The selection of Isaiah chapters taught in the Book of Mormon is most interesting. Many of them deal with the scattering and later gathering of Israel and Israel's future events. One of these prophecies deals with the Savior's mortal life, foretold 700 years before its occurrence.
The tone is set with the geographical background of Galilee, the place where Jesus grew up. Isaiah prophesies, "The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined" (2 Nephi 19: 2; Isaiah 9: 2).
Light is contrasted with darkness, and death with eternal life, as given by the Savior. This is a region often occupied with enemy warriors from Assyria and Babylon on their way to attack Jerusalem and other areas to the south. Thus, it was termed "the land of the shadow of death." Also, the rocky terrain of some of this area would cast a dark shadow upon the face of the land. And yet it would become home to the Light of the World.
The reader can sense a central theme, perceiving the light at the end of the tunnel (no pun intended). No matter how bad things get, the Lord's hand is not stayed. Yet Israel's woes continue, in spite of its Hebrew name meaning "to prevail with God" (see Genesis 32: 28).
The blood and gore continue, described only as Isaiah can, "For every battle of the warrior is with confused noise, and garments rolled in blood" (2 Nephi 19: 5). Ephraim and Samaria will say in "stoutness of heart," "The bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but we will change them into cedars" (v. 10). But in spite of such confidence, the Syrians are before and the Philistines behind; "and they shall devour Israel with open mouth."
Then comes the first wave of this Messianic message: "For all this his anger is not turned away, but his hand is stretched out still" (v. 12).
Next, Israel loses "head and tail, branch and rush in one day" (v. 14). Now that's a bad flip of the coin. "And every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still" (v. 17).
Israel, now with two strikes against her, goes up against a forest fire and mounting smoke. Beware: Trees are never just trees in Isaiah; they're people. And the people are going to get consumed in the fire of addiction, as they snatch on the right hand and are left hungry; and they eat on the left hand and they shall not be satisfied (vv. 18-20). They feel what we call the "God hole" as they try to fill the emptiness with drugs of choice.
Then internal conflicts arise as Ephraim and Manasseh prepare attacks against the southern kingdom of Judah, and it seems as if Israel might self-destruct. But this ain't baseball; it's God at work. And the familiar refrain repeats, "For all this his anger is not turned away, but his hand is stretched out still" (v. 21).
The Lord poses a question: "To whom will ye flee for help? and where will ye leave your glory?" As if He might ask, where else will you turn? And what is your price? How much will it take before you sell yourself to the enemy? (see 2 Nephi 20: 3).
After the Nephite destruction when all seemed hopeless for one branch of the House of Israel, the voice of the Lord was heard to say, "how oft have I gathered you as a hen gathereth her chickens under her wings, and have nourished you. . . . how oft would I have gathered you as a hen gathereth her chickens, and ye would not . . . how oft will I gather you as a hen gathereth her chickens under her wings, if ye will repent and return unto me with full purpose of heart" (3 Nephi 10: 4-6).
At His actual appearance to the inhabitants of the New World the scripture records, "And it came to pass that he stretched forth his hand and spake unto the people, saying: Behold, I am Jesus Christ, whom the prophets testified shall come into the world" (3 Nephi 11: 9-10).
At the moment when it seems like all second chances have been exhausted, and all hope is dashed, He stretches forth His hand to rescue, empower, and heal.
Sunday, September 25, 2016
Sunday, September 11, 2016
The Waters of Shiloah
The Gospel plan is interesting. We can choose our water. It's quite fascinating to see how water is portrayed in scripture.
Water left to its own devices follows the course of least resistance. It lays low and runs downhill lacking any kind of structure. Uncontrolled, water can do severe damage. One can become immersed in water and even drown. It represents chaos. During Creation the waters had to be "gathered together unto one place" to cause the dry land to appear (Genesis 1: 9).
In a scriptural context, water won't stand, except in two passages. During the exodus the waters were a wall, allowing the children of Israel to pass through on dry land (see Exodus 14: 22), echoing the Creation process in that dry land becomes necessary. Later the children of Israel would have to pass over the Jordan to get to the Promised Land, and the waters stood up like a heap (Joshua 3: 16-17).
Water can be still and lifeless, unless it becomes "living water" as promised to the Samaritan woman at the well (John 4: 10, 14). In some cases water represents divinity. When Jesus performs the miracle of changing water to wine, it becomes a representation of His premortal nature as a spirit Being, with the water representing spirit, and the wine becomes a representation of His blood, and His mortal role. Thus, the Word is made flesh (see John 1: 14; 2: 1-11).
The Lord offers a special kind of water. He speaks of the "waters of Shiloah that go softly" and contrasts it with "the waters of the river, strong and many." These other waters "come up over all his channels, and go over all his banks" (see 2 Nephi 18: 6-7; Isaiah 8: 6-7).
Shiloah in the Old Testament becomes the Pool of Siloam in the New Testament. The name means "sent" and the translated word in the New Testament comes from the Greek word apostello meaning "one sent forth." It applies to the Savior but can also refer to others sent forth, or sent away, on a divinely-called mission.
At the waters of Shiloah, or Pool of Siloam, Jesus heals a man born blind. Jesus "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" (John 9: 6-7). As He "spat on the ground and made clay," it echoes the Creation when "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 waters of Siloam are soothing, comforting, and provide cleansing and healing effects, allowing us to see things we have not seen before. This is at the heart of temple ordinances, particularly the initiatory ordinances.
The world moves in a fast current. The forces are "strong and many." In such a river it's easy to be swept away as the waters consume many and the rivers run out of their banks, and out of control.
Lives can become turbulent, and currents of addiction and compulsion sweep many of us away, carrying us down the path of destruction where we can drown in the depths of hell (see 1 Nephi 12: 16).
For one who has been rescued from the raging river, blessings of eternal hope, comfort and healing, provided by living water, are never taken for granted.
Such was my experience yesterday in the holy temple of our God, as I was there with my wife, son, and daughter. It was a feeling beyond description, as I felt somewhat swept away and carried into the arms of His love.
Water left to its own devices follows the course of least resistance. It lays low and runs downhill lacking any kind of structure. Uncontrolled, water can do severe damage. One can become immersed in water and even drown. It represents chaos. During Creation the waters had to be "gathered together unto one place" to cause the dry land to appear (Genesis 1: 9).
In a scriptural context, water won't stand, except in two passages. During the exodus the waters were a wall, allowing the children of Israel to pass through on dry land (see Exodus 14: 22), echoing the Creation process in that dry land becomes necessary. Later the children of Israel would have to pass over the Jordan to get to the Promised Land, and the waters stood up like a heap (Joshua 3: 16-17).
Water can be still and lifeless, unless it becomes "living water" as promised to the Samaritan woman at the well (John 4: 10, 14). In some cases water represents divinity. When Jesus performs the miracle of changing water to wine, it becomes a representation of His premortal nature as a spirit Being, with the water representing spirit, and the wine becomes a representation of His blood, and His mortal role. Thus, the Word is made flesh (see John 1: 14; 2: 1-11).
The Lord offers a special kind of water. He speaks of the "waters of Shiloah that go softly" and contrasts it with "the waters of the river, strong and many." These other waters "come up over all his channels, and go over all his banks" (see 2 Nephi 18: 6-7; Isaiah 8: 6-7).
Shiloah in the Old Testament becomes the Pool of Siloam in the New Testament. The name means "sent" and the translated word in the New Testament comes from the Greek word apostello meaning "one sent forth." It applies to the Savior but can also refer to others sent forth, or sent away, on a divinely-called mission.
At the waters of Shiloah, or Pool of Siloam, Jesus heals a man born blind. Jesus "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" (John 9: 6-7). As He "spat on the ground and made clay," it echoes the Creation when "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 waters of Siloam are soothing, comforting, and provide cleansing and healing effects, allowing us to see things we have not seen before. This is at the heart of temple ordinances, particularly the initiatory ordinances.
The world moves in a fast current. The forces are "strong and many." In such a river it's easy to be swept away as the waters consume many and the rivers run out of their banks, and out of control.
Lives can become turbulent, and currents of addiction and compulsion sweep many of us away, carrying us down the path of destruction where we can drown in the depths of hell (see 1 Nephi 12: 16).
For one who has been rescued from the raging river, blessings of eternal hope, comfort and healing, provided by living water, are never taken for granted.
Such was my experience yesterday in the holy temple of our God, as I was there with my wife, son, and daughter. It was a feeling beyond description, as I felt somewhat swept away and carried into the arms of His love.
Sunday, September 4, 2016
Is Isaiah Picking on the Sisters?
As a seminary student in junior high I first read this Isaiah chapter in the Book of Mormon and I came across this railing on the "daughters of Zion."
"Moreover, the Lord saith: Because the daughters of Zion are haughty, and walk with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet" (2 Nephi 13: 16; Isaiah 3: 16).
I continued to read about the rings, nose jewels, and other jewelry accessories, some of which were not fashionable in my younger days but have grown in popularity. I hadn't seen many of the boys wearing such apparel, but had seen some of the girls with jewelry, bonnets, etc.
I wondered why the Lord was singling out the girls. They seemed to be at least as righteous as the boys, and seemed more righteous than the guys I hung out with. What about the men? Are they blameless here?
Much, much later in life, after I had begun a serious study of the scriptures, and they became alive for me, I would realize the men are on trial too.
Specifically, Zion had two daughters, and these are figurative daughters. It's not so much about specific people as it is about geographic regions.
We can actually find these two daughters of Zion in a later Old Testament chapter. They are described as two sisters, daughters of one mother. The sisters even have names--"Aholah the elder, and Aholibah her sister." Then the Lord begins to decode this for us, in case we haven't figured out the figurative style. "Thus were their names; Samaria is Aholah, and Jerusalem Aholibah" (see Ezekiel 23: 2, 4).
Their names are interesting. Aholah means "her own tent," and Aholibah means "the tent is in her." These names are derived from the Hebrew root ohel meaning tent or tabernacle. After the time of Solomon, Israel was divided into two kingdoms, the northern kingdom of Israel, and the southern kingdom of Judah. The tabernacle was once pitched in the northern region, near Samaria, at Shiloh (see Joshua 18: 1). Later, the tabernacle would be replaced by a temple in Jerusalem.
Both kingdoms became idolatrous to a certain extent. The "daughters of Zion," these two sisters, having tents (or temples), represent the Lord's covenant people, both men and women. Now we are on equal ground, men and women.
It is interesting that when God proposes a tabernacle He said, "And let them make me a sanctuary; that I may dwell among them" (Exodus 25: 8). The Hebrew word for dwell is shakan where the word Shekinah is derived. It is as if the Lord were saying, "Let them make me sanctuary, so I can tent among them." The "whoredoms" of these two "sisters" is a symbolic representation of Israel's disregard for God's covenants, as Israel prefers its own gods rather than Jehovah.
The Shekinah was considered to be the sacred tent of Jehovah. Click here for a link (it's Wikipedia so it can't be wrong) to the tabernacle or tent called the Shekinah. You may read in this link that "The Shekinah is held by some to represent the feminine attributes of the presence of God (Shekinah being a feminine word in Hebrew), based especially on readings of the Talmud." It is the context of Noah's experience in the tent (Shekinah) where the King James Version says he is "drunken." This should probably convey the message instead that Noah was entranced in a heavenly temple-like vision, and Ham looked upon things for which he was not authorized. But that's for another post.
You may also notice the feminine images on the veil. Whoops, that now puts us on unequal grounds with us brethren lagging a tad bit behind the sisters. But I'm sure we'll catch up somewhere in the New Testament, with the apostles and such. But wait, while the apostles are trying with good intent to protect Jesus, and thus block the Atonement with lines like, "Be it far from thee, Lord: this shall not be unto thee," the sisters are, on the other hand, anointing His head and feet, recognizing Him as King of kings and the Great High Priest, in preparation for His atoning mission (see Matthew 16: 21-22; Mark 14: 3; John 12: 3). But I'm sure we'll catch up somewhere in the Book of Mormon with Captain Moroni, Helaman, and the stripling warriors. But wait, Mormon inserts an editorial comment on how successful Korihor was to lead the people astray with false doctrine by saying, "And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women . . ." (Alma 30: 18).
As if to say, it's not that hard to lead the men astray, but you know society is in trouble if you lose the women.
Then I think about my wife and her sheer loyalty, obedience, and goodness, and my valiant daughter, who stands courageously in defense of her values. And I think of a dear sister in Sunday School this afternoon, who while trying to read some verses in Helaman about the atoning blood of the Savior, was so overcome with emotion that she couldn't speak.
I concede.
"Moreover, the Lord saith: Because the daughters of Zion are haughty, and walk with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet" (2 Nephi 13: 16; Isaiah 3: 16).
I continued to read about the rings, nose jewels, and other jewelry accessories, some of which were not fashionable in my younger days but have grown in popularity. I hadn't seen many of the boys wearing such apparel, but had seen some of the girls with jewelry, bonnets, etc.
I wondered why the Lord was singling out the girls. They seemed to be at least as righteous as the boys, and seemed more righteous than the guys I hung out with. What about the men? Are they blameless here?
Much, much later in life, after I had begun a serious study of the scriptures, and they became alive for me, I would realize the men are on trial too.
Specifically, Zion had two daughters, and these are figurative daughters. It's not so much about specific people as it is about geographic regions.
We can actually find these two daughters of Zion in a later Old Testament chapter. They are described as two sisters, daughters of one mother. The sisters even have names--"Aholah the elder, and Aholibah her sister." Then the Lord begins to decode this for us, in case we haven't figured out the figurative style. "Thus were their names; Samaria is Aholah, and Jerusalem Aholibah" (see Ezekiel 23: 2, 4).
Their names are interesting. Aholah means "her own tent," and Aholibah means "the tent is in her." These names are derived from the Hebrew root ohel meaning tent or tabernacle. After the time of Solomon, Israel was divided into two kingdoms, the northern kingdom of Israel, and the southern kingdom of Judah. The tabernacle was once pitched in the northern region, near Samaria, at Shiloh (see Joshua 18: 1). Later, the tabernacle would be replaced by a temple in Jerusalem.
Both kingdoms became idolatrous to a certain extent. The "daughters of Zion," these two sisters, having tents (or temples), represent the Lord's covenant people, both men and women. Now we are on equal ground, men and women.
It is interesting that when God proposes a tabernacle He said, "And let them make me a sanctuary; that I may dwell among them" (Exodus 25: 8). The Hebrew word for dwell is shakan where the word Shekinah is derived. It is as if the Lord were saying, "Let them make me sanctuary, so I can tent among them." The "whoredoms" of these two "sisters" is a symbolic representation of Israel's disregard for God's covenants, as Israel prefers its own gods rather than Jehovah.
The Shekinah was considered to be the sacred tent of Jehovah. Click here for a link (it's Wikipedia so it can't be wrong) to the tabernacle or tent called the Shekinah. You may read in this link that "The Shekinah is held by some to represent the feminine attributes of the presence of God (Shekinah being a feminine word in Hebrew), based especially on readings of the Talmud." It is the context of Noah's experience in the tent (Shekinah) where the King James Version says he is "drunken." This should probably convey the message instead that Noah was entranced in a heavenly temple-like vision, and Ham looked upon things for which he was not authorized. But that's for another post.
You may also notice the feminine images on the veil. Whoops, that now puts us on unequal grounds with us brethren lagging a tad bit behind the sisters. But I'm sure we'll catch up somewhere in the New Testament, with the apostles and such. But wait, while the apostles are trying with good intent to protect Jesus, and thus block the Atonement with lines like, "Be it far from thee, Lord: this shall not be unto thee," the sisters are, on the other hand, anointing His head and feet, recognizing Him as King of kings and the Great High Priest, in preparation for His atoning mission (see Matthew 16: 21-22; Mark 14: 3; John 12: 3). But I'm sure we'll catch up somewhere in the Book of Mormon with Captain Moroni, Helaman, and the stripling warriors. But wait, Mormon inserts an editorial comment on how successful Korihor was to lead the people astray with false doctrine by saying, "And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women . . ." (Alma 30: 18).
As if to say, it's not that hard to lead the men astray, but you know society is in trouble if you lose the women.
Then I think about my wife and her sheer loyalty, obedience, and goodness, and my valiant daughter, who stands courageously in defense of her values. And I think of a dear sister in Sunday School this afternoon, who while trying to read some verses in Helaman about the atoning blood of the Savior, was so overcome with emotion that she couldn't speak.
I concede.
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