I can't believe it! The year has run out, and I didn't post half of what I wanted to. And with the new year, I want to focus on New Testament posts, so this is probably my last Old Testament post for a while. But I wanted to make sure I got in a word or two about Malachi.
Malachi is one of those short, but sweet little books, but it was important enough that Moroni quoted from the third and fourth chapters when he appeared to Joseph Smith (see Joseph Smith--History 1:36-39). It also was important enough in the Savior's eyes for Him to teach these prophecies to the Nephites after His resurrection (see 3 Nephi 24-25).
The entire book of Malachi deals in one way or another with the priesthood and its associated keys. Chapters one and two consist of a rebuke of the house of Israel, particularly Judah and the Levitical priests and the performance (or non-performance) of their priestly duties.
A Righteous Offering
As Jehovah rejects offerings made during their solemn feasts, because they are not offered in righteousness, He says to them, "Ye have corrupted the covenant of Levi" (Malachi 2:8). In the final two chapters He will teach them how to make the right kind of offering, including a prophetic promise of priesthood keys to be revealed in the latter days. In fact, one difference in Moroni's quotation of chapter four deals with the Priesthood. Moroni said,
"Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord" (D&C 2:1).
The sons of Levi, who hold the Priesthood, are to be purified and purged as gold and silver, that they may offer an offering in righteousness (Malachi 3:3). The definition of purity excludes any unwanted, extraneous elements. The dross and impurities have to be purged, leaving only one-hundred-percent, pure gold, or one-hundred-percent, pure silver.
Purity involves singleness of purpose. The Lord said it this way:
"And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things.
"Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will" (D&C 88:67-68).
Two Elements Required
The answer for this kind of purity is simple, but not easy. It requires two things--heat and time. Silver must get hot enough to burn away the impurities, and maintain such a high heat for a sufficient length of time. You know where I'm going with this, don't you. It's never much fun to be thrown into the refiner's fire, and if you're like me, you might ask, "Why me?" Instead, we can choose to feel grateful, even when it hurts. The Lord said in another passage, "I have chosen thee in the furnace of affliction" (Isaiah 48:10).
Once in the furnace it only requires time. But how much time?
A few years ago I attended a Twelve-Step Recovery conference. I can't remember the name of the speaker, but he made reference to this passage in Malachi. Remember the Savior's role here: "He shall sit as a refiner and purifier of silver" (Malachi 3:3). The Savior sits and watches the metal being refined.
Our speaker said he once visited Israel and this occupation as a metal watcher still existed. So he was privileged to talk to such a metal watcher. The man said it required a special skill. If you take the metal out of the furnace early, it never has the strength and true character required. If you leave it in too long the metal is ruined. So our speaker asked the metal watcher, "Well, how do you know when to take it out then?" He replied, "That's easy. When I see my face reflected in the shiny metal, I know it's time to come out."
And that's the role of the Savior. He knows when it's enough. In the Book of Mormon we can read about purity and true conversion:
"And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts?" (Alma 5:14).
Only then can He call us His jewels.
"And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him" (Malachi 3:17).
Sunday, December 28, 2014
Sunday, December 21, 2014
A River of Living Water
Ezekiel is shown the reconstructed temple in a vision. He sees water running from under the threshold of the temple flowing eastward. The water runs into the Dead Sea and heals the waters of the sea. The heavenly ministrant conducting this temple tour then notes:
"These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.
"And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live" (Ezekiel 47:8-9).
Jesus Christ is the source of living water. He said to the woman at Jacob's well, "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." The Savior then added, "Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life" (John 4:10,13-14).
President Howard W. Hunter once said, "Whatever Jesus lays his hands upon lives. If Jesus lays his hands upon a marriage, it lives. If he is allowed to lay his hands on the family, it lives" (Conference Report, October 1979).
Water Libation at Feast of Tabernacles
In the seventh month of Tishri on the Hebrew calendar, the major Feast of Tabernacles occurs. It is called Sukkot among Jews and is still celebrated today. One of the main events is the pouring of water on the altar. The water would run down the steps of the temple into the outer courts. It was probably this celebration that Isaiah had reference to:
"Therefore with joy shall ye draw water out of the wells of salvation" (Isaiah 12:3).
Jesus, while teaching at the temple during the Feast of Tabernacles, uses this water libation as a backdrop for His living water sermon. John records,
"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
"(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7:37-39).
In the Greek it's not clear whether the "belly" is the belly of the believer, or the belly of Jesus, but it is probably the belly of Jesus. It's the same Greek word (koilia) which is translated as womb in John 3, where Jesus is teaching Nicodemus about spiritual rebirth. So the reference to "belly" in John 7 has spiritual rebirth connotations.
You can click here to read more about the Feast of Tabernacles and the water libation.
Temple Imagery in Ezekiel
In Ezekiel 47 the water is running under the threshold of the door of the temple eastward into the desert to heal the waters of the Dead Sea. But the heavenly ministrant conducting the tour has a line in his hand to measure the waters. The scripture states,
"And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles.
"Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins.
"Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over" (Ezekiel 47:3-5).
How typical this is of our temple experiences. The first time I went to the temple to receive my endowment, I checked the sign on the way out to make sure I was still attending the same church. I had barely dipped my little toe in the water. But each time I went to the temple after long years of absence due to my addiction to alcohol (and other things), I began to "drink in" the doctrines a little deeper. The meaning became deeper and deeper--first to the ankles, then the knees, then the waist, and soon I was totally immersed in the glory and spirit of the temple. And I continue to learn.
Spiritual Medicine
Ezekiel also speaks of trees growing along the banks of the river of living water, which flows from the temple.
"And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine" (Ezekiel 47:12).
What a contrast to my days of addiction and alcoholism! The exhilarating rush of alcohol and drugs quickly faded until I basically became numb. In Twelve Step recovery we call it "numbing out." I was consumed away, eaten up, and beaten up by my drug of choice. But the spiritual food available in the temple never fades away. It doesn't diminish over time. Every temple trip is a new and sacred experience, fueled by the power of the Holy Spirit.
This verse implies that the temple provides spiritual medicine. I'm not a doctor, but I know my wife takes different medications than I do. My son takes medicines totally different from either one of us. We can experience joy and healing in the temple. It is marvelous to me that we can sit together side by side in the temple, and each receives his or her own special medicine.
Jesus is the perfect Healer and Physician.
"These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.
"And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live" (Ezekiel 47:8-9).
Jesus Christ is the source of living water. He said to the woman at Jacob's well, "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." The Savior then added, "Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life" (John 4:10,13-14).
President Howard W. Hunter once said, "Whatever Jesus lays his hands upon lives. If Jesus lays his hands upon a marriage, it lives. If he is allowed to lay his hands on the family, it lives" (Conference Report, October 1979).
Water Libation at Feast of Tabernacles
In the seventh month of Tishri on the Hebrew calendar, the major Feast of Tabernacles occurs. It is called Sukkot among Jews and is still celebrated today. One of the main events is the pouring of water on the altar. The water would run down the steps of the temple into the outer courts. It was probably this celebration that Isaiah had reference to:
"Therefore with joy shall ye draw water out of the wells of salvation" (Isaiah 12:3).
Jesus, while teaching at the temple during the Feast of Tabernacles, uses this water libation as a backdrop for His living water sermon. John records,
"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
"(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7:37-39).
In the Greek it's not clear whether the "belly" is the belly of the believer, or the belly of Jesus, but it is probably the belly of Jesus. It's the same Greek word (koilia) which is translated as womb in John 3, where Jesus is teaching Nicodemus about spiritual rebirth. So the reference to "belly" in John 7 has spiritual rebirth connotations.
You can click here to read more about the Feast of Tabernacles and the water libation.
Temple Imagery in Ezekiel
In Ezekiel 47 the water is running under the threshold of the door of the temple eastward into the desert to heal the waters of the Dead Sea. But the heavenly ministrant conducting the tour has a line in his hand to measure the waters. The scripture states,
"And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles.
"Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins.
"Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over" (Ezekiel 47:3-5).
How typical this is of our temple experiences. The first time I went to the temple to receive my endowment, I checked the sign on the way out to make sure I was still attending the same church. I had barely dipped my little toe in the water. But each time I went to the temple after long years of absence due to my addiction to alcohol (and other things), I began to "drink in" the doctrines a little deeper. The meaning became deeper and deeper--first to the ankles, then the knees, then the waist, and soon I was totally immersed in the glory and spirit of the temple. And I continue to learn.
Spiritual Medicine
Ezekiel also speaks of trees growing along the banks of the river of living water, which flows from the temple.
"And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine" (Ezekiel 47:12).
What a contrast to my days of addiction and alcoholism! The exhilarating rush of alcohol and drugs quickly faded until I basically became numb. In Twelve Step recovery we call it "numbing out." I was consumed away, eaten up, and beaten up by my drug of choice. But the spiritual food available in the temple never fades away. It doesn't diminish over time. Every temple trip is a new and sacred experience, fueled by the power of the Holy Spirit.
This verse implies that the temple provides spiritual medicine. I'm not a doctor, but I know my wife takes different medications than I do. My son takes medicines totally different from either one of us. We can experience joy and healing in the temple. It is marvelous to me that we can sit together side by side in the temple, and each receives his or her own special medicine.
Jesus is the perfect Healer and Physician.
Sunday, December 14, 2014
The Shepherds of Israel
A couple of weeks ago, a dear friend was teaching our Gospel Doctrine class, and posed the question, "Who has been a shepherd for you?" I hesitated to answer, and for once, kept my mouth shut. Why? Because this good brother has been a shepherd for me, and I didn't want to embarrass him in front of the class.
A couple of years ago he was assigned as our home teacher. He may not remember much of this incident, but I do. He was merely doing his duty as a faithful home teacher, along with his faithful companion. I know they served us not merely to fulfill duty, but out of love. One month our entire family was a little stressed out, each of us awaiting some medical procedure. These good brothers took this opportunity to give each of us a priesthood blessing.
These brethren would say it was no big deal, but I remember specific words of comfort and promises of a priesthood blessing. I know the words did not come from my friend, but I'm so grateful he lives his life in such a manner to receive revelation. This blessing became a spiritual springboard for me, as I was invited to use this opportunity to examine my life. It prompted me to try a little harder and be a little better in some key aspects of my personal spiritual life.
The Lord rebuked slothful shepherds. Really, they are not shepherds at all. The Lord said,
"Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?
"Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock" (Ezekiel 34:2-3).
False shepherds are clothed in wool so they look like the Lamb, and they appear in sheep's clothing, but inside are ravening wolves (see Matthew 7:15). False shepherds consume the fat and oil, while the true Shepherd provides healing oil taken straight from the "oil press" of Gethsemane.
Without shepherds the flock is scattered and becomes "meat to all the beasts of the field" (Ezekiel 34:). There are many devouring beasts today, such as addiction and pornography. Without shepherds (and especially the True Shepherd) we can be eaten alive!
The discussion in Gospel Doctrine became centered on the role of the good shepherd, like my good friend, and his old companion, who just brought my sweet wife a condolence card at the passing of her mother last week.
So what is the role of the shepherd? Some shepherds feel an immense burden to fix and bring back all the sheep. This can be discouraging and heart wrenching.
But remember, we all work for and with the Good Shepherd, and He can bring the sheep safely home. We don't have to heal anyone. That is the Savior's job. He said to the Nephites:
"Nevertheless, ye shall not cast him (a person who is unworthy to partake of the sacrament) out of your synagogues, or your places of worship, for unto such shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be the means of bringing salvation unto them" (3 Nephi 18:32).
Notice the hazard when we try to play both roles. We can't tell who will return and repent, so we may have a tendency to give up on people who are not ready yet. And we don't have to (or get to) heal them anyway. The Lord says, "I shall heal them and (you) shall be the means of bringing salvation unto them."
I am grateful for a Savior who heals me day by day--a little bit at a time.
A couple of years ago he was assigned as our home teacher. He may not remember much of this incident, but I do. He was merely doing his duty as a faithful home teacher, along with his faithful companion. I know they served us not merely to fulfill duty, but out of love. One month our entire family was a little stressed out, each of us awaiting some medical procedure. These good brothers took this opportunity to give each of us a priesthood blessing.
These brethren would say it was no big deal, but I remember specific words of comfort and promises of a priesthood blessing. I know the words did not come from my friend, but I'm so grateful he lives his life in such a manner to receive revelation. This blessing became a spiritual springboard for me, as I was invited to use this opportunity to examine my life. It prompted me to try a little harder and be a little better in some key aspects of my personal spiritual life.
The Lord rebuked slothful shepherds. Really, they are not shepherds at all. The Lord said,
"Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?
"Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock" (Ezekiel 34:2-3).
False shepherds are clothed in wool so they look like the Lamb, and they appear in sheep's clothing, but inside are ravening wolves (see Matthew 7:15). False shepherds consume the fat and oil, while the true Shepherd provides healing oil taken straight from the "oil press" of Gethsemane.
Without shepherds the flock is scattered and becomes "meat to all the beasts of the field" (Ezekiel 34:). There are many devouring beasts today, such as addiction and pornography. Without shepherds (and especially the True Shepherd) we can be eaten alive!
The discussion in Gospel Doctrine became centered on the role of the good shepherd, like my good friend, and his old companion, who just brought my sweet wife a condolence card at the passing of her mother last week.
So what is the role of the shepherd? Some shepherds feel an immense burden to fix and bring back all the sheep. This can be discouraging and heart wrenching.
But remember, we all work for and with the Good Shepherd, and He can bring the sheep safely home. We don't have to heal anyone. That is the Savior's job. He said to the Nephites:
"Nevertheless, ye shall not cast him (a person who is unworthy to partake of the sacrament) out of your synagogues, or your places of worship, for unto such shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be the means of bringing salvation unto them" (3 Nephi 18:32).
Notice the hazard when we try to play both roles. We can't tell who will return and repent, so we may have a tendency to give up on people who are not ready yet. And we don't have to (or get to) heal them anyway. The Lord says, "I shall heal them and (you) shall be the means of bringing salvation unto them."
I am grateful for a Savior who heals me day by day--a little bit at a time.
Sunday, December 7, 2014
Prophets as Messengers of the Divine Council
A common theme in the Book of Jeremiah is the role of prophets and their premortal foreordination. In the first chapter the Lord tells Jeremiah, "Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations" (Jeremiah 1:5).
Jeremiah has a temple-like experience, as a dialog ensues. This also happens with Nephi, the brother of Jared, Moses, and others. Jeremiah records:
"Moreover the word of the Lord came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree.
"Then said the Lord unto me, Thou hast well seen: for I will hasten my word to perform it" (Jeremiah 1:11-12).
The almond rod symbolizes priesthood authority, and foreshadows the Savior as the "firstfruits of them that slept" (1 Corinthians 15:20). Just as the trees blossom in early spring, the resurrection is a certainty because of the Atonement of Jesus Christ. The almond tree is in full blossom in January or February in the Holy Land, and reminds us of Jesus, who was the first to rise from the dead, just as an almond is first to blossom and show new life. One can read more about this under "Almond Tree" in the sealed portion of the scriptures (the Bible Dictionary).
Aaron's rod which budded was a sign of priesthood authority. A rod was placed in the tabernacle for each tribe of Israel and the Lord caused Aaron's rod to bud and yield almonds to demonstrate the priesthood authority given to the tribe of Levi (see Numbers 17:8).
Divine Council
False prophets are identified in later chapters of Jeremiah. The following verse is an example:
"Thus saith the Lord of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord" (Jeremiah 23:16).
Then the Lord gives the true test for divine messengers:
"For who hath stood in the counsel of the Lord, and hath perceived and heard his word? who hath marked his word, and heard it?
"I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.
"But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings" (Jeremiah 23:18,21-22).
Let's fix a King James translation failure here. The Hebrew word translated as "counsel" is cowd. It's the same word translated as "secret" in this rather famous verse:
"Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets" (Amos 3:7). The Hebrew word cowd means assembly or council.
Yes, it's the divine council where prophets are assembled with the Lord. Let's look at the same two verses in the NIV (New International Version):
"But which of them has stood in the council of the Lord
to see or to hear his word?
Who has listened and heard his word?
"But if they had stood in my council,
they would have proclaimed my words to my people
and would have turned them from their evil ways
and from their evil deeds" (NIV, Jeremiah 23:18,22).
Now it has the characteristics of the divine council. The members of the council are standing in God's presence, and they see and hear the proceedings. Now it reads like Abraham 3, where One stands in the midst of those who will become prophets and leaders. Jehovah is in the midst, or the sacred center.
The emphasis is switched from the message to the messenger. Authentic messengers with priesthood authority stood in the presence of Deity in the divine council. Anyone (including Lucifer) can pitch a good message. It may be 99 percent true. But authentic messengers stood in the divine council. And that makes all the difference.
Jeremiah has a temple-like experience, as a dialog ensues. This also happens with Nephi, the brother of Jared, Moses, and others. Jeremiah records:
"Moreover the word of the Lord came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree.
"Then said the Lord unto me, Thou hast well seen: for I will hasten my word to perform it" (Jeremiah 1:11-12).
The almond rod symbolizes priesthood authority, and foreshadows the Savior as the "firstfruits of them that slept" (1 Corinthians 15:20). Just as the trees blossom in early spring, the resurrection is a certainty because of the Atonement of Jesus Christ. The almond tree is in full blossom in January or February in the Holy Land, and reminds us of Jesus, who was the first to rise from the dead, just as an almond is first to blossom and show new life. One can read more about this under "Almond Tree" in the sealed portion of the scriptures (the Bible Dictionary).
Aaron's rod which budded was a sign of priesthood authority. A rod was placed in the tabernacle for each tribe of Israel and the Lord caused Aaron's rod to bud and yield almonds to demonstrate the priesthood authority given to the tribe of Levi (see Numbers 17:8).
Divine Council
False prophets are identified in later chapters of Jeremiah. The following verse is an example:
"Thus saith the Lord of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord" (Jeremiah 23:16).
Then the Lord gives the true test for divine messengers:
"For who hath stood in the counsel of the Lord, and hath perceived and heard his word? who hath marked his word, and heard it?
"I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.
"But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings" (Jeremiah 23:18,21-22).
Let's fix a King James translation failure here. The Hebrew word translated as "counsel" is cowd. It's the same word translated as "secret" in this rather famous verse:
"Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets" (Amos 3:7). The Hebrew word cowd means assembly or council.
Yes, it's the divine council where prophets are assembled with the Lord. Let's look at the same two verses in the NIV (New International Version):
"But which of them has stood in the council of the Lord
to see or to hear his word?
Who has listened and heard his word?
"But if they had stood in my council,
they would have proclaimed my words to my people
and would have turned them from their evil ways
and from their evil deeds" (NIV, Jeremiah 23:18,22).
Now it has the characteristics of the divine council. The members of the council are standing in God's presence, and they see and hear the proceedings. Now it reads like Abraham 3, where One stands in the midst of those who will become prophets and leaders. Jehovah is in the midst, or the sacred center.
The emphasis is switched from the message to the messenger. Authentic messengers with priesthood authority stood in the presence of Deity in the divine council. Anyone (including Lucifer) can pitch a good message. It may be 99 percent true. But authentic messengers stood in the divine council. And that makes all the difference.
Sunday, November 30, 2014
Isaiah 53--"He Was Wounded for Our Transgressions"
This marks my 50th post and it's appropriate to post my favorite Messianic prophecy from Isaiah 53. In beautiful, poetic language Isaiah looks forward in time to our Savior's mortal mission. With phrases like "tender plant" and "root out of a dry ground" he portrays Jesus as a vulnerable, normal-looking man springing up in apostate Israel. Yet in Him lies every hope imaginable.
I want to highlight only three verses.
Pierced Bread
The ordinances of the gospel point our souls to Christ, and thus they are sanctified unto us for righteousness (see Jacob 4:5). The law of Moses had a "meat offering," which would more appropriately be called a "meal offering," since it was made with fine flour. The ordinance is described as follows:
"And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil" (Leviticus 2:4; see also Exodus 29:2).
This one verse is loaded with Messianic imagery. Unleavened cakes were distinguished from unleavened bread by the small perforations in the cake. Bread has a smooth crust (think skin here), while cake has tiny holes in its texture. Thus, unleavened cake was called "pierced bread." We often sing a sacrament hymn with the words, "They pierce his hands and feet and side" ("Behold the Great Redeemer Die," Hymns #191). This offering, along with the shewbread, was a forerunner to the sacrament in ancient Israel. I have included a link to Strong's for the intent of the Hebrew word:
http://www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=H2471&t=KJV
You will notice this is pierced cake or "pierced bread." You will notice the Hebrew word challah, and if you click on the "Root Word" (or etymology), you will notice that the root comes from the Hebrew word chalal, meaning "to wound, pierce" (see definition 2).
Remember, the unleavened wafers were "anointed with oil," symbolizing the Messiah, or Christ (anointed One), who would be wounded in the oil press. The name Gethsemane means "oil press." He would then be pierced and wounded again on the cross.
If you scroll down to "Continued Search Results" and click "4. (Psa 89:31 - Eze 20:14)," you will find Isaiah 53:5:
"But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed."
The word wounded is chalal, the root of challah, meaning "pierced bread." The Bread of Life was "wounded for our transgressions," and "bruised for our iniquities." But "with his stripes we are healed."
"Make His Soul an Offering for Sin"
Verse 10 reads:
"Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand."
It sounds like, "It pleased the Father to bruise the Son." But a closer examination reveals "the Lord" is Jehovah in this case. You can click here to view it in Strong's. So it could be translated as, "It pleased Jehovah to bruise Jesus." This demonstrates the dual role of Jesus Christ as the Father and Son (see Mosiah 15:2-7).
So let's look at the pronouns in this passage. "He (Jehovah) hath put him (Jesus) to grief: when thou (you and me) shalt make his (Jesus') soul an offering for sin, he (Jesus Christ) shall see his (Jesus') seed" (spiritually begotten sons and daughters of Jesus Christ). Yes, it's up to you and me what becomes of His atoning sacrifice. It's what we make of it. Through covenants we can become "the children of Christ, his sons, and his daughters," and we are "born of him" (Mosiah 5:7).
By the way, the word for grief is chalah, the verb form (put him to grief) of challah.
Jesus Gives Away the Victory Prize
The final verse of this beautiful prophecy reads:
"Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors" (Isaiah 53:12).
In both the Old and New Testaments, the word divide is more to share or assign. It's not like dividing a pie. The giver is not depleted of whatever he is giving away. The Lord said, "All that my Father hath shall be given unto him" (D&C 84:38). In fact, the Father and Son are made more glorious as Their works are continued (see D&C 132:31).
But it wasn't Jesus who needed redemption anyway. In this Isaiah chapter, "the strong" are His seed. The spoil would be the goods won in battle. In this battle against Satan, sin, and death, our Savior shares the victory prize with His seed, His spiritually begotten sons and daughters, handing over the victory prize of eternal life and exaltation.
Whatever glory was won, whatever credit was given, He gives away. Listen to Him:
"Listen to him who is the advocate with the Father, who is pleading your cause before him—
"Saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified;
"Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life" (D&C 45:3-5).
I want to highlight only three verses.
Pierced Bread
The ordinances of the gospel point our souls to Christ, and thus they are sanctified unto us for righteousness (see Jacob 4:5). The law of Moses had a "meat offering," which would more appropriately be called a "meal offering," since it was made with fine flour. The ordinance is described as follows:
"And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil" (Leviticus 2:4; see also Exodus 29:2).
This one verse is loaded with Messianic imagery. Unleavened cakes were distinguished from unleavened bread by the small perforations in the cake. Bread has a smooth crust (think skin here), while cake has tiny holes in its texture. Thus, unleavened cake was called "pierced bread." We often sing a sacrament hymn with the words, "They pierce his hands and feet and side" ("Behold the Great Redeemer Die," Hymns #191). This offering, along with the shewbread, was a forerunner to the sacrament in ancient Israel. I have included a link to Strong's for the intent of the Hebrew word:
http://www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=H2471&t=KJV
You will notice this is pierced cake or "pierced bread." You will notice the Hebrew word challah, and if you click on the "Root Word" (or etymology), you will notice that the root comes from the Hebrew word chalal, meaning "to wound, pierce" (see definition 2).
Remember, the unleavened wafers were "anointed with oil," symbolizing the Messiah, or Christ (anointed One), who would be wounded in the oil press. The name Gethsemane means "oil press." He would then be pierced and wounded again on the cross.
If you scroll down to "Continued Search Results" and click "4. (Psa 89:31 - Eze 20:14)," you will find Isaiah 53:5:
"But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed."
The word wounded is chalal, the root of challah, meaning "pierced bread." The Bread of Life was "wounded for our transgressions," and "bruised for our iniquities." But "with his stripes we are healed."
"Make His Soul an Offering for Sin"
Verse 10 reads:
"Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand."
It sounds like, "It pleased the Father to bruise the Son." But a closer examination reveals "the Lord" is Jehovah in this case. You can click here to view it in Strong's. So it could be translated as, "It pleased Jehovah to bruise Jesus." This demonstrates the dual role of Jesus Christ as the Father and Son (see Mosiah 15:2-7).
So let's look at the pronouns in this passage. "He (Jehovah) hath put him (Jesus) to grief: when thou (you and me) shalt make his (Jesus') soul an offering for sin, he (Jesus Christ) shall see his (Jesus') seed" (spiritually begotten sons and daughters of Jesus Christ). Yes, it's up to you and me what becomes of His atoning sacrifice. It's what we make of it. Through covenants we can become "the children of Christ, his sons, and his daughters," and we are "born of him" (Mosiah 5:7).
By the way, the word for grief is chalah, the verb form (put him to grief) of challah.
Jesus Gives Away the Victory Prize
The final verse of this beautiful prophecy reads:
"Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors" (Isaiah 53:12).
In both the Old and New Testaments, the word divide is more to share or assign. It's not like dividing a pie. The giver is not depleted of whatever he is giving away. The Lord said, "All that my Father hath shall be given unto him" (D&C 84:38). In fact, the Father and Son are made more glorious as Their works are continued (see D&C 132:31).
But it wasn't Jesus who needed redemption anyway. In this Isaiah chapter, "the strong" are His seed. The spoil would be the goods won in battle. In this battle against Satan, sin, and death, our Savior shares the victory prize with His seed, His spiritually begotten sons and daughters, handing over the victory prize of eternal life and exaltation.
Whatever glory was won, whatever credit was given, He gives away. Listen to Him:
"Listen to him who is the advocate with the Father, who is pleading your cause before him—
"Saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified;
"Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life" (D&C 45:3-5).
Sunday, November 23, 2014
Isaiah 51--"Look unto the Rock Whence Ye Are Hewn"
Isaiah quickly identifies his audience in this chapter. He addresses the children of Abraham. Is Abraham your father? Do you follow after righteousness?
A quick look back to Abraham, chapter 1 will identify those who want to be like Abraham. In his own narrative he shares his desire.
"And, finding there was greater happiness and peace and rest for me, I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same; having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers" (Abraham 1:2).
You get the idea of the cyclical effect of righteousness producing pure knowledge, and greater knowledge producing more righteousness. It's one of those great gospel secret treasures.
Isaiah, of course, agrees and identifies Abraham as a follower of righteousness. Now he speaks to his seed--heirs of the Abrahamic Covenant.
"Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.
"Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him" (Isaiah 51:1-2).
Isaiah must have had a copy of the brass plates mentioned in the Book of Mormon or a similar text, because other Biblical texts don't mention the term "followers of righteousness." Genesis 15 is the closest resemblance I can recall: "And he believed in the Lord; and he counted it to him for righteousness" (verse 6). A quick search in a Strong's Bible Concordance confirmed my suspicion here. The phrase does not occur in the King James Version. I have attached a link to confirm this:
http://www.blbclassic.org/search/translationResults.cfm?Criteria=followers+of+righteousness&t=KJV&sf=5
Look Unto the Rock
Isaiah just paid you a nice compliment. You come from awfully good stock. You are hewn out in the image and magnitude of righteous Abraham and Sarah. You inherited eternally sublime qualities. You will find them with your lineage in your patriarchal blessing.
But it gets even better!
You are hewn out in the likeness of the Rock. And it's the same Rock Helaman speaks of in the Book of Mormon:
"And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall" (Helaman 5:12).
He dug you and me out of the pit. I remember being in the pit as a practicing alcoholic. He dug me out! He dug you out too. You are His precious jewel (see Malachi 3:17). He dug you out and is now polishing and refining you.
So we have a choice. We can look back to the pit and feel remorse. We can refuse Him and stay in the pit. Or we can "shine in darkness, to give light unto men, women, and children" (Ether 6:3).
The choice is yours.
A quick look back to Abraham, chapter 1 will identify those who want to be like Abraham. In his own narrative he shares his desire.
"And, finding there was greater happiness and peace and rest for me, I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same; having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers" (Abraham 1:2).
You get the idea of the cyclical effect of righteousness producing pure knowledge, and greater knowledge producing more righteousness. It's one of those great gospel secret treasures.
Isaiah, of course, agrees and identifies Abraham as a follower of righteousness. Now he speaks to his seed--heirs of the Abrahamic Covenant.
"Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.
"Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him" (Isaiah 51:1-2).
Isaiah must have had a copy of the brass plates mentioned in the Book of Mormon or a similar text, because other Biblical texts don't mention the term "followers of righteousness." Genesis 15 is the closest resemblance I can recall: "And he believed in the Lord; and he counted it to him for righteousness" (verse 6). A quick search in a Strong's Bible Concordance confirmed my suspicion here. The phrase does not occur in the King James Version. I have attached a link to confirm this:
http://www.blbclassic.org/search/translationResults.cfm?Criteria=followers+of+righteousness&t=KJV&sf=5
Look Unto the Rock
Isaiah just paid you a nice compliment. You come from awfully good stock. You are hewn out in the image and magnitude of righteous Abraham and Sarah. You inherited eternally sublime qualities. You will find them with your lineage in your patriarchal blessing.
But it gets even better!
You are hewn out in the likeness of the Rock. And it's the same Rock Helaman speaks of in the Book of Mormon:
"And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall" (Helaman 5:12).
He dug you and me out of the pit. I remember being in the pit as a practicing alcoholic. He dug me out! He dug you out too. You are His precious jewel (see Malachi 3:17). He dug you out and is now polishing and refining you.
So we have a choice. We can look back to the pit and feel remorse. We can refuse Him and stay in the pit. Or we can "shine in darkness, to give light unto men, women, and children" (Ether 6:3).
The choice is yours.
Sunday, November 16, 2014
Isaiah 44--Fuel for the Fire
Isaiah describes a pattern of addiction, as idols fuel the fire of vain imagination. The idol maker experiences what addicts call "the God hole." He becomes hungry, thirsty, and faint. Having given all to his drug of choice, he is left with the empty feeling in the middle of his soul--that empty hole we try to fill with alcohol, drugs, sex, food . . . the list goes on and on.
Driven by vain imagination, "it shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite" (Isaiah 29:8).
Driven by vain imagination, the addict thinks he is rescued once again from whatever ails him, and the false god is strengthened in the eyes of the addicted one.
Isaiah describes it wonderfully:
"He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it.
"Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto.
"He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire:
"And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god" (Isaiah 44:14-17).
The addict plants the seed and the rain nourishes it. It grows into a tree. He builds a fire to warm himself and bakes bread to satisfy his hunger. He eats up the flesh and becomes consumed by it. He says, "Aha, I am warm, I have seen the fire."
How many nights I wasted away consumed in the warm glow of the alcoholic buzz, thinking, "Aha, I am warm and satisfied." I have become numb again and all seems to be well in my euphoric escape.
With the residue we make false gods, even imaginary. I fall down and worship in my own way.
Then comes the tricky part. I plead for deliverance. "Deliver me; for thou art my god." But the enemy who led me there has now abandoned me "even as a sheep having no shepherd" (Alma 25:12).
Denial sets in.
"They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand" (Isaiah 44:18).
I am deceived.
"And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?" (Isaiah 44:19).
Shall I fall down to the stock of a tree? Shall I fall down again to the chemical formula of alcohol?
The fire has consumed my life.
"He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?" (Isaiah 44:20).
Out of the ashes I reach out to God.
"And as I partook of the fruit thereof it filled my soul with exceedingly great joy" (1 Nephi 8:12).
Driven by vain imagination, "it shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite" (Isaiah 29:8).
Driven by vain imagination, the addict thinks he is rescued once again from whatever ails him, and the false god is strengthened in the eyes of the addicted one.
Isaiah describes it wonderfully:
"He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it.
"Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto.
"He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire:
"And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god" (Isaiah 44:14-17).
The addict plants the seed and the rain nourishes it. It grows into a tree. He builds a fire to warm himself and bakes bread to satisfy his hunger. He eats up the flesh and becomes consumed by it. He says, "Aha, I am warm, I have seen the fire."
How many nights I wasted away consumed in the warm glow of the alcoholic buzz, thinking, "Aha, I am warm and satisfied." I have become numb again and all seems to be well in my euphoric escape.
With the residue we make false gods, even imaginary. I fall down and worship in my own way.
Then comes the tricky part. I plead for deliverance. "Deliver me; for thou art my god." But the enemy who led me there has now abandoned me "even as a sheep having no shepherd" (Alma 25:12).
Denial sets in.
"They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand" (Isaiah 44:18).
I am deceived.
"And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?" (Isaiah 44:19).
Shall I fall down to the stock of a tree? Shall I fall down again to the chemical formula of alcohol?
The fire has consumed my life.
"He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?" (Isaiah 44:20).
Out of the ashes I reach out to God.
"And as I partook of the fruit thereof it filled my soul with exceedingly great joy" (1 Nephi 8:12).
Sunday, November 9, 2014
Isaiah 40--"The Voice of Him that Crieth in the Wilderness"
Isaiah 40 is a transition marker in the Book of Isaiah. The message shifts from Israel's fallen state to a Messianic message of hope in Jesus and His Atonement.
And we all know whose voice cries in the wilderness, right? If you said it was John the Baptist, you are right. It is quoted in the New Testament:
"For this is he that was spoken of by the prophet Esaias, (Isaiah) saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight" (Matthew 3:3).
But could there be other "voices?"
A Divine Council
Often the leitwort (theme word) voice is emphasized in Hebrew to mean the voice of the divine council. The word voice appears in verses 3 and 6 of Isaiah 40.
"The voice of him that crieth in the wilderness . . ."
"The voice said, Cry. And he said, What shall I cry?"
The King James Version suffers a translation failure here. Many Bible translations have the latter part read, "And I said, What shall I cry?" Clearly there is a dialog involving members of the divine council. In fact the first verses address the divine council.
"Comfort ye, comfort ye my people, saith your God.
"Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins (vv. 1-2).
The word ye addresses the divine council in the second person.
Members of the Council
So who are the members of this divine council? John the Baptist would have to be included. And Isaiah is re-commissioned to carry the Messianic message, after receiving his first assignment in Chapter 6.
Isaiah is often dual prophecy, or multiple prophecies, and this is no exception.
John the Baptist was the forerunner preceding the coming of the Savior. His role was to make straight a highway for our God. To "make straight" would be the equivalent of removing obstacles in the highway. It's like straightening a room by tidying up a bit. Definitely John the Baptist fits this role.
Joseph Smith
Just as there is a Second Coming, there is also a second "Elias" to prepare the way of the Lord. Joseph Smith, as the prophet of the Restoration, is another voice crying in the wilderness. The Lord states in modern revelation:
"And verily, verily, I say unto you, that this church have I established and called forth out of the wilderness" (D&C 33:5; see also 86:3).
It is the voice of Joseph (and the Lord) calling the Church out of the wilderness in preparation for the Second Coming. Joseph sits (or rather stands) in the council.
Orson Hyde
The "ye" in the first two verses particularly addresses Orson Hyde. On Sunday October 24, 1841 Orson Hyde offered a dedicatory prayer on the Mount of Olives, asking the Lord to remove the "barrenness and sterility of this land," and he dedicated the land for the return of the Jews. Indeed, he spoke "comfortably (intimately in Hebrew) to Jerusalem.
However, what is less known is that Elder Hyde received his commission as a member of the divine council in an open vision over a year previous to his visit to Jerusalem. He saw Jerusalem and other European cities he would be visiting. He quotes verse 2 as part of the divine message.
I have included an excerpt from his writings found in History of the Church, Volume 4, page 375:
My labors since that period have been bestowed upon the Gentiles in various countries, and on both sides of the Atlantic, until in the early part of March, 1840, I retired to my bed one night as usual; and while meditating and contemplating the field of my future labors, the vision of the Lord, like clouds of light, burst into my view (see Joel 2:28). The cities of London, Amsterdam, Constantinople and Jerusalem, all appeared in succession before me, and the Spirit said unto me, "Here are many of the children of Abraham whom I will gather to the land that I gave to their fathers; and here also is the field of your labors. Take, therefore, proper credentials from my people, your brethren, and also from the Governor of your state, with the seal of authority thereon, and go ye forth to the cities which have been shown you, and declare these words unto Judah, and say, "blow ye the trumpet in the land; cry, gather together, and say, assemble yourselves, and let us go into the defensed cities. Set up the standard towards Zion—retire, stay not, for I will bring evil from the north and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way—he is gone forth from his place to make thy land desolate, and thy cities shall be laid waste, without an inhabitant. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished—that her iniquity is pardoned, for she hath received of the Lord's hand doubly for all her sins. Let your warning voice be heard among the Gentiles as you pass; and call yet upon them in my name for aid and for assistance. With you it mattereth not whether it be little or much; but to me it belongeth to show favor unto them who show favor unto you." The vision continued open about six hours, that I did not close my eyes in sleep. In this time many things were shown unto me which I have never written; neither shall I write them until they are fulfilled in Jerusalem.
Witnesses for the Divine Council
The Second Coming will be quite different from that humble birth scene in a manger in Bethlehem. Isaiah records, "And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it" (verse 5). While the advent of our Savior was witnessed by a few shepherds, and perhaps a few others, the Second Coming will be the biggest media event ever. "All flesh shall see it together," on the Internet, tablets, iPhones, television, and whatever else has been invented by then. The entire population of the earth will become witnesses for the Savior.
"His Reward Is with Him"
Isaiah promises, "Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him" (Isaiah 40:10). At the dedication of the Kirtland Temple the Prophet pleaded with the Lord, "That when the trump shall sound for the dead, we shall be caught up in the cloud to meet thee, that we may ever be with the Lord" (D&C 109:75). Those who are caught up in the cloud to meet Him will be rewarded indeed.
In the final verse there is another great promise.
"But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint" (Isaiah 40:31).
This is one of my favorite scriptures. One day, while writing a book, I felt a prompting to research eagles' wings on the Internet. There were hundreds of sites, but I felt impressed to click on a particular one.
I learned that eagles suffer a midlife crisis and their feathers and talons become brittle, making flight very difficult. The eagle sits on a cliff, and in some accounts, other eagles drop down food. The eagle begins to pluck out the hardened feathers and strikes his beak against the rocks until it breaks.
He waits in his weakened state as the transformation slowly begins. Then tiny baby feathers begin to grow and his beak becomes sharp. The claws grow out to become more powerful than ever. After the transformation the eagle can fly higher and longer than ever before, as he ascends to new heights.
What beautiful Isaiah imagery this is. I have inserted a similar link. I don't believe this is the original link I found, but it serves as another witness of the masterful writing of Isaiah. Here is the link I found today:
http://www.drcm.org/monthly-reflections-archive/488-qthey-shall-mount-up-with-wings-like-eaglesqisaiah-4031
Not Merely a Waiting Game
Within the last few months I learned another special gem connected with this verse. To "wait upon the Lord" is not a mere passage of time. The original Hebrew word for wait is qavah, and it means to twist or bind together like a rope. This becomes significant in the next chapter of Isaiah when the Lord says, "Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness." You may recognize these words as the basis for the hymn, "How Firm a Foundation."
Then the Lord says, "For I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee" (see Isaiah 41:10,13).
The Lord can bind us to Him like a rope if we will abide in His covenants. Modern revelation states, "And thus ye shall become instructed in the law of my church, and be sanctified by that which ye have received, and ye shall bind yourselves to act in all holiness before me" (D&C 43:9).
Here is the link for the Hebrew word qavah:
http://www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=H6960&t=KJV
I am grateful for the inspired writings of Isaiah, and the renewed strength that comes from the Lord's covenants and His Atonement.
And we all know whose voice cries in the wilderness, right? If you said it was John the Baptist, you are right. It is quoted in the New Testament:
"For this is he that was spoken of by the prophet Esaias, (Isaiah) saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight" (Matthew 3:3).
But could there be other "voices?"
A Divine Council
Often the leitwort (theme word) voice is emphasized in Hebrew to mean the voice of the divine council. The word voice appears in verses 3 and 6 of Isaiah 40.
"The voice of him that crieth in the wilderness . . ."
"The voice said, Cry. And he said, What shall I cry?"
The King James Version suffers a translation failure here. Many Bible translations have the latter part read, "And I said, What shall I cry?" Clearly there is a dialog involving members of the divine council. In fact the first verses address the divine council.
"Comfort ye, comfort ye my people, saith your God.
"Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins (vv. 1-2).
The word ye addresses the divine council in the second person.
Members of the Council
So who are the members of this divine council? John the Baptist would have to be included. And Isaiah is re-commissioned to carry the Messianic message, after receiving his first assignment in Chapter 6.
Isaiah is often dual prophecy, or multiple prophecies, and this is no exception.
John the Baptist was the forerunner preceding the coming of the Savior. His role was to make straight a highway for our God. To "make straight" would be the equivalent of removing obstacles in the highway. It's like straightening a room by tidying up a bit. Definitely John the Baptist fits this role.
Joseph Smith
Just as there is a Second Coming, there is also a second "Elias" to prepare the way of the Lord. Joseph Smith, as the prophet of the Restoration, is another voice crying in the wilderness. The Lord states in modern revelation:
"And verily, verily, I say unto you, that this church have I established and called forth out of the wilderness" (D&C 33:5; see also 86:3).
It is the voice of Joseph (and the Lord) calling the Church out of the wilderness in preparation for the Second Coming. Joseph sits (or rather stands) in the council.
Orson Hyde
The "ye" in the first two verses particularly addresses Orson Hyde. On Sunday October 24, 1841 Orson Hyde offered a dedicatory prayer on the Mount of Olives, asking the Lord to remove the "barrenness and sterility of this land," and he dedicated the land for the return of the Jews. Indeed, he spoke "comfortably (intimately in Hebrew) to Jerusalem.
However, what is less known is that Elder Hyde received his commission as a member of the divine council in an open vision over a year previous to his visit to Jerusalem. He saw Jerusalem and other European cities he would be visiting. He quotes verse 2 as part of the divine message.
I have included an excerpt from his writings found in History of the Church, Volume 4, page 375:
My labors since that period have been bestowed upon the Gentiles in various countries, and on both sides of the Atlantic, until in the early part of March, 1840, I retired to my bed one night as usual; and while meditating and contemplating the field of my future labors, the vision of the Lord, like clouds of light, burst into my view (see Joel 2:28). The cities of London, Amsterdam, Constantinople and Jerusalem, all appeared in succession before me, and the Spirit said unto me, "Here are many of the children of Abraham whom I will gather to the land that I gave to their fathers; and here also is the field of your labors. Take, therefore, proper credentials from my people, your brethren, and also from the Governor of your state, with the seal of authority thereon, and go ye forth to the cities which have been shown you, and declare these words unto Judah, and say, "blow ye the trumpet in the land; cry, gather together, and say, assemble yourselves, and let us go into the defensed cities. Set up the standard towards Zion—retire, stay not, for I will bring evil from the north and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way—he is gone forth from his place to make thy land desolate, and thy cities shall be laid waste, without an inhabitant. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished—that her iniquity is pardoned, for she hath received of the Lord's hand doubly for all her sins. Let your warning voice be heard among the Gentiles as you pass; and call yet upon them in my name for aid and for assistance. With you it mattereth not whether it be little or much; but to me it belongeth to show favor unto them who show favor unto you." The vision continued open about six hours, that I did not close my eyes in sleep. In this time many things were shown unto me which I have never written; neither shall I write them until they are fulfilled in Jerusalem.
Witnesses for the Divine Council
The Second Coming will be quite different from that humble birth scene in a manger in Bethlehem. Isaiah records, "And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it" (verse 5). While the advent of our Savior was witnessed by a few shepherds, and perhaps a few others, the Second Coming will be the biggest media event ever. "All flesh shall see it together," on the Internet, tablets, iPhones, television, and whatever else has been invented by then. The entire population of the earth will become witnesses for the Savior.
"His Reward Is with Him"
Isaiah promises, "Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him" (Isaiah 40:10). At the dedication of the Kirtland Temple the Prophet pleaded with the Lord, "That when the trump shall sound for the dead, we shall be caught up in the cloud to meet thee, that we may ever be with the Lord" (D&C 109:75). Those who are caught up in the cloud to meet Him will be rewarded indeed.
In the final verse there is another great promise.
"But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint" (Isaiah 40:31).
This is one of my favorite scriptures. One day, while writing a book, I felt a prompting to research eagles' wings on the Internet. There were hundreds of sites, but I felt impressed to click on a particular one.
I learned that eagles suffer a midlife crisis and their feathers and talons become brittle, making flight very difficult. The eagle sits on a cliff, and in some accounts, other eagles drop down food. The eagle begins to pluck out the hardened feathers and strikes his beak against the rocks until it breaks.
He waits in his weakened state as the transformation slowly begins. Then tiny baby feathers begin to grow and his beak becomes sharp. The claws grow out to become more powerful than ever. After the transformation the eagle can fly higher and longer than ever before, as he ascends to new heights.
What beautiful Isaiah imagery this is. I have inserted a similar link. I don't believe this is the original link I found, but it serves as another witness of the masterful writing of Isaiah. Here is the link I found today:
http://www.drcm.org/monthly-reflections-archive/488-qthey-shall-mount-up-with-wings-like-eaglesqisaiah-4031
Not Merely a Waiting Game
Within the last few months I learned another special gem connected with this verse. To "wait upon the Lord" is not a mere passage of time. The original Hebrew word for wait is qavah, and it means to twist or bind together like a rope. This becomes significant in the next chapter of Isaiah when the Lord says, "Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness." You may recognize these words as the basis for the hymn, "How Firm a Foundation."
Then the Lord says, "For I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee" (see Isaiah 41:10,13).
The Lord can bind us to Him like a rope if we will abide in His covenants. Modern revelation states, "And thus ye shall become instructed in the law of my church, and be sanctified by that which ye have received, and ye shall bind yourselves to act in all holiness before me" (D&C 43:9).
Here is the link for the Hebrew word qavah:
http://www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=H6960&t=KJV
I am grateful for the inspired writings of Isaiah, and the renewed strength that comes from the Lord's covenants and His Atonement.
Saturday, November 1, 2014
Isaiah 22--"The Key of the House of David"
Isaiah 22 relates to the highest priesthood ordinances, those of the Melchizedek order. A revelation given in our dispensation delineates Aaronic and Melchizedek ordinances. The Lord has said,
"And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel;
"Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments" (D&C 84:26-27).
Just a few verses earlier in this section, the Lord explained the keys of the Melchizedek Priesthood by saying,
"And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.
"Therefore, in the ordinances thereof, the power of godliness is manifest.
"And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;
"For without this no man can see the face of God, even the Father, and live" (D&C 84:19-22).
The Power of Godliness
The power of godliness is manifest in the ordinances of the Melchizedek Priesthood, particularly temple ordinances. Without such temple ordinances we would not be able to enjoy the eternal presence of the Father. The ultimate purpose of the temple is to allow us to come back into God's presence.
The sealing power comes through Melchizedek Priesthood ordinances as well. We often think of the sealing power as the uniting and bonding of eternal families, but it is much more than that. Sealing power binds us to God.
Another modern revelation discusses the more sure word of prophecy by stating, "The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood" (D&C 131:5). Godlike attributes and powers are sealed upon those receiving exaltation.
King Benjamin discusses the process of becoming spiritually begotten sons and daughters of Christ through the making and keeping of covenants. He then said,
"Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all. Amen" (Mosiah 5:15).
Notice that when we become sealed to Christ we obtain those godlike attributes of wisdom, power, justice, and mercy.
Well of Souls
The "well of souls," sometimes referred to in scripture as the "pit," is a cave located under the Dome of the Rock in the Foundation Stone on the Temple Mount (Moriah) in Jerusalem. The Foundation Stone is the symbolic navel of the world. Israel would be the at the center of the world, Jerusalem at the center of Israel, the Temple Mount in the center of Jerusalem, and the Holy of Holies at the center of the temple.
The Foundation Stone represents the point where heaven meets earth, and some believe it was the first place where the waters of creation receded, exposing dry land.
This location also represents the gate to the underworld of spirits, or the "gates of hell." The New Testament speaks of "hell," or the Greek equivalent of "Hades," as the abode of the dead.
I have inserted a Wikipedia link to the "Well of Souls."
http://en.wikipedia.org/wiki/Well_of_Souls
Keys of the Kingdom
Jesus promises Peter, "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven" (Matthew 16:19). But in the previous verse Jesus says, "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it" (verse 18).
The keys of the kingdom contain the sealing powers of the temple. The keys also prevail against the "gates of hell." Jacob declares, "O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit" (2 Nephi 9:10). He goes on to say that the "keeper of the gate is the Holy One of Israel" (2 Nephi 9:41).
Key of the House of David
Isaiah 22 mentions a man by the name of Eliakim, whose name means, "God raises." He becomes a type of Christ, who was raised up by the Father (see 3 Nephi 27:14). The scripture in Isaiah records:
"And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.
"And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
"And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house" (Isaiah 22:21-23).
Clothed in glorious kingly robes, He will open and none shall shut. The keys are laid upon His shoulders as the Great High Priest (Hebrews 4:14) foreshadowed by ancient priests of Aaron wearing an ephod with onyx stones on their shoulders, as He bears our names before the Father (see Exodus 28:12).
Truly He hath borne our burdens and seized the keys of death and hell (see Hymns, #182).
"And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel;
"Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments" (D&C 84:26-27).
Just a few verses earlier in this section, the Lord explained the keys of the Melchizedek Priesthood by saying,
"And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.
"Therefore, in the ordinances thereof, the power of godliness is manifest.
"And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;
"For without this no man can see the face of God, even the Father, and live" (D&C 84:19-22).
The Power of Godliness
The power of godliness is manifest in the ordinances of the Melchizedek Priesthood, particularly temple ordinances. Without such temple ordinances we would not be able to enjoy the eternal presence of the Father. The ultimate purpose of the temple is to allow us to come back into God's presence.
The sealing power comes through Melchizedek Priesthood ordinances as well. We often think of the sealing power as the uniting and bonding of eternal families, but it is much more than that. Sealing power binds us to God.
Another modern revelation discusses the more sure word of prophecy by stating, "The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood" (D&C 131:5). Godlike attributes and powers are sealed upon those receiving exaltation.
King Benjamin discusses the process of becoming spiritually begotten sons and daughters of Christ through the making and keeping of covenants. He then said,
"Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all. Amen" (Mosiah 5:15).
Notice that when we become sealed to Christ we obtain those godlike attributes of wisdom, power, justice, and mercy.
Well of Souls
The "well of souls," sometimes referred to in scripture as the "pit," is a cave located under the Dome of the Rock in the Foundation Stone on the Temple Mount (Moriah) in Jerusalem. The Foundation Stone is the symbolic navel of the world. Israel would be the at the center of the world, Jerusalem at the center of Israel, the Temple Mount in the center of Jerusalem, and the Holy of Holies at the center of the temple.
The Foundation Stone represents the point where heaven meets earth, and some believe it was the first place where the waters of creation receded, exposing dry land.
This location also represents the gate to the underworld of spirits, or the "gates of hell." The New Testament speaks of "hell," or the Greek equivalent of "Hades," as the abode of the dead.
I have inserted a Wikipedia link to the "Well of Souls."
http://en.wikipedia.org/wiki/Well_of_Souls
Keys of the Kingdom
Jesus promises Peter, "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven" (Matthew 16:19). But in the previous verse Jesus says, "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it" (verse 18).
The keys of the kingdom contain the sealing powers of the temple. The keys also prevail against the "gates of hell." Jacob declares, "O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit" (2 Nephi 9:10). He goes on to say that the "keeper of the gate is the Holy One of Israel" (2 Nephi 9:41).
Key of the House of David
Isaiah 22 mentions a man by the name of Eliakim, whose name means, "God raises." He becomes a type of Christ, who was raised up by the Father (see 3 Nephi 27:14). The scripture in Isaiah records:
"And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.
"And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
"And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house" (Isaiah 22:21-23).
Clothed in glorious kingly robes, He will open and none shall shut. The keys are laid upon His shoulders as the Great High Priest (Hebrews 4:14) foreshadowed by ancient priests of Aaron wearing an ephod with onyx stones on their shoulders, as He bears our names before the Father (see Exodus 28:12).
Truly He hath borne our burdens and seized the keys of death and hell (see Hymns, #182).
Sunday, October 26, 2014
Isaiah 18--"The Land Shadowing with Wings"
This Isaiah chapter starts out with a small mistranslation. "Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia" (Isaiah 18:1). It sounds like a message of doom, but a closer examination of the Hebrew word hoy reveals its true meaning. Hoy is a greeting, and should be translated as hail.
So where is this land shadowing with wings? There have been statements by Church leaders stemming as far back as Hyrum Smith, who said the wings represent North and South America. This notion seems to be supported by other Church leaders, including Brigham Young, Joseph Fielding Smith, and Spencer W. Kimball. America would certainly fit the description as being beyond the rivers of Ethiopia.
It is rather easy to visualize the wings of the Americas, and it's not a stretch to say the continents are shaped like wings.
I have attached a link to a site, and others can easily be found:
http://www.ldsfreedomforum.com/viewtopic.php?f=14&t=29823
"Go Ye Swift Messengers"
Verse 2 is graphic Isaiah imagery: "That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying, Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!"
Of course "swift messengers" as missionaries is not a new topic for Isaiah. He sees the future missionary force traveling in jet airliners. (I'm waiting for President Uchtdorf to elaborate on this.) Isaiah is left to describe the planes as sharp arrows (fuselage with the tail wings), bent bows (wings of the plane), and wheels like whirlwinds. He sees the missionaries sent out as "ambassadors," as they depart and arrive the same day without unbuckling their belts or untying their shoes (see Isaiah 5:27-29).
The missionaries are sent to gather the house of Israel--a nation "scattered and peeled." Isaiah extends a warning call:
"All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye" (Isaiah 18:3).
The word ensign in Isaiah always translates to "restored gospel." The message to the world is: when you see the ensign of the restored gospel and hear the sound of the trumpet, you need to perk up and pay attention to the ambassadors sent abroad.
In case you missed it, the trumpet sounded on September 22, 1827. There is an ancient feast in Israel called Feast of Trumpets, or Rosh Hashanah. It is the Jewish New Year (or "head of the year") and occurs on the first day of the seventh month of Tishrei (see Leviticus 23:24). There is a memorial blowing of the trumpets. In the year 1827 this feast day fell on September 22--the day Moroni delivered the plates to Joseph Smith.
I have attached a link for verification of this date:
http://www.hebcal.com/hebcal/?year=1827&month=9&yt=G&v=1&nh=on&nx=on&mf=on&ss=on&i=off&lg=s&vis=on&D=on&d=on&c=off&geo=zip&zip=&b=18&m=50&.cgifields=nx&.cgifields=nh&.cgifields=mf&.cgifields=ss&.s=Create+Calendar
The final verse in Isaiah 18 describes a present given to the Lord upon completion of the ambassadors' mission. It will be the gathering on Mount Zion, the New Jerusalem, of the inhabitants of the house of Israel (see D&C 84:2-3). The city will be built on the north wing of the great eagle in the western boundaries of the State of Missouri.
So where is this land shadowing with wings? There have been statements by Church leaders stemming as far back as Hyrum Smith, who said the wings represent North and South America. This notion seems to be supported by other Church leaders, including Brigham Young, Joseph Fielding Smith, and Spencer W. Kimball. America would certainly fit the description as being beyond the rivers of Ethiopia.
It is rather easy to visualize the wings of the Americas, and it's not a stretch to say the continents are shaped like wings.
I have attached a link to a site, and others can easily be found:
http://www.ldsfreedomforum.com/viewtopic.php?f=14&t=29823
"Go Ye Swift Messengers"
Verse 2 is graphic Isaiah imagery: "That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying, Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!"
Of course "swift messengers" as missionaries is not a new topic for Isaiah. He sees the future missionary force traveling in jet airliners. (I'm waiting for President Uchtdorf to elaborate on this.) Isaiah is left to describe the planes as sharp arrows (fuselage with the tail wings), bent bows (wings of the plane), and wheels like whirlwinds. He sees the missionaries sent out as "ambassadors," as they depart and arrive the same day without unbuckling their belts or untying their shoes (see Isaiah 5:27-29).
The missionaries are sent to gather the house of Israel--a nation "scattered and peeled." Isaiah extends a warning call:
"All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye" (Isaiah 18:3).
The word ensign in Isaiah always translates to "restored gospel." The message to the world is: when you see the ensign of the restored gospel and hear the sound of the trumpet, you need to perk up and pay attention to the ambassadors sent abroad.
In case you missed it, the trumpet sounded on September 22, 1827. There is an ancient feast in Israel called Feast of Trumpets, or Rosh Hashanah. It is the Jewish New Year (or "head of the year") and occurs on the first day of the seventh month of Tishrei (see Leviticus 23:24). There is a memorial blowing of the trumpets. In the year 1827 this feast day fell on September 22--the day Moroni delivered the plates to Joseph Smith.
I have attached a link for verification of this date:
http://www.hebcal.com/hebcal/?year=1827&month=9&yt=G&v=1&nh=on&nx=on&mf=on&ss=on&i=off&lg=s&vis=on&D=on&d=on&c=off&geo=zip&zip=&b=18&m=50&.cgifields=nx&.cgifields=nh&.cgifields=mf&.cgifields=ss&.s=Create+Calendar
The final verse in Isaiah 18 describes a present given to the Lord upon completion of the ambassadors' mission. It will be the gathering on Mount Zion, the New Jerusalem, of the inhabitants of the house of Israel (see D&C 84:2-3). The city will be built on the north wing of the great eagle in the western boundaries of the State of Missouri.
Monday, October 20, 2014
Isaiah 12--The Poetry of Enallage
Isaiah is written in beautiful flowing poetry. A Hebrew poetic style commonly employed in the Psalms is enallage. It involves the interchange of person--interweaving second (you, thee, thou) and third person (the Lord, He, she, or it) in the text.
An example of enallage would be Psalm 23:
The Lord (third person) is my shepherd; I shall not want.
He (third person) maketh me to lie down in green pastures: he (third person) leadeth me beside the still waters.
He (third person) restoreth my soul: he (third person) leadeth me in the paths of righteousness for his (third person) name’s sake.
Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou (second person) art with me; thy (second person) rod and thy (second person) staff they comfort me.
Thou (second person) preparest a table before me in the presence of mine enemies: thou (second person) anointest my head with oil; my cup runneth over.
Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord (third person) for ever.
Enallage in Isaiah
Isaiah 12 begins:
And in that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.
Behold, God is my salvation; I will trust, and not be afraid: for the Lord JEHOVAH is my strength and my song; he also is become my salvation. (Isaiah 12:1-2)
Notice the perspective changes from second person to third person.
Water Libation
Verse 3 has a connect with the granddaddy feast of Sukkot, or Feast of Tabernacles, a holiday celebrated by dwelling in booths for seven days (see Leviticus 23:42-43). This festival is also called "Z’man Simchateinu," meaning "season of our rejoicing." It is to celebrate the "ingathering" of the harvest. There were two joyous events--the illumination of the temple courts by candelabra, and the drawing of water from the Pool of Siloam and its libation on the altar, creating a symbolic river of water flowing down the temple steps.
Jesus used both events as a backdrop in the Gospel of John. It records:
"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water" (John 7:37-38).
This becomes more significant since the Greek word for belly is koilia--the same word translated as womb in John 3:4 where Jesus is teaching Nicodemus about spiritual rebirth. Thus, the river of water coming from Christ is symbolic of spiritual rebirth and renewal.
In John, chapter 8 Jesus states,
"I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" (verse 12).
The Isaiah verse reads,
"Therefore with joy shall ye draw water out of the wells of salvation" (Isaiah 12:3).
Jesus Christ is the source of "living water" (see John 4:10). The greatest joy we can experience is to come unto Christ.
Enallage in the Book of Mormon
Nephi praises God in a song (or psalm). He exclaims,
My God hath been my support; he hath led me through mine afflictions in the wilderness; and he hath preserved me upon the waters of the great deep.
He hath filled me with his love, even unto the consuming of my flesh.
He hath confounded mine enemies, unto the causing of them to quake before me.
Behold, he hath heard my cry by day, and he hath given me knowledge by visions in the night-time.
And by day have I waxed bold in mighty prayer before him; yea, my voice have I sent up on high; and angels came down and ministered unto me.
And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them. (2 Nephi 4:20-25)
Thus far, the text is written with the Lord as third person. But later, Nephi changes to second person:
Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation.
O Lord, wilt thou redeem my soul? Wilt thou deliver me out of the hands of mine enemies? Wilt thou make me that I may shake at the appearance of sin?
May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite! O Lord, wilt thou not shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road!
O Lord, wilt thou encircle me around in the robe of thy righteousness! O Lord, wilt thou make a way for mine escape before mine enemies! Wilt thou make my path straight before me! Wilt thou not place a stumbling block in my way—but that thou wouldst clear my way before me, and hedge not up my way, but the ways of mine enemy.
O Lord, I have trusted in thee, and I will trust in thee forever. (2 Nephi 4:30-34)
Nephi chose not to teach his people "the things of the Jews" (2 Nephi 25:5). But when he wants to pour out his soul to God he speaks in the language of the Jews.
And it serves as an added testimony of the mission of the Prophet Joseph Smith. The words came off the plates just as Nephi said them.
An example of enallage would be Psalm 23:
The Lord (third person) is my shepherd; I shall not want.
He (third person) maketh me to lie down in green pastures: he (third person) leadeth me beside the still waters.
He (third person) restoreth my soul: he (third person) leadeth me in the paths of righteousness for his (third person) name’s sake.
Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou (second person) art with me; thy (second person) rod and thy (second person) staff they comfort me.
Thou (second person) preparest a table before me in the presence of mine enemies: thou (second person) anointest my head with oil; my cup runneth over.
Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord (third person) for ever.
Enallage in Isaiah
Isaiah 12 begins:
And in that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.
Behold, God is my salvation; I will trust, and not be afraid: for the Lord JEHOVAH is my strength and my song; he also is become my salvation. (Isaiah 12:1-2)
Notice the perspective changes from second person to third person.
Water Libation
Verse 3 has a connect with the granddaddy feast of Sukkot, or Feast of Tabernacles, a holiday celebrated by dwelling in booths for seven days (see Leviticus 23:42-43). This festival is also called "Z’man Simchateinu," meaning "season of our rejoicing." It is to celebrate the "ingathering" of the harvest. There were two joyous events--the illumination of the temple courts by candelabra, and the drawing of water from the Pool of Siloam and its libation on the altar, creating a symbolic river of water flowing down the temple steps.
Jesus used both events as a backdrop in the Gospel of John. It records:
"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water" (John 7:37-38).
This becomes more significant since the Greek word for belly is koilia--the same word translated as womb in John 3:4 where Jesus is teaching Nicodemus about spiritual rebirth. Thus, the river of water coming from Christ is symbolic of spiritual rebirth and renewal.
In John, chapter 8 Jesus states,
"I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" (verse 12).
The Isaiah verse reads,
"Therefore with joy shall ye draw water out of the wells of salvation" (Isaiah 12:3).
Jesus Christ is the source of "living water" (see John 4:10). The greatest joy we can experience is to come unto Christ.
Enallage in the Book of Mormon
Nephi praises God in a song (or psalm). He exclaims,
My God hath been my support; he hath led me through mine afflictions in the wilderness; and he hath preserved me upon the waters of the great deep.
He hath filled me with his love, even unto the consuming of my flesh.
He hath confounded mine enemies, unto the causing of them to quake before me.
Behold, he hath heard my cry by day, and he hath given me knowledge by visions in the night-time.
And by day have I waxed bold in mighty prayer before him; yea, my voice have I sent up on high; and angels came down and ministered unto me.
And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them. (2 Nephi 4:20-25)
Thus far, the text is written with the Lord as third person. But later, Nephi changes to second person:
Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation.
O Lord, wilt thou redeem my soul? Wilt thou deliver me out of the hands of mine enemies? Wilt thou make me that I may shake at the appearance of sin?
May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite! O Lord, wilt thou not shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road!
O Lord, wilt thou encircle me around in the robe of thy righteousness! O Lord, wilt thou make a way for mine escape before mine enemies! Wilt thou make my path straight before me! Wilt thou not place a stumbling block in my way—but that thou wouldst clear my way before me, and hedge not up my way, but the ways of mine enemy.
O Lord, I have trusted in thee, and I will trust in thee forever. (2 Nephi 4:30-34)
Nephi chose not to teach his people "the things of the Jews" (2 Nephi 25:5). But when he wants to pour out his soul to God he speaks in the language of the Jews.
And it serves as an added testimony of the mission of the Prophet Joseph Smith. The words came off the plates just as Nephi said them.
Sunday, October 12, 2014
Isaiah 9--"The Government Shall Be Upon His Shoulder"
What a marvelous prophecy in this chapter of Isaiah! The entire eternal plan centers on this great Messianic prophecy.
The Shadow of Death
The setting for this prophecy takes us to "Galilee of the nations." The region was "grievously afflicted." Galilee lies in the northern part of Israel, making it the first target of attack for the Assyrian armies, who had to cross over Galilee to invade Jerusalem and other key targets. Many Galileans were killed or taken captive at the hand of the Assyrians who often burned their villages.
And the landscape of the battle scenes was rocky in some places, casting a dark gray background, particularly in the shadows. Thus, "The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined" (Isaiah 9:1-2).
But the bleak fate of Galilee would change with the birth of Jesus Christ. He grew up in Nazareth of Galilee, and thus, the Light of the World would grace this dark landscape.
There was another valley of death to the east of Jerusalem in the Kidron Valley. There were many tombs in this area, over which Jesus would have to pass en route to Gethsemane, where He overcame spiritual death for those who would embrace His gospel. His atoning sacrifice in Gethsemane and Golgotha overcame both spiritual and physical death. His light can shine upon us all!
Shoulders of the Ephod
Part of the dress of the high priest (of the Aaronic order) was the ephod. It was made of "gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work" (Exodus 28:6). It is significant that this garment was very similar to the veil of the tabernacle, which was made of "blue, and purple, and scarlet, and fine twined linen of cunning work" (Exodus 26:31).
The ephod had two shoulder pieces to carry two onyx stones, which had engraved upon them the names of the tribes of Israel (see Exodus 28:9-10). One of the high priest's duties is described as follows:
"And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial" (Exodus 28:12).
In a symbolic sense, the high priest became a mediator carrying the burdens of the house of Israel upon his shoulders.
The Isaiah prophecy says the "government shall be upon his (Christ's) shoulder" (Isaiah 9:6). In Gethsemane and Golgotha, Jesus carried the burden of sin, pain, and suffering upon His shoulders, becoming our Mediator with the Father.
The Shadow of Death
The setting for this prophecy takes us to "Galilee of the nations." The region was "grievously afflicted." Galilee lies in the northern part of Israel, making it the first target of attack for the Assyrian armies, who had to cross over Galilee to invade Jerusalem and other key targets. Many Galileans were killed or taken captive at the hand of the Assyrians who often burned their villages.
And the landscape of the battle scenes was rocky in some places, casting a dark gray background, particularly in the shadows. Thus, "The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined" (Isaiah 9:1-2).
But the bleak fate of Galilee would change with the birth of Jesus Christ. He grew up in Nazareth of Galilee, and thus, the Light of the World would grace this dark landscape.
There was another valley of death to the east of Jerusalem in the Kidron Valley. There were many tombs in this area, over which Jesus would have to pass en route to Gethsemane, where He overcame spiritual death for those who would embrace His gospel. His atoning sacrifice in Gethsemane and Golgotha overcame both spiritual and physical death. His light can shine upon us all!
Shoulders of the Ephod
Part of the dress of the high priest (of the Aaronic order) was the ephod. It was made of "gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work" (Exodus 28:6). It is significant that this garment was very similar to the veil of the tabernacle, which was made of "blue, and purple, and scarlet, and fine twined linen of cunning work" (Exodus 26:31).
The ephod had two shoulder pieces to carry two onyx stones, which had engraved upon them the names of the tribes of Israel (see Exodus 28:9-10). One of the high priest's duties is described as follows:
"And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial" (Exodus 28:12).
In a symbolic sense, the high priest became a mediator carrying the burdens of the house of Israel upon his shoulders.
The Isaiah prophecy says the "government shall be upon his (Christ's) shoulder" (Isaiah 9:6). In Gethsemane and Golgotha, Jesus carried the burden of sin, pain, and suffering upon His shoulders, becoming our Mediator with the Father.
Sunday, October 5, 2014
Isaiah 8--Sanctuary or Rock of Offence?
I usually approach General Conference prayerfully with questions. I have issues in my life right now requiring personal revelation. I'm certainly not alone in this predicament. And I recognize in this conference my dependence on the Lord is a good thing, not a bad thing. Some questions have been answered, but new questions have been raised.
And yet, I find it interesting that despite the billions in the world, and the millions in the Church, the first four talks in this morning's General Conference centered around personal revelation--exactly what I've been praying for.
President Eyring began the series of questions of what to pray for. Is my family in danger? And, if so, do I flee to safety or stay where I'm at? And a prophet is praying for the words to enlighten, inspire, and succor his audience. Then we realize in the next talk, as Elder Nelson addresses us, that there are certainly fifteen such men praying for the same guidance. But wait a minute. Haven't the Brethren been preparing these talks for months, or even years, and the words are now established in typeset?
So what are those words the prophets are praying about? Could it be the same thing Nephi prayed about so long ago? In a sense of minor frustration, Nephi laments, "And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men" (2 Nephi 33:1).
I always thought Nephi's writings were pretty good. If the talks are any better, I can't wait to hear one! Are the living apostles and prophets praying for something similar? Maybe their prayer would be that the Holy Ghost will carry the right words and the right feelings into your heart and mine. Maybe they are praying that those tailor-made messages will be heard and felt by us.
But sometimes it's so hard. Lack of patience is one of my character defects and I want to see everything clearly right now. But I hear in the messages of this conference that such personal revelation comes "line upon line, precept upon precept, here a little and there a little" (2 Nephi 28:30).
The first message I heard is that I must "be up and doing" (Alma 60:24) rather than just sit back and wait for the Lord to lay out a clear-cut, detailed plan void of any errors or omissions. That prompting came yesterday.
Then today another question was raised. Do I trust the Lord enough to follow personal revelation I don't like? If the answer seems hard, will I be obedient anyway?
Isaiah said, "And he (the Lord) shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem" (Isaiah 8:14).
It's a hard question. Will I get offended at the word of the Lord? Will I stumble at the difficulty or fear of the answer? Or will I turn to the safety of the Lord and His tender mercies, who knows my real needs far better than I?
I now resume writing. Conference is now over. I had hoped to finish this post two hours ago and watch the final session in peace and comfort. But I'm glad I didn't, because I wanted to share about the "waters of Shiloah," also contained within this chapter. Isaiah stated:
"Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in . . ." (Isaiah 8:6). Wow, it's not even a complete sentence, just like this post wasn't completed, and just like all my questions are not completely answered. But the ending doesn't matter, because if you read the first four verses of this chapter, you will see Isaiah and Mrs. Isaiah are going to have a son, and before this kid is old enough to talk, this prophecy will be fulfilled. And the ending still doesn't matter, because after the prophecy is fulfilled, people will find something else to distract them from the apostolic messages.
Shiloah is the Hebrew form of Siloam in the New Testament, which is interpreted in John to mean sent. And the Greek word for Sent (and in this context it means Christ) is apostello, where we get the English word apostle (see John 9:7; Strong's #G649). King Hezekiah had a tunnel built to divert the Gihon Spring to run inside the city walls into the Pool of Siloam. So these "waters that go softly" represent apostolic keys and messengers that soothe and heal.
But instead of having the waters that go softly, the people looked to other sources, "Therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many" (Isaiah 8:7).
In the afternoon session of conference, Elder Ballard talked about an expedition through 14 miles of whitewater rapids, and Elder Larry S Kacher spoke of getting caught in a riptide of dangerous currents.
The messages of the prophets and apostles deliver us to safe waters. I'm so grateful for the opportunity to watch conference. It was absolutely wonderful. The Spirit was so strong. I feel like I'm on a spiritual high that could possibly last for six months! And as the days, weeks, and months go by, increased personal revelation will come.
And yet, I find it interesting that despite the billions in the world, and the millions in the Church, the first four talks in this morning's General Conference centered around personal revelation--exactly what I've been praying for.
President Eyring began the series of questions of what to pray for. Is my family in danger? And, if so, do I flee to safety or stay where I'm at? And a prophet is praying for the words to enlighten, inspire, and succor his audience. Then we realize in the next talk, as Elder Nelson addresses us, that there are certainly fifteen such men praying for the same guidance. But wait a minute. Haven't the Brethren been preparing these talks for months, or even years, and the words are now established in typeset?
So what are those words the prophets are praying about? Could it be the same thing Nephi prayed about so long ago? In a sense of minor frustration, Nephi laments, "And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men" (2 Nephi 33:1).
I always thought Nephi's writings were pretty good. If the talks are any better, I can't wait to hear one! Are the living apostles and prophets praying for something similar? Maybe their prayer would be that the Holy Ghost will carry the right words and the right feelings into your heart and mine. Maybe they are praying that those tailor-made messages will be heard and felt by us.
But sometimes it's so hard. Lack of patience is one of my character defects and I want to see everything clearly right now. But I hear in the messages of this conference that such personal revelation comes "line upon line, precept upon precept, here a little and there a little" (2 Nephi 28:30).
The first message I heard is that I must "be up and doing" (Alma 60:24) rather than just sit back and wait for the Lord to lay out a clear-cut, detailed plan void of any errors or omissions. That prompting came yesterday.
Then today another question was raised. Do I trust the Lord enough to follow personal revelation I don't like? If the answer seems hard, will I be obedient anyway?
Isaiah said, "And he (the Lord) shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem" (Isaiah 8:14).
It's a hard question. Will I get offended at the word of the Lord? Will I stumble at the difficulty or fear of the answer? Or will I turn to the safety of the Lord and His tender mercies, who knows my real needs far better than I?
I now resume writing. Conference is now over. I had hoped to finish this post two hours ago and watch the final session in peace and comfort. But I'm glad I didn't, because I wanted to share about the "waters of Shiloah," also contained within this chapter. Isaiah stated:
"Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in . . ." (Isaiah 8:6). Wow, it's not even a complete sentence, just like this post wasn't completed, and just like all my questions are not completely answered. But the ending doesn't matter, because if you read the first four verses of this chapter, you will see Isaiah and Mrs. Isaiah are going to have a son, and before this kid is old enough to talk, this prophecy will be fulfilled. And the ending still doesn't matter, because after the prophecy is fulfilled, people will find something else to distract them from the apostolic messages.
Shiloah is the Hebrew form of Siloam in the New Testament, which is interpreted in John to mean sent. And the Greek word for Sent (and in this context it means Christ) is apostello, where we get the English word apostle (see John 9:7; Strong's #G649). King Hezekiah had a tunnel built to divert the Gihon Spring to run inside the city walls into the Pool of Siloam. So these "waters that go softly" represent apostolic keys and messengers that soothe and heal.
But instead of having the waters that go softly, the people looked to other sources, "Therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many" (Isaiah 8:7).
In the afternoon session of conference, Elder Ballard talked about an expedition through 14 miles of whitewater rapids, and Elder Larry S Kacher spoke of getting caught in a riptide of dangerous currents.
The messages of the prophets and apostles deliver us to safe waters. I'm so grateful for the opportunity to watch conference. It was absolutely wonderful. The Spirit was so strong. I feel like I'm on a spiritual high that could possibly last for six months! And as the days, weeks, and months go by, increased personal revelation will come.
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