The Prostitute Fig Tree

At the risk of having my blog blocked as an inappropriate site, I chose this title which fits one of Dictionary.com's definitions of prostitute, defined as "to put to any base or unworthy use."
  
The scriptures speak of an event in the life of the Savior as He enters Jerusalem and encounters a certain fig tree. The verses read:

"Now in the morning as he returned into the city, he hungered.

And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!" (Matthew 21: 18-20).


There are several interesting doctrines springing forth from the Savior's comments on this poor fig tree.

The Bible Dictionary tells us that fig trees develop differently from other trees. "The tree is one of the earliest to show its fruitbuds, which appear before the leaves; thus a fig tree with leaves would be expected to also have fruit. Jesus’ cursing the fig tree for its fruitlessness (Mark 11:12–13, 20–23) was an allusion to the fruitlessness of Israel. The time when the leaves appear indicates that summer is 'nigh at hand.'" 

Fig trees, and particularly fig leaves, wherever you see them, symbolize fruitfulness. Adam and Eve were given the commandment to "be fruitful, and multiply, and replenish the earth" (Genesis 1:28). After Adam and Eve partook of the forbidden fruit, "they sewed fig leaves together, and made themselves aprons" (Genesis 3: 7). This was to serve as a covering, but also it represented God's will that they be fruitful and multiply and replenish the earth. Fruitfulness also applies to good works. 

The hapless fig tree produced neither fruit, and thus becomes cursed and cut off to those eternal blessings. Of course this is purely symbolic. The fig tree obviously is not capable of transgressing any law. But this innocent fig tree becomes a counterfeit, immoral, prostitute tree as it imitates the sacred reproductive act merely by displaying leaves, but in reality nothing is produced. 

Jesus desires to be in the everyday details of our lives. He wants nothing more than to make life fruitful, rich, and rewarding. In modern times He has quoted from His own Olivet Discourse. In the Doctrine and Covenants we read, 

"And when the light shall begin to break forth, it shall be with them like unto a parable which I will show you—

 Ye look and behold the fig trees, and ye see them with your eyes, and ye say when they begin to shoot forth, and their leaves are yet tender, that summer is now nigh at hand" (D&C 45: 36-37). 

The light breaking forth is the restoration of His gospel. He invites us to take full advantage of it and reap great harvests before the summer is ended. Tomorrow begins the summer months and marks an opportunity to be grateful for bounteous blessings.  "The Lord requireth the heart and a willing mind; and the willing and obedient shall eat the good of the land of Zion in these last days" (D&C 64: 34).
    

Half Measures and the Prodigal Son

I vividly remember the early days of recovery, especially the first couple of weeks. At the beginning of each AA meeting, we would read from The Big Book of Alcoholics Anonymous a portion of chapter 5 entitled "How It Works." We would read that "half measures availed us nothing." And I heard people say, "God is everything or He's nothing."

In the early days surrender seemed impossible. I reread Step Three in the AA version: "Made a decision to turn our will and our lives over to the care of God as we understood Him." I had a hunch of what God might require from me, and I certainly did not want to turn over my entire will and my whole life just to get sober from alcohol.

Now I can't get the Prodigal Son off my mind. He has what the Big Book describes as a "moment of clarity," or in the scriptural version, "He came to himself" (Luke 15: 17). But the idea of returning to his Father with "full purpose of heart," as a spiritually begotten son, not only seems difficult, but perhaps impossible (see 3 Nephi 18: 32). 

I began to plan out what I could do to graduate from AA and learn to control and manage my drinking. Perhaps I could be like the Prodigal Son and graduate from slave to servant. As the prodigal reasoned, "How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!" So thought I, "How many others can drink and get away with it." Or, "How many others can manage their lives" (see Luke 15: 17). There had to be, as the Big Book describes, "an easier, softer way."

And so I took action, like others in a previous Lukan parable, to have myself excused from "eating bread in the kingdom of God" (Luke 14:15). Many were invited to sup with the Lord, but some had new ground to care for, some had just bought new oxen (or maybe a new car), so they sought to be excused at suppertime.

And there is the crux of the matter. By surrendering to God the greatest blessings of life and eternity are to be enjoyed. But after almost 26 years of sobriety from alcohol and drugs, I'm still "a great way off," and struggle to surrender entirely (see Luke 15:20). Sometimes I'm ashamed of my feeble attempts.

But the blessings I've experienced in the attempt are beyond my ability to express. The sweet joy of the Spirit is something I never thought possible. I'm always given more than I deserve. Trying to pay back my Heavenly Father is like trying to pay back my earthly father (and mother). I just get further behind.

Like the tender mercies I feel as I study the scriptures and ponder my blessings. And like the tender mercy I received this morning with just enough sunshine to complete my Saturday walk before the rain began.

When I feel and notice I'm too weak to surrender fully and feel like Nephi to exclaim, "Notwithstanding the great goodness of the Lord, in showing me his great and marvelous works, my heart exclaimeth: O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities" (2 Nephi 4:17).  

But He keeps inviting me back to sup with Him one more time.

A Penitent Prodigal Returns in Royal Raiment

My memories are vivid of the awful despair on that night over 25 years ago as my soul cried out to God for help. I had not experienced a sober day in over seven years, and the thought of returning home to a former life filled me with terror. I remember the whisperings of the enemy who said I had gone too far astray and out of reach of God's help. And he defied my attempt to seek divine help by saying, "How dare you approach God after all you've done."

My plea would not seem grandiose to others, but it was earth-shaking to me. I pleaded for one sober day, perhaps hoping to sneak in the back door as a begging servant. Like the Prodigal Son, it might not be too much to ask to come back as a second-class citizen.

My addictions had carried me away to a far country--not geographically, but still I was a slave to alcohol. Seeking instant gratification I could not wait, but asked for the goods that fell to me and headed for party land. Like the prodigal, I soon was in want, followed by desperation. Like the prodigal, I "would fain have filled (my) belly with the husks that the swine did eat" (Luke 15:16). That, my friends, is addiction language. In Alcoholics Anonymous, we call it "The God Hole." It's that empty space in the middle of our souls, in the belly, the seat of feeling, that we try to fill with alcohol, drugs, sex, food, and many other things. Isaiah described it 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). But the thirst is never quenched and the appetite never satisfied. My friends, it's not by accident that the prophecy of the Book of Mormon occurs in the same chapter.

My prayer on July 31, 1989--my sobriety date from alcohol and drugs--was short and simple, but full of "energy of heart:" "Dear God, help me. I'm beat." Immediately, I was filled with a peace beyond my understanding, and certainly far beyond what I deserved."

In the Biblical account, the prodigal conceives an idealistic solution that goes like this:

" I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,

And am no more worthy to be called thy son: make me as one of thy hired servants.

And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him" (Luke 15:18-20).


Ditto for me. For while I was a great way off, I felt the welcoming embrace of a Heavenly Father, a Savior, an earthly father and mother, and a wonderful family. And I'm sure my sweet wife was somewhere praying that her "royal priesthood holder" (a term she later used on me) would get his act together and come find her. And perhaps my dear kids were cheering for me from the spirit world. But for me, a wife, kids, and temple blessings were all virtual impossibilities.

The Prodigal Son makes his offer, which the father flatly refuses. The father's response may have been something like, "Are you kidding. 'I gave Egypt for thy ransom'" (Isaiah 43:3). Actually, He gave more.

After a few months of sobriety, I thought perhaps I could sneak in the church doors, find a spot on the back row and nobody would notice. In a few months the bishop pulled me into his office and began talking about a return to the temple. My reply was, "Well, that's impossible, Bishop, you see, I'm an alcoholic. I expected him to say, "Thanks, I didn't know that," and excuse me from his office. Instead he did just the opposite by saying, "I know. Now let's talk about what stands between you and the temple."

The father of the Prodigal Son calls for a change of shoes, the best robe, and a ring. The change of shoes recalls Moses on the mountain of God, as the Lord says, "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5).

The robe would symbolize the robe of the priesthood, and would grant the son a great blessing as described by Jacob in the Book of Mormon. It would bless him with a "perfect knowledge of (his) enjoyment, and . . . righteousness, being clothed with purity, yea, even with the robe of righteousness" (2 Nephi 9:14).

The ring represents the eternal verdict of the King and His sealing power. Anciently, kings would use a signet of a ring to stamp and seal the judgment of the king. Mordecai was given authority to "write . . . also for the Jews . . . in the king’s name, and seal it with the king’s ring: for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse" (Esther 8:8). Joseph was given a ring from Pharaoh. The scripture records, 

"And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt" (Genesis 41:42-43). 

I think you'll see some similarities with the Savior in this example.

This sealing power found only in the temple is more than the sealing of families, as wonderful as that is. It's the sealing described in D&C 131 as the "more sure word of prophecy," and it "means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood" (D&C 131:5). It is actually the pronouncement of the son as a king and a priest, and his wife as a queen and a priestess.

Does this sound anything like the Prodigal Son's plan to return as a lowly servant?

And the promises are made sure by the older brother standing in the wings. On one level, we can see the older brother's jealousy and perhaps we read into it a bit of a temper tantrum. But on another level, this older brother is your Savior. The verse reads, 

"And he was angry, and would not go in: therefore came his father out, and entreated him" (Luke 15:28).

In the original Greek it reads a little differently. The Greek word for would is thelo, and in another rather famous passage it is translated as will. I'm referring to the Savior's prayer in Gethsemane: "O my Father, if it be possible, let this cup pass from me: nevertheless not as I will (thelo), but as thou wilt" (Matthew 26:39).

The older brother is saying, "It's not my will to go in." But the older son's protest is unanswered. Remember they are having a sacrificial feast and the "fatted calf" in the story would represent an animal offering, and thus, a substitute sacrifice. But in the case of the Prodigal Son, the older brother would become the priest, the sacrificer, and the sacrifice. In other words, unlike Abraham and Isaac, this time there would not be a ram in the thicket. The Older Brother would feel firsthand the anguish of being in want, the shame of having to return home penniless, and to be so hungry and addicted that he would fain fill his belly with the husks the swine did eat.

I marvel that my Savior would descend so low to rescue a wretched drunk like me. I marvel in His mercy and grace, and sometimes feel glimpses of His love. I feel ever grateful for the Spirit who confirms such supernal truths as these. As I return home to a loving wife and great kids after attending my Twelve Step meeting, I feel His Spirit and know His watchful eye is upon all my brothers and sisters. 

The Blazing Throne of God

I am intrigued by the use of fire in the scriptures. It seems to be a dividing line between the glories of eternity and the torments of hell. I once quoted a verse in Isaiah as I was teaching a group of youth. The verse reads, "Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" (Isaiah 33:14). Before reading further, I asked my students if Isaiah was speaking of heaven or hell. There is "that lake of fire and brimstone, which is endless torment" (2 Nephi 9:19). The students were convinced that this was hell.

Then we read the next verse together, "He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood (violence), and shutteth his eyes from seeing evil" (Isaiah 33:15). That certainly doesn't sound like a candidate headed for hell, rather it sounds like celestial glory.

Jesus gives the interesting parable of Lazarus. The story goes as follows.

"There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;

And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence" (Luke 16:19-26).


Lazarus is carried into Abraham's bosom, as a type of being embraced by the Father, where he sees as he is seen and knows as he is known (see D&C 76:94). The unnamed rich man sees the Abrahamic Covenant from afar, rather than being embraced by it. And he is tormented in the flames of glory.

Where is the dividing line? Is it not the gulf between? I'm thinking Lazarus is in the midst of flames too. 

Nephi explains this gulf in his father's vision of the tree of life, and describes it as "an awful gulf, which separated the wicked from the tree of life, and also from the saints of God." He further explains, "And I said unto them that our father also saw that the justice of God did also divide the wicked from the righteous; and the brightness thereof was like unto the brightness of a flaming fire, which ascendeth up unto God forever and ever, and hath no end" (1 Nephi 15: 28,30).

The fire, like Lazarus, ascends up to the presence of God to be embraced by the Father. Lazarus, like the burning bush, representing the presence of God and seen by Moses, was not consumed nor tormented in the flame (see Exodus 3:2).

When Joseph Smith sees the Celestial Kingdom, he describes it as follows:

"I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire;

Also the blazing throne of God, whereon was seated the Father and the Son" (D&C 137: 2-3).

As two lighted matchsticks are held closely together, they become one flame. Jesus prayed during His great intercessory prayer, "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us" (John 17: 21). Isn't that the meaning of atonement--at-one-ment.

As doesn't that perfectly express celestial glory?

An Apostolic Pool of Keys and Ordinances

John chapter 9 describes a significant event when Jesus heals a man born blind. "And as Jesus passed by, he saw a man which was blind from his birth." There could have been visual evidence the man was blind, but I like to think of this describing how Jesus views us from the inside looking out. Jesus sees how this man sees only darkness.

His disciples ask, "Master, who did sin, this man, or his parents, that he was born blind?" This verse tells us Jesus must have previously taught something about the premortal realm. The parents obviously had committed sins, but the man himself was born innocent, unless he had sinned in premortal life.

After the Savior points out that this is the wrong question anyway, He heals the blind man. The description of this miracle is very interesting. The scripture records,

"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" (see John 9:1-7).

The Savior creates some mud, and in a sense, recreates the man. This echoes the creation of man in Genesis, where it states, "But there went up a mist from the earth, and watered the whole face of the ground. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2:6-7). The same elements are repeated. The ground is watered and newness of life is created. And the same Creator is present in both accounts.

The man has his eyes anointed. Here is an interesting choice of words. It could have said rubbed, smeared, placed, or daubed, but this is an anointing. We begin to see the spiritual implications as we compare this with Enoch and his calling. Enoch did not suffer from physical blindness, nevertheless his eyes were anointed. In the Pearl of Great Price we read, 

"And the Lord spake unto Enoch, and said unto him: Anoint thine eyes with clay, and wash them, and thou shalt see. And he did so.

"And he beheld the spirits that God had created; and he beheld also things which were not visible to the natural eye; and from thenceforth came the saying abroad in the land: A seer hath the Lord raised up unto his people" (Moses 6:36).

Jesus then commanded the man to wash in the pool of Siloam. Now we have both a washing and an anointing. This passage in John has several temple themes. The Pool of Siloam is situated near the temple. Besides the ordinances of washing and anointing, there are other temple concepts conveyed. 

The water from the Pool of Siloam originates at the Gihon Spring. Gihon in Hebrew means to "gush forth" or "burst forth." King Hezekiah created a tunnel bringing the water from the spring inside the city walls and into this pool where enemies could not access the water supply.

Solomon was anointed king at the Gihon Spring. In the Old Testament we 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.

"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 1:38-39).

At this location one could be anointed to become a king (or a queen), and a priest was also present.

It is rare that we get an interpretation of a verse within the text, but we have one here. The word Sent (and note the capitalization) is the Greek word apostello, where we get the English word apostle. It describes the Savior's mission and means "one sent forth."

We now have a pool of ordinances giving new life and enhanced vision. We have a pool of keys and ordinances administered by those "sent forth" who hold apostolic keys, enabling us to become washed and anointed with the potential to become kings and queens and priests and priestesses.

This event in the Savior's ministry is so typical of mortal life. How easy it is to get a little mud in our eyes, and the waters are muddied with the mortal and the mundane. But if we receive of gospel ordinances and keep our covenants associated therewith, the muddy and the mundane can be washed away and we can see the things of eternity more clearly.

After the restoration of the Aaronic Priesthood and after receiving the ordinance of baptism, similar to a washing, Joseph Smith and Oliver Cowdery related 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" (Joseph Smith--History 1:73).

The Light of the World

There are several themes running continuously through the Gospel of John. There is the recurring theme of blood, water, and Spirit. John also creates an interesting contrast of darkness and light. 

In the beginning, which is really the beginning of the Bible, John sets up a prologue. Look at how light and darkness are contrasted.

"In him was life; and the life was the light of men.

"And the light shineth in darkness; and the darkness comprehended it not. 

"The same came for a witness, to bear witness of the Light, that all men through him might believe.

"He was not that Light, but was sent to bear witness of that Light" (John 1:4,5,7,8).

Then in chapter 3, we read of Nicodemus, who "came to Jesus by night" (John 3:2).

In chapter 4 we read of a Samaritan woman at Jacob's well. The woman is surprised that Jesus, being a Jew, would even associate or speak with her. And this unlikely encounter, unlike the perhaps secret encounter with Nicodemus at night, occurs in broad daylight at high noon, the "sixth hour" (see John 4:6). 

In chapter 7, Nicodemus is mentioned again. He is referred to as "he that came to Jesus by night" (John 7:50).

In chapter 8, Jesus proclaims Himself by saying, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" (John 8:12).

In chapters 1 and 8, light is associated with life, and particularly eternal life.

In chapter 9, Jesus heals a man born blind. He said, "I must work the works of him that sent me, while it is day: the night cometh, when no man can work.

"As long as I am in the world, I am the light of the world" (John 9:4-5).

In chapter 11 as Jesus goes to raise Lazarus from the dead, He says, "If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him" (John 11:9-10).

Backdrop for John 7 and 8

As John makes the contrast of light and darkness in chapters 7 and 8, there is an important event going on. It is the Feast of Tabernacles (Succoth)--the feast of all feasts (see John 7:2,37). There were two great events at the Feast of Tabernacles. The one was the drawing of water from the Pool of Siloam and its libation upon the altar of the temple, and the other was "the illumination of the temple courts by four golden candelabra" (Bible Dictionary, "Feasts"). It is in this temple setting where Jesus proclaims, "I am the light of the world" (John 8:12).

Light of the World in the Book of Mormon

The concept of light is highlighted in the Book of Mormon. At the birth of the Savior signs are given on the American Continent. "At the going down of the sun there was no darkness; and the people began to be astonished because there was no darkness when the night came" (3 Nephi 1:15).

At the crucifixion of the Savior, contrasting signs appeared.

"There was thick darkness upon all the face of the land, insomuch that the inhabitants thereof who had not fallen could feel the vapor of darkness;

"And there could be no light, because of the darkness, neither candles, neither torches; neither could there be fire kindled with their fine and exceedingly dry wood, so that there could not be any light at all;

"And there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars, for so great were the mists of darkness which were upon the face of the land" (3 Nephi 8:20-22).

As the Light of the World comes into the world, there can be no darkness. As the Light of the World leaves the world, there can be no light.

In verse 22 of the above verses, there is another important concept taught. In this verse, light is associated with glory. There is no light emanating from the sun, moon, or stars. In Doctrine and Covenants, section 76, and also 1 Corinthians, chapter 15, comparisons are made regarding celestial, terrestrial, and telestial states of glory, corresponding with the sun, moon, and stars.

The message is clear: There is no glory, not even telestial glory, without Christ!

Light and darkness cannot coexist. Light always dispels darkness, but no amount of darkness can overcome light. When light is present, the darkness must leave.

The message is clear: Jesus Christ, as the Light of the World, can and will overcome all things. If we are yoked to Him, we will be victorious. 

The Good Samaritan

The Savior can be found in about ninety percent of His parables if examined closely. The parable of the Good Samaritan is no exception. Most of the Lord's teachings can be discerned on at least three or four levels, corresponding to the degrees of glory.

There is the telestial level of not getting it, or absolutely no interest in any of its contents. There is the terrestrial level. This is the level of human interaction and code of moral ethics. For this parable, it is the obvious message of being kind and caring for one's neighbors, which includes everyone.

There is the celestial level. As disciples of Christ, we don't get to skip the terrestrial and go straight to the celestial level, because the celestial level always deals with the quest to become like God. But for this post, we are going to bypass the obvious Good Samaritan message and look at the message of the Atonement buried deep in this parable, because it's Easter weekend.

In just eight verses there are volumes of doctrine. The parable is given in Luke, chapter 10, verses 30-37.  So let's dig in.

In response to the lawyer's question of "Who is my neighbour?" the Savior begins.

"A certain man went down from Jerusalem to Jericho."  Defining the "certain man" is key to understanding this parable. So perhaps we should start with someone whose name means "man or mankind," and that would be Adam. Click here for a link to his name.

Jerusalem sits on a mountain top about 2,500 feet above sea level. The descent from Jerusalem to Jericho is about 3,300 feet downward. Click here for Bible Map 14 which graphically illustrates this concept. 

Because Adam is a prototype for each of us, it represents the Fall and our descent into mortality. So place yourself in this story in place of the "certain man" or "certain woman."

"And fell among thieves, which stripped him of his raiment, and wounded him, and departed."  The thieves are Satan and his followers. But notice how they are only interested in one thing. Satan wants to strip you (remember your part in this story) of your raiment. He wants to strip you of your covenants. The "certain man" must have had a watch, or jewelry, or money, but that's not what these thieves are interested in. 

In the original Greek the word raiment is ekduo. Click here for the original meaning, and note the description that raiment is the "clothing of the soul." It is the undoing of a similar Greek word given here. Ekduo is to undo the enduo, and enduo is where we get the English word endowment. This thief wants to undo your covenants, and especially those made in the temple. This thief can leave us wounded.

After Adam and Eve partook of the forbidden fruit, Satan was cast out of the garden with similar language to that given in the above verse. Lucifer had to depart.

"Leaving him half dead." After the Fall, Adam, Eve, you, and me were left physically alive, but with the promise of imminent death (see Genesis 2:17). Man is left physically alive, but spiritually dead since he is now shut out from the presence of God (see Moses 5:4).

"And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side."

On the terrestrial level of this story, it's easy to blame the apathetic priest, but on the celestial level, don't get angry with him. He's doing the best he can. Once each year on the Day of Atonement (Yom Kippur), the presiding priest of the Levitical order would go alone into the tabernacle (or temple) and make an atonement for all Israel (see Leviticus 16). But this priest can only guess what you and I are going through in life. He might imagine, but he can only see from the "other side" of the street. The Levite, who assists the priest, described in the next verse has the same problem.

"But a certain Samaritan, as he journeyed" Samaritans were considered unclean by the Jews, since they had intermarried with Gentiles and the kings of Assyria had repopulated Samaria with Babylonians and other outsiders (see 2 Kings 17:24). Thus, they were half Israelite and half Gentile. The identity of this "certain Samaritan" is symbolically certain. Jesus was half mortal, having a mortal mother, and half immortal, having an immortal Father. Jesus Christ becomes the "Good Samaritan" in this story. During His mortal ministry, He journeyed through mortality like Adam, Eve, you, and me.

"Came where he was: and when he saw him, he had compassion on him" The Good Samaritan is not limited in His understanding of temptation and suffering experienced by Adam, Eve, you, or me. Unlike the priest, He doesn't have to guess. He experienced every temptation, disappointment, heartache, and pain you and I would ever have to suffer. Thus, He "came where he was." You are never alone. Jesus is right there with you.

The word compassion means "moved in the bowels" or "torn in the gut." Here is a link.

"And went to him, and bound up his wounds, pouring in oil and wine"  The "anointed One," Jesus Christ, is foretold in Isaiah. "The Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted" (Isaiah 61:1). Only He can bind up the wounds. Moses was told to "take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy" (Exodus 40:9). The name Gethsemane in Hebrew means "oil press." In a scriptural sense, oil can only come from God. When one receives an anointing with oil, it is to enable that person to become holy like God.

The wine represents His blood which was shed for Adam, Eve, you, and me. It is sacramental imagery, suggesting how we can be healed only through the Atonement.

"And set him on his own beast" The beast would represent a mortal body. This may sound a bit strange, but I believe in Gethsemane, each of us took a turn "riding upon the beast," as our pains, sufferings, shortfalls, and temptations were placed upon the only completely pure body. "Surely he hath borne our griefs, and carried our sorrows" (Isaiah 53:4).

"And brought him to an inn, and took care of him."  The inn represents His Church. Through His restored Church we receive those teachings and ordinances that will enable us to become like Him and to be exalted. On a conference weekend, like this one, we can feel "taken care of" and watched over.

"And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee."

After the resurrection of Jesus Christ, the keys and authority were committed into the hands of the apostles. Those same keys were restored in the latter days. But in the parable, the innkeeper is given a blank check to take care of Adam, Eve, you, and me. The phrase, "whatsoever thou spendest" demonstrates the infinite nature of Christ's Atonement. It covers all and any costs, and is infinite in scope. Those who assist in this work will be well repaid!

The phrase, "When I come again," surely speaks of His Second Coming when He will reign as King of kings.

We are all blessed through His atoning grace. 

Happy Easter!