Although ancient prophets protested the establishment of kings as political rulers, as a reader of scriptures you know this is bound to happen. The Old Testament prophet Samuel spoke of the abuse of such regal power, and warned that kings would take away the sons and send them to war, take away the daughters to run confectionaries, pillage the vineyards, and heavily tax the people (see 1 Samuel 8:11-18). The people wanted Nephi to be their king, but Nephi warned, "I, Nephi, was desirous that they should have no king; nevertheless, I did for them according to that which was in my power" (2 Nephi 5:18).
But you know this is inevitable. Kings and priests were types of Christ, and the typology is just too strong and the symbolism too pervasive. Even the Book of Mormon prophesy about America having no kings upon the land must be read within a certain context. There would not be political kings because the Lord said, "For I, the Lord, the king of heaven, will be their king, and I will be a light unto them forever, that hear my words" (2 Nephi 10:14). It's not that they don't need a king, but rather, it's about who is going to be their king, at least in a spiritual context.
So long before King Saul comes to the throne (and the Lord Himself has a throne on the mercy seat in the Holy of Holies within the temple), the law of kings is established. The scripture states,
"When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me" (Deuteronomy 17:14).
The Lord is saying you have to operate like the nations around you, and it's in vogue to have a king at the head.
The next requirement is stated: "Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother" (verse 15). The Lord chooses a king among Israel and he becomes, in a sense, deified. He is an advocate with God for the people.
The king becomes a servant of the people and should not be "lifted up" above the people he serves. The law for the king is clear, "But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way. Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold" (verses 16-17). Solomon neglected this counsel and ten of the tribes were torn away from his son, Rehoboam (1 Kings 12).
Kings were required to study the law of God daily. The next verses in Deuteronomy 17 state, "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the Lord his God, to keep all the words of this law and these statutes, to do them" (verses 18-19). Sometimes I think this would be a good idea for leaders of our day.
So, in ancient times, who had access to the book of the law? You had to be a king or a priest (or a queen or a priestess) to have full access to the word of God. In spite of the availability of scripture and technology, I think you could argue that this is still the case. I think you know where I'm going with this. The Book of Mormon begins with a heading in First Nephi speaking of Nephi's role. The heading says, "His Reign and Ministry." It is his reign as a king, and his ministry as a priest.
And who in the Book of Mormon is a king who followed diligently the role of king in Israel, according to the law in Deuteronomy? If you guessed King Benjamin you are absolutely right. King Benjamin always spoke of service and how he had been in the service of his people. In his famous speech he says:
"I have not commanded you to come up hither that ye should fear me, or that ye should think that I of myself am more than a mortal man.
"But I am like as yourselves, subject to all manner of infirmities in body and mind; yet I have been chosen by this people, and consecrated by my father, and was suffered by the hand of the Lord that I should be a ruler and a king over this people; and have been kept and preserved by his matchless power, to serve you with all the might, mind and strength which the Lord hath granted unto me" (Mosiah 2:10-11).
Then he even quotes the law of kings by saying, "I say unto you that as I have been suffered to spend my days in your service, even up to this time, and have not sought gold nor silver nor any manner of riches of you" (Mosiah 2:12). Remember the king was not supposed to "multiply to himself silver and gold." The Deuteronomy verse reads, "silver and gold," but King Benjamin quotes it as "gold nor silver." A Hebrew scholar, M. Seidel, discovered what is called "Seidel's Law." He discovered that when one prophet quotes a previous prophet, he inverts the phrases or words to show it's a quote. We will look at more examples in another post.
We also know that King Benjamin and his sons studied the "book of the law" daily. He said to his sons:
"I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief ..." (Mosiah 1:5).
The phrase, "always before our eyes," speaks of the daily reading of the law, and how it affects regal reign.
King Benjamin compares himself with his people with statements like, "I am like as yourselves," compares himself with God with phrases like "heavenly King" (Mosiah 2:19), and compares the people with God with statements like, "When ye are in the service of your fellow beings ye are only in the service of your God" (Mosiah 2:17). The idea of the common people being similar to a deified king establishes the point that the common people can become like God. And that is what Benjamin is hoping for in his service as a mortal king. He is hoping to seal the people to "Christ, the Lord God Omnipotent", that they may be "brought to heaven" (Mosiah 5:15).
In the end, the faithful will receive "a crown of eternal life" (D&C 20:14). I am grateful for the promises of God.
Sunday, June 15, 2014
Sunday, June 8, 2014
The Wilderness of Kadesh-barnea and the Pool of Bethesda
Why did the Lord make the children of Israel wander in the wilderness so long? And what does the wilderness represent?
We are told in various scriptures that the Israelites wandered in the wilderness for forty years (see Numbers 14:33 for example). What was the Lord's reasoning for this? The verse in Numbers correlates the number of days of the spies' search to report on the promised land with the number of years of wandering in the wilderness. You will remember there was a person chosen from each of the twelve tribes to go and search out Canaan and return and report. Representatives from ten of the twelve tribes brought back bad news, but Caleb from Judah and Joshua from Ephraim brought back good reports. Then there is the issue of those twenty years old and upward who murmured against the Lord (see Numbers 14:29). Perhaps the Lord wanted to bring a younger generation into the promised land, because their parents had already rejected it through disobedience.
But there is another timeline and another possible explanation. In Deuteronomy it states:
"And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them" (Deuteronomy 2:14).
In this reference the space of wandering is 38 years. And now we can connect an Old Testament story with a New Testament story.
Fast-forward about 1300 years and we find Jesus at the Pool of Bethesda. It has an interesting name in Hebrew; it means "house of mercy." And here mercy should abound. The pool has five porches, and the number five symbolizes mercy. Remember when Joseph's brothers return to Egypt and food and clothing is provided. Benjamin's mess (meal) was five times more than the others, and he received five changes of raiment (Genesis 43:34; 45:22). But just how merciful is this place?
John, in his typical style of always testifying of the Savior's identity, is careful to point out that this is Jehovah at work, as it echoes the Creation process. During the Creation, it states, "And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters" (Genesis 1:2). And at Bethesda, there are moving waters (John 5:3). Here are the blind, halt, withered, and maimed just waiting for the movement of the waters. Now verse 4 is not included in many of the Biblical translations, but it does appear in the King James Version. And it's here we find that whoever steps into the water first, after the troubling of the waters, is healed of whatever infirmity he or she had.
There's no mercy here. It sounds more like Survivor! Whoever can run fastest into the pool gets cured. And it's certain not to be the man who needs it most!
So we have a man at the pool who has been waiting around for 38 years--just like the children of Israel wandering for 38 years. Now we can put two and two together and plainly see that the journey in the wilderness represents our mortal probation. And it might as well be you or me lying beside the pool. As the poor man exclaims, "Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me" (John 5:7). In a competitive world, there is always going to be someone faster, stronger, smarter, better-looking, etc. And how will we ever make it with all those commandments?
Then, to make matters worse, the Savior asks this man to commit a capital offense. He asks him to rise, take up his bed, and walk--a crime punishable by death (see Exodus 35:2). But the man does it and is healed.
We are all on this mortal journey together. We walk around in the wilderness of life, ever learning in the school of hard knocks. Sometimes there isn't much mercy. Sometimes life doesn't seem fair. And whether we make it through, and find ourselves whole, will be determined by our reaching out to a merciful Savior who stands with outstretched arms to heal, embrace, and welcome us home.
We are told in various scriptures that the Israelites wandered in the wilderness for forty years (see Numbers 14:33 for example). What was the Lord's reasoning for this? The verse in Numbers correlates the number of days of the spies' search to report on the promised land with the number of years of wandering in the wilderness. You will remember there was a person chosen from each of the twelve tribes to go and search out Canaan and return and report. Representatives from ten of the twelve tribes brought back bad news, but Caleb from Judah and Joshua from Ephraim brought back good reports. Then there is the issue of those twenty years old and upward who murmured against the Lord (see Numbers 14:29). Perhaps the Lord wanted to bring a younger generation into the promised land, because their parents had already rejected it through disobedience.
But there is another timeline and another possible explanation. In Deuteronomy it states:
"And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them" (Deuteronomy 2:14).
In this reference the space of wandering is 38 years. And now we can connect an Old Testament story with a New Testament story.
Fast-forward about 1300 years and we find Jesus at the Pool of Bethesda. It has an interesting name in Hebrew; it means "house of mercy." And here mercy should abound. The pool has five porches, and the number five symbolizes mercy. Remember when Joseph's brothers return to Egypt and food and clothing is provided. Benjamin's mess (meal) was five times more than the others, and he received five changes of raiment (Genesis 43:34; 45:22). But just how merciful is this place?
John, in his typical style of always testifying of the Savior's identity, is careful to point out that this is Jehovah at work, as it echoes the Creation process. During the Creation, it states, "And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters" (Genesis 1:2). And at Bethesda, there are moving waters (John 5:3). Here are the blind, halt, withered, and maimed just waiting for the movement of the waters. Now verse 4 is not included in many of the Biblical translations, but it does appear in the King James Version. And it's here we find that whoever steps into the water first, after the troubling of the waters, is healed of whatever infirmity he or she had.
There's no mercy here. It sounds more like Survivor! Whoever can run fastest into the pool gets cured. And it's certain not to be the man who needs it most!
So we have a man at the pool who has been waiting around for 38 years--just like the children of Israel wandering for 38 years. Now we can put two and two together and plainly see that the journey in the wilderness represents our mortal probation. And it might as well be you or me lying beside the pool. As the poor man exclaims, "Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me" (John 5:7). In a competitive world, there is always going to be someone faster, stronger, smarter, better-looking, etc. And how will we ever make it with all those commandments?
Then, to make matters worse, the Savior asks this man to commit a capital offense. He asks him to rise, take up his bed, and walk--a crime punishable by death (see Exodus 35:2). But the man does it and is healed.
We are all on this mortal journey together. We walk around in the wilderness of life, ever learning in the school of hard knocks. Sometimes there isn't much mercy. Sometimes life doesn't seem fair. And whether we make it through, and find ourselves whole, will be determined by our reaching out to a merciful Savior who stands with outstretched arms to heal, embrace, and welcome us home.
Tuesday, June 3, 2014
The Red Heifer and Purifying Pots
I'm trying to write these post a little shorter, so I will start today with the sacrifice of the red heifer. The Lord commanded, "Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke" (Numbers 19:2). The Atonement symbolism is quite apparent. There can be no blemish, like the Son of God. And Jesus is the One who sets us free, therefore, there is no yoke.
The red heifer is slain and the ashes of the sacrifice are combined with cedar wood, hyssop, and scarlet. You will remember the cedar wood represents the cross of Jesus, the vinegar given to our Lord was put upon hyssop and raised up to His mouth, and the crucifiers put a scarlet robe on Jesus (see John 19:29; Matthew 27:28).
The ashes of the red heifer are put in a special purification vessel for future ritual cleansing. These large pots (and I saw one of these at the Leonardo in the Dead Sea Scrolls exhibit) are the same vessels Jesus used at the wedding feast in John 2. The water pots were "after the manner of the purifying of the Jews" (John 2:6). In these vessels water was made into wine. The Divine Son was symbolized by the water, which represents spirit matter and divinity. The incarnate, mortal Son was symbolized by the wine, which represents blood. The ashes of the heifer become a purifying agent when living water is added. The Savior is the provider of living water (see John 4:10-14) and the only One who can purify us from all sin. The transformation from water to wine symbolizes the Savior's role, as He had a spirit body in premortal life (like us) and condescended to become our Savior making it necessary for the Word to be made flesh (see John 1:14). He took upon Himself flesh and blood, and provided the very blood that could make us clean.
I am so grateful for the Atonement of Jesus Christ and His willingness to suffer the pains of all mankind to bring us back to the presence of the Father.
The red heifer is slain and the ashes of the sacrifice are combined with cedar wood, hyssop, and scarlet. You will remember the cedar wood represents the cross of Jesus, the vinegar given to our Lord was put upon hyssop and raised up to His mouth, and the crucifiers put a scarlet robe on Jesus (see John 19:29; Matthew 27:28).
The ashes of the red heifer are put in a special purification vessel for future ritual cleansing. These large pots (and I saw one of these at the Leonardo in the Dead Sea Scrolls exhibit) are the same vessels Jesus used at the wedding feast in John 2. The water pots were "after the manner of the purifying of the Jews" (John 2:6). In these vessels water was made into wine. The Divine Son was symbolized by the water, which represents spirit matter and divinity. The incarnate, mortal Son was symbolized by the wine, which represents blood. The ashes of the heifer become a purifying agent when living water is added. The Savior is the provider of living water (see John 4:10-14) and the only One who can purify us from all sin. The transformation from water to wine symbolizes the Savior's role, as He had a spirit body in premortal life (like us) and condescended to become our Savior making it necessary for the Word to be made flesh (see John 1:14). He took upon Himself flesh and blood, and provided the very blood that could make us clean.
I am so grateful for the Atonement of Jesus Christ and His willingness to suffer the pains of all mankind to bring us back to the presence of the Father.
Sunday, June 1, 2014
Fringes In the Borders of the Garment
Ancient Israelites were commanded to make fringes in the borders of the garment. The Mosaic requirement is set forth:
"Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue:
"And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:
"That ye may remember, and do all my commandments, and be holy unto your God" (Numbers 15:38-40).
In Hebrew, this garment is referred to as the tallit katan, meaning "little tent." The ancient progression from personal tallit, to booth (succoth in Hebrew), to tabernacle, to temple is apparent in the Old Testament. Leviticus 23:42 describes one of three required feasts (Feast of Tabernacles) where Israelites were commanded to dwell in booths for seven days. Jesus used this setting in John, chapters 7 and 8 to teach from the temple. Today, the tallit is a prayer shawl worn by faithful Jews.
The commandment to make fringes is important. These fringes were sewn into the four corners of a rectangular fabric. The corners were called "wings" (kanaph in Hebrew) and each wing had a tassel with twisted threads going in two opposite directions. The tassels are called tzitzit, which is the Hebrew word for fringes. The numerology symbolism becomes important here.
In Hebrew, each letter has a numeric value and the letters are added together to create a numeric value for each word. The Hebrew word for fringes (tzitzit) has a combined numeric value of 600. To this number are added the four tassels on the corners (wings) of the tallit, and the number four is doubled because they run in two opposite directions, creating a total of eight. There are five knots specially tied in each tassel. So we have the numbers 600, 8, and 5, and the arithmetic below:
600 (numeric value of tzitzit) + 8 (twisted threads) + 5 (knots) = 613
And now you're totally bored with the math and saying, "So, what?" Well, it just turns out that ancient rabbis numbered all the commandments of the law of Moses and came up with the number 613. You may be interested to know there are 248 "thou shalt's" and 365 "thou shalt not's." You can see the law of Moses was weighted toward the more negative side of the law. 248 corresponds to the number of body parts (I'm sure modern doctors have discovered a few more) and 365 corresponds to the number of days in the year.
So what are your chances of salvation subscribing to the law of Moses? I can't even keep 10 commandments very well sometimes! No wonder Paul said:
"Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
"Behold, I Paul say unto you, that if ye be circumcised (clinging to Mosaic law), Christ shall profit you nothing.
"For I testify again to every man that is circumcised, that he is a debtor to do the whole law" (all 613 commandments).
"Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace" (Galatians 5:1-4).
This makes me especially grateful for the Atonement of Jesus Christ and His resulting grace!
WINGS OF THE GARMENT
The borders, or wings, of the garment become significant in other ways. Without the tassels, the rest of the garment has no religious significance.
These tassels, worn by Jesus, would be what the woman with the issue of blood touched. The tallit would hang over the back of the shoulders and the woman touched the tassel on one side or both. The Savior replied, "Somebody hath touched me: for I perceive that virtue is gone out of me" (Luke 8:46). The "wings" of the garment worn by the Savior now become a source of power. The Greek word here for virtue is dynamis, the root of the English word "dynamite." That's a lot of power!
Today's Sunday School lesson, in our ward, was on Ruth. She said to Boaz, her husband-to-be, "Spread therefore thy skirt (kanaph in Hebrew, meaning "wing") over thine handmaid; for thou art a near kinsman" (Ruth 3:9). Boaz had previously said to Ruth, "The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust" (Ruth 2:12). In these verses, both skirt and wings are translated from the Hebrew word kanaph. The context of "wing" in this case represents the power resulting from covenants. Boaz becomes a kinsman-redeemer, as he buys back a field, sold by Naomi, her mother-in-law, and also chooses to redeem Ruth. Boaz, whose name means "in him is strength and fleetness," says, "Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day" (Ruth 4:10). A nearer kinsman had accepted the role of kinsman-redeemer and then later declined, saying, "I cannot redeem it for myself, lest I mar mine own inheritance" (Ruth 4:6). He reminds us of Satan, who said, "I will redeem all mankind," but was not willing to be "marred" in the redemption process (see Moses 4:1).
As a side note, the concept of raising up seed and an inheritance for deceased ancestors implies that the law of Moses taught something about the eternal nature of families and the sealing power that would unite families for the eternities.
The symbolic nature of wings are explained by the Prophet Joseph Smith, as he describes the four beasts spoken of in Revelation:
"Their eyes are a representation of light and knowledge, that is, they are full of knowledge; and their wings are a representation of power, to move, to act, etc." (D&C 77:4).
I am so grateful for the redeeming power of Jesus Christ, who shall "arise with healing in his wings" (3 Nephi 25:2) to rescue and heal those of us who are too weak to live the whole law.
"Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue:
"And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:
"That ye may remember, and do all my commandments, and be holy unto your God" (Numbers 15:38-40).
In Hebrew, this garment is referred to as the tallit katan, meaning "little tent." The ancient progression from personal tallit, to booth (succoth in Hebrew), to tabernacle, to temple is apparent in the Old Testament. Leviticus 23:42 describes one of three required feasts (Feast of Tabernacles) where Israelites were commanded to dwell in booths for seven days. Jesus used this setting in John, chapters 7 and 8 to teach from the temple. Today, the tallit is a prayer shawl worn by faithful Jews.
The commandment to make fringes is important. These fringes were sewn into the four corners of a rectangular fabric. The corners were called "wings" (kanaph in Hebrew) and each wing had a tassel with twisted threads going in two opposite directions. The tassels are called tzitzit, which is the Hebrew word for fringes. The numerology symbolism becomes important here.
In Hebrew, each letter has a numeric value and the letters are added together to create a numeric value for each word. The Hebrew word for fringes (tzitzit) has a combined numeric value of 600. To this number are added the four tassels on the corners (wings) of the tallit, and the number four is doubled because they run in two opposite directions, creating a total of eight. There are five knots specially tied in each tassel. So we have the numbers 600, 8, and 5, and the arithmetic below:
600 (numeric value of tzitzit) + 8 (twisted threads) + 5 (knots) = 613
And now you're totally bored with the math and saying, "So, what?" Well, it just turns out that ancient rabbis numbered all the commandments of the law of Moses and came up with the number 613. You may be interested to know there are 248 "thou shalt's" and 365 "thou shalt not's." You can see the law of Moses was weighted toward the more negative side of the law. 248 corresponds to the number of body parts (I'm sure modern doctors have discovered a few more) and 365 corresponds to the number of days in the year.
So what are your chances of salvation subscribing to the law of Moses? I can't even keep 10 commandments very well sometimes! No wonder Paul said:
"Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
"Behold, I Paul say unto you, that if ye be circumcised (clinging to Mosaic law), Christ shall profit you nothing.
"For I testify again to every man that is circumcised, that he is a debtor to do the whole law" (all 613 commandments).
"Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace" (Galatians 5:1-4).
This makes me especially grateful for the Atonement of Jesus Christ and His resulting grace!
WINGS OF THE GARMENT
The borders, or wings, of the garment become significant in other ways. Without the tassels, the rest of the garment has no religious significance.
These tassels, worn by Jesus, would be what the woman with the issue of blood touched. The tallit would hang over the back of the shoulders and the woman touched the tassel on one side or both. The Savior replied, "Somebody hath touched me: for I perceive that virtue is gone out of me" (Luke 8:46). The "wings" of the garment worn by the Savior now become a source of power. The Greek word here for virtue is dynamis, the root of the English word "dynamite." That's a lot of power!
Today's Sunday School lesson, in our ward, was on Ruth. She said to Boaz, her husband-to-be, "Spread therefore thy skirt (kanaph in Hebrew, meaning "wing") over thine handmaid; for thou art a near kinsman" (Ruth 3:9). Boaz had previously said to Ruth, "The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust" (Ruth 2:12). In these verses, both skirt and wings are translated from the Hebrew word kanaph. The context of "wing" in this case represents the power resulting from covenants. Boaz becomes a kinsman-redeemer, as he buys back a field, sold by Naomi, her mother-in-law, and also chooses to redeem Ruth. Boaz, whose name means "in him is strength and fleetness," says, "Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day" (Ruth 4:10). A nearer kinsman had accepted the role of kinsman-redeemer and then later declined, saying, "I cannot redeem it for myself, lest I mar mine own inheritance" (Ruth 4:6). He reminds us of Satan, who said, "I will redeem all mankind," but was not willing to be "marred" in the redemption process (see Moses 4:1).
As a side note, the concept of raising up seed and an inheritance for deceased ancestors implies that the law of Moses taught something about the eternal nature of families and the sealing power that would unite families for the eternities.
The symbolic nature of wings are explained by the Prophet Joseph Smith, as he describes the four beasts spoken of in Revelation:
"Their eyes are a representation of light and knowledge, that is, they are full of knowledge; and their wings are a representation of power, to move, to act, etc." (D&C 77:4).
I am so grateful for the redeeming power of Jesus Christ, who shall "arise with healing in his wings" (3 Nephi 25:2) to rescue and heal those of us who are too weak to live the whole law.
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