NT#16 (John 9 & 10): Study/discussion Q's for May 3rd

What beliefs was the disciples’ question in John 9:2 based on?

John 9:3) Which of these beliefs did the Savior correct?

John 9:3-4) What are “the works of God”?

What can we learn from the example of this man who was born blind?

See, for example, John 9:7, 15, 17, 27, 30)

John 9:27; 41) Why do you think the Pharisees could not seem to hear the man’s testimony or to see who Jesus was?

What is the difference between seeing with our eyes and “seeing” or understanding spiritually?

What are some causes of spiritual blindness?

What can we learn from this account about how to overcome spiritual blindness?

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John 10:4) How do sheep recognize their shepherd?

How do they know their shepherd's voice?

How do we recognize the Lord’s voice?

(See, e.g., D&C 97:1.)

John 10:3–4, 10-11) What are some qualities of a good shepherd?

John 10:12-13) Why is a hireling unlike a good shepherd?

How can we be good under-shepherds?

Lesson #15 "The Light of the World"

New Testament Lesson #15 John 7–8

“I am the Light of the World”

Introduction

At the beginning of this week’s reading, the feast of Tabernacles (Sukkot) is taking place and Jesus’s “brethren”— half-brothers and sisters—are urging him to go to Jerusalem with them to celebrate it.

Sukkot is a seven-day festival, also known as the Feast of Booths, the Feast of Tabernacles, or just Tabernacles. It takes place on the 15–21 Tishrei. Mandated in Leviticus 23, to commemorate the sojourn in the desert, Jews are required to construct booths and “dwell” in them. This generally means taking meals, but some sleep in the sukkah as well, particularly in Israel. There are specific rules for constructing a sukkah.

Along with dwelling in a sukkah, the principal ritual unique to this holiday is use of the Four Species (lulav (palm), hadass (myrtle), aravah (willow) and etrog (citron). On each day of the holiday other than Shabbat, these are waved in association with the recitation of Hallel in the synagogue, then walked in a procession around the synagogue called the Hoshanot.

The seventh day of the Sukkot is called Hoshanah Rabbah, the “Great Hoshanah” (singular of Hoshanot and the source of the English word hosanna). The climax of the day's prayers includes seven processions of Hoshanot around the synagogue.[1] Four great Menorahs were lit in the temple and every day except the last, Drawing of the Water was performed where water was drawn from the Pool of Siloam and processed to the temple to be poured on the altar.

Although this will not be the Savior’s final trip to Jerusalem, His seeming reluctance to go is reminiscent of Joseph’s leaving for Carthage: “When Joseph went to Carthage to deliver himself up to the pretended requirements of the law, two or three days previous to his assassination, he said: ‘I am going like a lamb to the slaughter; but I am calm as a summer’s morning; I have a conscience void of offense towards God, and towards all men. I shall die innocent, and it shall yet be said of me—he was murdered in cold blood’” (D&C 135:4).

His teachings at Jerusalem and his confrontations with those who will finally succeed in contriving charges sufficient to crucify Him show that Jesus is fully aware of the full extent of His mission. While teaching at the Temple, He is disturbed by Elders bringing a woman taken in adultery to justice and His rebuke of Her accusers leads well into the events that will lead inexorably to His crucifixion, but gloriously to His fulfilling His mission to the salvation not only of the now-repentant woman but all mankind.

John 7

1–13: Jesus’s “brethren” are the children of Mary and Joseph and therefore Jesus’s half brothers and sisters (see Matthew 12:46). But they apparently did not believe in Him. Any who are in a part-member family, whether you yourself are the only member, or others in your family have gone astray, know the mixed blessings of such a situtation. Yours is the responsibility and the joy to rescue the lost sheep, to seek out your kindred dead, to show by the way you live that the path you have chosen is the right one. But also there is the sadness and frustration at not being able to have your non-member family see what you see, feel what you feel, believe what you believe. In a way Christ’s brethren are putting Him to the test, “There is no man that doeth anything in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world” (vs. 4). Notice the “if.” Despite all the evidences of their eyes, they question Him. Talmage says, “It was not their prerogative to direct His movements, not to say when He should do even what He intended to do eventually. He made it plain that between their status and His there was essential difference; they were of the world, which they loved as the world loved them; but the world hated Him because of His testimony.”[2] President Monson said, “We will all face fear, experience ridicule, and meet opposition. Let us—all of us—have the courage to defy the consensus, the courage to stand for principle. Courage, not compromise, brings the smile of God’s approval. Courage becomes a living and an attractive virtue when it is regarded not only as a willingness to die manfully but also as the determination to live decently. As we move forward, striving to live as we should, we will surely receive help from the Lord and can find comfort in His words.” [3]

Question: Does knowing that Christ shared the frustrations of unbelieving family members and close friends help you in your dealings with them? Is this where the “courage” that Pres. Monson talked about comes in?

This was not the time for the triumphal entry into Jerusalem foretold in the scriptures, so Jesus came quietly in secret. But since His brethren were already there, they were questioned as to where He was. The division between the Jewish people and their leaders is evident here “Howbeit no man spoke openly of him for fear of the Jews.” The sense here is that spoken or otherwise, the Jewish leaders had made known their animosity towards Jesus.

14–36: In the middle of the feast—probably around the third or fourth day—Jesus goes to the temple to teach. From here on He is dealing with those who would silence Him. They first question His scholarship, “How knoweth this man letters, having never learned?” (vs. 15), meaning not learned from them presumably. Jesus then gives His authority to teach, and inextricably links faith with works. Then, in desperation resorting to schoolyard taunts, they accuse Him of having a devil. Talmage says, “His Teacher, greater even than Himself, was the Eternal Father, whose will He proclaimed. The test proposed to determine the truth of His doctrine was in every way fair, and withal simple; anyone who would earnestly seek to do the will of the Father should know of himself whether Jesus spoke truth or error. The Master proceeded to show that a man who speaks on his own authority alone seeks to aggrandize himself. Jesus did not so; He honored His Teacher, His Father, His God, not Himself; and therefore was He free from the taint of selfish pride or unrighteousness. Moses had given them the law, and yet, as Jesus affirmed, none of them kept the law.”[4]

If this rebuke were not enough, Jesus then turns on His accusers, revealing that He knows their hearts and their motivation, “Why go ye about to kill me?” He has healed a man on the Sabbath, but as the rabbis well knew, according to the Mishnah, certain righteous actions could supersede the Sabbath rules (Mishnah Yoma 85b). Their deceit is revealed and they are dumbfounded—so much so that the ordinary people are perplexed “Lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the Christ?” (vs. 26). Then Jesus utters the testimony that will give the rulers the initial ammunition they need to bring Him to their corrupt justice, “Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. But I know him, for I am from him, and he hath sent me.” The Temple police come for Him, but eluded them.

37–53: The last day of the Feast of the Tabernacles is the day upon which the daily practice of pouring water from the Pool of Siloam on the altar of the temple ceased. Jesus took this opportunity to assert Himself once again, as He did to the Samaritan woman at the well, that He was the Living Water—again asserting the He was and is God—and that the Spirit would be the bearer of that Living Water of truth revelation after He had gone. The JST helps us understand, “for the Holy Ghost was promised unto them who believe, after that Jesus was glorified” (vs. 39). Question: How have you felt the Spirit as Living Water?

John 8

1–12: While Jesus was teaching at the temple after the Feast had ended, the Elders of the Jews apparently plotted to test Him in a way that “they might have way to accuse him” (vs. 6). Interestingly, although Jewish law accuses not only the woman taken in adultery but the man also, there is no mention of a man here, even though the woman was “taken in adultery,” presumably in the act. There were also no witnesses presented (some commentators feel that the man in question was present with them). This was not a fair trial. The punishment was death by stoning. 

Talmage says, “Had Jesus decided that the wretched woman ought to suffer death, her accusers might have said that he was defying the existing authorities; and possibly the charge of opposition to the Roman government might have been formulated, since power to inflict the death penalty had been taken from all Jewish tribunals; and moreover, the crime with which this woman was charged was not a capital offense under Roman law. Had He said that the woman should go unpunished or suffer only minor infliction, the crafty Jews could have charged Him with disrespect for the law of Moses.”[5]

Inexplicably, Jesus, rather than answering them, stoops down and starts to write in the dust. What He writes is not recorded, but such an act would serve to make the accusers uneasy, and perhaps start to question the wisdom of their plot. He then utters the telling words, “He that is without sin among you, let him first cast a stone at her.” If the man in question was with them, he would immediately have realized that Christ was not to be tricked. The accusers were obligated to cast the first stone. Christ resumed His writing, and they all left—their duplicity and their individual sins blaringly obvious to themselves and each other. Now comes the evidence of John 3:17, “For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” Notably, He does not forgive the woman her sins, but tells her to “go and sin no more.” 

Once again the JST sheds light “And the woman glorified God from that hour, and believed on his name” (JST John 8:11). Remember that Elder Dallin Oaks taught us that “whenever possible we will refrain from judging people and only judge situations.”[6] Question: Going back to the first question, how does the Savior’s reaction to this woman help us deal with people we know have sinned?

12–59: The Light of the World

The Savior has already declared that He is the Living Water. We have studied Him as the Bread of Life. Now He declares that He is the Light of the World. And that He is Jehovah, Yahweh, the divine name, “I AM.”

12–20: Speaking of light, John Taylor said, “He is the light of the sun and the power thereof by which it was made; he is also the light of the moon and the power by which it was made; he is the light of the stars and the power by which they are made.”[7] As the Pharisees said in accusation, unwittingly speaking the truth, “Thou bearest record of thyself.” The Savior gives testimony of Himself, His divine Sonship, and His mission from the Father. In the physical light of the huge Menorahs, He shows that His light is greater—the light that leads to eternal life and exaltation. Elder L. Whitney Clayton said, “Every day each of us faces a test. It is the test of our lifetimes: will we choose to believe in Him and allow the light of His gospel to grow within us, or will we refuse to believe and insist on traveling alone in the dark? The Savior provides His gospel as a light to guide those who choose to believe in and follow Him.”[8] Question: How has His Light changed you during your life?

21–59: Jesus then turns on his accusers and exposes their fraud and their sins to themselves. All the time declaring who He is, Jahweh, “I AM.” One can only imagine the power in those declarations. Then He deals with a subject that remains contentious to the Jews, that of bondage. Teaching His believers that the truth shall make you free elicits a response once again from His accusers: historically freed from the Babylonians and the Assyrians, although now under the thumb of Rome, and as children of Abraham, they assert their freedom from bondage, intimating that they do not need His truth, but Christ shows them that true bondage is to sin. And finally Christ declares his final  I AM when they accuse him of stating he is greater than Abraham, the greatest of their forebears (in their eyes)”: Before Abraham was, I AM” (vs 58). This blasphemy (in their eyes) was sufficient for them to immediately attempt the death penalty, in defiance of Rome it might be said, but the Savior was able to go “through the midst of them, and so passed by” (vs. 59).

Bible videos:

The woman taken in adultery

https://www.lds.org/bible-videos/videos/go-and-sin-no-more?lang=eng

Jesus declares I AM

https://www.lds.org/bible-videos/videos/jesus-declares-i-am-the-light-of-the-world-the-truth-shall-make-you-free?lang=eng

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[1] See my post on Jewish Holidays.

[2] https://www.lds.org/manual/jesus-the-christ/chapter-25?lang=eng.

[3] https://www.lds.org/ensign/2015/04/president-monson-calls-for-courage?lang=eng.

[4] https://www.lds.org/manual/jesus-the-christ/chapter-25?lang=eng.

[5] https://www.lds.org/manual/jesus-the-christ/chapter-25?lang=eng.

[6] https://www.lds.org/ensign/1999/08/judge-not-and-judging?lang=eng.

[7] Journal of Discourses 18:324–35.

[8] https://www.lds.org/general-conference/2015/04/choose-to-believe?lang=eng

Prophets' Commentary on NT#14

Lesson 14:  “Love Thy Neighbor”

Regarding Mark 9:30-31 & Matthew 18:1,

The Prophet Joseph Smith said: “Some seek to excel. And this was the case with Lucifer when he fell…. [Let us] not seek to excel one above another, but [to] act for each other’s good.” (Teachings of Presidents of the Church: Joseph Smith, 213, 344; see also D&C 58:41, “[H]e hath need to repent … for he seeketh to excel.”

Elder Lorenzo Snow said, “It is more pleasant and agreeable [to] build up Zion [through cooperation] than to build up ourselves [through] competition”(Journal of Discourses 19:351).

Elder Neal A. Maxwell said, “[C]ompetition will make the second commandment seem like an increasingly remote requirement” (We Will Prove Them Herewith, 69).

President Marion G. Romney said, “There should be no feelings of competition … nothing but love toward our fellow men” (Melchizedek Priesthood Manual 1988: 161).

Regarding Matthew 18:2-3 & Mosiah 3:19,  

President Brigham Young said “[It is in his] nature for the child to be influenced by the Spirit of God [and to] naturally love and admire righteousness, justice and truth more than they do evil. [Many believe] that man is naturally opposed to God.  This is not so….  [W]hen we do an evil, we do it in opposition to the promptings within us [for] the love of all good was incorporated in [our] nature…. The natural man is contracted in his views, faith, and desires [because he], for many years, has argued himself into the belief that [he] is no more [than] his body.” (See Journal of Discourses 6:330; 9:305; Discourses of Brigham Young, 95, 260.)  

Elder Parley P. Pratt said “the natural man … judges by the things present before his eyes” (Journal of Discourses 1: 258).  Elder Orson F. Whitney said, “The supernatural is nearly always discounted, if not derided, by ‘the natural man’”(Oct 1917 Conf. Report).  

Elder Joseph Fielding Smith said: “Little children have no sin … are not conceived in sin [and have] no taint of any kind … from which they must be cleansed” (Answers to Gospel Questions 3:16; The Restoration of All Things, 225).

Elder Hugh B. Brown said, “We refuse to believe that the biblical account of the fall of man records the corruption of human nature. For us the so-called fall of man placed the human spirit in a world of experience … where choices, freely made, determine the condition of the soul.” (April 1964 Conference Report.)

Elder Bruce R. McConkie explained, “Children are born into a world where sin is present so that they can be tried and tested and use their agency, yet it is a false and unholy doctrine to suppose that children come into the world with any taint or original sin” (see Mormon Doctrine, 154).

President Harold B. Lee said, [T]he sacred scripture . . . removes all question as to the author and the beginning of sin.  The record tells us that Satan came among the children of Adam and Eve and said unto them [of the Gospel which their parents had taught them]: ‘Believe it not; and they believed it not [and] began from that time forth to be carnal, sensual, and devilish.’” (Stand Ye In Holy Places, 362-363.)

Elder Spencer J. Condie said that “to put off the natural man” means “to reject unholy traditions”(August 2001 Ensign).  Elder Robert D. Hales has said that “when our outlook is dominated by skepticism, cynicism [or] criticism” we “then act in a way that the prophets describe as the natural man” (October 2009 Conference Report). 

President Boyd K. Packer has said that (1) “behavior begins with belief,” (2) the belief “that man is, by his very nature, inclined to be bad is not only false, but also very destructive,” (3) “we have inherited the tendency to be good, not evil,” and (4) while “there are individuals whose basic motivation seems to be contrary and disruptive and evil … it is against their nature” (Oct 1986 CR; July 1977 Liahona, 35).

Regarding Matthew 18:6,

Elder M. Russell Ballard has said: “We hear disturbing reports of parents or guardians who are so far removed from the Spirit of Christ that they abuse children. Whether this abuse is physical, verbal, or the less evident but equally severe emotional abuse, it is an abomination and a serious offense to God.” (April 1991 CR; quoted in New Testament: Gospel Doctrine Teacher’s Manual, 57.)

Elder Jeffrey R. Holland has said:  “Be constructive in your comments to children --always. Never tell them, even in whimsy, that they are fat or dumb or lazy or homely. You would never do that maliciously, but they remember and may struggle for years trying to forget… And try not to compare your children ... You may say most positively that ‘Susan is pretty and Sandra is bright,’ but all Susan will remember is that she isn’t bright and Sandra that she isn’t pretty. Praise each child individually for what that child is, and help him or her to escape our culture’s obsession with comparing [and] competing.” (April 2007 Conference Report.)

Bishop H. Burke Peterson said, “Few of us realize how very pliable and teachable children are… How quick they are to pick up parental habits and traits and teachings.” (October 1972 Conference Report.)

Regarding Luke 10:29–37, 

“According to the Jews, one’s neighbor was any member of the Hebrew race and commonwealth” (Biblical Greek and Hebrew Lexicon, LDS INFOBASES).

President Howard W. Hunter said: “[T]hough we make our friends, God has made our neighbors--everywhere. Love should have no boundary; we should have no narrow loyalties.” (Oct 1986 CR; in New Testament: Gospel Doctrine Teacher’s Manual, 57.)

NT#14: Study/discussion Qs (for Sunday 19 April 2014)

(From the Teacher's Manual and Class Member Study Guide) 

Mark 9:33-34)  Why do you think the disciples were disputing about which of them would be greatest in the Lord’s kingdom?

How might we sometimes make similar errors?

How can we rid ourselves of such concerns?

Matthew 18:2-3)  How did Jesus respond to the disciples’ question?

Mosiah 3:19)   What does it mean to become as a child?

 How can we develop these qualities?

What does it mean to “offend one of these little ones”?

(See Matthew 18:6, footnote 6a)

What are some ways we might cause children to stumble?

Matt. 18:14) What can we do to help bring about God’s will in this?

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Matthew 18:22) What was Jesus’s answer when Peter asked how many times he should forgive?           

Matthew 18:23–35) Who do the king and the servant represent?

How are we similar to the king’s servant?

What must we do to be forgiven of our “debts”?

Why?

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Luke 10:25–28) How did Jesus respond to the lawyer who asked what he should do to inherit eternal life?

How does loving God and our neighbors encompass all of the Gospel?

Luke 10:29–37)  What question led Jesus to tell the parable of the Good Samaritan?

What does that parable teach about who are neighbors are?

What are some reasons we might not help others in need?

See, for example, Mosiah 4:16–19 and Mormon 8:35, 37, 39)

What characteristics of a good neighbor did the Samaritan have?

How can we be more like the Good Samaritan?

NT Lesson #13—Alison

New Testament Lesson #13 Matthew 15:21–39; 16: 13–19; 17:1–9

“I Will Give unto Thee the Keys of the Kingdom”

Introduction

This week’s lesson has three snapshots from three different chapters of Matthew. They start what is known as the “North Galilean Ministry.” Here the Savior goes to “the coasts [borders] of Tyre and Sidon” and therefore close to Canaan.

The readings are a progression, from Jesus teaching the disciples through the example of the Syrophoenecian woman that it is their mission to bring His gospel to the Gentiles, to establishing the bedrock of the Church as revelation and the significance of the keys to the kingdom, to the Mount of Transfiguration where Peter, James, and John receive their endowment and learn first-hand of the divinity of Christ.

In Mark 3:8, we learn of a great multitude who came to hear him from Tyre and Sidon, so in much the same way as Jesus went to the Samaritans after he talked with the Samaritan woman at the well (John 4:7–42), He now goes to Canaan and there meets a Gentile woman. Peter figures strongly in the next two scripture readings. In Matthew 16, it is given to him to testify of Christ’s divinity which leads to the discourse on the rock of revelation and demonstrates Peter’s worthiness, in Matthew 17, to witness the great event of the transfiguration of Christ and see heavenly visitors. This “temple” experience qualifies the newly formed First Presidency of the Church to receive the keys of the kingdom.

Matthew 15:21–39—The Syrophoenecian Woman and the Feeding of the Four Thousand

In Abraham 2:8–11, the Lord Jehovah makes many promises to Abraham, but the one that is pertinent to this discussion is “thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations” (Abraham 2:9). Christ’s ministry was to the Jews, the descendants of Abraham, not to the Gentiles. The Gospel would be carried to the Gentiles through His disciples. However, in a situation which echoes very closely the reason for the parable of the Importunate Widow, which was to teach us that we “ought always to pray, and not to faint” (Luke 18:1), after much importuning by this grieving mother, the Savior declares “O woman, great is thy faith: be it unto thee even as thou wilt” (Matthew 15:28) and performs a miracle for her by healing her daughter.[1] 

In Matthew, she is referred to generically as “Canaanite” which is the equivalent of all that is hated among the Jews—certainly a Gentile in the worst possible way. Mark softens it a little with the appellation “Syrophoenecian.” First she has been to the disciples who can’t get rid of her. One sees a little of the almost mindless adherence to the letter of the law. They bring her to Jesus for Him to deal with her, asking Him to “Send her away; for she crieth after us” (vs. 23). What follows is probably more a lesson for the disciples. The Lord knows the woman’s heart, her faith, and her humility, but He puts her through this testing exercise maybe to let the disciples and the Gentiles who surround Him know that He has compassion for all. Joseph Smith taught: “God is not a respecter of persons, we all have the same privilege. Come to God weary him until he blesses you . . . we are entitled to the same blessings.”[2] Question: Do we weary the Lord until He blesses us?

As further demonstration of that, after this multitude of four thousand (probably mostly Gentiles) has followed him for three days, the Lord has compassion on them and again performs the miracle of multiplying scarce resources. Not only does he provide enough food for them all, but “They did all eat, and were filled: and they took up of the broken meat that was left seven baskets full” (vs. 37). In other words there was always going to be more than enough. 

McConkie quote “This miraculous feeding of the four thousand is not a mere duplication or repetition of the feeding of the five thousand which took place a short time before near Bethsaida. Then our Lord was mingling with his own kindred of Israel; now he is teaching other hosts who in substantial part, being inhabitants of Decapolis, are presumed to be Gentile. Then he was laying the foundation for his incomparable sermon on the Bread of Life; now he is prefiguring the future presentation of the living bread to the Gentile nations. And significantly, this mixed multitude from the east of the Jordan were more receptive, and took a more sane and sound view of the matchless miracle of feeding thousands by use of the creative powers resident in him, than did the members of the chosen seed.”[3] Question, if we consider ourselves true disciples of Christ, what is our responsibility with regard to feeding His sheep?

Matthew 16:13–19

The play on words here has caused a certain amount of discussion between mainstream Christianity’s view of petros (the masculine version meaning “pebble”) as the new name for Simon Peter and petra (the feminine version meaning “rock”) as the metaphor for revelation. Elder Nelson said, “The modern-day scene in Caesarea Philippi is unique. There is a mountain at the base of which is a mighty rock from which water seems to be flowing. These cascades comprise one of the three major headwaters of the River Jordan, literally the liquid lifeline of this country. As Jesus was preparing to conclude His mortal ministry [His Crucifixion took place six months later], here He trained future leaders of His Church. Could it be that the Savior brought His disciples to this spot to teach the lesson that this majestic mountain symbolized the rock of Christ from whom revelation would flow?—revelation to bring light and life to them, just as that flowing water of the River Jordan nourishes Israel.”[4]

Regarding the debate between Peter as the rock and foundation of the Church and Christ—and therefore the non-existence of an apostasy—and revelation as the foundation, Orson F. Whitney said, “If we have the apostolic succession from St. Peter as [the Catholic Church] claims, there was no need of Joseph Smith and Mormonism; but if we have not that succession, such a man as Joseph Smith was necessary and Mormonism’s position is the only consistent one. It is either the perpetuation of the gospel from ancient times, or the restoration of the gospel in latter days.”[5] Question: What does the Restoration mean to you personally?

Regarding the keys of the kingdom, President Kimball bore powerful witness of the reality of those keys lodged in the First Presidency and Quorum of the Twelve. Play audio. In one of the first audio recordings of the Church, President Wilford Woodruff, as the last living witness of Joseph Smith, talked about Joseph giving the keys to the Twelve. Play audio.

Matthew 17:1–9

About a week after Peter was promised the keys, the Savior took Peter, James, and John up to a mountain—thought to be either Mount Tabor or Mount Hermon—a symbol of the temple throughout history. Elder McConkie describes what happened, 

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

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

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

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

“(5) Peter, James, and John saw in vision the transfiguration of the earth, that is, they saw it renewed and returned to its paradisiacal state—an event that is to take place at the Second Coming when the millennial era is ushered in. (D. & C. 63:20–21. …)

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

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

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

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

“(10) Apparently God the Father, overshadowed and hidden by a cloud, was present on the mountain”[6] (Doctrinal New Testament Commentary, 1:399–401).

Peter, James, and John were irrevocably changed by this experience; from then on the keys of the kingdom were in their hands. They knew without a doubt that Jesus was the Christ, the living and literal Son of God. The Father had testified directly to them of this fact. But it apparently wasn’t until after the resurrection that they understood what had happened. “Life can only be understood backwards; but it must be lived forwards.”  Søren Kierkegaard. Question, as temple-going Latter-day Saints how do we understand backwards?

Persons Involved in the Transfiguration and the Restoration[7]
Person	Transfiguration	Restoration of the Gospel
God the Father	Spoke from the cloud, saying, “This is my beloved Son … ; hear ye him” (Matthew 17:5).	Spoke in the Sacred Grove, saying, “This is My Beloved Son. Hear Him!” (Joseph Smith—History 1:17).
Jesus Christ	Was transfigured on the mount (see Matthew 17:2–8).	Appeared with God the Father in the Sacred Grove and in the Kirtland Temple (see Joseph Smith—History 1:17; D&C 110).
Peter, James, and John	Were transfigured and received priesthood keys from angelic ministers (see Matthew 17:1, 3–8).	As angelic ministers, conferred the Melchizedek Priesthood and all its keys on Joseph Smith and Oliver Cowdery (see Joseph Smith—History 1:72; D&C 27:12–13).
John the Baptist	Appeared as a spirit on the mount (see Joseph Smith Translation, Mark 9:3 [in Mark 9:4, footnote a]).	As a resurrected personage, conferred the Aaronic Priesthood on Joseph Smith and Oliver Cowdery (see Joseph Smith—History 1:68–71; D&C 13).
Moses	Appeared as a translated being on the mount and conferred the keys of the gathering of Israel on Peter, James, and John (see Matthew 17:3).	As a resurrected personage, conferred the keys of the gathering of Israel on Joseph Smith and Oliver Cowdery in the Kirtland Temple (see D&C 110:11).
Elijah	Appeared as a translated being on the mount and conferred the keys of the sealing power on Peter, James, and John (see Matthew 17:3).	As a resurrected personage, conferred the keys of the sealing power on Joseph Smith and Oliver Cowdery in the Kirtland Temple (see D&C 110:13–16).

Caesarea Philippi, showing the very large rock

Wilford Woodruff’s testimony of Joseph Smith

https://www.youtube.com/watch?v=5NjANSFISFY

Elder Packer’s account of President Kimball and the Keys

https://www.lds.org/media-library/video/2013-10-1130-statue-of-peter-holding-keys

Elder Perry’s account of this event

https://www.lds.org/training/wwlt/2013/priesthood-keys/the-restoration-of-priesthood-keys?lang=eng

“Thou art the Christ”

https://www.lds.org/media-library/video/2011-10-049-thou-art-the-christ?lang=eng&category=bible-videos-the-life-of-jesus-christ

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[1] See Camille Fronk Olson, Women of the New Testament (Salt Lake City: Deseret Book, 2014), 267–72.

[2] Recorded in Willard Richards Pocket Companion, 78–79; cited in The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, comp. Andrew F. Ehat and Lyndon W. Cook (1980), 15.

[3] Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. (1965–73), 1:375.

[4] Russell M. Nelson, “Why This Holy Land?” Ensign, Dec. 1989, 15–16.

[5] Orson F. Whitney, Conference Report, October 1924, 19–20.

[6] Bruce R. McConkie, Doctrinal and New Testament Commentary 1:399–401.

[7] Chart adapted from D. Kelly Ogden and Andrew C. Skinner, Verse by Verse: The Four Gospels (2006), 343. https://www.lds.org/manual/new-testament-student-manual/introduction-to-matthew/chapter-6?lang=eng.