Nephi and his family encounter difficulties when he breaks his bow made of fine steel (1 Nephi 16: 18). Obviously, this was critical for their physical survival, but are there spiritual implications as well? Spiritual nourishment is just as important as physical nourishment.
The bow is an important symbol in the scriptures. The Hebrew word qesheth translates into the English words bow and rainbow. You can click here for more information and also the context of this word in the Old Testament. After the Flood the Lord establishes His covenant with the earth and all living creatures upon it. The covenant is described in Genesis.
"And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:
"And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
"And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.
"And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth" (Genesis 9: 14-17).
John the Revelator is caught up into heaven in another temple-like experience, where he sees "a rainbow round about the throne" (Revelation 4: 3). The Greek word for "round about" has a root word meaning circle. Click here for the root word for "round about." It is the Greek word kyklo the root of the English word cycle or circle.
Now we have a token of the covenant, the rainbow, in a circle formation around the throne of God, whose throne is in the sacred center.
So getting back to Nephi and his brothers, the Book of Mormon verse has a footnote relating to Laman and Lemuel's bows having "lost their springs" (1 Nephi 16: 21). The footnote takes you to Genesis 49: 24 which reads,
"But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)."
The context of this verse is a patriarchal blessing given by Jacob to all his sons. This particular part of the covenant refers specifically to the house of Joseph, the lineage of Lehi and his family (see Alma 10: 3). The promises given to Joseph were that his branches would run over the wall, or in other words, leave Jerusalem and settle in the Americas and other parts of the world (see Genesis 49: 22).
The divine strength promised to the houses of Ephraim and Manasseh, the descendants of Joseph, comes from the strength of covenants. The bow, a token of the covenant, abides in the strength of "the hands of the mighty God of Jacob."
The reader is not surprised that Laman and Lemuel have lost the springs in their bows. The weakness in their bows and their constant need to look to Nephi for direction is a sign and symptom of their neglect and unwillingness to make and keep covenants.
The rest of the chapter is telling. Nephi is willing to make a new bow, signifying it is something "new and everlasting." Again, the reader is not surprised to see where Nephi goes next:
"And it came to pass that I, Nephi, did go forth up into the top of the mountain, according to the directions which were given upon the ball.
"And it came to pass that I did slay wild beasts, insomuch that I did obtain food for our families" (1 Nephi 16: 30-31).
Now I really hate to paraphrase scriptures, but a more modern interpretation of this story might read something like:
I, Nephi, did go forth into the Celestial Room of the temple, according to the words of Christ and the guidance and direction of the Spirit.
And I did slay the natural man, and I received nourishment from the Lord, both temporal and spiritual, insomuch that my family was blessed.
Sunday, May 8, 2016
Sunday, May 1, 2016
Temple Imagery in Nephi's Heavenly Ascent
The representation of a mountain as the "mountain of the Lord’s house" (Isaiah 2: 2) is a recurring theme in scripture, and Nephi's vision is no exception. In First Nephi chapters 11 through 14, Nephi makes the ascent "into" the mountain and experiences a remarkable vision.
Note how Nephi always goes "into" the mountain and not onto or upon the mountain. Either he is going into a cave or he is going into the temple, and I'll stick with the latter (see 1 Nephi 11: 1).
Degrees of Holiness
The exceeding height of the mountain is a representation of the heavenly ascent and the levels on a mountain, as a representation of temple, correspond with degrees of holiness. When Moses ascended Sinai with Aaron, Nadab, and Abihu, and seventy of the elders of Israel, he went alone unto (or into) the top of the mount and a cloud, similar to a veil, covered the mount. The congregation of Israel was worshiping afar from the foot of the mount and beyond. Higher up were Aaron, Nadab, and Abihu, and the seventy elders, and upon the top was Moses. The cloud remained upon the mount for six days and on the seventh day the Lord "called unto Moses out of the midst of the cloud" (Exodus 24: 12-16).
The proximity of the top and the sacred center, or midst, are measuring reeds to differentiate degrees of holiness. As one ascends the mount and approaches the Lord, higher degrees of holiness are experienced.
The temple is very similar. There was the outer courtyard where Israelites could go and sacrifices could be brought. The Holy Place in the tabernacle and later temple was reserved for the priests. But only one could enter into the Holy of Holies on the Day of Atonement or Yom Kippur, and that was the high priest. As he approached the mercy seat, or throne of God, he was covered in a cloud, similar to Sinai, as the smoke of the incense protected him from the consuming glory of the Lord. The high priest would carry the incense in both hands as an act of consecration prior to passing through the veil and into the Holy of Holies. The Hebrew word for consecrate means "to fill the hand." You can click here and here to read more about the two Hebrew words, male and yad, creating the phrase, "to fill the hand." This atonement symbolism is described in Leviticus 16.
It is interesting that the brother of Jared carries clear, celestial-type, white stones in his hands and consecrates them to the Lord before seeing inside the veil where he is brought back into the presence of God (Ether 3). Really, he is a type of Christ bringing the celestial stones (us) and presenting them to the Father.
Heaven Meets Earth
If you want a good definition of the concept of temple, it would be that sacred space where heaven meets earth. The top of a mountain serves as the prime location. In the opening chapter of the Book of Mormon, Lehi experiences a theophany where he sees God sitting upon His throne. He remarks, "Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth" (1 Nephi 1: 14). When you see Isaiah pairing heaven and earth, you can be sure he is speaking of temple concepts with passages like, "Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens" (Isaiah 48: 13).
Question and Answer Dialog
Nephi is privileged to have the Holy Ghost as his guide and Presenter to the Father in this temple-like experience. There follows a question and answer session. This serves two purposes. The first is a testing of knowledge and an initiation rite of passage. In pseudapigraphal texts and other non-biblical texts, Adam is questioned regarding names of animals and other things as a testing or rite of passage. As Adam named the animals and elements of creation he was also citing their purpose in the divine plan (see Genesis 2: 19-20). Also, several non-biblical accounts have Adam as a participant in creation, and thus he is revealing their role in the creative process.
The second reason for the question and answer session is to allow the initiate to gain greater knowledge from the Lord. Nephi is asked questions such as, "Behold, what desirest thou?" and "Believest thou that thy father saw the tree of which he hath spoken?" After Nephi's second correct answer the Spirit vocally proclaims, "Hosanna to the Lord, the most high God; for he is God over all the earth, yea, even above all. And blessed art thou, Nephi, because thou believest in the Son of the most high God; wherefore, thou shalt behold the things which thou hast desired." (1 Nephi 11: 2-6). Twice there is reference to "The Most High God." This pertains to divine council imagery, and makes reference to Elohim as the One presiding over the heavenly council. Nephi has now learned one of the names of God and has learned of His role in the divine council. Upon acknowledgment from the Lord that he has answered correctly, Nephi is allowed passage to "behold the things . . . desired" (v. 6).
Signs and Symbols
Nephi is then told he will be given a "sign." He learns that the sign is associated with the Son of God (v. 7). The love of God is symbolized by the tree of life, and the candlestick in the ancient temple (or tabernacle) is a symbol for the tree of life. The tree of life was placed in the "midst of the garden" of Eden (Genesis 2: 9).
The candlestick was placed in the tabernacle in the Holy Place. The Lord described the candlestick as follows:
"And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same" (Exodus 25: 31).
The "shaft" can be likened to a tree trunk, and the branches shoot forth out of the trunk with "three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side" (Exodus 25: 32). The "bowls" were filled with pure olive oil recalling the "oil press" of Gethsemane. The light emanating from the branches of the candlestick was bright, white, and pure like the fruit of the tree of life. Perhaps Alma is describing the Holy Place of the tabernacle containing the table of shewbread and the candlestick with the verse, "Yea, he saith: Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely" (Alma 5: 34).
Angels as Messengers
After the Fall, Adam and Eve (and all mankind) were shut out from the direct presence of God. It then became the role of angels, or messengers, to proclaim the gospel plan and to reveal those heavenly initiation rites and other gospel truths. It is significant to this account of Nephi's vision that he no longer sees the Holy Ghost as a personage, and that the remainder of this temple-like experience is conducted by an angel. Nephi writes,
"And it came to pass that I saw the heavens open; and an angel came down and stood before me; and he said unto me: Nephi, what beholdest thou?" (1 Nephi 11: 14).
The messenger continues the question and answer dialog. This corresponds to the account of Abraham when "three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground" (Genesis 18: 2). The three men represent the keys of presidency and whenever or wherever you see three men or women acting together as a presidency they act in the role of messengers. This can be the First Presidency, a stake presidency, bishopric, Elders Quorum presidency, Young Women presidency, or other presidencies in the Church. Abraham's experience "at the tent door" also implies a temple-like experience.
Ascending the Mount
I've been working on this post for two weeks. Last Friday was our wedding anniversary. My dear wife chose to attend the temple for our anniversary. I tagged along. It was my first time in the new Provo City Center Temple since it was dedicated as a temple.
I realized on the day of dedication in March that I was once arrested on the grounds of the old tabernacle. Because of the Atonement of Jesus Christ, my life is much more joyous and fulfilling than it was in those years of alcoholism and addiction. That old building has progressed and hopefully so have I, at least a little bit.
I never thought I would enter the temple again or for that matter have a wife or kids. Alcoholism consumed me. But last Friday I was consumed by the Spirit and the love of God burning in my heart. Like Nephi, I might have got a little "carried away."
In the new Provo City Center Temple you actually get to ascend--literally! As you may have guessed, my wife made it up the mountain first. She arrived first at the midpoint, and first at the top of the mount. It was a fitting symbol for my life. She is far ahead of me spiritually but in trying to keep up, I am made a better man.
I love her so much for all she has given me.
Note how Nephi always goes "into" the mountain and not onto or upon the mountain. Either he is going into a cave or he is going into the temple, and I'll stick with the latter (see 1 Nephi 11: 1).
Degrees of Holiness
The exceeding height of the mountain is a representation of the heavenly ascent and the levels on a mountain, as a representation of temple, correspond with degrees of holiness. When Moses ascended Sinai with Aaron, Nadab, and Abihu, and seventy of the elders of Israel, he went alone unto (or into) the top of the mount and a cloud, similar to a veil, covered the mount. The congregation of Israel was worshiping afar from the foot of the mount and beyond. Higher up were Aaron, Nadab, and Abihu, and the seventy elders, and upon the top was Moses. The cloud remained upon the mount for six days and on the seventh day the Lord "called unto Moses out of the midst of the cloud" (Exodus 24: 12-16).
The proximity of the top and the sacred center, or midst, are measuring reeds to differentiate degrees of holiness. As one ascends the mount and approaches the Lord, higher degrees of holiness are experienced.
The temple is very similar. There was the outer courtyard where Israelites could go and sacrifices could be brought. The Holy Place in the tabernacle and later temple was reserved for the priests. But only one could enter into the Holy of Holies on the Day of Atonement or Yom Kippur, and that was the high priest. As he approached the mercy seat, or throne of God, he was covered in a cloud, similar to Sinai, as the smoke of the incense protected him from the consuming glory of the Lord. The high priest would carry the incense in both hands as an act of consecration prior to passing through the veil and into the Holy of Holies. The Hebrew word for consecrate means "to fill the hand." You can click here and here to read more about the two Hebrew words, male and yad, creating the phrase, "to fill the hand." This atonement symbolism is described in Leviticus 16.
It is interesting that the brother of Jared carries clear, celestial-type, white stones in his hands and consecrates them to the Lord before seeing inside the veil where he is brought back into the presence of God (Ether 3). Really, he is a type of Christ bringing the celestial stones (us) and presenting them to the Father.
Heaven Meets Earth
If you want a good definition of the concept of temple, it would be that sacred space where heaven meets earth. The top of a mountain serves as the prime location. In the opening chapter of the Book of Mormon, Lehi experiences a theophany where he sees God sitting upon His throne. He remarks, "Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth" (1 Nephi 1: 14). When you see Isaiah pairing heaven and earth, you can be sure he is speaking of temple concepts with passages like, "Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens" (Isaiah 48: 13).
Question and Answer Dialog
Nephi is privileged to have the Holy Ghost as his guide and Presenter to the Father in this temple-like experience. There follows a question and answer session. This serves two purposes. The first is a testing of knowledge and an initiation rite of passage. In pseudapigraphal texts and other non-biblical texts, Adam is questioned regarding names of animals and other things as a testing or rite of passage. As Adam named the animals and elements of creation he was also citing their purpose in the divine plan (see Genesis 2: 19-20). Also, several non-biblical accounts have Adam as a participant in creation, and thus he is revealing their role in the creative process.
The second reason for the question and answer session is to allow the initiate to gain greater knowledge from the Lord. Nephi is asked questions such as, "Behold, what desirest thou?" and "Believest thou that thy father saw the tree of which he hath spoken?" After Nephi's second correct answer the Spirit vocally proclaims, "Hosanna to the Lord, the most high God; for he is God over all the earth, yea, even above all. And blessed art thou, Nephi, because thou believest in the Son of the most high God; wherefore, thou shalt behold the things which thou hast desired." (1 Nephi 11: 2-6). Twice there is reference to "The Most High God." This pertains to divine council imagery, and makes reference to Elohim as the One presiding over the heavenly council. Nephi has now learned one of the names of God and has learned of His role in the divine council. Upon acknowledgment from the Lord that he has answered correctly, Nephi is allowed passage to "behold the things . . . desired" (v. 6).
Signs and Symbols
Nephi is then told he will be given a "sign." He learns that the sign is associated with the Son of God (v. 7). The love of God is symbolized by the tree of life, and the candlestick in the ancient temple (or tabernacle) is a symbol for the tree of life. The tree of life was placed in the "midst of the garden" of Eden (Genesis 2: 9).
The candlestick was placed in the tabernacle in the Holy Place. The Lord described the candlestick as follows:
"And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same" (Exodus 25: 31).
The "shaft" can be likened to a tree trunk, and the branches shoot forth out of the trunk with "three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side" (Exodus 25: 32). The "bowls" were filled with pure olive oil recalling the "oil press" of Gethsemane. The light emanating from the branches of the candlestick was bright, white, and pure like the fruit of the tree of life. Perhaps Alma is describing the Holy Place of the tabernacle containing the table of shewbread and the candlestick with the verse, "Yea, he saith: Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely" (Alma 5: 34).
Angels as Messengers
After the Fall, Adam and Eve (and all mankind) were shut out from the direct presence of God. It then became the role of angels, or messengers, to proclaim the gospel plan and to reveal those heavenly initiation rites and other gospel truths. It is significant to this account of Nephi's vision that he no longer sees the Holy Ghost as a personage, and that the remainder of this temple-like experience is conducted by an angel. Nephi writes,
"And it came to pass that I saw the heavens open; and an angel came down and stood before me; and he said unto me: Nephi, what beholdest thou?" (1 Nephi 11: 14).
The messenger continues the question and answer dialog. This corresponds to the account of Abraham when "three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground" (Genesis 18: 2). The three men represent the keys of presidency and whenever or wherever you see three men or women acting together as a presidency they act in the role of messengers. This can be the First Presidency, a stake presidency, bishopric, Elders Quorum presidency, Young Women presidency, or other presidencies in the Church. Abraham's experience "at the tent door" also implies a temple-like experience.
Ascending the Mount
I've been working on this post for two weeks. Last Friday was our wedding anniversary. My dear wife chose to attend the temple for our anniversary. I tagged along. It was my first time in the new Provo City Center Temple since it was dedicated as a temple.
I realized on the day of dedication in March that I was once arrested on the grounds of the old tabernacle. Because of the Atonement of Jesus Christ, my life is much more joyous and fulfilling than it was in those years of alcoholism and addiction. That old building has progressed and hopefully so have I, at least a little bit.
I never thought I would enter the temple again or for that matter have a wife or kids. Alcoholism consumed me. But last Friday I was consumed by the Spirit and the love of God burning in my heart. Like Nephi, I might have got a little "carried away."
In the new Provo City Center Temple you actually get to ascend--literally! As you may have guessed, my wife made it up the mountain first. She arrived first at the midpoint, and first at the top of the mount. It was a fitting symbol for my life. She is far ahead of me spiritually but in trying to keep up, I am made a better man.
I love her so much for all she has given me.
Sunday, April 10, 2016
Crossing Into the Promised Land
Lehi prophesied of the coming of a Messiah. The Book of Mormon tells of the main purpose of our Redeemer as the Savior of the world (1 Nephi 10: 4). The tenth chapter of First Nephi elaborates on the Savior's mission of redeeming all mankind, and goes to great length to describe His role in gathering Israel, but only one detail of the Savior's earthly ministry is given in this chapter.
The Book of Mormon speaks of John the Baptist who would prepare the way of the Lord. It then mentions the baptism of Jesus. Only two places in the scriptures mention the setting of the Savior's baptism. This chapter tells us Jesus was baptized at Bethabara (1 Nephi 10: 9). This is only mentioned in the New Testament in the Gospel of John (see John 1: 28).
The name Bethabara means "house of the ford," or the place of crossing. Click here for a link to this name. The setting for this baptism is a reminder of the crossing into the Promised Land by the children of Israel. If you click here you will notice Map 11, and you will notice that Bethabara is situated on the river bed next to Jericho. If you click here on Map 14 you will also see that Jericho is 825 feet below sea level and the Dead Sea is 1302 feet below sea level. Bethabara would fall somewhere between these two elevations.
The crossing of the children of Israel into Canaan, the Promised Land, is noted in the Old Testament as it states, "the people passed over right against Jericho" (Joshua 3: 16). It was this same "house of ford" or place of crossing where John baptized Jesus.
This setting of the Savior's baptism creates two symbolic messages.
The first message conveys the significance of baptism as the gateway to heaven. The Lord clearly taught this to Nicodemus when He said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3: 5). The concept of a promised land invokes covenant making, and ultimately the promised destination is heaven, or celestial glory. Originally, the land of Canaan was promised by God in a binding, two-way covenant to be "an everlasting possession" (Genesis 17: 8).
The entry into the Promised Land, representing exaltation, was through the place of crossing where Jesus was baptized, showing us the heavenly pattern. Alma compared the Promised Land with heaven when he said,
"And now I say, is there not a type in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise" (Alma 37: 45).
The other symbolic message deals with elevation. Jesus was perhaps baptized at the lowest point in the world. When the Lord counsels the Prophet Joseph Smith in liberty jail He said, "Know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all. Art thou greater than he?" (D&C 122: 7-8).
When life brings trial and tribulation there is comfort and strength in knowing Jesus truly understands. He has descended below all things (see also D&C 88: 6).
This setting of the Savior's baptism creates two symbolic messages.
The first message conveys the significance of baptism as the gateway to heaven. The Lord clearly taught this to Nicodemus when He said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3: 5). The concept of a promised land invokes covenant making, and ultimately the promised destination is heaven, or celestial glory. Originally, the land of Canaan was promised by God in a binding, two-way covenant to be "an everlasting possession" (Genesis 17: 8).
The entry into the Promised Land, representing exaltation, was through the place of crossing where Jesus was baptized, showing us the heavenly pattern. Alma compared the Promised Land with heaven when he said,
"And now I say, is there not a type in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise" (Alma 37: 45).
The other symbolic message deals with elevation. Jesus was perhaps baptized at the lowest point in the world. When the Lord counsels the Prophet Joseph Smith in liberty jail He said, "Know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all. Art thou greater than he?" (D&C 122: 7-8).
When life brings trial and tribulation there is comfort and strength in knowing Jesus truly understands. He has descended below all things (see also D&C 88: 6).
Sunday, March 27, 2016
Picking Fruit From a Fallen Position
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).
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 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!
Saturday, February 27, 2016
Prayers of the Prophets
As I read the scriptures I'm reminded of the manner of prayer demonstrated by those of great faith, especially the prophets.
In the Book of Mormon we have several great examples of prayer. In reality there are two families who create two great civilizations. There is Lehi's family resulting in the Nephites and Lamanites, and there is the brother of Jared and his family resulting in the Jaredites. Really there are two sets of records and both records begin with a prayer. If the Book of Mormon were in chronological order the Book of Ether would be first.
Ether chapter 1 begins with the genealogy of Ether and gives the historical background. Then the first actual event is recorded: "And it came to pass that the brother of Jared did cry unto the Lord" (Ether 1: 35).
The story of Lehi's family is similar. The first four verses in the Book of Mormon give the historical background, the language of the record, and let the reader know it's the first year of the reign of Zedekiah, king of Judah. Then the first event of this record is recorded: "Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people" (1 Nephi 1: 5).
The phrases, "Cry unto the Lord," and "prayed unto the Lord . . . with all his heart," convey the emotion and intensity of these prayers.
When Nephi and his brothers return to Jerusalem to invite Ishmael's family to join them, and upon the return trip into the wilderness, Laman and Lemuel bind Nephi with cords planning to leave him in the wilderness to be devoured by wild beasts. Nephi offers a prayer unto the Lord as he pleads,
"O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren; yea, even give me strength that I may burst these bands with which I am bound" (1 Nephi 7: 17).
I am impressed with the spiritual maturity of this prayer. I'm afraid if I were faced with a similar situation, my prayer might go something like, "O Lord, please come down and untie me."
The prayer of faith pleading for strength to overcome is more likely to be honored by God, than the prayer asking for adversity and temptation to be removed. Especially for those of us in recovery from addictions. Notice Nephi is bound with cords. Those of us striving to overcome addictions (myself included) are bound with our drug(s) of choice, and are strengthened spiritually as we plead for God's grace--His enabling power.
Alma was faced with adversity as he and his associates were teaching the Zoramites. He is concerned for their welfare and offers this prayer:
"O Lord, my heart is exceedingly sorrowful; wilt thou comfort my soul in Christ. O Lord, wilt thou grant unto me that I may have strength, that I may suffer with patience these afflictions which shall come upon me, because of the iniquity of this people" (Alma 31: 31).
He offers a similar prayer, pleading for strength and patience for his fellow laborers.
I'm afraid my prayer might sound something like this:
"O Lord, these people are so messed up. Please fix them. Don't make me suffer because of their faults."
In 12-Step recovery we often quote the Serenity Prayer:
"God, grant me the serenity to accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference."
When we as addicts (or anyone else) begin praying for God to rearrange other people, places, and things in lieu of a plea for God's grace, our serenity is on shaky ground at best.
The Book of Mormon gives us a pattern of prayer we can adopt to truly feel of the strength of our Savior, allowing us to come unto Him with full purpose of heart. We can then call down the blessings of heaven--blessings that will endure through eternity, rather than merely receiving the temporary benefits of a quick fix.
The Book of Mormon is such an incredible gift.
In the Book of Mormon we have several great examples of prayer. In reality there are two families who create two great civilizations. There is Lehi's family resulting in the Nephites and Lamanites, and there is the brother of Jared and his family resulting in the Jaredites. Really there are two sets of records and both records begin with a prayer. If the Book of Mormon were in chronological order the Book of Ether would be first.
Ether chapter 1 begins with the genealogy of Ether and gives the historical background. Then the first actual event is recorded: "And it came to pass that the brother of Jared did cry unto the Lord" (Ether 1: 35).
The story of Lehi's family is similar. The first four verses in the Book of Mormon give the historical background, the language of the record, and let the reader know it's the first year of the reign of Zedekiah, king of Judah. Then the first event of this record is recorded: "Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people" (1 Nephi 1: 5).
The phrases, "Cry unto the Lord," and "prayed unto the Lord . . . with all his heart," convey the emotion and intensity of these prayers.
When Nephi and his brothers return to Jerusalem to invite Ishmael's family to join them, and upon the return trip into the wilderness, Laman and Lemuel bind Nephi with cords planning to leave him in the wilderness to be devoured by wild beasts. Nephi offers a prayer unto the Lord as he pleads,
"O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren; yea, even give me strength that I may burst these bands with which I am bound" (1 Nephi 7: 17).
I am impressed with the spiritual maturity of this prayer. I'm afraid if I were faced with a similar situation, my prayer might go something like, "O Lord, please come down and untie me."
The prayer of faith pleading for strength to overcome is more likely to be honored by God, than the prayer asking for adversity and temptation to be removed. Especially for those of us in recovery from addictions. Notice Nephi is bound with cords. Those of us striving to overcome addictions (myself included) are bound with our drug(s) of choice, and are strengthened spiritually as we plead for God's grace--His enabling power.
Alma was faced with adversity as he and his associates were teaching the Zoramites. He is concerned for their welfare and offers this prayer:
"O Lord, my heart is exceedingly sorrowful; wilt thou comfort my soul in Christ. O Lord, wilt thou grant unto me that I may have strength, that I may suffer with patience these afflictions which shall come upon me, because of the iniquity of this people" (Alma 31: 31).
He offers a similar prayer, pleading for strength and patience for his fellow laborers.
I'm afraid my prayer might sound something like this:
"O Lord, these people are so messed up. Please fix them. Don't make me suffer because of their faults."
In 12-Step recovery we often quote the Serenity Prayer:
"God, grant me the serenity to accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference."
When we as addicts (or anyone else) begin praying for God to rearrange other people, places, and things in lieu of a plea for God's grace, our serenity is on shaky ground at best.
The Book of Mormon gives us a pattern of prayer we can adopt to truly feel of the strength of our Savior, allowing us to come unto Him with full purpose of heart. We can then call down the blessings of heaven--blessings that will endure through eternity, rather than merely receiving the temporary benefits of a quick fix.
The Book of Mormon is such an incredible gift.
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