There are many similarities between Joseph who was sold into Egypt and Jesus Christ. Here are just a few.
Joseph was sold by his brethren into slavery for twenty pieces of silver (Genesis 37:28). Jesus was betrayed by Judas Iscariot for thirty pieces of silver (Matthew 26:15). Both sums represented the price for a slave. Joseph was despised by his brethren. Jesus came unto His own and His own received Him not (John 1:11).
"Joseph was thirty years old when he stood before Pharaoh king of Egypt" (Genesis 41:46). Jesus was thirty years old when He began His ministry (see Luke 3:23).
Joseph's brothers took his coat of many colors and "killed a kid of the goats, and dipped the coat in the blood" (Genesis 37:31). When John sees the Savior in vision he describes Him by saying, "His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God" (Revelation 19:12-13).
Pharaoh made Joseph second in command and ruler over Egypt (Genesis 41:40-43; 45:8). Jesus Christ is the second member of the Godhead and will be "crowned with the crown of his glory, to sit on the throne of his power to reign forever and ever (D&C 76:108).
Joseph rode in the second chariot and "they cried before him, Bow the knee: and he made him ruler over all the land of Egypt" (Genesis 41:43). Paul said, "For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God" (Romans 14:11; Philippians 2:10).
When Joseph's brethren went to Egypt he had to reveal himself unto them and he said, "I am Joseph your brother, whom ye sold into Egypt" (Genesis 45:4). When Jesus returns at the Second Coming He will reveal Himself unto the house of Israel and shall say, "These wounds are the wounds with which I was wounded in the house of my friends. I am he who was lifted up. I am Jesus that was crucified. I am the Son of God" (D&C 45:52).
And finally, Joseph saved his brethren from famine and provided a "great deliverance" for the family of Jacob (Genesis 45:7). Jesus Christ, through His Atonement, delivers us from the "awful monster" of death and hell (see 2 Nephi 9:10-12).
Saturday, March 29, 2014
Saturday, March 22, 2014
The Divine Role of Women
Tomorrow I get to teach our High Priests Group from a talk given by Elder D. Todd Christofferson in the last General Conference entitled, "The Moral Force of Women." This has caused me to reflect upon godlike characteristics I see in my wife, mother, and others who have had influence on me. Although I know the women in my life are humble and would be embarrassed at the comparison with the divine.
As we have been reading and studying the Old Testament in Sunday School this year, I have been aware of many comparisons with women and Deity. I would like to talk about a few.
When Adam was placed in the Garden of Eden he was foreordained to become a "living soul." The account states, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2:7). Adam's name in Hebrew means man or mankind, and Eve's name means life or living. It is quite a stretch to pull elements from the dust of the ground and somehow convert the substance to life. And that is the role of Eve as a type of womanhood and "the mother of all living" (Genesis 3:20). Figuratively, Adam is a dead man without her. Abraham would recall this theme as he says of Sarah, "That it may be well with me for thy sake, and my soul shall live because of thee" (Abraham 2:25). The implications are physical, spiritual, and eternal in nature.
In what President Spencer W. Kimball called a "figurative story," woman was taken from the rib of Adam. The typology is profound! In the Septuagint translation, which is the Old Testament translated into Greek, the term for rib is pleura (see Strong's G4125). The same Greek word pleura appears in the New Testament as one of the Roman soldiers pierces the side (pleura) of Jesus and "forthwith came there out blood and water" (John 19:34). So in a moment of time we have the spirit of Jesus leaving His body, and we have water and blood coming out of His side transforming the wooden cross into a tree of life, and granting the opportunity of eternal life for all God's children.
In restoration scripture we have an explanation of this likeness:
"That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory" (Moses 6:59).
When Jesus tells Nicodemus that a man must be "born again" to see the kingdom of God, Nicodemus responds with question, "How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?" (John 3:4). The Greek word for womb is koilia (see Strong's G2836). It means womb, but also stomach, belly, and the entire abdominal cavity. Later, at the Feast of Tabernacles, as Jesus is teaching at the temple, he invites His audience to partake of "living water" by 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).
The Greek word for belly is once again koilia. But it is unclear just whose belly this is. Is it the person who "comes to Jesus" or is it Jesus Himself? It is likely to be an allusion to the womb spoken of in John chapter 3. Thus, the womb, or belly, can be a figurative reference to eternal life.
Now let's get back to Adam and Eve. When Adam is created it says, "And the Lord God formed man of the dust of the ground" (Genesis 2:7). The Hebrew word for formed is yatsar and it's pretty straightforward; it means to form or create. But when Eve is created, the Hebrew word is banah. It is something special. It means to build, establish, or cause to continue, as in the continuation of life. Wherever else the word banah is found in the Old Testament, it means to build an altar or build a temple. It is reserved for "God's crowning creation" as President Hinckley once observed. (Sorry, guys.)
Also, I was once sorry to learn that when God created a "help meet" for Adam, it was not meant to be so much a helper around the house to cook my food and clean the house for me (although my sweet wife always does this without complaining as I try in a feeble way to help out). Rather, it is meant to be a REAL helper as a preserver of life. The Hebrew word is ezer and it is only used in reference to Eve and in reference to Deity. In every other case it means God's help. An example would be, "There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky" (Deuteronomy 33:26).
Elder Christofferson said in his talk:
"Women bring with them into the world a certain virtue, a divine gift that makes them adept at instilling such qualities as faith, courage, empathy, and refinement in relationships and in cultures."
I agree with him one hundred percent.
As we have been reading and studying the Old Testament in Sunday School this year, I have been aware of many comparisons with women and Deity. I would like to talk about a few.
When Adam was placed in the Garden of Eden he was foreordained to become a "living soul." The account states, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2:7). Adam's name in Hebrew means man or mankind, and Eve's name means life or living. It is quite a stretch to pull elements from the dust of the ground and somehow convert the substance to life. And that is the role of Eve as a type of womanhood and "the mother of all living" (Genesis 3:20). Figuratively, Adam is a dead man without her. Abraham would recall this theme as he says of Sarah, "That it may be well with me for thy sake, and my soul shall live because of thee" (Abraham 2:25). The implications are physical, spiritual, and eternal in nature.
In what President Spencer W. Kimball called a "figurative story," woman was taken from the rib of Adam. The typology is profound! In the Septuagint translation, which is the Old Testament translated into Greek, the term for rib is pleura (see Strong's G4125). The same Greek word pleura appears in the New Testament as one of the Roman soldiers pierces the side (pleura) of Jesus and "forthwith came there out blood and water" (John 19:34). So in a moment of time we have the spirit of Jesus leaving His body, and we have water and blood coming out of His side transforming the wooden cross into a tree of life, and granting the opportunity of eternal life for all God's children.
In restoration scripture we have an explanation of this likeness:
"That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory" (Moses 6:59).
When Jesus tells Nicodemus that a man must be "born again" to see the kingdom of God, Nicodemus responds with question, "How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?" (John 3:4). The Greek word for womb is koilia (see Strong's G2836). It means womb, but also stomach, belly, and the entire abdominal cavity. Later, at the Feast of Tabernacles, as Jesus is teaching at the temple, he invites His audience to partake of "living water" by 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).
The Greek word for belly is once again koilia. But it is unclear just whose belly this is. Is it the person who "comes to Jesus" or is it Jesus Himself? It is likely to be an allusion to the womb spoken of in John chapter 3. Thus, the womb, or belly, can be a figurative reference to eternal life.
Now let's get back to Adam and Eve. When Adam is created it says, "And the Lord God formed man of the dust of the ground" (Genesis 2:7). The Hebrew word for formed is yatsar and it's pretty straightforward; it means to form or create. But when Eve is created, the Hebrew word is banah. It is something special. It means to build, establish, or cause to continue, as in the continuation of life. Wherever else the word banah is found in the Old Testament, it means to build an altar or build a temple. It is reserved for "God's crowning creation" as President Hinckley once observed. (Sorry, guys.)
Also, I was once sorry to learn that when God created a "help meet" for Adam, it was not meant to be so much a helper around the house to cook my food and clean the house for me (although my sweet wife always does this without complaining as I try in a feeble way to help out). Rather, it is meant to be a REAL helper as a preserver of life. The Hebrew word is ezer and it is only used in reference to Eve and in reference to Deity. In every other case it means God's help. An example would be, "There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky" (Deuteronomy 33:26).
Elder Christofferson said in his talk:
"Women bring with them into the world a certain virtue, a divine gift that makes them adept at instilling such qualities as faith, courage, empathy, and refinement in relationships and in cultures."
I agree with him one hundred percent.
Saturday, March 15, 2014
The Model Covenant: Genesis 31
We have a sample covenant contained in Genesis chapter 31. I like to call it "The Model Covenant," because all gospel covenants, both ancient and modern, are patterned after this model covenant.
Jacob has now been employed by Laban, his father-in-law, for twenty years. The Lord tells Jacob to return to Canaan, and he secretly departs (Genesis 31:3,17-20). Laban finds out after three days and takes his brethren to pursue him and overtakes him (verses 22-23). They have a discussion and a covenant evolves out of it.
It would be patterned after old Hebrew covenants and there are five important parts.
First, there is a historical background associated with the covenant. Jacob asks why Laban has searched all his personal property. He recounts his twenty-year employment and how the ewes and goats did not reproduce. He didn't eat the rams and suffered the loss of any animals that were torn of beasts or stolen. He suffered from drought and frost. He reminds Laban that he served for Leah and Rachel fourteen years and had his wages changed ten times. He protests that he would have been sent away empty except for God's intervention (verses 37-42).
The second part of the covenant is the offering of the covenant by the party who has more power. Only Laban, not Jacob, can offer the covenant. He has the power. He reminds Jacob that he had power to do him harm (verse 29). He has the cattle, sheep, and more importantly, the daughters Jacob is highly interested in. His daughters are Leah and Rachel. It is now up to Laban to offer the covenant.
"And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born? Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee" (verses 43-44).
The phrase "this day" is a Leitwort, or a theme word, meaning this will be a covenant-making day. Joshua exclaims, "Choose you this day whom ye will serve." Then it says, "So Joshua made a covenant with the people that day" (Joshua 24:15,25). King Benjamin states, "And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you" (Mosiah 5:7).
The third part of the covenant are the witnesses. Every gospel ordinance has witnesses.
"And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.
And Laban called it Jegar-sahadutha: but Jacob called it Galeed.
And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;
And Mizpah; for he said, The Lord watch between me and thee, when we are absent one from another" (verses 46-49).
Both names given for the heap of stones mean "heap of witness." In the Joshua reference, quoted earlier, "Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God" (Joshua 24:26-27).
King Benjamin said, "And of all these things which I have spoken, ye yourselves are witnesses this day" (Mosiah 2:14). Notice the Leitwort this day in two of the above references.
The fourth part of the covenant are the terms and conditions. Laban says,
"If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee. And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm" (verses 50-52).
The fifth part of the covenant is the sealing or ceremonial ritual. In baptism the candidate is immersed in water, during the sacrament bread and water are ingested, in priesthood ordinations hands are placed upon the head, and in a temple marriage the couple kneels at an alter to complete the vow.
Jacob offers sacrifice on the mount, symbolic of the temple, and they all have a communal sharing of bread all night upon the mount (verse 54).
Modern covenants all have the same five parts.
In the Oath and Covenant of the Priesthood there is a historical background and line of authority of the Melchizedek Priesthood which traces the priesthood authority from Moses back to Adam (see D&C 84:6-16). God's power to offer the covenant is expressed in the following verses:
"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 84:20-22).
In every priesthood ordination there are witnesses and the first verse of this section tells us there were Joseph Smith and six elders who served as witnesses for this revelation.
The bounds and conditions are set forth as follows:
"For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.
They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.
And also all they who receive this priesthood receive me, saith the Lord;
For he that receiveth my servants receiveth me;
And he that receiveth me receiveth my Father;
And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him" (D&C 84:33-38).
Really, the blessings of this covenant have no bounds!
The terms of disobedience are also given:
"Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved.
But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come.
And wo unto all those who come not unto this priesthood which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you" (D&C 84:40-42).
Notice the Leitwort this day once again, and notice the heavenly hosts and angels serving as witnesses.
The ordinance is performed by those having priesthood authority and power, who lay their hands on the one receiving it.
I wanted to say something about the new and everlasting covenant of marriage but I think I will save it for another post.
I am so grateful for the marvelous covenants offered by our Father and His Son. And I am grateful for modern prophets who hold priesthood keys, and I am so grateful for the scriptures of the Restoration!
Jacob has now been employed by Laban, his father-in-law, for twenty years. The Lord tells Jacob to return to Canaan, and he secretly departs (Genesis 31:3,17-20). Laban finds out after three days and takes his brethren to pursue him and overtakes him (verses 22-23). They have a discussion and a covenant evolves out of it.
It would be patterned after old Hebrew covenants and there are five important parts.
First, there is a historical background associated with the covenant. Jacob asks why Laban has searched all his personal property. He recounts his twenty-year employment and how the ewes and goats did not reproduce. He didn't eat the rams and suffered the loss of any animals that were torn of beasts or stolen. He suffered from drought and frost. He reminds Laban that he served for Leah and Rachel fourteen years and had his wages changed ten times. He protests that he would have been sent away empty except for God's intervention (verses 37-42).
The second part of the covenant is the offering of the covenant by the party who has more power. Only Laban, not Jacob, can offer the covenant. He has the power. He reminds Jacob that he had power to do him harm (verse 29). He has the cattle, sheep, and more importantly, the daughters Jacob is highly interested in. His daughters are Leah and Rachel. It is now up to Laban to offer the covenant.
"And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born? Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee" (verses 43-44).
The phrase "this day" is a Leitwort, or a theme word, meaning this will be a covenant-making day. Joshua exclaims, "Choose you this day whom ye will serve." Then it says, "So Joshua made a covenant with the people that day" (Joshua 24:15,25). King Benjamin states, "And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you" (Mosiah 5:7).
The third part of the covenant are the witnesses. Every gospel ordinance has witnesses.
"And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.
And Laban called it Jegar-sahadutha: but Jacob called it Galeed.
And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;
And Mizpah; for he said, The Lord watch between me and thee, when we are absent one from another" (verses 46-49).
Both names given for the heap of stones mean "heap of witness." In the Joshua reference, quoted earlier, "Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God" (Joshua 24:26-27).
King Benjamin said, "And of all these things which I have spoken, ye yourselves are witnesses this day" (Mosiah 2:14). Notice the Leitwort this day in two of the above references.
The fourth part of the covenant are the terms and conditions. Laban says,
"If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee. And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm" (verses 50-52).
The fifth part of the covenant is the sealing or ceremonial ritual. In baptism the candidate is immersed in water, during the sacrament bread and water are ingested, in priesthood ordinations hands are placed upon the head, and in a temple marriage the couple kneels at an alter to complete the vow.
Jacob offers sacrifice on the mount, symbolic of the temple, and they all have a communal sharing of bread all night upon the mount (verse 54).
Modern covenants all have the same five parts.
In the Oath and Covenant of the Priesthood there is a historical background and line of authority of the Melchizedek Priesthood which traces the priesthood authority from Moses back to Adam (see D&C 84:6-16). God's power to offer the covenant is expressed in the following verses:
"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 84:20-22).
In every priesthood ordination there are witnesses and the first verse of this section tells us there were Joseph Smith and six elders who served as witnesses for this revelation.
The bounds and conditions are set forth as follows:
"For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.
They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.
And also all they who receive this priesthood receive me, saith the Lord;
For he that receiveth my servants receiveth me;
And he that receiveth me receiveth my Father;
And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him" (D&C 84:33-38).
Really, the blessings of this covenant have no bounds!
The terms of disobedience are also given:
"Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved.
But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come.
And wo unto all those who come not unto this priesthood which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you" (D&C 84:40-42).
Notice the Leitwort this day once again, and notice the heavenly hosts and angels serving as witnesses.
The ordinance is performed by those having priesthood authority and power, who lay their hands on the one receiving it.
I wanted to say something about the new and everlasting covenant of marriage but I think I will save it for another post.
I am so grateful for the marvelous covenants offered by our Father and His Son. And I am grateful for modern prophets who hold priesthood keys, and I am so grateful for the scriptures of the Restoration!
Saturday, March 8, 2014
The Ram in the Thicket
I posted previously concerning Abraham's sacrifice of Isaac, highlighting similarities between Abraham's sacrifice and the Savior's Atonement. Today I want to emphasize the differences.
I mentioned the name Moriah which appears in the sacrifice story and also as the site for the Temple of Solomon (Genesis 22:2; 2 Chronicles 3:1). The temple is the place "chosen by Jehovah" where we offer sacrifice to the most high God. The wood was laid in order for the sacrifice in similitude of the wooden cross carried by Jesus, at least according to John's Gospel (John 19:17). The Synoptic Gospels (Matthew, Mark, and Luke) all have Simon carrying the cross for Jesus. But typical of John's portrayal of Christ as the "Word Made Flesh," Jesus doesn't need anyone to carry the cross for Him, nor does He need anyone to identify Him as the Great I Am as He comes out of Gethsemane. There is no betrayal kiss from Judas, but rather an open invitation of "Whom seek ye?" followed by the declaration of "I am" repeated three times (John 18:4-8).
Isaac would be the burnt offering mentioned six times in this story, and the Hebrew root means to ascend, referring to the smoke of the sacrifice ascending to heaven in a complete surrender of will. You can read more of this in the "sealed portion" of the scriptures (i.e. The Bible Dictionary). Look under "Sacrifices" in the Bible Dictionary. Thus, Isaac's role was a total voluntary surrender. He was not forced on the altar.
Then comes the question that must have produced pure agony in the heart of Abraham as his son asks, "Behold the fire and the wood: but where is the lamb for a burnt offering?" Then the prophetic answer, "God will provide himself a lamb for a burnt offering." The next sentence reads: "So they went both of them together" (Genesis 22:7-8).
Jehovah, the Great I Am and God of the Old Testament becomes the Word made flesh and the Paschal Lamb of God. And Abraham and Isaac went together to the place of sacrifice.
But wait just a minute! There is a turn of events and "Jehovah sees" (the Hebrew name of the place) that neither He, nor Isaac, will become the sacrificial Lamb, at least in this scene. We all know the rest of the story:
"And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son" (Genesis 22:11-13).
There is that phrase again--"Lifted up his eyes." Abraham is now seeing things from an eternal perspective. He now sees a ram--the adult, grown-up, and even perhaps resurrected version of the Lamb of God. Horns symbolize power, and this is the full-force power of the Atonement of Jesus Christ. It is something that can bless every one of us every day.
Now we begin to see the great differences as well. Abraham and Isaac walked together to the place of sacrifice. But Jesus said, "I have overcome and have trodden the wine-press alone, even the wine-press of the fierceness of the wrath of Almighty God" (Doctrine and Covenants 76:107).
And we see another difference in one of Jesus' parables. As the Prodigal Son returns home and his father runs to fall on his neck and kiss him, there is the older brother in the field. He hears the music and dancing and learns that his younger brother has just returned home and a fatted calf has been killed. The fatted calf would be a symbolic sacrifice, or a burnt offering.
The parable states, "And he was angry, and would not go in: therefore came his father out, and entreated him" (Luke 15:20-28). Parables can be discerned on various levels and sometimes they can be tricky. We can see the older brother as a spiteful, jealous man. But the phrase, "would not go in" is not necessarily a statement of refusal or a temper tantrum, as we sometimes read it. The Greek word for would is thelo and it means to have in mind, to will, or intend. The verse could be translated as, "It's not my will to go in."
Let's look at the Greek word thelo in another context. In the Garden of Gethsemane Jesus pleads with His Father. "And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, (thelo) but as thou wilt" (Matthew 26:39). The word would in Luke 15 and the word will in Matthew 26 are both thelo.
Jesus can be found in about 90 percent of His parables. I was once teaching this parable to a group of youth in my ward, and I asked them if they could find the Savior in this parable. One young man said, "It's the older brother, isn't it?" I think he is right.
I always get a little emotional as I read this parable and come to the older brother's response: "Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid" (Luke 15:29). The only One never to have transgressed any commandment of the Father, who spent His entire life serving His Father, and in turn serving you and me, was not given the substitute sacrifice of a fatted calf or a lamb to make an offering for sin.
It is almost as if the Father is saying, "For thee, my son, there will be no ram in the thicket." Therein lies the difference between the sacrifice of Abraham and Isaac, and the sacrifice of the Father and the Son. How grateful I am for both the Father and Son, who were willing to make the ultimate sacrifice for me!
I mentioned the name Moriah which appears in the sacrifice story and also as the site for the Temple of Solomon (Genesis 22:2; 2 Chronicles 3:1). The temple is the place "chosen by Jehovah" where we offer sacrifice to the most high God. The wood was laid in order for the sacrifice in similitude of the wooden cross carried by Jesus, at least according to John's Gospel (John 19:17). The Synoptic Gospels (Matthew, Mark, and Luke) all have Simon carrying the cross for Jesus. But typical of John's portrayal of Christ as the "Word Made Flesh," Jesus doesn't need anyone to carry the cross for Him, nor does He need anyone to identify Him as the Great I Am as He comes out of Gethsemane. There is no betrayal kiss from Judas, but rather an open invitation of "Whom seek ye?" followed by the declaration of "I am" repeated three times (John 18:4-8).
Isaac would be the burnt offering mentioned six times in this story, and the Hebrew root means to ascend, referring to the smoke of the sacrifice ascending to heaven in a complete surrender of will. You can read more of this in the "sealed portion" of the scriptures (i.e. The Bible Dictionary). Look under "Sacrifices" in the Bible Dictionary. Thus, Isaac's role was a total voluntary surrender. He was not forced on the altar.
Then comes the question that must have produced pure agony in the heart of Abraham as his son asks, "Behold the fire and the wood: but where is the lamb for a burnt offering?" Then the prophetic answer, "God will provide himself a lamb for a burnt offering." The next sentence reads: "So they went both of them together" (Genesis 22:7-8).
Jehovah, the Great I Am and God of the Old Testament becomes the Word made flesh and the Paschal Lamb of God. And Abraham and Isaac went together to the place of sacrifice.
But wait just a minute! There is a turn of events and "Jehovah sees" (the Hebrew name of the place) that neither He, nor Isaac, will become the sacrificial Lamb, at least in this scene. We all know the rest of the story:
"And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son" (Genesis 22:11-13).
There is that phrase again--"Lifted up his eyes." Abraham is now seeing things from an eternal perspective. He now sees a ram--the adult, grown-up, and even perhaps resurrected version of the Lamb of God. Horns symbolize power, and this is the full-force power of the Atonement of Jesus Christ. It is something that can bless every one of us every day.
Now we begin to see the great differences as well. Abraham and Isaac walked together to the place of sacrifice. But Jesus said, "I have overcome and have trodden the wine-press alone, even the wine-press of the fierceness of the wrath of Almighty God" (Doctrine and Covenants 76:107).
And we see another difference in one of Jesus' parables. As the Prodigal Son returns home and his father runs to fall on his neck and kiss him, there is the older brother in the field. He hears the music and dancing and learns that his younger brother has just returned home and a fatted calf has been killed. The fatted calf would be a symbolic sacrifice, or a burnt offering.
The parable states, "And he was angry, and would not go in: therefore came his father out, and entreated him" (Luke 15:20-28). Parables can be discerned on various levels and sometimes they can be tricky. We can see the older brother as a spiteful, jealous man. But the phrase, "would not go in" is not necessarily a statement of refusal or a temper tantrum, as we sometimes read it. The Greek word for would is thelo and it means to have in mind, to will, or intend. The verse could be translated as, "It's not my will to go in."
Let's look at the Greek word thelo in another context. In the Garden of Gethsemane Jesus pleads with His Father. "And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, (thelo) but as thou wilt" (Matthew 26:39). The word would in Luke 15 and the word will in Matthew 26 are both thelo.
Jesus can be found in about 90 percent of His parables. I was once teaching this parable to a group of youth in my ward, and I asked them if they could find the Savior in this parable. One young man said, "It's the older brother, isn't it?" I think he is right.
I always get a little emotional as I read this parable and come to the older brother's response: "Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid" (Luke 15:29). The only One never to have transgressed any commandment of the Father, who spent His entire life serving His Father, and in turn serving you and me, was not given the substitute sacrifice of a fatted calf or a lamb to make an offering for sin.
It is almost as if the Father is saying, "For thee, my son, there will be no ram in the thicket." Therein lies the difference between the sacrifice of Abraham and Isaac, and the sacrifice of the Father and the Son. How grateful I am for both the Father and Son, who were willing to make the ultimate sacrifice for me!
Tuesday, March 4, 2014
"Surely the Lord Is in This Place"
As Jacob travels to Padanaram to find a wife and be obedient to his father, he lights upon a certain place. The scriptures state:
"And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
"And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.
And he called the name of that place Beth-el: but the name of that city was called Luz at the first" (Genesis 28:11-19).
Notice the repetition of the word place. This is a Hebrew writing style called Leitwort. It is a German word meaning "leading word."
Very often when you see the word place you will know the theme is the holy place, or temple.
Let's look at some temple imagery in this passage. First, there are the stones used as a pillow. Later in Genesis chapter 31 a heap of stones becomes a witness to a covenant made between Jacob and Laban. Witnesses are necessary for any gospel covenant. The stones also represent the Stone of Israel, who is Christ (Genesis 49:24).
He dreams of a ladder (or staircase) connecting heaven and earth. This is the definition of temple. It is sacred space where heaven meets earth. Messengers from heaven are visiting the earth, delivering a message, and then returning back to the presence of the Father.
Next, the Abrahamic Covenant is renewed with successive generations, and the promises given to Abraham are repeated once more. Jacob is promised a posterity as the dust of the earth and is told he will be brought again into the promised land, symbolizing exaltation.
Jacob remarks, "How dreadful is this place!" The Hebrew word for dreadful (yare) means supreme reverence or awe. He calls it "the house of God" and "the gate of heaven." The temple is God's house and Bethel means "house of God." Temple ordinances, together with baptism, constitute the gateway to celestial glory. Another Jacob in the Book of Mormon describes Jesus as "the keeper of the gate." His role is explained as follows:
"O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name" (2 Nephi 9:41).
Jacob (Israel) participates in a ceremonial anointing of the pillar of stone by pouring oil on its top (or head). A king or queen, or a priest or priestess would be anointed the same way (see Exodus 40:13; 1 Kings 1:39-45).
The sealing power that binds families for all eternity is found in temple ordinances. How grateful I am to know this and know that our family can be eternal.
Saturday, March 1, 2014
Heap of Ruins or House of God?
As Abraham travels from Egypt to Canaan, he pitches tent in a spot between two geographic points. He was east of Bethel and west of Hai (Genesis 12:8; 13:3). In Hebrew Bethel means "house of God" and Hai means "heap of ruins" (see Strong's # 1008 and 5857).
I was always fascinated by this idea as a recovering alcoholic. In my past lay the "heap of ruins," and little did I know there would be a "house of God" waiting in the future. The Big Book of Alcoholics Anonymous calls this a "turning point." Always in recovery I have the choice of returning to my "heap of ruins" or "wreckage of the past." Or I can look to the house of God--His holy temple. Every day affords each of us such choices.
The Lord tells Abraham to, "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:
For all the land which thou seest, to thee will I give it, and to thy seed for ever.
And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered" (Genesis 13:14-16).
I was always fascinated by this idea as a recovering alcoholic. In my past lay the "heap of ruins," and little did I know there would be a "house of God" waiting in the future. The Big Book of Alcoholics Anonymous calls this a "turning point." Always in recovery I have the choice of returning to my "heap of ruins" or "wreckage of the past." Or I can look to the house of God--His holy temple. Every day affords each of us such choices.
The Lord tells Abraham to, "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:
For all the land which thou seest, to thee will I give it, and to thy seed for ever.
And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered" (Genesis 13:14-16).
The phrase that contrasts the opposites of northward and southward and eastward and westward is what Bible scholars call a merism. A merism uses opposites to emphasize a totality. So it's not just A to Z, but everything in between. It can be summarized by the phrase "all that my Father hath" (D&C 84:38). And that's what the Father wants to give to Abraham, and because you are Abraham's seed, that is precisely what He wants to give to you. Notice verse 15 above. It is all the land and everything that goes with it to create worlds and populate them. So when Jesus says, "I am Alpha and Omega, the beginning and the end," (D&C 45:7) we should take Him at His word and know He must be everything, everyday of our lives.
Abraham's nephew, Lot, was not so judicious and "pitched his tent toward Sodom" (Genesis 13:12). Lot gets captured in the next chapter and Abraham has to rescue him.
Also in this chapter Abraham pays tithes to Melchizedek. His name means "king of righteousness," and he is "king of Salem ... and priest of the most high God" (Genesis 14:18). Thus, Melchizedek is a king and a priest. The king of Sodom wants to offer Abraham all the spoils of battle, but Abraham knows he has been blessed of Melchizedek to become a "possessor of heaven and earth" (verse 19). He refuses to do anything unethical or dishonest as he says, "I have lift up mine hand unto the Lord, the most high God, the possessor of heaven and earth" (verse 22). I can only think of one place where he would lift up his hand to the Most High God.
Later, as Abraham is sitting in the tent door in the heat of the day, he "lift(s) up his eyes" and sees three men standing by him (Genesis 18:1-2). I believe that when we see this phrase, "lifted up his eyes," it is much more than a mere glance upward. He is seeing things on a higher sphere of existence. He is seeing from an eternal, godlike perspective.
The three men are messengers and they represent the keys of presidency. Messengers coming in threes is a common scriptural theme and we call it a tripartite. A tripartite symbolizes the Godhead. We see it in bishoprics, stake presidencies, quorum presidencies, and the First Presidency. The Joseph Smith Translation of Genesis 18, verse 22 says these messengers were three "holy men ... sent forth after the order of God," meaning they held Melchizedek Priesthood keys.
Lot also receives a visit from messengers. The Joseph Smith Translation changes the number from two to three, thus we have another tripartite. Lot is sent forth out of Sodom with the instruction, "Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed" (Genesis 19:17).
In Isaiah the "mountain of the Lord's house" is the holy temple (Isaiah 2:2). In our modern world, we can escape for our spiritual life and leave Sodom and Gomorrah behind by going regularly to the temple.
One of our modern apostles, Elder Richard G Scott gave counsel in the last conference about not looking back. He said:
"Satan will try to use our memory of any previous guilt to lure us back into his influence. We must be ever vigilant to avoid his enticements. Such was the case of the faithful Ammonite fathers. Even after their years of faithful living, it was imperative for them to protect themselves spiritually from any attraction to the memory of past sins."
Lot's wife apparently forgot or neglected this counsel as she looked back and became a pillar of salt (Genesis 19:26).
For those of us, like me, who have had a rocky past, as we pursue our journey from the "heap of ruins" to the "house of God," we cannot afford to look back but must keep pressing forward on the pathway back to God's presence.
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