Lehi's vision of the Tree of Life gives insight to the Atonement of Jesus Christ. There are many choices represented in this vision. There are those who never commence in the path to the tree, those who feel their way toward the great and spacious building, those who are diverted along the path, those who partake of the fruit and then become ashamed, and those who "press forward" and partake of the mercies and love of Jesus.
Some of these groups are easy to identify, such as those "feeling their way towards that great and spacious building," representing those who are pursuing only natural feelings and carnal appetite.
Upon my last reading of the Book of Mormon, I was impressed with those who stuck with the iron rod and actually made it to feast at the table of the Lord. The journey was not so apparent as with some of the other groups.
One particular verse grabbed my attention:
"But, to be short in writing, behold, he saw other multitudes pressing forward; and they came and caught hold of the end of the rod of iron; and they did press their way forward, continually holding fast to the rod of iron, until they came forth and fell down and partook of the fruit of the tree" (1 Nephi 8: 30).
In my youth I had a summer job, for two or three summers, picking cherries. We used a ladder to reach the upper branches, and stood on the ground to pick the low hanging fruit. We always tried to reach as high as possible and stood on tippy toes to reach the fruit.
That's why I was amazed at the people in this vision who picked fruit from an unlikely position. The verse said they "fell down" to partake of the fruit. This defies everything I ever learned about fruit picking. I never was able to pick cherries crawling on my belly. But after years of groveling in the dust, I did eventually learn something about the Atonement of Jesus Christ.
In this process of trying to hold fast and keep pressing forward, we are going to encounter resistance. And just how much of this can I do and take credit for? In my own arrogant way I felt self-sufficient and thought I could make it on my own merits. I should have kept reading in the Book of Mormon to find "there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise" (2 Nephi 2: 8).
So the Lord gave me a mortal weakness, according to the flesh (actually He gave me a long list of them), just as He promises even later in the Book of Mormon, when He says, "I give unto men weakness that they may be humble" (Ether 12: 27).
So He gave me tendency toward a disease, which I quickly acted upon (see 2 Nephi 2: 26-27). And that disease was alcoholism and addiction. Even with this I thought I could press forward and do it my way. But I eventually hit bottom and fell hopelessly on the ground.
I didn't realize this was a good position to partake of the fruit of the Tree of Life. Had I studied the Book of Mormon more carefully I would have seen that the prostrate position was a good one to receive the tender mercies of the Lord.
Here are a couple of related passages:
"And it came to pass that when Aaron had said these words, the king did bow down before the Lord, upon his knees; yea, even he did prostrate himself upon the earth, and cried mightily, saying:
"O God, Aaron hath told me that there is a God; and if there is a God, and if thou art God, wilt thou make thyself known unto me, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day" (Alma 22: 17-18).
And this one:
"Now when the people saw that they were coming against them they went out to meet them, and prostrated themselves before them to the earth, and began to call on the name of the Lord" (Alma 24: 21).
I had to fall down in the depths of humility and turn to God to have any chance of standing on my own two feet. And thus it is with the best fruits He has to offer. We have to grapple with life's challenges, whether addiction, sickness, financial crisis, or just plain old sin, and find out we really can't do it alone. Then we "fall down" and partake of the fruit of the Atonement--fruit having the capacity "to make one happy" (1 Nephi 8: 10). It is by pleading with God for help, healing, and wholeness that we are "encircled about eternally in the arms of his love" (2 Nephi 1: 15).
Sunday, March 27, 2016
Sunday, March 20, 2016
Waving Palms and Shouting Hosannas to the King of Glory
I look to the western skies ablaze like a flaming fire as the sun sets on a spectacular day. The beautiful sunset going on right now is a fitting capstone to a beautiful day and the perfect reminder of the "shining of a flaming fire by night" and "a tabernacle for a shadow in the daytime from the heat, and for a place of refuge" (Isaiah 4: 5-6).
Many of us were blessed to witness the typical transformation wrought by a glorious Redeemer, who exchanges our mourning for the oil of joy, our heaviness for the garment of praise, and ashes for beauty (see Isaiah 61: 3).
And on another beautiful Palm Sunday, like today, a similar plea went up to the Highest as the first temple was dedicated 180 years ago. The "oil of joy" and the "garments of praise" being put to their divine use as the Prophet pleaded, "And let these, thine anointed ones, be clothed with salvation, and thy saints shout aloud for joy. Amen, and Amen" (D&C 109: 80).
Little did I realize, starting the difficult journey of recovery, and hoping merely to roam the wilderness as a second-class citizen, that I would ever be privileged to shout Hosannas to the King.
One of my first sober Christmas holidays I decided to join the "Messiah Sing-In" at the Provo Tabernacle. There were hundreds singing praises, a superb orchestra, and some talented soloists. We joined the chorus in true "surround sound" with lyrics like,
"And the glory of the Lord shall be revealed, and all flesh shall see it together" (Isaiah 40: 5).
"Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in" (Psalm 24: 7).
Little did I realize, that historic building would burn to the ground. And after it happened, little did I realize, God would inspire a holy prophet and the remaining skeleton would reappear as "Holiness to the Lord." Yes, His glory will now be revealed in that house, where "the King of Glory" can come in.
Today I observed waved white handkerchiefs and pleas of "Hosanna, save us now." Little did I realize, as a wretched drunk, that the clean white handkerchiefs were symbolic of the palms, symbolizing victory over the chains of alcoholism and even death itself. Little did I realize, that on the Palm Sunday of March 27, 1836 the dedicatory prayer included a verse about victory that states,
"That our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings" (D&C 109: 76).
With the ashes of a broken life, scarred by addiction, little did I realize that I would ever be allowed to wave palms in my hand. Nor could I understand that it was a type and shadow of the King who rode into Jerusalem on the first Palm Sunday as the people "took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord" (John 12: 13).
On a cold December night, as I watched and listened to a beautiful soprano soloist sing, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee," little did I realize I was within the King's walls (see Zechariah 9: 9). After all, I was just a citizen of the community, and a second-class citizen at best.
Little did I realize, the King didn't want me back as a second-class citizen. He wanted me to come back like Him, and like the beauty of the tabernacle He transformed.
Many of us were blessed to witness the typical transformation wrought by a glorious Redeemer, who exchanges our mourning for the oil of joy, our heaviness for the garment of praise, and ashes for beauty (see Isaiah 61: 3).
And on another beautiful Palm Sunday, like today, a similar plea went up to the Highest as the first temple was dedicated 180 years ago. The "oil of joy" and the "garments of praise" being put to their divine use as the Prophet pleaded, "And let these, thine anointed ones, be clothed with salvation, and thy saints shout aloud for joy. Amen, and Amen" (D&C 109: 80).
Little did I realize, starting the difficult journey of recovery, and hoping merely to roam the wilderness as a second-class citizen, that I would ever be privileged to shout Hosannas to the King.
One of my first sober Christmas holidays I decided to join the "Messiah Sing-In" at the Provo Tabernacle. There were hundreds singing praises, a superb orchestra, and some talented soloists. We joined the chorus in true "surround sound" with lyrics like,
"And the glory of the Lord shall be revealed, and all flesh shall see it together" (Isaiah 40: 5).
"Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in" (Psalm 24: 7).
Little did I realize, that historic building would burn to the ground. And after it happened, little did I realize, God would inspire a holy prophet and the remaining skeleton would reappear as "Holiness to the Lord." Yes, His glory will now be revealed in that house, where "the King of Glory" can come in.
Today I observed waved white handkerchiefs and pleas of "Hosanna, save us now." Little did I realize, as a wretched drunk, that the clean white handkerchiefs were symbolic of the palms, symbolizing victory over the chains of alcoholism and even death itself. Little did I realize, that on the Palm Sunday of March 27, 1836 the dedicatory prayer included a verse about victory that states,
"That our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings" (D&C 109: 76).
With the ashes of a broken life, scarred by addiction, little did I realize that I would ever be allowed to wave palms in my hand. Nor could I understand that it was a type and shadow of the King who rode into Jerusalem on the first Palm Sunday as the people "took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord" (John 12: 13).
On a cold December night, as I watched and listened to a beautiful soprano soloist sing, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee," little did I realize I was within the King's walls (see Zechariah 9: 9). After all, I was just a citizen of the community, and a second-class citizen at best.
Little did I realize, the King didn't want me back as a second-class citizen. He wanted me to come back like Him, and like the beauty of the tabernacle He transformed.
Tuesday, March 8, 2016
Up in Smoke
Twice in the wilderness Lehi and his family give thanks and offer burnt offerings. When Nephi and his brothers return from Jerusalem after obtaining the brass plates, the record states, "They did rejoice exceedingly, and did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel" (1 Nephi 5: 9).
Then again at the end of Chapter 7 in First Nephi, it states,
"And after I and my brethren and all the house of Ishmael had come down unto the tent of my father, they did give thanks unto the Lord their God; and they did offer sacrifice and burnt offerings unto him" (1 Nephi 7: 22).
The latter reference occurs right before they gather seeds, grain, and fruit in preparation for the long journey into the wilderness. The timing of these events is significant.
The Book of Mormon uses the term "burnt offering" in an almost generic manner. Almost all the sacrifices are burnt offerings. But in the Old Testament there are three basic kinds of sacrifice. There is the sin offering, the burnt offering, and the peace offering. And they go in that order when performed consecutively.
The Bible Dictionary states, "The fat of the sin offering, as the choicest part of the flesh, was in every case burnt upon the altar" (Bible Dictionary, "Sacrifices"). The sin offering represented atonement, as sins were expiated.
The burnt offering came next, and it represented sanctification and surrender to God. "The burnt offering got its Hebrew name from the idea of the smoke of the sacrifice ascending to heaven. The characteristic rite was the burning of the whole animal on the altar" (Bible Dictionary, "Sacrifices"). This is the kind of sacrifice emphasized by Lehi and his family in the wilderness.
The instruction for burnt offering in the Old Testament goes as follows:
"But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord" (Leviticus 1: 9).
The Hebrew word for burnt offering means "to ascend." Click here for a link to the Hebrew word. You may be interested in the second definition of "ascent, stairway, steps."
This kind of sacrifice and surrender is a symbolic, heavenly ascent. It's the kind of offering that brings us closer to the Father and His Beloved Son.
There are two aspects to the burnt offering and its symbolism. Notice the whole animal is burnt on the altar. We become willing to fully sacrifice the animal inside and put off the natural man and put on Christ (see Mosiah 3: 19; Galatians 3: 27).
The smoke of the sacrifice represents self will. I must be willing to let my will go up in smoke. When I picture such imagery in my mind, I can see myself clawing and fanning the smoke to hold on to my own will, but the best sacrifices are, of course, voluntary.
The timing of this sacrifice is important because Lehi and his family are getting ready to depart into the wilderness. Such a journey can only be navigated successfully with full purpose of heart and complete trust in God. Can you imagine how difficult the journey could be with even an ounce of self-will or selfishness?
Later, Alma would describe the journey and those times when total surrender to God was not achieved. "They tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst, because of their transgressions" (Alma 37: 42). I often wonder if it was really the lack of food and water, or if perhaps holding onto self-will prevented them from having their pains "swallowed up in the joy of Christ" (see Alma 31: 38).
This book really can bring us closer to God!
Then again at the end of Chapter 7 in First Nephi, it states,
"And after I and my brethren and all the house of Ishmael had come down unto the tent of my father, they did give thanks unto the Lord their God; and they did offer sacrifice and burnt offerings unto him" (1 Nephi 7: 22).
The latter reference occurs right before they gather seeds, grain, and fruit in preparation for the long journey into the wilderness. The timing of these events is significant.
The Book of Mormon uses the term "burnt offering" in an almost generic manner. Almost all the sacrifices are burnt offerings. But in the Old Testament there are three basic kinds of sacrifice. There is the sin offering, the burnt offering, and the peace offering. And they go in that order when performed consecutively.
The Bible Dictionary states, "The fat of the sin offering, as the choicest part of the flesh, was in every case burnt upon the altar" (Bible Dictionary, "Sacrifices"). The sin offering represented atonement, as sins were expiated.
The burnt offering came next, and it represented sanctification and surrender to God. "The burnt offering got its Hebrew name from the idea of the smoke of the sacrifice ascending to heaven. The characteristic rite was the burning of the whole animal on the altar" (Bible Dictionary, "Sacrifices"). This is the kind of sacrifice emphasized by Lehi and his family in the wilderness.
The instruction for burnt offering in the Old Testament goes as follows:
"But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord" (Leviticus 1: 9).
The Hebrew word for burnt offering means "to ascend." Click here for a link to the Hebrew word. You may be interested in the second definition of "ascent, stairway, steps."
This kind of sacrifice and surrender is a symbolic, heavenly ascent. It's the kind of offering that brings us closer to the Father and His Beloved Son.
There are two aspects to the burnt offering and its symbolism. Notice the whole animal is burnt on the altar. We become willing to fully sacrifice the animal inside and put off the natural man and put on Christ (see Mosiah 3: 19; Galatians 3: 27).
The smoke of the sacrifice represents self will. I must be willing to let my will go up in smoke. When I picture such imagery in my mind, I can see myself clawing and fanning the smoke to hold on to my own will, but the best sacrifices are, of course, voluntary.
The timing of this sacrifice is important because Lehi and his family are getting ready to depart into the wilderness. Such a journey can only be navigated successfully with full purpose of heart and complete trust in God. Can you imagine how difficult the journey could be with even an ounce of self-will or selfishness?
Later, Alma would describe the journey and those times when total surrender to God was not achieved. "They tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst, because of their transgressions" (Alma 37: 42). I often wonder if it was really the lack of food and water, or if perhaps holding onto self-will prevented them from having their pains "swallowed up in the joy of Christ" (see Alma 31: 38).
This book really can bring us closer to God!
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