I love the Psalms, and the 23rd is one of my favorites. Part of it relates to kings, particularly David, and part of it is Messianic. Let's look at this psalm a bit closer.
"I Shall Not Want"
Psalm 23 begins, "The Lord is my shepherd; I shall not want" (v. 1). Those of us who have struggled with addiction know about want and desperate craving. I remember how badly I always wanted another drink, and yet was never filled up. Isaiah describes what some addicts call the "God hole." We try to fill our souls with alcohol, drugs, sex, food, and many other things in an attempt to fill that emptiness only God can fill. Isaiah observes:
"It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite" (Isaiah 29:8).
When the Prodigal Son "began to be in want," he "would fain have filled his belly with the husks that the swine did eat" (Luke 15:14,16). Compare this with the fruit of the tree of life. Lehi said, "And as I partook of the fruit thereof it filled my soul with exceedingly great joy" (1 Nephi 8:12).
"He Leadeth Me Beside the Still Waters"
Verse 2 states, "He maketh me to lie down in green pastures: he leadeth me beside the still waters." We can drink deeply of the "waters of Shiloah that go softly" (Isaiah 8:6). Unlike chaotic waters of the world, Jesus, the source of "living water," provides "peace . . . which passeth all understanding" (see John 4:10; Philippians 4:7).
"Valley of the Shadow of Death"
"Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me" (v. 4).
This is a Messianic prophecy. After eating the Last Supper with His disciples, Jesus walked across the Kidron Valley en route to Gethsemane, where He would carry the weight of all sin and suffering. A quick Google search will reveal a multitude of graves in the Kidron Valley. As Jesus walked through "the valley of the shadow of death," He "subdued all enemies under (H)is feet," including the enemies of death and hell (D&C 76:106).
"Thou Preparest a Table Before Me"
The ancient tabernacle (and later temple) had a table of shewbread (see Exodus 25:23,30). The Hebrew word means "bread of the face" or "presence bread." It represented a perpetual offering, ever present before the Lord. The shewbread was a forerunner to the sacrament. One sacramental promise is that we can always have His Spirit to be with us (D&C 20:77). Thus, God can be ever present in our lives.
"Thou Anointest My Head With Oil"
Kings and priests (and queens and priestesses) were anointed with oil, in similitude of the Messiah, or Christ, which both mean "anointed One" (see Exodus 40:13; 1 Kings 1:39). Heavenly Father is anxiously ready to endow each of His children with every blessing and attribute He enjoys.
"My Cup Runneth Over"
The cup is kingly paraphernalia. Nehemiah held the important post as cupbearer for King Artaxerxes (Nehemiah 1:11). Jesus, as King of kings, was willing to drink out of the "bitter cup" His Father gave Him (3 Nephi 11:11) so He could fill our cups. But even when the cup is full, He gives us a bigger cup! When Jesus visited the Nephites in the Americas, the multitude was overcome with joy (3 Nephi 17:18). But Jesus was not overcome. As we become more like Him, our capacity for joy is increased.
The "goodness and mercy" of God are truly amazing (Psalm 23:6).
Wednesday, August 27, 2014
Sunday, August 17, 2014
Psalm 24--A Heavenly Ascent
Many of the psalms deal with temple themes and Psalm 24 is one of the finest. The overall scriptural purpose of the temple is to come back into God's presence. This psalm covers several temple themes in just a few verses.
This could be reminiscent of a scene among the Nephites in the Book of Mormon:
"So they brought their little children and set them down upon the ground round about him, and Jesus stood in the midst; and the multitude gave way till they had all been brought unto him" (3 Nephi 17:12).
Keeper of the Gate
Psalm 24 ends with a dialog:
"Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in" (v. 7).
A question is then posed: "Who is this King of glory?" (vv. 8-10). The keeper of the gate would ask such a question to test the petitioner. The temple is the gate of heaven. After Jacob has a dream at Bethel (meaning "house of God"), he said, "This is none other but the house of God, and this is the gate of heaven" (Genesis 28:17).
And another Jacob (in the Book of Mormon) describes the gate and the keeper of the gate:
"O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name" (2 Nephi 9:41).
And thus, the only way back to God's presence is through the ordinances of the holy temple.
The Creation
Central to the temple are the pillars of eternity--Creation, Fall, and Atonement. The first two verses of this psalm speak of creation:
"The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein.
"For he hath founded it upon the seas, and established it upon the floods" (Psalm 24:1-2).
Notice the double parallelism with the words founded and established paired together, and seas and floods paired together. Water, in the context of a flood, represents chaotic, unorganized matter. But God was able to organize such element into a complete world for the benefit of mankind who would dwell therein.
Foundation
The Hebrew word for founded in verse 2 is the same as the noun form of foundation used three times in 1 Kings 5-7. In First Kings it's used to describe the foundation of the temple. In scriptural terms a foundation is a meeting point between heaven and earth, and defines a major purpose of the temple. In Jacob's dream there is a ladder (or staircase) connecting heaven and earth with messengers ascending and descending (see Genesis 28:12).
Many Bible scholars refer to a "foundation stone" as a focal point or sacred center. It is believed by many to be the first land appearing after the waters of creation receded. The foundation stone was centered on the Temple Mount, in the center of Jerusalem, which would be the center of Israel, which would be the center of the world. The Holy of Holies would be in the center of the temple.
Ascent to the Holy
"Who shall ascend into the hill of the Lord? or who shall stand in his holy place?" (v. 3).
The temple is often represented in scripture as hill, mount, or mountain. The "mountain of the Lord’s house," as a prophecy of the latter-day temple, is a prime example. The ascent upward toward sacred space is in likeness to our mortal walk, as we journey back to the presence of God. You may notice in Psalms 120 through 134 an introduction to each psalm announcing it as a "song of degrees." As ancient Israelites approached the sacred center of Jerusalem, they sang these hymns as they were making their ascent to the temple, and these were sung at the three required feasts of Passover (or Unleavened Bread), Feast of Weeks (Pentecost), and Feast of Tabernacles. They ascended the temple mount in degrees (or steps).
The commandment to "stand in holy places" and be not moved is an ongoing temple theme (see D&C 45:32; 87:8).
Pure Heart and Clean Hands
Psalm 24, verse 4 answers the question of the previous verse of who may ascend to God's holy house:
"He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully."
Footnote b of this verse sends us to 1 Timothy 2:8, which reads, "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting." This describes a gesture of praise called the "Hallel Gesture" in ancient Israel. It is what Bible scholars call "a gesture of approach." As the worshiper approaches God there are at least three symbolic purposes.
First, it is a prayer gesture as the worshiper petitions deity.
Second, the person "spreads forth (his or her) hands" toward God. In Isaiah the Lord declares, "And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood" (Isaiah 1:15). Note the verse here also speaks of "many prayers." The uplifted hands reveal to God that our hands are clean, although not in the above Isaiah verse, as the Lord sees blood on the hands. This gesture also exposes the chest cavity and reveals a pure heart. Alma asks, "I say unto you, can ye look up to God at that day with a pure heart and clean hands?" (Alma 5:19).
Third, it represents our surrender to Him. The verse in First Timothy describes the uplifted holy hands as being "without wrath and doubting." Our "confidence (can) wax strong in the presence of God" (D&C 121:45). We approach God with peaceful intent. The open hand hides no weapons, while the clenched fist represents a defiance of authority. We completely surrender our own will and say, "Thy will be done" (Matthew 26:42).
The Generation Seeks His Face
Verse 6 declares, "This is the generation of them that seek him, that seek thy face, O Jacob."
Face is a leitwort (theme word) denoting the presence of God. The table of shewbread in the ancient tabernacle was "presence bread" or "bread of the face." Remember, the purpose of the temple is to prepare us to come into the presence of God.
The word generation is very interesting in this context. The Hebrew word (dowr) means circuit or cycle (see Strong's H1755). It is translated as generation here because a generation is a repeating cycle of life. But the Hebrew root of this word (duwr) means "to go in a circle." This could represent a prayer circle seeking the presence of the Lord.
This could be reminiscent of a scene among the Nephites in the Book of Mormon:
"So they brought their little children and set them down upon the ground round about him, and Jesus stood in the midst; and the multitude gave way till they had all been brought unto him" (3 Nephi 17:12).
Keeper of the Gate
Psalm 24 ends with a dialog:
"Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in" (v. 7).
A question is then posed: "Who is this King of glory?" (vv. 8-10). The keeper of the gate would ask such a question to test the petitioner. The temple is the gate of heaven. After Jacob has a dream at Bethel (meaning "house of God"), he said, "This is none other but the house of God, and this is the gate of heaven" (Genesis 28:17).
And another Jacob (in the Book of Mormon) describes the gate and the keeper of the gate:
"O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name" (2 Nephi 9:41).
And thus, the only way back to God's presence is through the ordinances of the holy temple.
Sunday, August 10, 2014
Coronation Temple Imagery
The coronation of kings and queens establishes a pattern connected with temple worship. This scriptural typology occurs primarily in the Bible and Book of Mormon, but can be found in the Doctrine and Covenants and Pearl of Great Price as well. I will focus mainly on the coronation of Solomon and the background of his rise to the throne. This royal ceremony is loaded with symbolism and relates to a miracle performed by the Savior. It also has ties to modern gospel ordinances and highlights the application of such ordinances. Also, the roles of kings and priests foreshadow Christ's mission as King of kings.
Kings and Priests
The cast of characters becomes paramount here. In the case of Solomon there was a priest named Zadok who would anoint the new king. Thus, we have kings and priests (and queens and priestesses) present. The account in First Kings is significant.
"And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon" (1 Kings 1:39).
The horn in the above verse would be the horn of an ox, goat, or ram. Horns in this context would symbolize power, and this could be divine power from the Lamb of God. On the first day of the seventh month (Tishri) there was a memorial blowing of a trumpet, or ram's horn, to celebrate the beginning of the new year and the most sacred month (see Leviticus 23:24). This day is still celebrated among Jews and can be found on the calendar as Rosh Hashanah. One such Rosh Hashanah occurred on September 22, 1827--the day Moroni delivered the plates to Joseph Smith. This was a symbolic announcement of a new year, or new dispensation, being ushered in and its resultant good news of the restored gospel. Moroni can still be seen atop the temples blowing the trumpet, and such a trumpet blowing took place in the above verse at Solomon's coronation.
The horn of oil was taken from the tabernacle, which was a forerunner to Solomon's Temple. So we have a king being anointed with oil as a royal type of Christ. The titles Messiah and Christ both mean "anointed One." The Hebrew word for oil in this verse is shemen. It can be recognized in the name Gethsemane in its Greek form, and is derived from two Hebrew words, gath and shemen, combined to create Gethsemane, or "oil press."
The purest oil ever produced was infinitely expensive and literally squeezed from every pore of our Savior's body in Gethsemane!
Triumphal Entry
In this chapter of First Kings we also read:
"So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon" (1 Kings 1:38).
Solomon rides a mule foreshadowing the Savior's triumphal entry into Jerusalem. When Jesus rode into Jerusalem 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. And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt" (John 12:13-15).
The word "Hosanna" used in the Hosanna shout means "save now." At the coronation the people are shouting, "God save king Solomon." At the dedication of the Kirtland Temple, part of the dedicatory prayer was, "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). The palms would be waved before the King, and a crown would be part of the royal apparel.
Washing and Anointing
Solomon was anointed to become king at the Gihon Spring (1 Kings 1:45). Later, Hezekiah would divert this flowing "well of water" (John 4:14) into a tunnel and it would flow into the Pool of Siloam within the city walls. The Gihon Spring and the Pool of Siloam were situated very close to the temple, just to the south. This is the site where Jesus heals a blind man. The Gospel of John records:
"When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,
"And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing" (John 9:6-7).
At this scene we have both a washing and an anointing. Sometimes the mundane things of this world can muddy our eyes, which see only an earthy, clay-like existence. But gospel ordinances can allow us to "come away seeing" the things of eternity!
It should be noted here that the Greek word for Sent (in the above verse) is apostello, where we get the English word apostle. Thus, this pool is a symbolic collection of apostalic keys and ordinances. When we immerse ourselves in the Atonement of Jesus Christ, these ordinances allow us to wash away the muddy and mundane and see ourselves clearly the way Jesus sees each of us.
Interestingly, when Joseph Smith and Oliver Cowdery received the Aaronic Priesthood and were baptized, Joseph records the following:
"Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation.
"Our minds being now enlightened, we began to have the scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of" (Joseph Smith--History 1:73-74).
Kings and Priests
The cast of characters becomes paramount here. In the case of Solomon there was a priest named Zadok who would anoint the new king. Thus, we have kings and priests (and queens and priestesses) present. The account in First Kings is significant.
"And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon" (1 Kings 1:39).
The horn in the above verse would be the horn of an ox, goat, or ram. Horns in this context would symbolize power, and this could be divine power from the Lamb of God. On the first day of the seventh month (Tishri) there was a memorial blowing of a trumpet, or ram's horn, to celebrate the beginning of the new year and the most sacred month (see Leviticus 23:24). This day is still celebrated among Jews and can be found on the calendar as Rosh Hashanah. One such Rosh Hashanah occurred on September 22, 1827--the day Moroni delivered the plates to Joseph Smith. This was a symbolic announcement of a new year, or new dispensation, being ushered in and its resultant good news of the restored gospel. Moroni can still be seen atop the temples blowing the trumpet, and such a trumpet blowing took place in the above verse at Solomon's coronation.
The horn of oil was taken from the tabernacle, which was a forerunner to Solomon's Temple. So we have a king being anointed with oil as a royal type of Christ. The titles Messiah and Christ both mean "anointed One." The Hebrew word for oil in this verse is shemen. It can be recognized in the name Gethsemane in its Greek form, and is derived from two Hebrew words, gath and shemen, combined to create Gethsemane, or "oil press."
The purest oil ever produced was infinitely expensive and literally squeezed from every pore of our Savior's body in Gethsemane!
Triumphal Entry
In this chapter of First Kings we also read:
"So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon" (1 Kings 1:38).
Solomon rides a mule foreshadowing the Savior's triumphal entry into Jerusalem. When Jesus rode into Jerusalem 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. And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt" (John 12:13-15).
The word "Hosanna" used in the Hosanna shout means "save now." At the coronation the people are shouting, "God save king Solomon." At the dedication of the Kirtland Temple, part of the dedicatory prayer was, "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). The palms would be waved before the King, and a crown would be part of the royal apparel.
Washing and Anointing
Solomon was anointed to become king at the Gihon Spring (1 Kings 1:45). Later, Hezekiah would divert this flowing "well of water" (John 4:14) into a tunnel and it would flow into the Pool of Siloam within the city walls. The Gihon Spring and the Pool of Siloam were situated very close to the temple, just to the south. This is the site where Jesus heals a blind man. The Gospel of John records:
"When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,
"And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing" (John 9:6-7).
At this scene we have both a washing and an anointing. Sometimes the mundane things of this world can muddy our eyes, which see only an earthy, clay-like existence. But gospel ordinances can allow us to "come away seeing" the things of eternity!
It should be noted here that the Greek word for Sent (in the above verse) is apostello, where we get the English word apostle. Thus, this pool is a symbolic collection of apostalic keys and ordinances. When we immerse ourselves in the Atonement of Jesus Christ, these ordinances allow us to wash away the muddy and mundane and see ourselves clearly the way Jesus sees each of us.
Interestingly, when Joseph Smith and Oliver Cowdery received the Aaronic Priesthood and were baptized, Joseph records the following:
"Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation.
"Our minds being now enlightened, we began to have the scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of" (Joseph Smith--History 1:73-74).
Sunday, August 3, 2014
Types and Patterns of Solomon's Temple (Part 2)
The dedicatory prayer of Solomon's Temple serves as a pattern for both ancient and modern temple dedications and provides insights into temple imagery. We will look at a few more in this post.
God Who Keepeth Covenant and Mercy
As Solomon offers the dedicatory prayer, he can be seen as a mediator type, bridging the gap between God and man. He stands before the altar of the Lord, but also in the presence of the congregation (see 1 Kings 8:22). Kings in ancient Israel were deified to a certain extent. He pleads as an advocate in behalf of his people. This is a recurring theme in Psalms. Psalm 74 proclaims, "For God is my King of old, working salvation in the midst of the earth" (verse 12).
Solomon begins the prayer by saying:
"Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart" (1 Kings 8:23).
The dedicatory prayer of the Kirtland Temple began as follows:
"Thanks be to thy name, O Lord God of Israel, who keepest covenant and showest mercy unto thy servants who walk uprightly before thee, with all their hearts" (Doctrine and Covenants 109:1).
The word walk is a leitwort (theme word) emphasizing the importance of our quest to walk back to the presence of God. The above verses highlight an important temple purpose, and that is to make and keep sacred covenants. The theme of mercy is confirmed in both prayers and also, in the case of the Kirtland Temple, upon the Lord's acceptance of His house. The Lord appeared the following Sunday (on an Easter Sunday, April 3, 1836) and said, "For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house" (D&C 110:7).
The All-Seeing Eye
Solomon petitions the Lord by praying, "That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there" (1 Kings 8:29). Notice in the above verse from Doctrine and Covenants, section 110, that the Lord places His name on the temple as He accepts it as His house. It is a blessing to know that, as we attend the temple, God keeps a continual watch on each of us and our well-being.
Later in the prayer Solomon pleads, "That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee" (1 Kings 8:52). When the Lord accepts the temple he emphasizes this concept a third time:
"I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually" (1 Kings 9:3).
The Lord not only watches over each of us, but there is a soft spot in His heart for each one!
In the Book of Mormon, Jacob teaches about his role as a priest as he witnesses to the people, "I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood" (2 Nephi 9:44). In the Old Testament, as the presiding priest would make vicarious sacrifices for Israel, he would sprinkle the sacrificial blood on the altar (see Leviticus 16:18 for one example). The blood would normally splash upon his own garments, and hence, Jesus uses the following priestly imagery, "I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment" (Isaiah 63:3; see also D&C 133:51).
It is significant that the all-seeing eye is acknowledged by both a king (Solomon) and a priest (Jacob). Jacob's role as a priest is clearly identified in the Book of Mormon: "For I, Jacob, and my brother Joseph had been consecrated priests and teachers of this people, by the hand of Nephi" (Jacob 1:18). Thus, kings and priests (and queens and priestesses) can know of a certainty that God is watching over them.
The all-seeing eye is represented on the east side of the Salt Lake Temple.
The Hallel Gesture of Praise
It is significant that variations of the phrase, "spread forth his hands toward heaven," are mentioned three times during the dedicatory prayer.
"And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven" (1 Kings 8:22).
"What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house" (1 Kings 8:38).
"And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from before the altar of the Lord, from kneeling on his knees with his hands spread up to heaven" (1 Kings 8:54).
The context of these verses emphasizes this gesture as a prayer gesture. It is supported by a New Testament verse: "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting" (1 Timothy 2:8).
But it's also what Bible scholars call a "gesture of approach." This gesture would reveal the palms of the hand and would also expose the chest cavity, revealing to God "clean hands and a pure heart." A temple psalm (Psalm 24) identifies this concept:
"Who shall ascend into the hill of the Lord? or who shall stand in his holy place?
"He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully" (Psalm 24:3-4).
The "hill of the Lord" and "holy place" are obvious references to the temple. Alma teaches the same idea, "I say unto you, can ye look up to God at that day with a pure heart and clean hands?" (Alma 5:19). The Lord speaks of this gesture of approach and Israel's departure from Him by saying, "And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood" (Isaiah 1:15).
At the dedication of the Mount Timpanogos Temple, President Gordon B. Hinckley pleaded, "We acknowledge with thanksgiving the marvelous blessings here to be gained and pray that all who enter the portals of this Thy house may do so with clean hands and pure hearts, with love for Thee and Thy Son, and with faith in Thine everlasting promises made unto us. And the Provo Temple dedication included the following: "May all who enter have clean hands and pure hearts, and may they be built up in their faith and depart with a feeling of peace and praising thy holy name."
In the temple we learn eternal truths and see temple imagery originating from all dispensations, and even from the foundation of the world.
God Who Keepeth Covenant and Mercy
As Solomon offers the dedicatory prayer, he can be seen as a mediator type, bridging the gap between God and man. He stands before the altar of the Lord, but also in the presence of the congregation (see 1 Kings 8:22). Kings in ancient Israel were deified to a certain extent. He pleads as an advocate in behalf of his people. This is a recurring theme in Psalms. Psalm 74 proclaims, "For God is my King of old, working salvation in the midst of the earth" (verse 12).
Solomon begins the prayer by saying:
"Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart" (1 Kings 8:23).
The dedicatory prayer of the Kirtland Temple began as follows:
"Thanks be to thy name, O Lord God of Israel, who keepest covenant and showest mercy unto thy servants who walk uprightly before thee, with all their hearts" (Doctrine and Covenants 109:1).
The word walk is a leitwort (theme word) emphasizing the importance of our quest to walk back to the presence of God. The above verses highlight an important temple purpose, and that is to make and keep sacred covenants. The theme of mercy is confirmed in both prayers and also, in the case of the Kirtland Temple, upon the Lord's acceptance of His house. The Lord appeared the following Sunday (on an Easter Sunday, April 3, 1836) and said, "For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house" (D&C 110:7).
The All-Seeing Eye
Solomon petitions the Lord by praying, "That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there" (1 Kings 8:29). Notice in the above verse from Doctrine and Covenants, section 110, that the Lord places His name on the temple as He accepts it as His house. It is a blessing to know that, as we attend the temple, God keeps a continual watch on each of us and our well-being.
Later in the prayer Solomon pleads, "That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee" (1 Kings 8:52). When the Lord accepts the temple he emphasizes this concept a third time:
"I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually" (1 Kings 9:3).
The Lord not only watches over each of us, but there is a soft spot in His heart for each one!
In the Book of Mormon, Jacob teaches about his role as a priest as he witnesses to the people, "I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood" (2 Nephi 9:44). In the Old Testament, as the presiding priest would make vicarious sacrifices for Israel, he would sprinkle the sacrificial blood on the altar (see Leviticus 16:18 for one example). The blood would normally splash upon his own garments, and hence, Jesus uses the following priestly imagery, "I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment" (Isaiah 63:3; see also D&C 133:51).
It is significant that the all-seeing eye is acknowledged by both a king (Solomon) and a priest (Jacob). Jacob's role as a priest is clearly identified in the Book of Mormon: "For I, Jacob, and my brother Joseph had been consecrated priests and teachers of this people, by the hand of Nephi" (Jacob 1:18). Thus, kings and priests (and queens and priestesses) can know of a certainty that God is watching over them.
The all-seeing eye is represented on the east side of the Salt Lake Temple.
The Hallel Gesture of Praise
It is significant that variations of the phrase, "spread forth his hands toward heaven," are mentioned three times during the dedicatory prayer.
"And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven" (1 Kings 8:22).
"What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house" (1 Kings 8:38).
"And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from before the altar of the Lord, from kneeling on his knees with his hands spread up to heaven" (1 Kings 8:54).
The context of these verses emphasizes this gesture as a prayer gesture. It is supported by a New Testament verse: "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting" (1 Timothy 2:8).
But it's also what Bible scholars call a "gesture of approach." This gesture would reveal the palms of the hand and would also expose the chest cavity, revealing to God "clean hands and a pure heart." A temple psalm (Psalm 24) identifies this concept:
"Who shall ascend into the hill of the Lord? or who shall stand in his holy place?
"He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully" (Psalm 24:3-4).
The "hill of the Lord" and "holy place" are obvious references to the temple. Alma teaches the same idea, "I say unto you, can ye look up to God at that day with a pure heart and clean hands?" (Alma 5:19). The Lord speaks of this gesture of approach and Israel's departure from Him by saying, "And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood" (Isaiah 1:15).
At the dedication of the Mount Timpanogos Temple, President Gordon B. Hinckley pleaded, "We acknowledge with thanksgiving the marvelous blessings here to be gained and pray that all who enter the portals of this Thy house may do so with clean hands and pure hearts, with love for Thee and Thy Son, and with faith in Thine everlasting promises made unto us. And the Provo Temple dedication included the following: "May all who enter have clean hands and pure hearts, and may they be built up in their faith and depart with a feeling of peace and praising thy holy name."
In the temple we learn eternal truths and see temple imagery originating from all dispensations, and even from the foundation of the world.
Thursday, July 31, 2014
"Thou Calledst in Trouble, and I Delivered Thee"
Forgive me for waxing personal, but today is a major gratitude day for me. Twenty-five years ago today I took my last drink of alcohol, and today marks 25 years of continuous sobriety from alcohol and drugs for me. Who would ever have thought that an old drunk like me could stay sober for a quarter of a century? Chalk up this one to the grace of God!
Twenty-five years ago tonight, on July 31, 1989, I attended my third consecutive Monday Night Beginners Meeting of Alcoholics Anonymous. I had walked by that building two summers earlier on a warm summer morning on my way to work, avoiding my fourth DUI and subsequent jail visit. Three words in AA's Step One would haunt me for two years. The words were "powerless over alcohol." On that summer day I still had some willpower--I thought. But two more years of "research" proved otherwise.
My dear sponsor, Jerry, said, "Brad, it's a simple program. You go to meetings every day for 90 days and don't drink between meetings. Then, if you don't like what you have, we'll refund your misery." I could do half of it. I could get to at least one meeting every day. But on July 31, 1989 I went home from that meeting feeling thoroughly defeated and completely embarrassed. The chairperson said she could give me a 30-day chip in two more weeks, thinking I was staying sober, but I didn't even have a single day.
I went home and closed the bedroom door. It had been seven long years since my last day of white-knuckle sobriety--a forced sobriety while traveling with family to Disneyland, the most miserable spot on the planet. (Inside joke here!). I got revenge in 2006 with a case of food poisoning, and barfed on Mickey Mouse. True story! But July 31st wasn't a pleasant scene. I had been studying the Twelve Steps for two weeks and was hung up on Step Three, "Made a decision to turn our will and our life over to the care of God, as we understood Him." I wanted to protest. You mean I have to give up my whole life and my own will just to get sober?
The enemy was encamped in my room, whispering to a despaired soul. His rhetoric was, "You can't pray to God after all the terrible things you've done. It's too late for you. No one can help you now." After an hour of this garbage, I fell to my knees in despair. I uttered perhaps my finest prayer ever: "Help! I just can't do this." Immediately I felt a peace beyond my comprehension from a loving Father, who, like the father of the Prodigal Son, "when he was yet a great way off, . . . had compassion, and ran, and fell on his neck, and kissed him" (Luke 15:20). His grace got me through the next eleven sleepless nights with agonizing compulsion. But somehow He kept me sober in spite of myself.
Let's fast-forward now to a sweetheart, a marriage, two wonderful teenage kids, several trips to the bishop's office, a forgiving family, many wonderful trips to the temple, and a few verses of scripture spurred by my bishop fifteen years ago this month, and it's been an incredible journey!
And yet, as I meditated this morning on the bus about the past 25 years, I guess it's human nature to never be satisfied. I feel like such a baby in this program. Oh, if only I could have progressed faster! Twenty-five years should be enough to become some sort of spiritual giant. And I have so far to go. Will I ever make it?
And while I somberly sat there, I opened my scriptures to where I had left off yesterday--in Psalm 81. I read, "Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder . . . There shall no strange god be in thee; neither shalt thou worship any strange god. I am the Lord thy God, which brought thee out of the land of Egypt" (Psalm 81:7-10).
And then the tender mercies of the Lord were opened to my eyes. I witnessed a beautiful sunrise. Someone on the bus spoke to me and related true tales of a spouse who had "thrown her away" for something better. I was approached by a cleaning lady, who wished me a wonderful day. I saw a friend leaving work at the hospital, expressing gratitude for rewarding employment. I had a dear friend phone me at work because he knew it was my AA birthday. And I stepped outside and saw slender clouds crawling down the mountainside, like fingers clasping the crown of the head.
I had asked myself, "Why did He rescue me? And why take special notice of an ordinary drunk like me?" Then I realized His loving presence is all around. He is in the details of my life and yours too. I am precious in His sight, and so are you.
If we can learn anything at all from the Book of Mormon, it should be known to be a great mercy sandwich. Its first chapter proclaims, "But behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance" (1 Nephi 1:20). And the last chapter reads, "Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts" (Moroni 10:3).
Oh, the tender mercies of the Lord!
Twenty-five years ago tonight, on July 31, 1989, I attended my third consecutive Monday Night Beginners Meeting of Alcoholics Anonymous. I had walked by that building two summers earlier on a warm summer morning on my way to work, avoiding my fourth DUI and subsequent jail visit. Three words in AA's Step One would haunt me for two years. The words were "powerless over alcohol." On that summer day I still had some willpower--I thought. But two more years of "research" proved otherwise.
My dear sponsor, Jerry, said, "Brad, it's a simple program. You go to meetings every day for 90 days and don't drink between meetings. Then, if you don't like what you have, we'll refund your misery." I could do half of it. I could get to at least one meeting every day. But on July 31, 1989 I went home from that meeting feeling thoroughly defeated and completely embarrassed. The chairperson said she could give me a 30-day chip in two more weeks, thinking I was staying sober, but I didn't even have a single day.
I went home and closed the bedroom door. It had been seven long years since my last day of white-knuckle sobriety--a forced sobriety while traveling with family to Disneyland, the most miserable spot on the planet. (Inside joke here!). I got revenge in 2006 with a case of food poisoning, and barfed on Mickey Mouse. True story! But July 31st wasn't a pleasant scene. I had been studying the Twelve Steps for two weeks and was hung up on Step Three, "Made a decision to turn our will and our life over to the care of God, as we understood Him." I wanted to protest. You mean I have to give up my whole life and my own will just to get sober?
The enemy was encamped in my room, whispering to a despaired soul. His rhetoric was, "You can't pray to God after all the terrible things you've done. It's too late for you. No one can help you now." After an hour of this garbage, I fell to my knees in despair. I uttered perhaps my finest prayer ever: "Help! I just can't do this." Immediately I felt a peace beyond my comprehension from a loving Father, who, like the father of the Prodigal Son, "when he was yet a great way off, . . . had compassion, and ran, and fell on his neck, and kissed him" (Luke 15:20). His grace got me through the next eleven sleepless nights with agonizing compulsion. But somehow He kept me sober in spite of myself.
Let's fast-forward now to a sweetheart, a marriage, two wonderful teenage kids, several trips to the bishop's office, a forgiving family, many wonderful trips to the temple, and a few verses of scripture spurred by my bishop fifteen years ago this month, and it's been an incredible journey!
And yet, as I meditated this morning on the bus about the past 25 years, I guess it's human nature to never be satisfied. I feel like such a baby in this program. Oh, if only I could have progressed faster! Twenty-five years should be enough to become some sort of spiritual giant. And I have so far to go. Will I ever make it?
And while I somberly sat there, I opened my scriptures to where I had left off yesterday--in Psalm 81. I read, "Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder . . . There shall no strange god be in thee; neither shalt thou worship any strange god. I am the Lord thy God, which brought thee out of the land of Egypt" (Psalm 81:7-10).
And then the tender mercies of the Lord were opened to my eyes. I witnessed a beautiful sunrise. Someone on the bus spoke to me and related true tales of a spouse who had "thrown her away" for something better. I was approached by a cleaning lady, who wished me a wonderful day. I saw a friend leaving work at the hospital, expressing gratitude for rewarding employment. I had a dear friend phone me at work because he knew it was my AA birthday. And I stepped outside and saw slender clouds crawling down the mountainside, like fingers clasping the crown of the head.
I had asked myself, "Why did He rescue me? And why take special notice of an ordinary drunk like me?" Then I realized His loving presence is all around. He is in the details of my life and yours too. I am precious in His sight, and so are you.
If we can learn anything at all from the Book of Mormon, it should be known to be a great mercy sandwich. Its first chapter proclaims, "But behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance" (1 Nephi 1:20). And the last chapter reads, "Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts" (Moroni 10:3).
Oh, the tender mercies of the Lord!
Sunday, July 20, 2014
Types and Patterns of Solomon's Temple
Modern temple worship has its roots in ancient practices patterned after God's eternal plan. Temple themes mirror the heavenly realm and point our souls "beyond this vale of sorrow into a far better land of promise" (Alma 37:45). Understanding such patterns can make our temple worship more meaningful. The basic concept of temple is the sacred space where heaven meets earth.
Creation Imagery
The first temple on this planet was the Garden of Eden. The prophet Ezekiel notes:
"Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created" (Ezekiel 28:13).
Creation imagery becomes a key component of temple worship. Such imagery is woven into the construction of Solomon's Temple and is a permanent feature of the temple structure itself. The first instruction from God concerning the creation of the earth was, "Let there be light" (Genesis 1:3). Solomon made windows of narrow lights to illuminate the temple (1 Kings 6:4). A "molten sea" was created in similarity to the seas of the earth (1 Kings 7:23). The walls were carved with images of palm trees and open flowers (1 Kings 6:29,32). Carved lilies adorned the pillars, and the pillars were crowned with 400 pomegranates (1 Kings 7:22,42). Plant life became plentiful in the temple, and such reminders are present today.
The lilies reflect God's ability to naturally "clothe the grass of the field," begging the question: "Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" (Matthew 6:30). The Greek word enduo, meaning to "sink into sacred clothing," is the root of the English word endowment. Pomegranates are noted for their numerous seeds, reminding us of the temple promise of the new and everlasting covenant, promising "a continuation of the seeds forever and ever" (Doctrine and Covenants 132:19).
Lions and oxen work their way into the creative process, as they appear between the ledges of the bases (1 Kings 7:29). With the molten sea and plant and animal life, only mankind remains to complete the creation process. The cherubims face one another, and in the midst is the lid of the Ark of the Covenant--the mercy seat, where God and man may commune.
Of course, the creation time is seven years to correspond with the seven days (or time periods) of earthly creation (see 1 Kings 6:38).
The Heavenly City
John, the Revelator, sees "a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea." Then John records, "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband" (Revelation 21:1-2). Interestingly, at the dedication of the Kirtland Temple, the Prophet Joseph Smith petitions the Lord as follows:
"That thy church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners;
"And be adorned as a bride for that day when thou shalt unveil the heavens, and cause the mountains to flow down at thy presence, and the valleys to be exalted, the rough places made smooth; that thy glory may fill the earth" (D&C 109:73-74).
John describes the heavenly city as having twelve gates, with three gates facing each of the four cardinal directions--north, south, east, and west. This pattern would match the twelve oxen supporting the molten sea in Solomon's Temple (and modern temples), and would match the four heads of the river flowing out of Eden (see 1 Kings 7:25; Genesis 2:10).
The heavenly city is a perfect cube. John records:
"And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal" (Revelation 21:16).
The Holy of Holies in Solomon's Temple was also cubical. The account in First Kings states, "And the oracle he prepared in the house within, to set there the ark of the covenant of the Lord. And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof" (1 Kings 6:19-20).
A cube looks the same from top to bottom, regardless of what angle you view it from. Truth emanating from the presence of God is the same regardless of how it's viewed, and God remains the same yesterday, today, and forever (see 1 Nephi 10:18). Godly truth is absolute, not relative.
Hosanna Shout
The timing of the dedication of Solomon's Temple is significant. It occurs in the feast of the seventh month, which would be the Feast of Tabernacles (see 1 Kings 8:2; also Leviticus 23:39-43). During this feast, palm branches were waved in connection with one of the Hallel Psalms. The Hallel Psalms were Psalms 113-118 and 136. They were sung at the required feasts. It is quite probable that Jesus and His apostles sang one of these hymns en route to Gethsemane in observance of Passover (see Matthew 26:30). The word "hosanna" comes from Psalm 118:25 and means "save now" (see Bible Dictionary, "Hosanna"). Thus, palm branches, symbolizing victory, were waved during Jesus' triumphal entry into Jerusalem (see John 12:13).
So palm branches were waved during the Feast of Tabernacles as Solomon's Temple was being dedicated. The Kirtland Temple was dedicated on a Palm Sunday, March 27, 1836. One of the petitions during the dedicatory prayer references palm waving and the Hosanna Shout of praise. The following verses are noteworthy:
"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).
"And help us by the power of thy Spirit, that we may mingle our voices with those bright, shining seraphs around thy throne, with acclamations of praise, singing Hosanna to God and the Lamb!" (D&C 109:79)
At each temple dedication, the Hosanna Shout takes place. White handkerchiefs are used instead of palm branches. The color white also symbolizes victory. Remember when John sees the various horses in Revelation, chapter 6, the rider of the white horse had a bow and a crown and went forth conquering (Revelation 6:2).
One of those temple promises is also found in the dedicatory prayer of the Kirtland Temple. It goes as follows:
"And we ask thee, Holy Father, that thy servants may go forth from this house armed with thy power, and that thy name may be upon them, and thy glory be round about them, and thine angels have charge over them" (D&C 109:22).
And thus, we may be victorious also!
Creation Imagery
The first temple on this planet was the Garden of Eden. The prophet Ezekiel notes:
"Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created" (Ezekiel 28:13).
Creation imagery becomes a key component of temple worship. Such imagery is woven into the construction of Solomon's Temple and is a permanent feature of the temple structure itself. The first instruction from God concerning the creation of the earth was, "Let there be light" (Genesis 1:3). Solomon made windows of narrow lights to illuminate the temple (1 Kings 6:4). A "molten sea" was created in similarity to the seas of the earth (1 Kings 7:23). The walls were carved with images of palm trees and open flowers (1 Kings 6:29,32). Carved lilies adorned the pillars, and the pillars were crowned with 400 pomegranates (1 Kings 7:22,42). Plant life became plentiful in the temple, and such reminders are present today.
The lilies reflect God's ability to naturally "clothe the grass of the field," begging the question: "Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" (Matthew 6:30). The Greek word enduo, meaning to "sink into sacred clothing," is the root of the English word endowment. Pomegranates are noted for their numerous seeds, reminding us of the temple promise of the new and everlasting covenant, promising "a continuation of the seeds forever and ever" (Doctrine and Covenants 132:19).
Lions and oxen work their way into the creative process, as they appear between the ledges of the bases (1 Kings 7:29). With the molten sea and plant and animal life, only mankind remains to complete the creation process. The cherubims face one another, and in the midst is the lid of the Ark of the Covenant--the mercy seat, where God and man may commune.
Of course, the creation time is seven years to correspond with the seven days (or time periods) of earthly creation (see 1 Kings 6:38).
The Heavenly City
John, the Revelator, sees "a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea." Then John records, "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband" (Revelation 21:1-2). Interestingly, at the dedication of the Kirtland Temple, the Prophet Joseph Smith petitions the Lord as follows:
"That thy church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners;
"And be adorned as a bride for that day when thou shalt unveil the heavens, and cause the mountains to flow down at thy presence, and the valleys to be exalted, the rough places made smooth; that thy glory may fill the earth" (D&C 109:73-74).
John describes the heavenly city as having twelve gates, with three gates facing each of the four cardinal directions--north, south, east, and west. This pattern would match the twelve oxen supporting the molten sea in Solomon's Temple (and modern temples), and would match the four heads of the river flowing out of Eden (see 1 Kings 7:25; Genesis 2:10).
The heavenly city is a perfect cube. John records:
"And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal" (Revelation 21:16).
The Holy of Holies in Solomon's Temple was also cubical. The account in First Kings states, "And the oracle he prepared in the house within, to set there the ark of the covenant of the Lord. And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof" (1 Kings 6:19-20).
A cube looks the same from top to bottom, regardless of what angle you view it from. Truth emanating from the presence of God is the same regardless of how it's viewed, and God remains the same yesterday, today, and forever (see 1 Nephi 10:18). Godly truth is absolute, not relative.
Hosanna Shout
The timing of the dedication of Solomon's Temple is significant. It occurs in the feast of the seventh month, which would be the Feast of Tabernacles (see 1 Kings 8:2; also Leviticus 23:39-43). During this feast, palm branches were waved in connection with one of the Hallel Psalms. The Hallel Psalms were Psalms 113-118 and 136. They were sung at the required feasts. It is quite probable that Jesus and His apostles sang one of these hymns en route to Gethsemane in observance of Passover (see Matthew 26:30). The word "hosanna" comes from Psalm 118:25 and means "save now" (see Bible Dictionary, "Hosanna"). Thus, palm branches, symbolizing victory, were waved during Jesus' triumphal entry into Jerusalem (see John 12:13).
So palm branches were waved during the Feast of Tabernacles as Solomon's Temple was being dedicated. The Kirtland Temple was dedicated on a Palm Sunday, March 27, 1836. One of the petitions during the dedicatory prayer references palm waving and the Hosanna Shout of praise. The following verses are noteworthy:
"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).
"And help us by the power of thy Spirit, that we may mingle our voices with those bright, shining seraphs around thy throne, with acclamations of praise, singing Hosanna to God and the Lamb!" (D&C 109:79)
At each temple dedication, the Hosanna Shout takes place. White handkerchiefs are used instead of palm branches. The color white also symbolizes victory. Remember when John sees the various horses in Revelation, chapter 6, the rider of the white horse had a bow and a crown and went forth conquering (Revelation 6:2).
One of those temple promises is also found in the dedicatory prayer of the Kirtland Temple. It goes as follows:
"And we ask thee, Holy Father, that thy servants may go forth from this house armed with thy power, and that thy name may be upon them, and thy glory be round about them, and thine angels have charge over them" (D&C 109:22).
And thus, we may be victorious also!
Sunday, July 13, 2014
"This Day" Is A Covenant-Making Day
In Hebrew, a common literary style is the use of leitwort, a German word meaning "theme word" or "leading word." The term was coined by a Jewish philosopher and Bible scholar, Martin Buber. The repetitive use of a leitwort points the reader to a central theme. Common leitworts are up, down, stood, name, place, walk, and midst.
Bible scholars have discovered the phrase, "this day," and it denotes a covenant-making day.
Five-fold Ancient Covenants
When Jacob enters into a covenant with his father-in-law, Laban, all five components of an ancient Hebrew covenant are manifested in Genesis, chapter 31. The five parts are:
1. Historical background
2. Covenant extended by the party with more power
3. Witnesses
4. Terms and conditions
5. Ceremony to make the covenant binding
Covenant Between Jacob and Laban
After Jacob recites the history of his employment, Laban extends the covenant to Jacob. Laban has to be the one to do this because he has the goods and daughters for marriage. The scripture states,
"And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born?
"Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee" (Genesis 31:43-44).
Notice the connection between the leitwort, "this day," and covenant-making. Then, a heap of stones is constructed and named "the heap of witness" in both Aramaic and Hebrew. Often, the presence of witnesses is highlighted with this leitwort. Then the leitwort is repeated:
"And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed" (Genesis 31:48).
Joshua's People Make a Covenant
Perhaps the most well-known "this day" leitwort occurs when Joshua's people make a covenant. He proposes to the people,
"And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord" (Joshua 24:15).
In this case, the people themselves become witnesses to the covenant:
"And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the Lord, to serve him. And they said, We are witnesses" (Joshua 24:22).
The people entered into a covenant with God to serve Him at all times, as the scriptures records, "So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem" (Joshua 24:25). Joshua wrote the words in the book of the law and set a stone under an oak near the tabernacle to serve as a witness to the covenant.
"And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God" (Joshua 24:27).
It is highly probable that Joshua and his people made this covenant during the Feast of Tabernacles, as the king (or leader) would recite the paragraph of the king during this feast.
A Royal Covenant
As David was seeking a successor to the throne, there arose a dispute from Adonijah's desire to become king. David had promised Bathsheba that their son, Solomon, would be the new king. David renews this covenant by saying:
"Even as I sware unto thee by the Lord God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day" (1 Kings 1:30).
Then the leitwort is repeated: "And also thus said the king, Blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it (1 Kings 1:48).
King Benjamin's Covenant in the Book of Mormon
It is also highly probable that King Benjamin gave his famous discourse during the Feast of Tabernacles. The similarities with Joshua's speech are striking. Benjamin uses the phrase, "this day" five times during his speech. That is a significant number of times. Here are the verses containing this leitwort:
My brethren, all ye that have assembled yourselves together, you that can hear my words which I shall speak unto you this day . . . (Mosiah 2:9)
And even I, myself, have labored with mine own hands that I might serve you, and that ye should not be laden with taxes, and that there should nothing come upon you which was grievous to be borne—and of all these things which I have spoken, ye yourselves are witnesses this day (Mosiah 2:14).
Yet, my brethren, I have not done these things that I might boast, neither do I tell these things that thereby I might accuse you; but I tell you these things that ye may know that I can answer a clear conscience before God this day (Mosiah 2:14).
For even at this time, my whole frame doth tremble exceedingly while attempting to speak unto you; but the Lord God doth support me, and hath suffered me that I should speak unto you, and hath commanded me that I should declare unto you this day, that my son Mosiah is a king and a ruler over you (Mosiah 2:30).
And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters (Mosiah 5:7).
In the second reference, witnesses are called in, and in the fifth reference, there is the connection between covenants and the leitwort, "this day."
Alma's Covenant of Baptism
This leitwort appears many times in all of the Standard Works. One final example in the Book of Mormon will be given. When Alma gives his speech to the people in Gideon, he cites the following:
"Yea, I say unto you come and fear not, and lay aside every sin, which easily doth beset you, which doth bind you down to destruction, yea, come and go forth, and show unto your God that ye are willing to repent of your sins and enter into a covenant with him to keep his commandments, and witness it unto him this day by going into the waters of baptism (Alma 7:15).
The Hebrew writing style of Leitwort serves to focus its reader on a general theme to emphasize its importance. Covenants are an important part of ancient and modern worship, and are necessary to receive the full blessings of the Lord. The context of leitwort in Biblical and restoration scripture, such as the Book of Mormon, further testifies of the mission of the Prophet Joseph Smith as a prophet, seer, and revelator.
As David was seeking a successor to the throne, there arose a dispute from Adonijah's desire to become king. David had promised Bathsheba that their son, Solomon, would be the new king. David renews this covenant by saying:
"Even as I sware unto thee by the Lord God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day" (1 Kings 1:30).
Then the leitwort is repeated: "And also thus said the king, Blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it (1 Kings 1:48).
King Benjamin's Covenant in the Book of Mormon
It is also highly probable that King Benjamin gave his famous discourse during the Feast of Tabernacles. The similarities with Joshua's speech are striking. Benjamin uses the phrase, "this day" five times during his speech. That is a significant number of times. Here are the verses containing this leitwort:
My brethren, all ye that have assembled yourselves together, you that can hear my words which I shall speak unto you this day . . . (Mosiah 2:9)
And even I, myself, have labored with mine own hands that I might serve you, and that ye should not be laden with taxes, and that there should nothing come upon you which was grievous to be borne—and of all these things which I have spoken, ye yourselves are witnesses this day (Mosiah 2:14).
Yet, my brethren, I have not done these things that I might boast, neither do I tell these things that thereby I might accuse you; but I tell you these things that ye may know that I can answer a clear conscience before God this day (Mosiah 2:14).
For even at this time, my whole frame doth tremble exceedingly while attempting to speak unto you; but the Lord God doth support me, and hath suffered me that I should speak unto you, and hath commanded me that I should declare unto you this day, that my son Mosiah is a king and a ruler over you (Mosiah 2:30).
And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters (Mosiah 5:7).
In the second reference, witnesses are called in, and in the fifth reference, there is the connection between covenants and the leitwort, "this day."
Alma's Covenant of Baptism
This leitwort appears many times in all of the Standard Works. One final example in the Book of Mormon will be given. When Alma gives his speech to the people in Gideon, he cites the following:
"Yea, I say unto you come and fear not, and lay aside every sin, which easily doth beset you, which doth bind you down to destruction, yea, come and go forth, and show unto your God that ye are willing to repent of your sins and enter into a covenant with him to keep his commandments, and witness it unto him this day by going into the waters of baptism (Alma 7:15).
The Hebrew writing style of Leitwort serves to focus its reader on a general theme to emphasize its importance. Covenants are an important part of ancient and modern worship, and are necessary to receive the full blessings of the Lord. The context of leitwort in Biblical and restoration scripture, such as the Book of Mormon, further testifies of the mission of the Prophet Joseph Smith as a prophet, seer, and revelator.
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