Besides being the Master Teacher, Jesus prepared the finest visual aids for His students. As the "Creator of heaven and earth" (Jacob 2:5), and knowing "the end from the beginning" (Abraham 2:8), His visual aids were furnished well in advance.
Matthew 16 is a classic example. The Pharisees and Sadducees show up on the scene requesting a sign from heaven. Then to paraphrase, He says they are good meteorologists, but not so good with the signs of the times. Then He says they can have one sign, but not the one they are looking for. He will give them the sign of the prophet Jonah. Choosing this as a sign serves three purposes.
The first purpose is to foretell of His own death and resurrection. Jesus had previously explained, "For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth" (Matthew 12:40). This, of course, is the most important sign to seek.
This illustration also serves to set up a later teaching moment in the same chapter. When Jesus and His disciples enter the borders of Cæsarea Philippi, He asks this critical question: "Whom do men say that I the Son of man am?" (Matthew 16:13). It's important to understand that as they enter Caesarea Philippi, they are entering serious pagan territory. It is the seat for the worship of the Greek god, Pan. I have attached a link to an interesting article about this area. You can click here.
Then comes the answer from His disciples stating who others think He is. "Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets." Do you get the impression that this could have been a much longer list? And perhaps it could have included some of those Greek false gods as well. Then comes the second question: "But whom say ye that I am?"
Peter quickly and boldly replies, "Thou art the Christ, the Son of the living God." But Peter's testimony consists of two inharmonious statements. The term Christ is the Greek version of the Hebrew concept of Messiah. It would have been a "chosen one," indeed the "anointed one." But a Hellenistic conception of Christ would be a superhuman, but not the Son of God. Hence, Jesus' reply, "Flesh and blood hath not revealed it unto thee, but my Father which is in heaven."
Now we come upon the second purpose of the "sign of Jonas." Jesus addresses Peter by saying, "Blessed art thou, Simon Bar-jona." Bar-jona means "son of Jonah." Perhaps this is a reminder to Peter that as a "son of Jonah," the earth will swallow him too.
The third purpose lies in the source of Peter's testimony. He did not acquire his testimony by subscribing to Greek philosophy. It came through revelation, and that revelation came through the Holy Ghost. The name Jonah means "dove." When Jesus was baptized, "the Holy Ghost descended in a bodily shape like a dove upon him" (Luke 3:22). It is a reminder that all revelation is confirmed by and through the Holy Ghost.
But now comes the good news of the gospel. Though the earth will swallow up Peter, his father, Jonah, and everyone of us (except those who are "twinkled"), Jesus stands with the keys unlocking death and hell. If you opened the link above and read the article, you came upon the following lines:
"To the pagan mind, the cave at Caesarea Philippi created a gate to the underworld, where fertility gods lived during the winter."
The fertility gods came back in the spring, bringing new life.
Jesus stands with Peter, holding the keys to the grave (and the underworld). He makes the following promises to Peter and others:
"That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it."
Did I tell you about His visual aids? Guess what's standing right behind them. A great big mountain of rock. Click here or go to the Bible Photos to see a picture. I have to wonder when Jesus thought to make this rock. Maybe just a few zillion years ago.
The promises continue:
"And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven" (see Matthew 16:13-19).
And the promises continue. The same binding keys were conferred on an Easter Sunday as the resurrected Christ appeared in the Kirtland Temple with Moses, Elias, and Elijah, and committed priesthood keys with this charge, "Therefore, the keys of this dispensation are committed into your hands" (D&C 110:16). And at the organization of Christ's church in this dispensation, the same promise was given:
"For his (Joseph Smith and all who would follow after him as prophet, seer, and revelator) word ye shall receive, as if from mine own mouth, in all patience and faith.
"For by doing these things the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good, and his name’s glory" (D&C 21:5-6).
Sunday, March 29, 2015
Saturday, March 21, 2015
Raining Bread from Heaven
There is a strong link between manna and the law of Moses. Anciently, the children of Israel believed manna to be a representation of God's law, particularly the law of Moses. Jesus expounds on this idea in His Bread of Life sermon.
Let's look at some scriptures linking manna with the law of Moses. When manna was introduced to the Israelites, the Lord said the following:
"Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no" (Exodus 16:4). Obedience to God's law is equated with manna, symbolically raining down from heaven.
Also, in another reference, the Lord says,
"And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live" (Deuteronomy 8:3).
The rain itself also represents revelation coming down from heaven. The Lord said, "My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass" (Deuteronomy 32:2). Doctrinal truth descends upon us, "line upon line, precept upon precept, here a little and there a little" (2 Nephi 28:30).
This is particularly relevant with revelation received through the Holy Ghost. As dew descends from above, it cannot be seen until it rests upon the grass. Likewise, spiritual truths are not seen with natural eyes, but can be felt and discerned through the Spirit. The Spirit is a source of nourishment for each of us.
In another Old Testament passage, Israel is likened to the lilies of the field. The Lord promises, "I will be as the dew unto Israel: he shall grow as the lily" (Hosea 14:5).
The same holds true in modern times, as the Lord speaks of virtue by saying, "The doctrine of the priesthood shall distil upon thy soul as the dews from heaven" (D&C 121:45).
Jesus Is the Bread of Life
We know we are not saved by the law of Moses. The Book of Mormon teaches, "Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law was given" (2 Nephi 25:27).
Jesus emphasized the same principle by comparing manna to the "deadness of the law." In the Bread of Life sermon He said,
"Your fathers did eat manna in the wilderness, and are dead."
"I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst" (John 6:35,49).
The Joseph Smith Translation of John, chapter 1 gives an important insight:
"For the law was after a carnal commandment, to the administration of death; but the gospel was after the power of an endless life, through Jesus Christ, the Only Begotten Son, who is in the bosom of the Father" (JST, John 1:18).
I am grateful for the greatest of all gifts--the gift of eternal life, which comes only in and through Jesus Christ.
Wednesday, March 18, 2015
What Leavens the Loaf?
Jesus taught several parables in Matthew 13, which can be likened to the restoration and growth of the latter-day kingdom of God. The Savior teaches us:
"Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
"Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof" (Matthew 13:31-32).
With just six men participating in the organization of the Church at Peter Whitmer Sr.'s small home, this seed of the gospel was planted in rich earth. With a small group that should have received virtually no attention from outsiders, led by Joseph Smith, who earlier called himself "an obscure boy" (Joseph Smith--History 1:22), this gospel and kingdom got its roots.
As the "mustard seed" was planted, it was well nourished and empowered. Joseph would later say the following regarding this parable:
"And again, another parable put He forth unto them, having an allusion to the Kingdom that should be set up, just previous to or at the time of the harvest, which reads as follows--"The Kingdom of Heaven is like a grain of mustard seed, which a man took and sowed in his field: which indeed is the least of all seeds: but, when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof." Now we can discover plainly that this figure is given to represent the Church as it shall come forth in the last days. Behold, the kingdom of Heaven is likened unto it. Now, what is like unto it?
"Let us take the Book of Mormon, which a man took and hid in his field, securing it by his faith, to spring up in the last days, or in due time; let us behold it coming forth out of the ground, which is indeed accounted the least of all seeds, but behold it branching forth, yea, even towering, with lofty branches, and God-like majesty, until it, like the mustard seed, becomes the greatest of all herbs. And it is truth, and it has sprouted and come forth out of the earth, and righteousness begins to look down from heaven, and God is sending down His powers, gifts and angels, to lodge in the branches thereof" (Teachings of the Prophet Joseph Smith, p. 98).
It doesn't become just any tree. It has the power of the Priesthood, gifts such as those described in Doctrine and Covenants, section 46, and heavenly messengers, such as those sent on April 3, 1836 (an Easter Sunday) to restore precious priesthood keys. Indeed, angels lodged in the branches.
And as righteousness was sent down from heaven, truth was springing forth from the earth (see Moses 7:62; Psalm 85:11). The Book of Mormon was another seed planted. It is tangible evidence of Joseph’s prophetic mission.
And Jesus gave another parable with parallels for the restored kingdom set up on earth. He said,
“The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened” (Matthew 13:33).
But what are the “three measures” spoken of? I should re-phrase the question, “Who are the three measures? Joseph Smith says they are the three witnesses of the Book of Mormon. He said,
“It may be understood that the Church of the Latter-day Saints has taken its rise from a little leaven that was put into three witnesses. Behold, how much this is like the parable! It is fast leavening the lump, and will soon leaven the whole” (Teachings of the Prophet Joseph Smith, p. 100).
Now I don’t think he was speaking only of three men. I think he is speaking of a principle. The growth of the kingdom of God is occurring because people all over the world are gaining testimonies of the Book of Mormon and the Restoration of the gospel. It grows the Church, and it grows you and me! It leavens the loaf!
You and I may not see the plates or have an angel come to bear testimony of the Book of Mormon, but we can actually have a testimony just as sure as the Three Witnesses.
I am so very grateful for the gift of testimony.
"Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
"Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof" (Matthew 13:31-32).
With just six men participating in the organization of the Church at Peter Whitmer Sr.'s small home, this seed of the gospel was planted in rich earth. With a small group that should have received virtually no attention from outsiders, led by Joseph Smith, who earlier called himself "an obscure boy" (Joseph Smith--History 1:22), this gospel and kingdom got its roots.
As the "mustard seed" was planted, it was well nourished and empowered. Joseph would later say the following regarding this parable:
"And again, another parable put He forth unto them, having an allusion to the Kingdom that should be set up, just previous to or at the time of the harvest, which reads as follows--"The Kingdom of Heaven is like a grain of mustard seed, which a man took and sowed in his field: which indeed is the least of all seeds: but, when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof." Now we can discover plainly that this figure is given to represent the Church as it shall come forth in the last days. Behold, the kingdom of Heaven is likened unto it. Now, what is like unto it?
"Let us take the Book of Mormon, which a man took and hid in his field, securing it by his faith, to spring up in the last days, or in due time; let us behold it coming forth out of the ground, which is indeed accounted the least of all seeds, but behold it branching forth, yea, even towering, with lofty branches, and God-like majesty, until it, like the mustard seed, becomes the greatest of all herbs. And it is truth, and it has sprouted and come forth out of the earth, and righteousness begins to look down from heaven, and God is sending down His powers, gifts and angels, to lodge in the branches thereof" (Teachings of the Prophet Joseph Smith, p. 98).
It doesn't become just any tree. It has the power of the Priesthood, gifts such as those described in Doctrine and Covenants, section 46, and heavenly messengers, such as those sent on April 3, 1836 (an Easter Sunday) to restore precious priesthood keys. Indeed, angels lodged in the branches.
And as righteousness was sent down from heaven, truth was springing forth from the earth (see Moses 7:62; Psalm 85:11). The Book of Mormon was another seed planted. It is tangible evidence of Joseph’s prophetic mission.
And Jesus gave another parable with parallels for the restored kingdom set up on earth. He said,
“The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened” (Matthew 13:33).
But what are the “three measures” spoken of? I should re-phrase the question, “Who are the three measures? Joseph Smith says they are the three witnesses of the Book of Mormon. He said,
“It may be understood that the Church of the Latter-day Saints has taken its rise from a little leaven that was put into three witnesses. Behold, how much this is like the parable! It is fast leavening the lump, and will soon leaven the whole” (Teachings of the Prophet Joseph Smith, p. 100).
Now I don’t think he was speaking only of three men. I think he is speaking of a principle. The growth of the kingdom of God is occurring because people all over the world are gaining testimonies of the Book of Mormon and the Restoration of the gospel. It grows the Church, and it grows you and me! It leavens the loaf!
You and I may not see the plates or have an angel come to bear testimony of the Book of Mormon, but we can actually have a testimony just as sure as the Three Witnesses.
I am so very grateful for the gift of testimony.
Sunday, March 8, 2015
His Yoke Is Easy and His Burden Is Light
The Savior taught, "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light" (Matthew 11:28-30).
The Load
There are at least two important principles in these verses. First, He, and ultimately only He, can make our burdens light. To break this down further, there are two ways He can do this. He can physically decrease the weight, or load, of the burden. According to Elder David A. Bednar, that may not be a wise thing for Him to do. Remember last year's conference talk about his friend who got stuck in the snow. It was the traction of the load that allowed him to get unstuck. Likewise, we can gain spiritual traction by carrying a heavy load.
There is another way the Savior can accomplish this. In the Book of Mormon when Amulon places taskmasters over Alma and his people, they are heavily afflicted and burdened. The Lord said,
"Lift up your heads and be of good comfort, for I know of the covenant which ye have made unto me; and I will covenant with my people and deliver them out of bondage.
"And I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs, even while you are in bondage; and this will I do that ye may stand as witnesses for me hereafter, and that ye may know of a surety that I, the Lord God, do visit my people in their afflictions" (Mosiah 24:13-14).
To make it so they could not feel the burden upon their backs, there was a second method. The Lord could strengthen their backs so it felt lighter to them. They would still have spiritual traction, but the stronger backs could bear up the same load in such a way that it felt lighter, because they were stronger.
The Yoke
Dictionary.com defines a yoke as follows:
"A device for joining together a pair of draft animals, especially oxen, usually consisting of a crosspiece with two bow-shaped pieces, each enclosing the head of an animal."
How significant this is on a spiritual basis. The cross, described in this definition, is a symbol of Christ's atoning sacrifice. And the bow becomes a token of the covenant. Remember the rainbow. In Hebrew it's the same word. The Lord, as Jehovah, said previously, "I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth (Genesis 9:13). Just like the Book of Mormon example above, we are yoked to Him with covenants.
If we stay in the yoke with Him, we are bound together. Modern revelation states, "Ye shall bind yourselves to act in all holiness before me" (D&C 43:9). If we cannot pull the load out of sheer exhaustion, or if we veer off in the wrong direction, He will carry the load when we are too weak, or lead us back on course when we veer. If we stay yoked to Him we will end up where He is. He said,
"And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also" (John 14:3).
And thus, you will end up in the same place with Him, if you are yoked to Him.
The Load
There are at least two important principles in these verses. First, He, and ultimately only He, can make our burdens light. To break this down further, there are two ways He can do this. He can physically decrease the weight, or load, of the burden. According to Elder David A. Bednar, that may not be a wise thing for Him to do. Remember last year's conference talk about his friend who got stuck in the snow. It was the traction of the load that allowed him to get unstuck. Likewise, we can gain spiritual traction by carrying a heavy load.
There is another way the Savior can accomplish this. In the Book of Mormon when Amulon places taskmasters over Alma and his people, they are heavily afflicted and burdened. The Lord said,
"Lift up your heads and be of good comfort, for I know of the covenant which ye have made unto me; and I will covenant with my people and deliver them out of bondage.
"And I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs, even while you are in bondage; and this will I do that ye may stand as witnesses for me hereafter, and that ye may know of a surety that I, the Lord God, do visit my people in their afflictions" (Mosiah 24:13-14).
To make it so they could not feel the burden upon their backs, there was a second method. The Lord could strengthen their backs so it felt lighter to them. They would still have spiritual traction, but the stronger backs could bear up the same load in such a way that it felt lighter, because they were stronger.
The Yoke
Dictionary.com defines a yoke as follows:
"A device for joining together a pair of draft animals, especially oxen, usually consisting of a crosspiece with two bow-shaped pieces, each enclosing the head of an animal."
How significant this is on a spiritual basis. The cross, described in this definition, is a symbol of Christ's atoning sacrifice. And the bow becomes a token of the covenant. Remember the rainbow. In Hebrew it's the same word. The Lord, as Jehovah, said previously, "I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth (Genesis 9:13). Just like the Book of Mormon example above, we are yoked to Him with covenants.
If we stay in the yoke with Him, we are bound together. Modern revelation states, "Ye shall bind yourselves to act in all holiness before me" (D&C 43:9). If we cannot pull the load out of sheer exhaustion, or if we veer off in the wrong direction, He will carry the load when we are too weak, or lead us back on course when we veer. If we stay yoked to Him we will end up where He is. He said,
"And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also" (John 14:3).
And thus, you will end up in the same place with Him, if you are yoked to Him.
Sunday, March 1, 2015
"Consider the Lilies of the Field"
In recovery, after the scriptures had become alive for me (see Moses 6:61), and thereafter upon my first reading of the Sermon on the Mount, I received an unmistakable impression from the Spirit.
I was reading in Matthew when I came upon these verses:
"And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
"And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
"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 6:28-30).
The Spirit directed me to two places. First, I remembered a drive in the mountains after returning from a camping trip. As we approached the summit of the canyon, there was an indescribable beauty. It was a lush, green meadow surrounded by majestic forest green pines. In the midst were beautiful flowers sprinkled about in resplendent purple, yellow, and white.
I've seen beautiful, manicured gardens, but this surpassed them all. Who planted such a landscape?
Then I received an impression to look at the chapters regarding the building of Solomon's Temple. I turned to 1 Kings, chapter 7, not knowing what I would find.
I read about the inner beauty of Solomon's Temple. It reads, "And upon the top of the pillars was lily work" (1 Kings 7:22). Then I read further about the molten sea, akin to modern baptismal fonts.
"And it was an hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies" (1 Kings 7:26).
Could the Savior be referring to lilies in Solomon's Temple when He said, "That even Solomon in all his glory was not arrayed like one of these?"
A while after this I learned about the original Greek word for raiment in the above verses. The Greek word is enduma, related to the English word endowment. Could the Lord be referring to sacred clothing? You can click here to read more about this root word.
Then I thought of natural lilies and natural flowers. The beautiful carved images even in the temple would not compare with God's natural beauty. Later on, I read about the celestial world. John records, "And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof (Revelation 21:22-23).
Then it all began to come together. If the temple is a pattern for the heavenly realm, it would mirror the ascent into the celestial world. If you think your brothers and sisters appear glorious and beautiful in the temple arrayed in white, can you imagine how they will appear in the light of His glory? Can you imagine if God can clothe the grass of the field, how He will clothe you in garments of light? Can you imagine the reflection of the faces of those standing in His presence as His countenance smiles upon them, and the light of His countenance shines upon them? (see 3 Nephi 19:25).
The temple is a wonderful mirror to see into the heavenly world.
I was reading in Matthew when I came upon these verses:
"And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
"And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
"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 6:28-30).
The Spirit directed me to two places. First, I remembered a drive in the mountains after returning from a camping trip. As we approached the summit of the canyon, there was an indescribable beauty. It was a lush, green meadow surrounded by majestic forest green pines. In the midst were beautiful flowers sprinkled about in resplendent purple, yellow, and white.
I've seen beautiful, manicured gardens, but this surpassed them all. Who planted such a landscape?
Then I received an impression to look at the chapters regarding the building of Solomon's Temple. I turned to 1 Kings, chapter 7, not knowing what I would find.
I read about the inner beauty of Solomon's Temple. It reads, "And upon the top of the pillars was lily work" (1 Kings 7:22). Then I read further about the molten sea, akin to modern baptismal fonts.
"And it was an hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies" (1 Kings 7:26).
Could the Savior be referring to lilies in Solomon's Temple when He said, "That even Solomon in all his glory was not arrayed like one of these?"
A while after this I learned about the original Greek word for raiment in the above verses. The Greek word is enduma, related to the English word endowment. Could the Lord be referring to sacred clothing? You can click here to read more about this root word.
Then I thought of natural lilies and natural flowers. The beautiful carved images even in the temple would not compare with God's natural beauty. Later on, I read about the celestial world. John records, "And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof (Revelation 21:22-23).
Then it all began to come together. If the temple is a pattern for the heavenly realm, it would mirror the ascent into the celestial world. If you think your brothers and sisters appear glorious and beautiful in the temple arrayed in white, can you imagine how they will appear in the light of His glory? Can you imagine if God can clothe the grass of the field, how He will clothe you in garments of light? Can you imagine the reflection of the faces of those standing in His presence as His countenance smiles upon them, and the light of His countenance shines upon them? (see 3 Nephi 19:25).
The temple is a wonderful mirror to see into the heavenly world.
Saturday, February 21, 2015
Five Celestial Laws in the Sermon on the Mount
President Ezra Taft Benson spoke of five celestial laws. In a speech at BYU he said:
There are vile things upon this earth that need to be plucked out and cast out of our lives!
Consecration
"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
"But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
"For where your treasure is, there will your heart be also" (Matt. 6:19-21).
"But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Matt. 6:33).
That last verse sums up consecration perfectly. It's about putting God and His kingdom first.
Three Levels of the Sermon
Like many of the Savior's teachings, there are three levels (at least)--Celestial, Terrestrial, and Telestial.
The telestial level would be those listening to the sermon and asking, "What's all this stuff about candlesticks, salt, and cutting off limbs. I don't get it."
The terrestrial level is represented by those who see only a code of moral ethics in the Beatitudes. Granted, the world would be a better place if everyone was merciful and if everyone was a peacemaker.
On the celestial level, the raiment spoken of in Matthew 6, verses 25 and 28, comes from the Greek word enduma, where we get the English word endowment. It means to be invested in sacred clothing and to have a Lamb-like exterior. You can read more about it here.
The candlestick, spoken of in Matthew 5, verse 15, becomes an important part of Old Testament temple worship. It was placed in the Holy Place, opposite the table of shewbread, and in front of the golden altar of incense, placed before the veil going into the Holy of Holies. It is the "house" that the Savior refers to.
The Beatitudes also take on new meaning. Matthew 5, verse 8, which says, "Blessed are the pure in heart: for they shall see God," becomes the objective of temple worship, as the place where we can symbolically come into God's presence, and hopefully, becomes a reality for the future. Modern scripture also states, "And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this no man can see the face of God, even the Father, and live" (D&C 84:21-22).
The Beatitude stating, "Blessed are the meek: for they shall inherit the earth," (Matt. 5:5) speaks of future celestial life. Again, modern revelation states, "And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it . . . That bodies who are of the celestial kingdom may possess it (the earth) forever and ever; for, for this intent was it made and created, and for this intent are they sanctified" (D&C 88:17,20).
"Celestial laws, embodied in certain ordinances belonging to the Church of Jesus Christ, are complied with by voluntary covenants. The laws are spiritual. Thus, our Father in Heaven has ordained certain holy sanctuaries, called temples, in which these laws may be fully explained, the laws include the law of obedience and sacrifice, the law of the gospel, the law of chastity, and the law of consecration"
I have provided a link for the entire speech here.
There are close ties to these five celestial laws in the Sermon on the Mount. They are given almost in the same order, according to gospel scholar, John W. Welch, who sees the similarities as a temple text.
I noticed it more dramatically this time reading through Matthew chapters 5-7.
Here are some examples:
Obedience
"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil . . . Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven" (Matthew 5:17,19).
Sacrifice
"Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." (Matthew 5:13).
"Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee" (Matt. 5:23).
Salt was a token of the covenant under the law of Moses. The footnote for verse 13 goes to Leviticus 2:13, where it states, "And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt."
Salt was an important element of Old Testament sacrifice.
Law of the Gospel
This gospel law deals with our interactions with others and requires abstinence of certain things which are impure in nature.
In the Sermon on the Mount, Jesus said, "But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire" (Matt. 5:22).
Another example is contained in the following verses:
"Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
"But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:
"Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
"Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
"But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil" (Matt. 5:33-37).
These verses deal more with honesty than profanity. It means being direct and honest in our communication with others.
Chastity
"Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
"But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
"And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell" (Matt 5:27-29).
There are vile things upon this earth that need to be plucked out and cast out of our lives!
Consecration
"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
"But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
"For where your treasure is, there will your heart be also" (Matt. 6:19-21).
"But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Matt. 6:33).
That last verse sums up consecration perfectly. It's about putting God and His kingdom first.
Three Levels of the Sermon
Like many of the Savior's teachings, there are three levels (at least)--Celestial, Terrestrial, and Telestial.
The telestial level would be those listening to the sermon and asking, "What's all this stuff about candlesticks, salt, and cutting off limbs. I don't get it."
The terrestrial level is represented by those who see only a code of moral ethics in the Beatitudes. Granted, the world would be a better place if everyone was merciful and if everyone was a peacemaker.
On the celestial level, the raiment spoken of in Matthew 6, verses 25 and 28, comes from the Greek word enduma, where we get the English word endowment. It means to be invested in sacred clothing and to have a Lamb-like exterior. You can read more about it here.
The candlestick, spoken of in Matthew 5, verse 15, becomes an important part of Old Testament temple worship. It was placed in the Holy Place, opposite the table of shewbread, and in front of the golden altar of incense, placed before the veil going into the Holy of Holies. It is the "house" that the Savior refers to.
The Beatitudes also take on new meaning. Matthew 5, verse 8, which says, "Blessed are the pure in heart: for they shall see God," becomes the objective of temple worship, as the place where we can symbolically come into God's presence, and hopefully, becomes a reality for the future. Modern scripture also states, "And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this no man can see the face of God, even the Father, and live" (D&C 84:21-22).
The Beatitude stating, "Blessed are the meek: for they shall inherit the earth," (Matt. 5:5) speaks of future celestial life. Again, modern revelation states, "And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it . . . That bodies who are of the celestial kingdom may possess it (the earth) forever and ever; for, for this intent was it made and created, and for this intent are they sanctified" (D&C 88:17,20).
Sunday, February 15, 2015
Two Types of Miracles
The portrayal of miracles varies widely among the four Gospels, as each author sees Jesus through different eyes. I believe Jesus performed miracles for multiple purposes. And even the word miracle has different meanings in the original Greek.
A Sign of Christ
In John, in every instance of the word miracle or miracles, the Greek word is semeion. It means a sign or token. It is an identifying mark so the reader cannot miss the fact that this is the Christ. There are seven distinct miracles in John, each clearly pointing to Jesus. You can click here for more information on this word origin.
For example, the first miracle of converting water into wine in John chapter 2, identifies Jesus as the Incarnate Son of God. Water symbolizes the spiritual realm. Jesus spoke often about "living water," which could "spring up into everlasting life" (see John 4:10-14). Water is somewhat transparent. You can see through its liquid form. And water vapor is invisible, reminding us of things which can only be seen through spiritual eyes (see 1 Corinthians 2:14). Living water represents the divine nature of God. Eternal life is the kind of life we can receive as we become like God in every way. Thus, water symbolizes divinity.
As Jesus turns water into wine, His mission as the "Word made flesh" is revealed (see John 1:14). Wine represents blood, and blood represents mortality. Thus, the Word, the premortal Jehovah, is made flesh, as Jesus Christ, the Son of God, takes on a mortal, earthly tabernacle of flesh and blood.
Miracles Demonstrating Power
Mark portrays the miracles of Jesus as a representation of His power. He seems almost preoccupied with the miracles of Jesus, to the point that the teachings are reduced, and in some cases, omitted in order to stay focused on the miraculous works of Jesus. There is no infancy narrative, no Sermon on the Mount, and even similar teachings in Matthew 13 are drastically cutback in Mark 4.
In Mark chapter 1 we read:
"And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
"And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes" (Mark 1:21-22).
But Mark never tells us what Jesus taught, because he has to get on with a series of miracles in the very first chapter, and the first is a man with an unclean spirit, so this becomes a direct confrontation with Satan. In fact, later in the chapter, He casts out other devils with such domination that He "suffered not the devils to speak" (see Mark 1:34).
In Mark, the Greek word for miracles is dynamis. It means strength, power, or ability. This is the Greek origin for English words like dynamic or dynamite. It's a powerful word. When the woman with the issue of blood touches the hem of the garment of Jesus, He says, "I perceive that virtue is gone out of me" (Luke 8:46). The original Greek word for virtue is dynamis. It is the power of Christ and His Atonement that heals, cleanses, and strengthens us. You can read more about dynamis and see its application in the New Testament by clicking here.
I think I'll save some of the other symbolic representations of miracles, and how they relate to spiritual healing for another post.
A Sign of Christ
In John, in every instance of the word miracle or miracles, the Greek word is semeion. It means a sign or token. It is an identifying mark so the reader cannot miss the fact that this is the Christ. There are seven distinct miracles in John, each clearly pointing to Jesus. You can click here for more information on this word origin.
For example, the first miracle of converting water into wine in John chapter 2, identifies Jesus as the Incarnate Son of God. Water symbolizes the spiritual realm. Jesus spoke often about "living water," which could "spring up into everlasting life" (see John 4:10-14). Water is somewhat transparent. You can see through its liquid form. And water vapor is invisible, reminding us of things which can only be seen through spiritual eyes (see 1 Corinthians 2:14). Living water represents the divine nature of God. Eternal life is the kind of life we can receive as we become like God in every way. Thus, water symbolizes divinity.
As Jesus turns water into wine, His mission as the "Word made flesh" is revealed (see John 1:14). Wine represents blood, and blood represents mortality. Thus, the Word, the premortal Jehovah, is made flesh, as Jesus Christ, the Son of God, takes on a mortal, earthly tabernacle of flesh and blood.
Miracles Demonstrating Power
Mark portrays the miracles of Jesus as a representation of His power. He seems almost preoccupied with the miracles of Jesus, to the point that the teachings are reduced, and in some cases, omitted in order to stay focused on the miraculous works of Jesus. There is no infancy narrative, no Sermon on the Mount, and even similar teachings in Matthew 13 are drastically cutback in Mark 4.
In Mark chapter 1 we read:
"And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
"And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes" (Mark 1:21-22).
But Mark never tells us what Jesus taught, because he has to get on with a series of miracles in the very first chapter, and the first is a man with an unclean spirit, so this becomes a direct confrontation with Satan. In fact, later in the chapter, He casts out other devils with such domination that He "suffered not the devils to speak" (see Mark 1:34).
In Mark, the Greek word for miracles is dynamis. It means strength, power, or ability. This is the Greek origin for English words like dynamic or dynamite. It's a powerful word. When the woman with the issue of blood touches the hem of the garment of Jesus, He says, "I perceive that virtue is gone out of me" (Luke 8:46). The original Greek word for virtue is dynamis. It is the power of Christ and His Atonement that heals, cleanses, and strengthens us. You can read more about dynamis and see its application in the New Testament by clicking here.
I think I'll save some of the other symbolic representations of miracles, and how they relate to spiritual healing for another post.
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