together those who are lost, who are of the sheepfold of Israel;

Yea, even the dispersed and afflicted; and also to prepare the way, and make possible the preaching of the gospel unto the Gentiles;

And to be a light unto all who sit in darkness, unto the uttermost parts of the earth; to bring to pass the resurrection from the dead, and to ascend up on high, to dwell on the right hand of the Father.

Until the fulness of time, and the law and the testimony shall be sealed, and the keys of the kingdom shall be delivered up again unto the Father;

To administer justice unto all; to come down in judgment upon all, and to convince all the ungodly of their ungodly deeds, which they have committed; and all this in the day that he shall come;

For it is a day of power; yea, every valley shall be filled, and every mountain and hill shall be brought low; the crooked shall be made straight, and the rough ways made smooth;

And all flesh shall see the salvation of God. (JST Luke 3:3‑11.)

Not only does the above passage attest to John's wide knowledge of the gospel but also it clearly shows that John understood the difference between certain events that would occur in the meridian of time and those of the fulness of time. The day of judgment, the day of power, bringing low the mountains and the valleys being filled, was to occur at the time of Jesus' second coming. The way these verses are presented in all other Bibles makes it appear that John thought those events were for his time. The JST clarifies this matter and at the same time gives a glimpse of John's extensive knowledge.

Significance of John's Mission

John singlehandedly challenged the network of priestcraft and apostasy that existed among the Jewish hierarchy and was given the divine appointment "to overthrow the kingdom of the Jews and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord" (D&C 84:28). John was an Elias, which means he was the forerunner, a preparer of people, and the proclaimer of the Messiah.

Being the forerunner was neither a simple task nor an honorary title. Difficult and dangerous work needed to be done. We learn from the Book of Mormon that priestcrafts and iniquities at Jerusalem in the time of the Savior made that generation the worst in the world (2 Nephi 10:3‑5). Into this maelstrom John, a mere mortal—armed with the Aaronic Priesthood, a divine commission, personal righteousness, the truth of God, and a huge amount of courage—was launched on his ministry to prepare the way for the Son of God. What John was called to do placed his life in jeopardy.

The term forerunner is descriptive. Forerunners anciently would run before the chariot of the king and clear the path of rocks or other obstacles, and loudly proclaim the coming of the ruler. This practice is referred to in 1 Samuel 8:11, 1 Kings 1:5, and Isaiah 62:10. Both Saul and Rehoboam kept "runners" for this purpose.

John was both a forerunner and a proclaimer of Jesus. He was the divinely appointed herald. These two roles are reflected in the scriptures. The records of Matthew, Mark, and Luke tell of John's vigorous preaching to "prepare the way" for the Lord, whereas John's record emphasizes that John the Baptist came to "bear witness" (John 1:6‑7) and to identify the Messiah in person among the people. These different points of emphasis are complementary to one another. The difference between them is that Matthew, Mark, and Luke deal with the preaching of John before he baptized Jesus, hence the emphasis that the Messiah will come (Matthew 3, Mark 1, Luke 3), whereas John the Apostle's Testimony deals with the preaching of John after he baptized Jesus, hence his emphasis that the Messiah has come (John 1). Jesus' forty‑day experience in the wilderness took place between these two phases of John's testimony of Christ.

Multitudes recognized the magnificence of John. He was so successful that there "went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins" (Matthew 3:5‑6). Many sought his counsel, among whom were the publicans and the soldiers. We read the following: "Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages." (Luke 3:12‑14.)

An understanding of the way that taxes were collected in those days makes the foregoing passage more meaningful. The publicans were not popular as tax collectors because they were Jewish persons collecting taxes for the Roman government. Jews were naturally reluctant to pay taxes to the enemy, and to have a Jewish collector at one's door made it worse. But what was still worse was that the tax collector was given a quota from each area, and anything he could collect above that amount was his to keep. This was an incentive to collect all that was possible. For that reason the collector‑that is, the publican‑would have a Roman soldier accompany him, so as to lend authority to his request. The soldier also received a cut of the surplus tax. Citizens were less likely to refuse to pay when an armed soldier stood in the doorway. Hence John said to the publicans "exact no more than is appointed you"; and to the soldiers he said, "Be content with your wages."

Popularity of John

John the Baptist was an excellent preacher and soon became very popular. Not only did he have a wide range of doctrinal and scriptural knowledge but also he preached by the power of the Holy Ghost. He had a timely message to give. For the first time in four hundred years there was a prophet in the Holy Land. Within six months or so from the beginning of his ministry he had roused and alerted the Jewish nation, and raised their anticipation that a Messiah was soon to come among them. He was so successful that the people thought that he was the Messiah. "And ... the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not" (Luke 3:15). When they began to think that, John was very careful and quick to inform them that he was not the Messiah, but was his forerunner (Luke 3:16; John 1:25‑28).

John met all the requirements of a forerunner and a herald. He preached repentance, spoke against the evils and wrongdoing of the people (including the adulterous and incestuous marriage of Herod Antipas and Herodias), proclaimed the imminent arrival of the Messiah, and identified him personally and publicly when he arrived. John fulfilled his ministry with dignity and thoroughness, and while not everyone obeyed him, those who heard him knew that he was a preacher of righteousness and a proclaimer of the Messiah. After his death people were heard to say: "John did no miracle; but all things that John spake of this man [Jesus] were true" (John 10:41).

Likewise, Jesus left no doubt in people's minds of his great admiration and love for John. While John was confined in Herod's dungeon, Jesus sent angels to minister to him (JST Matthew 4:11). When two of John's disciples traveled the long distance from the prison to see Jesus in Galilee, the Lord received them graciously and bade them return to John with a reassuring message. The reassurance was more for the disciples than for John, for he already knew exactly who Jesus was, having had unmistakable witness at the baptism. After the two disciples of John had departed out of Galilee, Jesus spoke to the multitude concerning John's unshakable character and unique status:

What went ye out into the wilderness for to see? A reed shaken with the wind?

But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.

But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist. (Luke 7: 24‑28.)

Many Bible commentators have thought that John himself was wavering while in prison, wondering and even doubting whether Jesus was the Messiah, and therefore had sent these two disciples to enquire. That is not likely, however, since John knew by revelation who Jesus was. Furthermore, Jesus' own words, just cited, declare that John was not a "reed shaken with the wind," which he would not have said if John had been wavering. The Prophet Joseph Smith explained John's greatness:

“How is it that John was considered one of the greatest prophets? His miracles could not have constituted his greatness.

“First. he was entrusted with a divine mission of preparing the way before the face of the Lord. Whoever had such a trust committed to him before or since? No man.

“Secondly. he was entrusted with the important mission, and it was required at his hands, to baptize the Son of Man. Whoever had the honor of doing that? Whoever had so great a privilege and glory? Whoever led the Son of God into the waters of baptism, and had the privilege of beholding the Holy Ghost descend in the form of a dove, or rather in the sign of the dove, in witness of that administration? ...

“Thirdly. John, at that time, was the only legal administrator in the affairs of the kingdom there was then on the earth, and holding the keys of power. The Jews had to obey his instructions or be damned, by their own law; and Christ Himself fulfilled all righteousness in becoming obedient to the law which he had given to Moses on the mount, and thereby magnified it and made it honorable, instead of destroying it.... These three reasons constitute him the greatest prophet born of a woman.” (TPJS, 275‑76.)

A Tutor of Future Apostles

John's responsibility to prepare the way before Christ went beyond teaching the multitudes. He soon attracted those individuals who would later become the Apostles and special witnesses of the Lord. Andrew was a disciple of John and brought his brother Peter to meet Jesus, because of John's teaching (John 1:40‑42). It appears that John the Beloved was also a disciple of John the Baptist, for most likely he was the "other disciple" mentioned in company with Andrew (John 1:35‑40). Peter's instructions to the Church (after the resurrection and ascension of Jesus) concerning the selection of a new member of the Twelve in place of Judas, suggests that many if not all of the Twelve had been tutored by John before becoming disciples of Jesus: "Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection" (Acts 1:21‑22). These future members of the Twelve received their first earthly lessons in the gospel from the faithful, capable, knowledgeable, and trusted servant, the legal administrator of the kingdom, John the Baptist.

John’s Three‑Fold Mission

Having first prepared the way and aroused a nation, and second, having publicly identified the Messiah among the people, John then began the third phase of his ministry: to persuade his converts to leave him and follow Jesus. John's humility and his loyalty to Jesus were dramatically illustrated when some of his disciples brought him the news that Jesus was even more popular than he (John) had been, and that many of his converts were now following Jesus (John 3:25‑26). John's response was clear and to the point: "Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease. (John 3: 28‑30.)

It is to be understood that there was not a competitive attitude or rivalry between John and Jesus. Leaving John and following Jesus did not require any change in doctrine or belief. John taught the true gospel. His converts were actually disciples of Jesus Christ.

John had now completed the fundamental tasks of his earthly appointment. His public ministry would diminish, while Jesus' would rise and enlarge. John would soon be cast into prison, be executed, go into the world of spirits, be resurrected, and await the fulness of times, when he would participate in the restoration of the gospel again upon the earth.

Why John Was of the Lineage of Aaron

The Prophet Joseph Smith explained: "The Spirit of Elias was a going before to prepare the way for the greater, which was the case with John the Baptist.... The spirit of Elias is to prepare the way for a greater revelation of God, which is the Priesthood of Elias, or the Priesthood that Aaron was ordained unto. And when God sends a man into the world to prepare for a greater work, holding the keys of the power of Elias, it was called the doctrine of Elias, even from the early ages of the world" (TPJS, 335‑36).

In order for John to fulfill his divinely designated role as the Elias, forerunner and witness of the Messiah, some careful selections had to be made. First, to hold the keys of the Aaronic Priesthood he had to be of the firstborn lineage among the sons of Aaron (D&C 68:16‑18). Second, to be the one designated to use that priesthood to prepare the way for and baptize the Messiah requires a pre‑earth appointment, as the Prophet Joseph Smith said: "Every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the Grand Council of heaven before this world was" (TPJS, 365). Third, John's mission was to be the living embodiment of the law of Moses‑which was the "preparatory gospel" functioning under the Aaronic Priesthood (see D&C 84:26‑27). John was to do as a man, literally, what the law of Moses was to do as a statute, and that was to prepare the way for the presence of the Lord by teaching the first principles of the gospel and performing baptisms as called for in the law of Moses. John was the world's finest example of the powers and purposes of the priesthood of Aaron and the law of Moses. It was absolutely essential that John come to earth through the lineage of Aaron.

Selection of the mortal lineage through which John's foreordained spirit would come to earth was governed by ancient law and procedure, in order for him to be legally entitled to the priesthood of Aaron. The rule given by the Lord to Moses read: "And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office" (Exodus 30:30). And concerning the sons of Aaron: "And thou shalt anoint them, as thou didst anoint their father [Aaron], that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations" (Exodus 40:15).

Commenting on this procedure, the Prophet Joseph Smith explained: "Here is a little of law which must be fulfilled. The Levitical Priesthood is forever hereditary‑fixed on the head of Aaron and his sons forever, and was in active operation down to Zacharias the father of John" (TPJS, 319).

Provisions of the law of Moses, especially with regard to the qualifications of the priests and their functions in the offering of various animal sacrifices, were designed by revelation to prefigure and typify the Messiah and to bear witness of him. Heavy penalties were affixed if sacred rites and duties were performed without the proper authority (Numbers 16:1‑40; 1 Chronicles 13:7‑10; 2 Chronicles 26:16‑21). It was therefore essential, when the Messiah was about to come to earth in person as the Lamb of God, that John, the forerunner, the herald and witness of the Lamb, must be of the proper lineage to qualify him for the mission. Since it was necessary for a priest to be of the lineage of Aaron in order to labor with the sacrificial symbols, which were only prefigures of the Messiah, how much greater the necessity that John, the forerunner of the Messiah in person, be of the proper priestly lineage and authority!

The Lord therefore chose Zacharias, a priest of the family of Aaron, and Elisabeth, his wife, one of the "daughters of Aaron" (Luke 1:5), to be the mortal parents who would provide the right lineage to complete the inheritance‑to bring about the proper combination of body and spirit. As the son of Zacharias and Elisabeth, John was fitted and qualified by earthly lineage to be the forerunner, proclaimer, and baptizer of the Messiah. He was also qualified by preappointment and foreordination. When John was eight days old at the time of his circumcision and naming, Zacharias was inspired by the Holy Ghost to pronounce a father's blessing upon him and outline his great work (Luke 1:68‑79). This blessing is today popularly called the Benedictus, and a part of it reads as follows:

And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To  give knowledge of salvation unto his people by the remission of their sins, Through the tender mercy of our God; whereby the dayspring from on high hath visited us, To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace (Luke 1:76‑79).

When Zacharias was visited by the angel Gabriel nearly a year before, he had been struck dumb, and maybe also deaf (Luke 1:62‑63). All the people in the temple and all of Zacharias's family and friends knew he had seen an angel, and they knew he had become dumb, and now they knew he could speak. John was a child of promise, and his entry into this world was accompanied by signs and wonders. The people said in their hearts, "What manner of child shall this be!" (Luke 1:66).

John was the right person to be the final representative of the law of Moses in its capacity as a schoolmaster to bring men to Christ. He bridged two dispensations by being the last legal representative of the law of Moses and at the same time being the preappointed one to specifically introduce and prepare the way for the coming of the Lord.

It was further specified in the law of Moses that a Levite or priest should begin his priestly ministry at age thirty (Numbers 4:3; 1 Chronicles 23:3). Therefore, when John was about that age the word of God came to him in the wilderness and authorized him to begin his work (Luke 3:1‑3; John 1:29‑34). Through the years the Holy Ghost had been preparing John's mind for his ministry. He had the Holy Ghost from the time of his mother's womb (D&C 84:27; Luke 1:15), and no one can receive the Holy Ghost without receiving revelation (TPJS, 328). John was "baptized while yet in his childhood," and received a setting apart to his mission from an angel when only eight days old (D&C 84:28). He later would receive the full powers of the Aaronic Priesthood, which includes the keys of the ministering of angels (D&C 13). Having such keys, it follows that John would receive the visitation of angels during these preparatory years. Elder James E. Talmage wrote: "He had been a student under the tutelage of divine teachers; and there in the wilderness of Judea the word of the Lord reached him; as in similar environment it had reached Moses and Elijah of old (Jesus the Christ [Salt Lake City: Deseret Book Co., 19481, p. 122).

The training of this great herald and forerunner of the Messiah required the finest and most effective spiritual education possible and included study of the scriptures, lessons in Israel's history, the workings and revelations of the Holy Ghost, and the ministry of angels. When John came forth preaching at the age of thirty, he was ready. He knew what his mission was and what he must do, and he had the authority to go about it.

The Closing Events of John's Public Ministry

John preached and baptized for about six months before he baptized Jesus. He then continued about six to nine months afterward until he was imprisoned by Herod Antipas. During the imprisonment John was probably tortured, scourged (Matthew 17:12‑13), and bound with chains, for such was the ancient custom. After nine to twelve months in the dungeon, John was beheaded at the order of Herod, who in his lust for Salome, a dancing girl, had fallen prey to a murderous scheme of Herodias to destroy John (Mark 6:17‑29).

The scriptural record does not mention Salome by name, nor does it say where the prison was located, but Josephus the Jewish historian identifies her and places the prison in Herod's castle at Machaerus near the northeastern border of the Dead Sea (Antiquities XVIII, v, 1‑2, 4).

The story of John, Herod, Herodias, and Salome, and the events that eventually culminated in John's execution, is so important it needs to be recited here.

In the summer months following the baptism of Jesus, John was baptizing at Aenon, near Salim, "because there was much water there" (John 3:23). Many people came and were baptized. It was apparently also at Aenon that John gave his last recorded testimony of Christ and urged his disciples to follow Jesus in preference to himself (John 3:25‑31). But even though John always faithfully bore witness that Jesus was the Messiah and testified that he himself was much inferior to Jesus, some of John's disciples showed a reluctance to leave him. It is not known with certainty today just where "Aenon near to Salim" was. Several locations have been proposed by scholars. While it probably does not matter much to us today where the ancient site was, it might have meant something very particular to John, since he may have gone there not only because of its much water but because he needed a place to go outside of the domain of Herod. Subsequent events show that John had incurred the envy of the Pharisees and also of Herod, and it is reasonable to conclude that he sought a place of refuge where he would be out of Herod's reach and yet where he could continue his preaching and baptizing. Since Herod's political domain at this time consisted of Galilee and Perea, John would be relatively safe in the wilderness areas of either Judea, Decapolis, or Samaria.

Nothing is recorded from May to December regarding either John or Jesus beyond the mention that Jesus was baptizing in Judea with his disciples and that John was baptizing at Aenon near Salim, for he had not yet been cast into prison (John 3:22‑24). It was, however, a time of turmoil and trouble for both John and Jesus, and the hatred of the Jewish rulers was particularly intense. The JST gives emphasis to the envy of the Jews:

When therefore the Pharisees had heard that Jesus made and baptized more disciples than John, They sought more diligently some means that they might put him to death; for many received John as a prophet, but they believed not on Jesus (JST John 4:1‑2).

This proved to be John's last summer of freedom. He had begun his preaching and baptizing about a year or so earlier in Judea near the region of the Jordan River, and had baptized Jesus after perhaps about six to nine months of his ministry. Sometime during the late summer or autumn he fell into disfavor with the Judean ruling family. He particularly offended Herodias, the wife of Herod Antipas, by his insistence that it was not right for Herod to have her, since she was legally the wife of Herod's half‑brother, Philip. This angered Herodias to the point that she would have killed John if she could, but because John was a prophet Herod looked upon him with awe and for a time protected him (Mark 6:17‑20.)

Herod's marital situation, to which John objected, was somewhat complex. Herod was originally married to the daughter of Aretas, the king of Arabia, but on a visit to Rome he stayed with his half‑brother Philip and had an interest in Philip's wife, Herodias. This was an opportunity for Herodias. Her husband, Philip, had no title and ruled no province. In her estimation he was a "nobody" and, while married to him, she was simply a housewife. As Herod's wife she would be a queen. So she agreed to marry Herod on condition that he divorce his first wife. With her daughter Salome, Herodias left Philip and their residence in Rome and became the wife of Herod Antipas the King, ruler of Galilee and Perea.

To further complicate the relationship, Herodias was not only Herod's sister‑in‑law, but also his niece, being the daughter of Aristobulus, Herod's half‑brother. She was married, therefore, first to one uncle and now to another uncle. Such close relation marriage was forbidden in the law of Moses.

Meanwhile, as this situation was developing, Herod's first wife became aware of it and fled to her father, King Aretas, in Arabia, whereupon, for this and other reasons, Aretas in due time raised an army and five years later made war upon Herod and defeated him.

John's Arrest

Of the arrest of John the scriptures simply state that "Herod had laid hold on John, and bound him, and put him in prison" (Matthew 143; also Mark 6:17; Luke 3:19‑20).

There are some interesting circumstances associated with both the reasons for and the mechanics of John's arrest. Somewhat conflicting reports are given as to the cause of John's imprisonment. According to Mark, John was imprisoned because he had infuriated Herod and Herodias by questioning the validity of their marriage (Mark 6:17‑19). However, Josephus says that John was imprisoned because he was becoming so popular and commanded such a following that Herod feared his political power. Although Josephus confirms the matter of Herod's unlawful marriage, he does not associate it as a factor in John's imprisonment (Antiquities XVIII, v, 1‑2).

Whatever the reasons, the sources agree that John was imprisoned at the command of Herod. It may be that both causes were contributory: the political factor may have been the initial cause of his imprisonment, so far as Herod was personally concerned. Pretending to be primarily concerned about the domestic issue may have been Herod's way of placating the insistent Herodias.

The Pharisees may have collaborated with Herod in the capture and arrest of John. First, the Pharisees were antagonistic to John (Luke 7:20‑30) and openly denied the legitimacy of his baptism. Second, the KJV says that John was "cast" into prison (Matthew 4:12), but the meaning of the Greek word in this instance is more than "cast": It carries the sense of being "delivered up" and it so appears in the texts of the American Standard Version, the Confraternity (Catholic) Bible, and the Syrian manuscripts translated by Lamsa. Each of these contains the statement that John was "delivered up" into prison. Third, when John was "delivered up and imprisoned" Jesus immediately left the area, and went to Galilee, possibly for the safety of himself and his disciples (Matthew 4:12).

That it was really the Pharisees, and not Herod only, who were the "enemy" is seen by the fact that Jesus went into Galilee, which was still under Herod's jurisdiction. If Herod had been the real enemy, Jesus would still have been in danger in Galilee. But while Galilee was still Herod's domain, it was somewhat out of reach of the Judean Pharisees who were repeatedly laying snares to catch John and/or Jesus. Possibly John had become a victim of the devices of the Pharisees and somehow had been lured by them into Herod's area and delivered into Herod's custody; then perhaps Jesus, knowing what had happened, left Judea and went into Galilee, where the situation was less tense. This idea is strengthened by the Lord's observation to Peter, James, and John that the Jews "have done unto him [John] whatsoever they listed" and that "likewise shall also the Son of man suffer of them" (Matthew 17:12‑13). Since it is known that the Pharisees were active in the arrest and crucifixion of Jesus, the Savior's statement suggests that they "likewise" were agents in the arrest and imprisonment of John.

This assumption is further supported by a subsequent encounter in Galilee between Jesus and a delegation of the Pharisees. In this instance the Pharisees‑who are never identified as friends of Jesus‑came to him in Galilee and said, "Get thee out, and depart hence: for Herod will kill thee" (Luke 13:31). Although it is remotely possible that these particular Pharisees were honestly concerned for the welfare of Jesus and that this warning to him was prompted by a genuine interest for his bodily safety, it seems more likely that the Pharisees were only feigning friendship for Jesus and that their real motive was to lure Jesus out of Galilee and back into Judea, where Herod had no jurisdiction but where Jesus would fall into the hands of the Jewish rulers. The Lord's reply to them is instructive. The Pharisees and Herod had little in common, except a dislike for Jesus; yet Jesus' reply indicates that he knew that the Pharisees and Herod were in communication with one another. Said he, "Go ye, and tell that fox ... I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem" (Luke 13:32‑33). Such a reply not only gave notice to the Pharisees, that Jesus was not about to buy their supposed act of friendship, but also gave a message to them‑and to Herod‑that Jesus' death, when it did occur, would not be in Galilee but in Jerusalem, and he did not fear what they could do to him in Galilee. It is likely that these clever Pharisees, who had successfully plotted with Herod in the capture of John, were now attempting the same kind of strategy (in reverse) to capture Jesus.

Another passage that further attests to the collusion between the Pharisees and Herod is found in Mark 3:6, which states that the Pharisees plotted with the Herodians to destroy Jesus. Hate makes strange bedfellows. The Jewish rulers had no love for the Herodians. The Pharisees hated Herod and all who supported him; but they hated Jesus even more, and were willing to unite with their national enemies, the Herodians, to destroy him.

The wisdom of God is always greater than the craftiness of men or the cunning of the devil, and had heaven so desired, the machinations of evil men could never silence a prophet of God. But sometimes the righteous are permitted to be slain after they have completed their missions, that they might be honored and the wicked condemned (compare Alma 14:11‑13; D&C 136:39).

John's Imprisonment

Herod's castle at Machaerus near the north‑eastern border of the Dead Sea where John was imprisoned was some fifty miles east and a little south of Jerusalem. How long John was imprisoned is not stated, but he was placed in prison sometime near the end of the first year of Jesus' ministry, and probably remained in prison for most of a year.

John was not in solitary confinement, for his disciples had some freedom to come and go, but it must have been extremely difficult for this active man of the desert to be restricted to a dungeon cell. The scripture says that Herod "laid hold on John, and bound him" (Matthew 14:3), which most certainly means he was in chains. And, as we have noted, he was no doubt tortured, since that was a common treatment of prisoners in that day. JST Matthew 4:11 adds a matter of great interest relative to John's imprisonment, and attests to Jesus' great compassion and high regard for John. "Jesus knew that John was cast into prison, and he  sent angels, and ... they came and ministered unto him." In no other text or source do we find information suggesting that John was visited by angels during his imprisonment, but this thought has a warm and comforting aspect to it. Sometime during John's ministry he had a personal relationship with King Herod. It is not clear from the scriptures when this was, but it is probable that they met face to face while John was a free man, and that John counseled the king and the king obeyed.

This relationship may also have continued even while John was a prisoner in the king's castle at Machaerus. The precise times and circumstances are not known to us, but the scriptures certify that Herod had a certain high regard and awe for John and at times was willing to follow his counsel. This relationship is especially important to us in a discussion of John's martyrdom.

Not long after the death of John, Jesus and his disciples came through Galilee, where Herod Antipas was. Jesus performed many miracles and his fame spread abroad. Interestingly, Herod had never seen Jesus, but when he heard of this person doing these unusual things, he supposed it to be John risen from the dead.

Mark's account of this is as follows, which also includes a record of events that had led to John's death (Mark 6:14‑19): 

And king Herod heard of him [Jesus]; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.

Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.

But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.

For Herod himself had sent forth, and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her.

For John had said unto Herod, It is not lawful for thee to have thy brother's wife.

Therefore Herodias had a quarrel against him, and would have killed him; but she could not:

At this point JST Mark 6:21 speaks of the former relationship between Herod and John: "For Herod feared John, knowing that he was a just man, and a holy man, and one who feared God and observed to worship him; and when he heard him he did many things for him, and heard him gladly."

Just what Herod had done for John we do not know, but it is clear that Herod regarded John as a holy man, and the two of them had had some contact. Perhaps, because of the context in which the subject is presented, Herod had protected John from the Pharisees and the Jewish rulers, and even now had protected him from the angry designs of Herodias. The Catholic Confraternity Bible reads for this verse: "For Herod feared John ... and protected him." Luther's German text uses the word verwahrte, meaning that Herod "preserved" or "protected" John.

One thing more about John and Herod. There were those of Herod's household who were believers. In Matthew 14:1‑2 and Luke 9:7, 9, we read that when Herod heard of the fame of Jesus‑and supposing him to be John the Baptist risen from the dead‑he was perplexed and made inquiry concerning it. He most likely inquired of his servants. Why would Herod inquire of his servants? What were they supposed to know about Jesus or John? Luke (8:3) tells us that one of the followers of Jesus was "Joanna the wife of Chuza Herod's steward." Later, in Acts 13:1, we learn that "there were in the church ... certain prophets and teachers," among whom was Manaen, who "had been brought up with Herod the tetrarch." Herod must have known of these people in his own household; therefore, when desperate and haunted by the thought that John was risen from the dead, he inquired among those who were close to him and who he thought could give him the information he desired.

We cannot help but wonder if John laid the groundwork for the faith of these two persons of Herod's household. Herod and John must have had several face‑to‑face contacts, and Herod's servants may have been present on some of these occasions and heard John's testimony. Years later Paul referred to saints in Caesar's palace. It seems probable this was due to Paul's testimony and example while he was a prisoner in Rome. (Philippians 1:12‑13; 4:22.) It is possible that John the Baptist was able to have a similar effect in Herod's palace.

Martyrdom

But now to return to the account of John's death. The respect and awe that Herod had for John were soon overruled by his carnal desires. Mark's account continues:

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;

And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.

And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.

And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.

And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.

And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her.

And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,

And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.

And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. (Mark 6:21‑29.)

Herod's judgment was servant to his passion. To save face before those who were at the supper, to keep his oath, and maybe even to enjoy a possible new "adventure" with the dancing girl, Herod was maneuvered by his wife into issuing the death sentence for John the Baptist. Whatever kind of a dance it was that Salome performed, it was so well done that it caused the king to recklessly promise her anything she wished, even to "half of [his] kingdom." Some scholars think that the girl probably danced in the nude. This is possible, since she was brought up in pagan Rome, and the game she and her mother were playing was very serious. Herodias masterminded the whole affair, and it is not likely she would overlook any opportunity she thought would be impressive.

It is interesting that Herod, the king, should be outmaneuvered by his wife and by a dancing girl. His appetite and lust for the girl's bodily charms snared him into a compromising situation for which he afterward was very sorry. The whole caper was brought about in the first place because of his libidinous desire for Herodias, whom he had spirited away from Philip, and whom it was not lawful for him to have. It was bodily lust and passion that had caused him to forsake his wife, the daughter of Aretas, for Herodias, and now it was more of the same that made him vulnerable to the scheming of Herodias in her plan to make him destroy the very man he had previously protected. Herodias, above all others, knew what kind of a man Herod was. She knew his weakness for the flesh.

Since Herodias wished to kill John but could not because Herod protected him, she set about to devise a method not only to get John killed, but to get Herod to do it. Herod had shown himself to be a man of much passion, with fleeting moments of good intention but with little self‑control and even less manly discipline. Herodias herself had beguiled him in their days at Rome, and now she again played upon his weaknesses. But this time she would use a younger woman: Salome would be the bait.

As noted above, the KJV says that "when a convenient day was come" Herodias planned the attack on John. The new English Bible is more vivid when it states, "Herodias found her opportunity." Thus it is that when Herodias was frustrated in her initial desire to kill John because Herod protected him, she sought for and found an "opportunity" to manipulate Herod into compliance with her wishes. Herodias's unladylike behavior in this event more than justifies all that John the Baptist had said about her.

In Herod, Herodias, and John, we see a trio similar to an earlier one in Israel's history: King Ahab, his wife, Jezebel, and the prophet Elijah. In that earlier day, Jezebel schemed and outclassed her morally weak husband‑king and caused the death of some of the Lord's prophets. In Jezebel's day as in Herodias's, the man of God rebuked their wickedness and in turn incurred their burning hatred. What was the final outcome for Herod? As noted before, Herod's army was eventually defeated by the army of Aretas; later Herod fell out of favor with the Emperor Caligula, and in A.D. 39 he was deposed and banished to Gaul.

Although it is Stephen (Acts 7:59) who is generally so designated in reality John was the first Christian martyr of the meridian of time.

Burial

The time was probably the winter of A.D. 32; the son of Elisabeth and Zacharias, in his thirty‑third year, was dead at the hands of Herod Antipas. More than thirty years earlier, Antipas's father, Herod the Great, had caused the death of Zacharias, the father of John. Of John's ministry we know much. Of his family, wife and children, we know nothing. Yet we are confident that he was a family man, for such was of major importance in Israel, and the sons of Aaron have yet an important role in the fulness of time. John deserves a righteous posterity.

John's disciples obtained his body, which they buried in a tomb, and then sought out Jesus in Galilee and told him what had happened (Mark 6:29‑30; Matthew 14:12). It is noteworthy that at this dreary hour in their lives John's disciples went to Jesus. This would be exactly what John would want them to do. Perhaps the shock of John's violent death had accomplished what John himself had not been able to do: to persuade them to prefer Jesus to himself. John's witness and testimony was now an even greater reality to them than it had been while he lived. When they came to Jesus he would comfort them and draw them closer to himself.

From Mark's account we learn that the Twelve were on missions at the time of John's death, but returned soon thereafter (Mark 6:7, 12, 30). Matthew tells us that when Jesus in Galilee heard that John was beheaded, he departed "by ship into a desert place apart" with his disciples (Matthew 14:13). Many followed them, and it was at this time that Jesus miraculously fed the five thousand (Matthew 14:13‑21). It is perhaps significant also that by going out of Galilee and into the desert east of the Sea of Galilee‑which is the only way they could go by ship‑Jesus left Herod Antipas's domain and entered the tetrarchy of Herod Philip. This may have been a safety measure.

Resurrection

Thus ended the mortal ministry of one of God's noblest men. His earthly mission was completed; he had kept himself unspotted from the world and had testified against the evils of his day. He made straight the highway of his God, announced the presence of the Messiah, baptized the very Son of God, laid the groundwork for the overthrow of the kingdom of the Jews, and prepared a people. Last of all, he suffered a martyr's violent death. Soon, in about a year and a half, the Messiah himself would be slain and his body placed in a tomb. But the Messiah had power over the grave. He would break the bands of death and come forth with his resurrected, glorified body, no more to be maimed or bruised. And the resurrection of the Messiah would bring to pass ultimately the resurrection of all mankind, including John the Baptist.

As recorded in a divine communication to Joseph Smith, John came forth from the tomb at a time following Jesus' own resurrection. He is referred to as being "with Christ in his resurrection" (D&C 133:55).

The Restoration of All Things

John died a martyr, as have many of the Lord's servants. Nearly eighteen hundred years later he appeared to Joseph Smith and Oliver Cowdery as a resurrected being, laid his hands on their heads, and ordained them to the Aaronic Priesthood. He would have to be a resurrected being to do that, since spirits cannot lay hands on mortals (D&C 129).

Joseph Smith's account of his ordination by John the Baptist in 1829 is as follows:

“While we were ... praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying:

“Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness.”

... [He] said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John.... It was on the fifteenth day of May, 1829, that we were ordained under the hand of this messenger.” (JS‑H 1:68‑72.)

John is one of the great heroes of scripture, and one with whom the youth of Aaronic Priesthood age can relate. To usher in the dispensation of the fulness of times (a dispensation incorporating all former dispensations, and embodying the restoration of all things), it was necessary that the Aaronic Priesthood be restored. Every time a young man blesses or distributes the sacrament of the Lord's Supper, or performs a baptism for the remission of sins, he can relate his service to the restoration of the Aaronic Priesthood, and can literally trace his priesthood authority back to the very day John the Baptist ordained the Prophet Joseph Smith and Oliver Cowdery.

On Temple Square in Salt Lake City there stands a bronze and granite monument with larger‑than‑life‑sized figures of John the Baptist ordaining Joseph Smith and Oliver Cowdery. A similar monument has been placed near the Susquehanna River in Pennsylvania. These monuments, dedicated in 1958 and 1960 respectively, were financed by voluntary donations from 65,000 Aaronic Priesthood holders in the Church.

Upon seeing these structures, thousands of visitors annually will learn, or be reminded of, the important spiritual event that occurred on May 15, 1829, through the ministration of John the Baptist preparatory to the Messiah's second coming. These monuments represent a relationship of former dispensations to the fulness of times, and attest to the special place of John the Baptist in the history and doctrine of The Church of Jesus Christ of Latter‑day Saints.

Resisting Temptation[3]

Dennis H Leavitt, associate editor of “The New Testament for Latter-day Saint Families”

I remember attending a training meeting just after beginning a new work assignment. I was relatively young and inexperienced, and I considered my leader to be a master teacher. The leader drew three circles on the board. The first was labeled "God," the middle circle "man," and he wrote "Satan" in the final circle. Then he presented a question: "Of these three beings, who is the most powerful?" Though confident of the answer, I did not raise my hand to respond. Heavenly Father was, of course, the correct answer.

Next the leader asked: "Which of the remaining two (man or Satan) is more powerful?" I watched with interest as scriptures were opened and thoughtful responses were given. Answers ranged from 1 Corinthians 10:13 to Alma 34:35, and many places in between. After several opinions were offered and a friendly debate quieted, this capable leader captured the teaching moment. Drawing a line which connected the circle titled "God" to the circle titled "man, " he explained: "The key to maintaining power over Satan is binding yourself to God -- Covenants are the key."

After the meeting I took the opportunity to read more carefully 1 Corinthians 10 and Alma 34. In 1 Corinthians 10:14 I noticed something for the first time. I learned that even though we cannot be tempted above that which we are able, we do have the covenant obligation to "flee" from temptation. As I pondered Alma 34:35 it seemed that those who became subject to the devil were those who were disobedient and who procrastinated repentance. Again, "keeping covenants" seemed to be the key. I have always remembered that leader's message of covenants.

Matthew 4:1-11 teaches that Jesus Christ resisted the temptations of Satan. Some of the surrounding scriptures remind us of the protective power that comes to those who bind themselves to God and keep their sacred covenants. What Christ did before, during, and after His confrontation with Satan helps explain His ability to resist these difficult temptations and reminds us of the protective power of our covenants.

Prior to His temptations, Jesus sought baptism at the hands of John (see Matthew 3:13-17). John baptized Jesus, in part, : "“As a covenant of obedience” ; he 'witnesseth unto the Father that he would be obedient unto him in keeping his commandments.' He came not to do his own will, but the will of the Father, who sent him. He was no more free of constraint or control than is any man. He walked the course set out for him because it was the Father's will, and he was under covenant, made in the waters of baptism, to do the will of the Father" (Bruce R. McConkie, “Mortal Messiah”, 1:402).

JST Matthew 4:1 clarifies that Jesus withdrew to the seclusion of the wilderness to "be with God." Elder McConkie taught: "every person who is born of the Spirit should. . . [withdraw] from the thronging masses of humanity to a place apart to commune with God" (“Mortal Messiah” 1:408). It is through communing with God that we renew and strengthen our covenants.

Jesus Christ kept his covenants by immediately resisting temptation and fleeing from the adversary's presence. President Spencer W. Kimball said of this time: "The importance of not accommodating temptation in the least degree is underlined by the Savior's example. Did not he recognize the danger when he was on the mountain with his fallen brother, Lucifer, being sorely tempted by that master tempter? He could have opened the door and flirted with danger by saying, 'All right, Satan, I'll listen to your proposition. I need not succumb, I need not yield, I need not accept -- but I'll listen.'

"Christ did not so rationalize. He positively and promptly closed the discussion, and commanded: 'Get thee hence, Satan,' meaning, likely, 'Get out of my sight -- get out of my presence -- I will not listen -- I will have nothing to do with you.' Then, we read, 'the devil leaveth him.'" (“The Miracle of Forgiveness”, 216).

The scriptures outlined above affirm that Jesus Christ entered into and kept sacred covenants with the Father. Binding Himself to the Father helped empower Him to resist the influences of the adversary. The Saviors's example also provides the pattern which we can follow in order to resist temptations we face. The following three applications, taken from the items mentioned above, may be helpful:

First, make and keep sacred covenants. There is a spiritual protection that accompanies covenant making. As we enter into sacred covenants we can receive greater power to resist evil and temptation. Elder Neal A. Maxwell taught: "If we will keep our covenants, the covenants will keep us spiritually safe" (“Ensign”, May 1987, 71). In a talk entitled "Children of the Covenant" Elder Russell M. Nelson spoke of spiritual protection as a blessing which comes to those in the covenant. He stated: "When we know who we are and what God expects of us -- when his 'law [is] written in [our] hearts'(Romans 2:15) -- we are spiritually protected. We become better people" (“Ensign”, May 1995, 34). Those who enter into and keep the sacred covenants made in temples are promised a measure of protection. Of those people the Lord promised: "That no combination of wickedness shall have power to rise up and prevail over thy people" (D&C 109:26; see also verse 25).

Second, regularly renew and strengthen your covenants. The Savior received renewal and strength by withdrawing to a place apart and communing with God. We have that same opportunity each week as we present ourselves at the sacrament table of the Lord. There we have the privilege of renewing and strengthening our covenant promises. As we partake of the sacrament with a broken heart and contrite spirit, we are promised anew that we "may always have his spirit to be with [us]" (D&C 20:77). This offering is a powerful way of keeping ourselves "unspotted from the world" (D&C 59:9).

Third, do not accommodate temptation: We like the Savior must flee from temptation. We are reminded of this covenant obligation by phrases such as "always remember him," and "keep his commandments which he has given" (D&C 20:77). President George Albert Smith often counseled: "There is a line of demarcation, well defined, between the Lord's territory and the devil's. If you will stay on the Lord's side of the line, you will be under his influence and will have no desire to do wrong; but if you cross to the devil's side of the line one inch, you are in the tempter's power, and if he is successful, you will not be able to think or even reason properly, because you will have lost the Spirit of the Lord" (quoted in “The Miracle of Forgiveness”, 232).

This pattern, shown to us through the life of Jesus Christ and the path He walked, is the key to resisting temptation. I have always been thankful, when a young man, to have heard a great teacher and leader testify:  "The key to maintaining power over Satan is binding yourself to God.... Covenants are the key.

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[1] The Life and Teachings of Jesus & His Apostles, p. 27-31

[2] Behold the Messiah: New Testament Insights from Latter-day Revelation. Robert J. Matthews, pp. 41-67

[3] Copyright 1999, LDSWorld-Gems - distributed on the Internet via the   LDSWorld-Gems mailing list.  Messages may be forwarded to individuals   if this trailer is included, but may *not* be re-posted publicly or   reprinted in any other form without explicit permission. LDSWorld-Gems webpage: http://www.lds-gems.com/ To subscribe to Gems, send a message to "listserv@lists.ldsworld.com"   with "subscribe ldsworld-gems" (without quotes) in the message body;   or to leave the list, say "unsubscribe ldsworld-gems".

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a Behold The Messiah-New Testament Insights from Latter-day Revelation, Robert J. Matthews, p. 27-35