I am intrigued by the use of fire in the scriptures. It seems to be a dividing line between the glories of eternity and the torments of hell. I once quoted a verse in Isaiah as I was teaching a group of youth. The verse reads, "Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" (Isaiah 33:14). Before reading further, I asked my students if Isaiah was speaking of heaven or hell. There is "that lake of fire and brimstone, which is endless torment" (2 Nephi 9:19). The students were convinced that this was hell.
Then we read the next verse together, "He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood (violence), and shutteth his eyes from seeing evil" (Isaiah 33:15). That certainly doesn't sound like a candidate headed for hell, rather it sounds like celestial glory.
Jesus gives the interesting parable of Lazarus. The story goes as follows.
"There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.
And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;
And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.
And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence" (Luke 16:19-26).
Lazarus is carried into Abraham's bosom, as a type of being embraced by the Father, where he sees as he is seen and knows as he is known (see D&C 76:94). The unnamed rich man sees the Abrahamic Covenant from afar, rather than being embraced by it. And he is tormented in the flames of glory.
Where is the dividing line? Is it not the gulf between? I'm thinking Lazarus is in the midst of flames too.
Nephi explains this gulf in his father's vision of the tree of life, and describes it as "an awful gulf, which separated the wicked from the tree of life, and also from the saints of God." He further explains, "And I said unto them that our father also saw that the justice of God did also divide the wicked from the righteous; and the brightness thereof was like unto the brightness of a flaming fire, which ascendeth up unto God forever and ever, and hath no end" (1 Nephi 15: 28,30).
The fire, like Lazarus, ascends up to the presence of God to be embraced by the Father. Lazarus, like the burning bush, representing the presence of God and seen by Moses, was not consumed nor tormented in the flame (see Exodus 3:2).
When Joseph Smith sees the Celestial Kingdom, he describes it as follows:
"I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire;
Also the blazing throne of God, whereon was seated the Father and the Son" (D&C 137: 2-3).
As two lighted matchsticks are held closely together, they become one flame. Jesus prayed during His great intercessory prayer, "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us" (John 17: 21). Isn't that the meaning of atonement--at-one-ment.
As doesn't that perfectly express celestial glory?
Sunday, April 26, 2015
Sunday, April 19, 2015
An Apostolic Pool of Keys and Ordinances
John chapter 9 describes a significant event when Jesus heals a man born blind. "And as Jesus passed by, he saw a man which was blind from his birth." There could have been visual evidence the man was blind, but I like to think of this describing how Jesus views us from the inside looking out. Jesus sees how this man sees only darkness.
His disciples ask, "Master, who did sin, this man, or his parents, that he was born blind?" This verse tells us Jesus must have previously taught something about the premortal realm. The parents obviously had committed sins, but the man himself was born innocent, unless he had sinned in premortal life.
After the Savior points out that this is the wrong question anyway, He heals the blind man. The description of this miracle is very interesting. The scripture records,
"He spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,
"And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing" (see John 9:1-7).
The Savior creates some mud, and in a sense, recreates the man. This echoes the creation of man in Genesis, where it states, "But there went up a mist from the earth, and watered the whole face of the ground. 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 2:6-7). The same elements are repeated. The ground is watered and newness of life is created. And the same Creator is present in both accounts.
The man has his eyes anointed. Here is an interesting choice of words. It could have said rubbed, smeared, placed, or daubed, but this is an anointing. We begin to see the spiritual implications as we compare this with Enoch and his calling. Enoch did not suffer from physical blindness, nevertheless his eyes were anointed. In the Pearl of Great Price we read,
"And the Lord spake unto Enoch, and said unto him: Anoint thine eyes with clay, and wash them, and thou shalt see. And he did so.
"And he beheld the spirits that God had created; and he beheld also things which were not visible to the natural eye; and from thenceforth came the saying abroad in the land: A seer hath the Lord raised up unto his people" (Moses 6:36).
Jesus then commanded the man to wash in the pool of Siloam. Now we have both a washing and an anointing. This passage in John has several temple themes. The Pool of Siloam is situated near the temple. Besides the ordinances of washing and anointing, there are other temple concepts conveyed.
The water from the Pool of Siloam originates at the Gihon Spring. Gihon in Hebrew means to "gush forth" or "burst forth." King Hezekiah created a tunnel bringing the water from the spring inside the city walls and into this pool where enemies could not access the water supply.
Solomon was anointed king at the Gihon Spring. In the Old Testament we read:
"So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
"And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon" (1 Kings 1:38-39).
At this location one could be anointed to become a king (or a queen), and a priest was also present.
It is rare that we get an interpretation of a verse within the text, but we have one here. The word Sent (and note the capitalization) is the Greek word apostello, where we get the English word apostle. It describes the Savior's mission and means "one sent forth."
We now have a pool of ordinances giving new life and enhanced vision. We have a pool of keys and ordinances administered by those "sent forth" who hold apostolic keys, enabling us to become washed and anointed with the potential to become kings and queens and priests and priestesses.
This event in the Savior's ministry is so typical of mortal life. How easy it is to get a little mud in our eyes, and the waters are muddied with the mortal and the mundane. But if we receive of gospel ordinances and keep our covenants associated therewith, the muddy and the mundane can be washed away and we can see the things of eternity more clearly.
After the restoration of the Aaronic Priesthood and after receiving the ordinance of baptism, similar to a washing, Joseph Smith and Oliver Cowdery related the following:
"Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation" (Joseph Smith--History 1:73).
His disciples ask, "Master, who did sin, this man, or his parents, that he was born blind?" This verse tells us Jesus must have previously taught something about the premortal realm. The parents obviously had committed sins, but the man himself was born innocent, unless he had sinned in premortal life.
After the Savior points out that this is the wrong question anyway, He heals the blind man. The description of this miracle is very interesting. The scripture records,
"He spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,
"And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing" (see John 9:1-7).
The Savior creates some mud, and in a sense, recreates the man. This echoes the creation of man in Genesis, where it states, "But there went up a mist from the earth, and watered the whole face of the ground. 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 2:6-7). The same elements are repeated. The ground is watered and newness of life is created. And the same Creator is present in both accounts.
The man has his eyes anointed. Here is an interesting choice of words. It could have said rubbed, smeared, placed, or daubed, but this is an anointing. We begin to see the spiritual implications as we compare this with Enoch and his calling. Enoch did not suffer from physical blindness, nevertheless his eyes were anointed. In the Pearl of Great Price we read,
"And the Lord spake unto Enoch, and said unto him: Anoint thine eyes with clay, and wash them, and thou shalt see. And he did so.
"And he beheld the spirits that God had created; and he beheld also things which were not visible to the natural eye; and from thenceforth came the saying abroad in the land: A seer hath the Lord raised up unto his people" (Moses 6:36).
Jesus then commanded the man to wash in the pool of Siloam. Now we have both a washing and an anointing. This passage in John has several temple themes. The Pool of Siloam is situated near the temple. Besides the ordinances of washing and anointing, there are other temple concepts conveyed.
The water from the Pool of Siloam originates at the Gihon Spring. Gihon in Hebrew means to "gush forth" or "burst forth." King Hezekiah created a tunnel bringing the water from the spring inside the city walls and into this pool where enemies could not access the water supply.
Solomon was anointed king at the Gihon Spring. In the Old Testament we read:
"So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
"And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon" (1 Kings 1:38-39).
At this location one could be anointed to become a king (or a queen), and a priest was also present.
It is rare that we get an interpretation of a verse within the text, but we have one here. The word Sent (and note the capitalization) is the Greek word apostello, where we get the English word apostle. It describes the Savior's mission and means "one sent forth."
We now have a pool of ordinances giving new life and enhanced vision. We have a pool of keys and ordinances administered by those "sent forth" who hold apostolic keys, enabling us to become washed and anointed with the potential to become kings and queens and priests and priestesses.
This event in the Savior's ministry is so typical of mortal life. How easy it is to get a little mud in our eyes, and the waters are muddied with the mortal and the mundane. But if we receive of gospel ordinances and keep our covenants associated therewith, the muddy and the mundane can be washed away and we can see the things of eternity more clearly.
After the restoration of the Aaronic Priesthood and after receiving the ordinance of baptism, similar to a washing, Joseph Smith and Oliver Cowdery related the following:
"Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation" (Joseph Smith--History 1:73).
Sunday, April 12, 2015
The Light of the World
There are several themes running continuously through the Gospel of John. There is the recurring theme of blood, water, and Spirit. John also creates an interesting contrast of darkness and light.
In the beginning, which is really the beginning of the Bible, John sets up a prologue. Look at how light and darkness are contrasted.
"In him was life; and the life was the light of men.
"And the light shineth in darkness; and the darkness comprehended it not.
"The same came for a witness, to bear witness of the Light, that all men through him might believe.
"He was not that Light, but was sent to bear witness of that Light" (John 1:4,5,7,8).
Then in chapter 3, we read of Nicodemus, who "came to Jesus by night" (John 3:2).
In chapter 4 we read of a Samaritan woman at Jacob's well. The woman is surprised that Jesus, being a Jew, would even associate or speak with her. And this unlikely encounter, unlike the perhaps secret encounter with Nicodemus at night, occurs in broad daylight at high noon, the "sixth hour" (see John 4:6).
In chapter 7, Nicodemus is mentioned again. He is referred to as "he that came to Jesus by night" (John 7:50).
In chapter 8, Jesus proclaims Himself by saying, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" (John 8:12).
In chapters 1 and 8, light is associated with life, and particularly eternal life.
In chapter 9, Jesus heals a man born blind. He said, "I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
"As long as I am in the world, I am the light of the world" (John 9:4-5).
In chapter 11 as Jesus goes to raise Lazarus from the dead, He says, "If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him" (John 11:9-10).
Backdrop for John 7 and 8
As John makes the contrast of light and darkness in chapters 7 and 8, there is an important event going on. It is the Feast of Tabernacles (Succoth)--the feast of all feasts (see John 7:2,37). There were two great events at the Feast of Tabernacles. The one was the drawing of water from the Pool of Siloam and its libation upon the altar of the temple, and the other was "the illumination of the temple courts by four golden candelabra" (Bible Dictionary, "Feasts"). It is in this temple setting where Jesus proclaims, "I am the light of the world" (John 8:12).
Light of the World in the Book of Mormon
The concept of light is highlighted in the Book of Mormon. At the birth of the Savior signs are given on the American Continent. "At the going down of the sun there was no darkness; and the people began to be astonished because there was no darkness when the night came" (3 Nephi 1:15).
At the crucifixion of the Savior, contrasting signs appeared.
"There was thick darkness upon all the face of the land, insomuch that the inhabitants thereof who had not fallen could feel the vapor of darkness;
"And there could be no light, because of the darkness, neither candles, neither torches; neither could there be fire kindled with their fine and exceedingly dry wood, so that there could not be any light at all;
"And there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars, for so great were the mists of darkness which were upon the face of the land" (3 Nephi 8:20-22).
As the Light of the World comes into the world, there can be no darkness. As the Light of the World leaves the world, there can be no light.
In verse 22 of the above verses, there is another important concept taught. In this verse, light is associated with glory. There is no light emanating from the sun, moon, or stars. In Doctrine and Covenants, section 76, and also 1 Corinthians, chapter 15, comparisons are made regarding celestial, terrestrial, and telestial states of glory, corresponding with the sun, moon, and stars.
The message is clear: There is no glory, not even telestial glory, without Christ!
Light and darkness cannot coexist. Light always dispels darkness, but no amount of darkness can overcome light. When light is present, the darkness must leave.
The message is clear: Jesus Christ, as the Light of the World, can and will overcome all things. If we are yoked to Him, we will be victorious.
Saturday, April 4, 2015
The Good Samaritan
The Savior can be found in about ninety percent of His parables if examined closely. The parable of the Good Samaritan is no exception. Most of the Lord's teachings can be discerned on at least three or four levels, corresponding to the degrees of glory.
There is the telestial level of not getting it, or absolutely no interest in any of its contents. There is the terrestrial level. This is the level of human interaction and code of moral ethics. For this parable, it is the obvious message of being kind and caring for one's neighbors, which includes everyone.
There is the celestial level. As disciples of Christ, we don't get to skip the terrestrial and go straight to the celestial level, because the celestial level always deals with the quest to become like God. But for this post, we are going to bypass the obvious Good Samaritan message and look at the message of the Atonement buried deep in this parable, because it's Easter weekend.
In just eight verses there are volumes of doctrine. The parable is given in Luke, chapter 10, verses 30-37. So let's dig in.
In response to the lawyer's question of "Who is my neighbour?" the Savior begins.
"A certain man went down from Jerusalem to Jericho." Defining the "certain man" is key to understanding this parable. So perhaps we should start with someone whose name means "man or mankind," and that would be Adam. Click here for a link to his name.
Jerusalem sits on a mountain top about 2,500 feet above sea level. The descent from Jerusalem to Jericho is about 3,300 feet downward. Click here for Bible Map 14 which graphically illustrates this concept.
Because Adam is a prototype for each of us, it represents the Fall and our descent into mortality. So place yourself in this story in place of the "certain man" or "certain woman."
"And fell among thieves, which stripped him of his raiment, and wounded him, and departed." The thieves are Satan and his followers. But notice how they are only interested in one thing. Satan wants to strip you (remember your part in this story) of your raiment. He wants to strip you of your covenants. The "certain man" must have had a watch, or jewelry, or money, but that's not what these thieves are interested in.
In the original Greek the word raiment is ekduo. Click here for the original meaning, and note the description that raiment is the "clothing of the soul." It is the undoing of a similar Greek word given here. Ekduo is to undo the enduo, and enduo is where we get the English word endowment. This thief wants to undo your covenants, and especially those made in the temple. This thief can leave us wounded.
After Adam and Eve partook of the forbidden fruit, Satan was cast out of the garden with similar language to that given in the above verse. Lucifer had to depart.
"Leaving him half dead." After the Fall, Adam, Eve, you, and me were left physically alive, but with the promise of imminent death (see Genesis 2:17). Man is left physically alive, but spiritually dead since he is now shut out from the presence of God (see Moses 5:4).
"And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side."
On the terrestrial level of this story, it's easy to blame the apathetic priest, but on the celestial level, don't get angry with him. He's doing the best he can. Once each year on the Day of Atonement (Yom Kippur), the presiding priest of the Levitical order would go alone into the tabernacle (or temple) and make an atonement for all Israel (see Leviticus 16). But this priest can only guess what you and I are going through in life. He might imagine, but he can only see from the "other side" of the street. The Levite, who assists the priest, described in the next verse has the same problem.
"But a certain Samaritan, as he journeyed" Samaritans were considered unclean by the Jews, since they had intermarried with Gentiles and the kings of Assyria had repopulated Samaria with Babylonians and other outsiders (see 2 Kings 17:24). Thus, they were half Israelite and half Gentile. The identity of this "certain Samaritan" is symbolically certain. Jesus was half mortal, having a mortal mother, and half immortal, having an immortal Father. Jesus Christ becomes the "Good Samaritan" in this story. During His mortal ministry, He journeyed through mortality like Adam, Eve, you, and me.
"Came where he was: and when he saw him, he had compassion on him" The Good Samaritan is not limited in His understanding of temptation and suffering experienced by Adam, Eve, you, or me. Unlike the priest, He doesn't have to guess. He experienced every temptation, disappointment, heartache, and pain you and I would ever have to suffer. Thus, He "came where he was." You are never alone. Jesus is right there with you.
The word compassion means "moved in the bowels" or "torn in the gut." Here is a link.
"And went to him, and bound up his wounds, pouring in oil and wine" The "anointed One," Jesus Christ, is foretold in Isaiah. "The Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted" (Isaiah 61:1). Only He can bind up the wounds. Moses was told to "take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy" (Exodus 40:9). The name Gethsemane in Hebrew means "oil press." In a scriptural sense, oil can only come from God. When one receives an anointing with oil, it is to enable that person to become holy like God.
The wine represents His blood which was shed for Adam, Eve, you, and me. It is sacramental imagery, suggesting how we can be healed only through the Atonement.
"And set him on his own beast" The beast would represent a mortal body. This may sound a bit strange, but I believe in Gethsemane, each of us took a turn "riding upon the beast," as our pains, sufferings, shortfalls, and temptations were placed upon the only completely pure body. "Surely he hath borne our griefs, and carried our sorrows" (Isaiah 53:4).
"And brought him to an inn, and took care of him." The inn represents His Church. Through His restored Church we receive those teachings and ordinances that will enable us to become like Him and to be exalted. On a conference weekend, like this one, we can feel "taken care of" and watched over.
"And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee."
After the resurrection of Jesus Christ, the keys and authority were committed into the hands of the apostles. Those same keys were restored in the latter days. But in the parable, the innkeeper is given a blank check to take care of Adam, Eve, you, and me. The phrase, "whatsoever thou spendest" demonstrates the infinite nature of Christ's Atonement. It covers all and any costs, and is infinite in scope. Those who assist in this work will be well repaid!
The phrase, "When I come again," surely speaks of His Second Coming when He will reign as King of kings.
We are all blessed through His atoning grace.
Happy Easter!
There is the telestial level of not getting it, or absolutely no interest in any of its contents. There is the terrestrial level. This is the level of human interaction and code of moral ethics. For this parable, it is the obvious message of being kind and caring for one's neighbors, which includes everyone.
There is the celestial level. As disciples of Christ, we don't get to skip the terrestrial and go straight to the celestial level, because the celestial level always deals with the quest to become like God. But for this post, we are going to bypass the obvious Good Samaritan message and look at the message of the Atonement buried deep in this parable, because it's Easter weekend.
In just eight verses there are volumes of doctrine. The parable is given in Luke, chapter 10, verses 30-37. So let's dig in.
In response to the lawyer's question of "Who is my neighbour?" the Savior begins.
"A certain man went down from Jerusalem to Jericho." Defining the "certain man" is key to understanding this parable. So perhaps we should start with someone whose name means "man or mankind," and that would be Adam. Click here for a link to his name.
Jerusalem sits on a mountain top about 2,500 feet above sea level. The descent from Jerusalem to Jericho is about 3,300 feet downward. Click here for Bible Map 14 which graphically illustrates this concept.
Because Adam is a prototype for each of us, it represents the Fall and our descent into mortality. So place yourself in this story in place of the "certain man" or "certain woman."
"And fell among thieves, which stripped him of his raiment, and wounded him, and departed." The thieves are Satan and his followers. But notice how they are only interested in one thing. Satan wants to strip you (remember your part in this story) of your raiment. He wants to strip you of your covenants. The "certain man" must have had a watch, or jewelry, or money, but that's not what these thieves are interested in.
In the original Greek the word raiment is ekduo. Click here for the original meaning, and note the description that raiment is the "clothing of the soul." It is the undoing of a similar Greek word given here. Ekduo is to undo the enduo, and enduo is where we get the English word endowment. This thief wants to undo your covenants, and especially those made in the temple. This thief can leave us wounded.
After Adam and Eve partook of the forbidden fruit, Satan was cast out of the garden with similar language to that given in the above verse. Lucifer had to depart.
"Leaving him half dead." After the Fall, Adam, Eve, you, and me were left physically alive, but with the promise of imminent death (see Genesis 2:17). Man is left physically alive, but spiritually dead since he is now shut out from the presence of God (see Moses 5:4).
"And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side."
On the terrestrial level of this story, it's easy to blame the apathetic priest, but on the celestial level, don't get angry with him. He's doing the best he can. Once each year on the Day of Atonement (Yom Kippur), the presiding priest of the Levitical order would go alone into the tabernacle (or temple) and make an atonement for all Israel (see Leviticus 16). But this priest can only guess what you and I are going through in life. He might imagine, but he can only see from the "other side" of the street. The Levite, who assists the priest, described in the next verse has the same problem.
"But a certain Samaritan, as he journeyed" Samaritans were considered unclean by the Jews, since they had intermarried with Gentiles and the kings of Assyria had repopulated Samaria with Babylonians and other outsiders (see 2 Kings 17:24). Thus, they were half Israelite and half Gentile. The identity of this "certain Samaritan" is symbolically certain. Jesus was half mortal, having a mortal mother, and half immortal, having an immortal Father. Jesus Christ becomes the "Good Samaritan" in this story. During His mortal ministry, He journeyed through mortality like Adam, Eve, you, and me.
"Came where he was: and when he saw him, he had compassion on him" The Good Samaritan is not limited in His understanding of temptation and suffering experienced by Adam, Eve, you, or me. Unlike the priest, He doesn't have to guess. He experienced every temptation, disappointment, heartache, and pain you and I would ever have to suffer. Thus, He "came where he was." You are never alone. Jesus is right there with you.
The word compassion means "moved in the bowels" or "torn in the gut." Here is a link.
"And went to him, and bound up his wounds, pouring in oil and wine" The "anointed One," Jesus Christ, is foretold in Isaiah. "The Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted" (Isaiah 61:1). Only He can bind up the wounds. Moses was told to "take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy" (Exodus 40:9). The name Gethsemane in Hebrew means "oil press." In a scriptural sense, oil can only come from God. When one receives an anointing with oil, it is to enable that person to become holy like God.
The wine represents His blood which was shed for Adam, Eve, you, and me. It is sacramental imagery, suggesting how we can be healed only through the Atonement.
"And set him on his own beast" The beast would represent a mortal body. This may sound a bit strange, but I believe in Gethsemane, each of us took a turn "riding upon the beast," as our pains, sufferings, shortfalls, and temptations were placed upon the only completely pure body. "Surely he hath borne our griefs, and carried our sorrows" (Isaiah 53:4).
"And brought him to an inn, and took care of him." The inn represents His Church. Through His restored Church we receive those teachings and ordinances that will enable us to become like Him and to be exalted. On a conference weekend, like this one, we can feel "taken care of" and watched over.
"And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee."
After the resurrection of Jesus Christ, the keys and authority were committed into the hands of the apostles. Those same keys were restored in the latter days. But in the parable, the innkeeper is given a blank check to take care of Adam, Eve, you, and me. The phrase, "whatsoever thou spendest" demonstrates the infinite nature of Christ's Atonement. It covers all and any costs, and is infinite in scope. Those who assist in this work will be well repaid!
The phrase, "When I come again," surely speaks of His Second Coming when He will reign as King of kings.
We are all blessed through His atoning grace.
Happy Easter!
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