Lehi's vision of the Tree of Life gives insight to the Atonement of Jesus Christ. There are many choices represented in this vision. There are those who never commence in the path to the tree, those who feel their way toward the great and spacious building, those who are diverted along the path, those who partake of the fruit and then become ashamed, and those who "press forward" and partake of the mercies and love of Jesus.
Some of these groups are easy to identify, such as those "feeling their way towards that great and spacious building," representing those who are pursuing only natural feelings and carnal appetite.
Upon my last reading of the Book of Mormon, I was impressed with those who stuck with the iron rod and actually made it to feast at the table of the Lord. The journey was not so apparent as with some of the other groups.
One particular verse grabbed my attention:
"But, to be short in writing, behold, he saw other multitudes pressing forward; and they came and caught hold of the end of the rod of iron; and they did press their way forward, continually holding fast to the rod of iron, until they came forth and fell down and partook of the fruit of the tree" (1 Nephi 8: 30).
In my youth I had a summer job, for two or three summers, picking cherries. We used a ladder to reach the upper branches, and stood on the ground to pick the low hanging fruit. We always tried to reach as high as possible and stood on tippy toes to reach the fruit.
That's why I was amazed at the people in this vision who picked fruit from an unlikely position. The verse said they "fell down" to partake of the fruit. This defies everything I ever learned about fruit picking. I never was able to pick cherries crawling on my belly. But after years of groveling in the dust, I did eventually learn something about the Atonement of Jesus Christ.
In this process of trying to hold fast and keep pressing forward, we are going to encounter resistance. And just how much of this can I do and take credit for? In my own arrogant way I felt self-sufficient and thought I could make it on my own merits. I should have kept reading in the Book of Mormon to find "there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise" (2 Nephi 2: 8).
So the Lord gave me a mortal weakness, according to the flesh (actually He gave me a long list of them), just as He promises even later in the Book of Mormon, when He says, "I give unto men weakness that they may be humble" (Ether 12: 27).
So He gave me tendency toward a disease, which I quickly acted upon (see 2 Nephi 2: 26-27). And that disease was alcoholism and addiction. Even with this I thought I could press forward and do it my way. But I eventually hit bottom and fell hopelessly on the ground.
I didn't realize this was a good position to partake of the fruit of the Tree of Life. Had I studied the Book of Mormon more carefully I would have seen that the prostrate position was a good one to receive the tender mercies of the Lord.
Here are a couple of related passages:
"And it came to pass that when Aaron had said these words, the king did bow down before the Lord, upon his knees; yea, even he did prostrate himself upon the earth, and cried mightily, saying:
"O God, Aaron hath told me that there is a God; and if there is a God, and if thou art God, wilt thou make thyself known unto me, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day" (Alma 22: 17-18).
And this one:
"Now when the people saw that they were coming against them they went out to meet them, and prostrated themselves before them to the earth, and began to call on the name of the Lord" (Alma 24: 21).
I had to fall down in the depths of humility and turn to God to have any chance of standing on my own two feet. And thus it is with the best fruits He has to offer. We have to grapple with life's challenges, whether addiction, sickness, financial crisis, or just plain old sin, and find out we really can't do it alone. Then we "fall down" and partake of the fruit of the Atonement--fruit having the capacity "to make one happy" (1 Nephi 8: 10). It is by pleading with God for help, healing, and wholeness that we are "encircled about eternally in the arms of his love" (2 Nephi 1: 15).
Sunday, March 27, 2016
Sunday, March 20, 2016
Waving Palms and Shouting Hosannas to the King of Glory
I look to the western skies ablaze like a flaming fire as the sun sets on a spectacular day. The beautiful sunset going on right now is a fitting capstone to a beautiful day and the perfect reminder of the "shining of a flaming fire by night" and "a tabernacle for a shadow in the daytime from the heat, and for a place of refuge" (Isaiah 4: 5-6).
Many of us were blessed to witness the typical transformation wrought by a glorious Redeemer, who exchanges our mourning for the oil of joy, our heaviness for the garment of praise, and ashes for beauty (see Isaiah 61: 3).
And on another beautiful Palm Sunday, like today, a similar plea went up to the Highest as the first temple was dedicated 180 years ago. The "oil of joy" and the "garments of praise" being put to their divine use as the Prophet pleaded, "And let these, thine anointed ones, be clothed with salvation, and thy saints shout aloud for joy. Amen, and Amen" (D&C 109: 80).
Little did I realize, starting the difficult journey of recovery, and hoping merely to roam the wilderness as a second-class citizen, that I would ever be privileged to shout Hosannas to the King.
One of my first sober Christmas holidays I decided to join the "Messiah Sing-In" at the Provo Tabernacle. There were hundreds singing praises, a superb orchestra, and some talented soloists. We joined the chorus in true "surround sound" with lyrics like,
"And the glory of the Lord shall be revealed, and all flesh shall see it together" (Isaiah 40: 5).
"Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in" (Psalm 24: 7).
Little did I realize, that historic building would burn to the ground. And after it happened, little did I realize, God would inspire a holy prophet and the remaining skeleton would reappear as "Holiness to the Lord." Yes, His glory will now be revealed in that house, where "the King of Glory" can come in.
Today I observed waved white handkerchiefs and pleas of "Hosanna, save us now." Little did I realize, as a wretched drunk, that the clean white handkerchiefs were symbolic of the palms, symbolizing victory over the chains of alcoholism and even death itself. Little did I realize, that on the Palm Sunday of March 27, 1836 the dedicatory prayer included a verse about victory that states,
"That our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings" (D&C 109: 76).
With the ashes of a broken life, scarred by addiction, little did I realize that I would ever be allowed to wave palms in my hand. Nor could I understand that it was a type and shadow of the King who rode into Jerusalem on the first Palm Sunday as the people "took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord" (John 12: 13).
On a cold December night, as I watched and listened to a beautiful soprano soloist sing, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee," little did I realize I was within the King's walls (see Zechariah 9: 9). After all, I was just a citizen of the community, and a second-class citizen at best.
Little did I realize, the King didn't want me back as a second-class citizen. He wanted me to come back like Him, and like the beauty of the tabernacle He transformed.
Many of us were blessed to witness the typical transformation wrought by a glorious Redeemer, who exchanges our mourning for the oil of joy, our heaviness for the garment of praise, and ashes for beauty (see Isaiah 61: 3).
And on another beautiful Palm Sunday, like today, a similar plea went up to the Highest as the first temple was dedicated 180 years ago. The "oil of joy" and the "garments of praise" being put to their divine use as the Prophet pleaded, "And let these, thine anointed ones, be clothed with salvation, and thy saints shout aloud for joy. Amen, and Amen" (D&C 109: 80).
Little did I realize, starting the difficult journey of recovery, and hoping merely to roam the wilderness as a second-class citizen, that I would ever be privileged to shout Hosannas to the King.
One of my first sober Christmas holidays I decided to join the "Messiah Sing-In" at the Provo Tabernacle. There were hundreds singing praises, a superb orchestra, and some talented soloists. We joined the chorus in true "surround sound" with lyrics like,
"And the glory of the Lord shall be revealed, and all flesh shall see it together" (Isaiah 40: 5).
"Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in" (Psalm 24: 7).
Little did I realize, that historic building would burn to the ground. And after it happened, little did I realize, God would inspire a holy prophet and the remaining skeleton would reappear as "Holiness to the Lord." Yes, His glory will now be revealed in that house, where "the King of Glory" can come in.
Today I observed waved white handkerchiefs and pleas of "Hosanna, save us now." Little did I realize, as a wretched drunk, that the clean white handkerchiefs were symbolic of the palms, symbolizing victory over the chains of alcoholism and even death itself. Little did I realize, that on the Palm Sunday of March 27, 1836 the dedicatory prayer included a verse about victory that states,
"That our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings" (D&C 109: 76).
With the ashes of a broken life, scarred by addiction, little did I realize that I would ever be allowed to wave palms in my hand. Nor could I understand that it was a type and shadow of the King who rode into Jerusalem on the first Palm Sunday as the people "took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord" (John 12: 13).
On a cold December night, as I watched and listened to a beautiful soprano soloist sing, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee," little did I realize I was within the King's walls (see Zechariah 9: 9). After all, I was just a citizen of the community, and a second-class citizen at best.
Little did I realize, the King didn't want me back as a second-class citizen. He wanted me to come back like Him, and like the beauty of the tabernacle He transformed.
Tuesday, March 8, 2016
Up in Smoke
Twice in the wilderness Lehi and his family give thanks and offer burnt offerings. When Nephi and his brothers return from Jerusalem after obtaining the brass plates, the record states, "They did rejoice exceedingly, and did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel" (1 Nephi 5: 9).
Then again at the end of Chapter 7 in First Nephi, it states,
"And after I and my brethren and all the house of Ishmael had come down unto the tent of my father, they did give thanks unto the Lord their God; and they did offer sacrifice and burnt offerings unto him" (1 Nephi 7: 22).
The latter reference occurs right before they gather seeds, grain, and fruit in preparation for the long journey into the wilderness. The timing of these events is significant.
The Book of Mormon uses the term "burnt offering" in an almost generic manner. Almost all the sacrifices are burnt offerings. But in the Old Testament there are three basic kinds of sacrifice. There is the sin offering, the burnt offering, and the peace offering. And they go in that order when performed consecutively.
The Bible Dictionary states, "The fat of the sin offering, as the choicest part of the flesh, was in every case burnt upon the altar" (Bible Dictionary, "Sacrifices"). The sin offering represented atonement, as sins were expiated.
The burnt offering came next, and it represented sanctification and surrender to God. "The burnt offering got its Hebrew name from the idea of the smoke of the sacrifice ascending to heaven. The characteristic rite was the burning of the whole animal on the altar" (Bible Dictionary, "Sacrifices"). This is the kind of sacrifice emphasized by Lehi and his family in the wilderness.
The instruction for burnt offering in the Old Testament goes as follows:
"But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord" (Leviticus 1: 9).
The Hebrew word for burnt offering means "to ascend." Click here for a link to the Hebrew word. You may be interested in the second definition of "ascent, stairway, steps."
This kind of sacrifice and surrender is a symbolic, heavenly ascent. It's the kind of offering that brings us closer to the Father and His Beloved Son.
There are two aspects to the burnt offering and its symbolism. Notice the whole animal is burnt on the altar. We become willing to fully sacrifice the animal inside and put off the natural man and put on Christ (see Mosiah 3: 19; Galatians 3: 27).
The smoke of the sacrifice represents self will. I must be willing to let my will go up in smoke. When I picture such imagery in my mind, I can see myself clawing and fanning the smoke to hold on to my own will, but the best sacrifices are, of course, voluntary.
The timing of this sacrifice is important because Lehi and his family are getting ready to depart into the wilderness. Such a journey can only be navigated successfully with full purpose of heart and complete trust in God. Can you imagine how difficult the journey could be with even an ounce of self-will or selfishness?
Later, Alma would describe the journey and those times when total surrender to God was not achieved. "They tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst, because of their transgressions" (Alma 37: 42). I often wonder if it was really the lack of food and water, or if perhaps holding onto self-will prevented them from having their pains "swallowed up in the joy of Christ" (see Alma 31: 38).
This book really can bring us closer to God!
Then again at the end of Chapter 7 in First Nephi, it states,
"And after I and my brethren and all the house of Ishmael had come down unto the tent of my father, they did give thanks unto the Lord their God; and they did offer sacrifice and burnt offerings unto him" (1 Nephi 7: 22).
The latter reference occurs right before they gather seeds, grain, and fruit in preparation for the long journey into the wilderness. The timing of these events is significant.
The Book of Mormon uses the term "burnt offering" in an almost generic manner. Almost all the sacrifices are burnt offerings. But in the Old Testament there are three basic kinds of sacrifice. There is the sin offering, the burnt offering, and the peace offering. And they go in that order when performed consecutively.
The Bible Dictionary states, "The fat of the sin offering, as the choicest part of the flesh, was in every case burnt upon the altar" (Bible Dictionary, "Sacrifices"). The sin offering represented atonement, as sins were expiated.
The burnt offering came next, and it represented sanctification and surrender to God. "The burnt offering got its Hebrew name from the idea of the smoke of the sacrifice ascending to heaven. The characteristic rite was the burning of the whole animal on the altar" (Bible Dictionary, "Sacrifices"). This is the kind of sacrifice emphasized by Lehi and his family in the wilderness.
The instruction for burnt offering in the Old Testament goes as follows:
"But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord" (Leviticus 1: 9).
The Hebrew word for burnt offering means "to ascend." Click here for a link to the Hebrew word. You may be interested in the second definition of "ascent, stairway, steps."
This kind of sacrifice and surrender is a symbolic, heavenly ascent. It's the kind of offering that brings us closer to the Father and His Beloved Son.
There are two aspects to the burnt offering and its symbolism. Notice the whole animal is burnt on the altar. We become willing to fully sacrifice the animal inside and put off the natural man and put on Christ (see Mosiah 3: 19; Galatians 3: 27).
The smoke of the sacrifice represents self will. I must be willing to let my will go up in smoke. When I picture such imagery in my mind, I can see myself clawing and fanning the smoke to hold on to my own will, but the best sacrifices are, of course, voluntary.
The timing of this sacrifice is important because Lehi and his family are getting ready to depart into the wilderness. Such a journey can only be navigated successfully with full purpose of heart and complete trust in God. Can you imagine how difficult the journey could be with even an ounce of self-will or selfishness?
Later, Alma would describe the journey and those times when total surrender to God was not achieved. "They tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst, because of their transgressions" (Alma 37: 42). I often wonder if it was really the lack of food and water, or if perhaps holding onto self-will prevented them from having their pains "swallowed up in the joy of Christ" (see Alma 31: 38).
This book really can bring us closer to God!
Saturday, February 27, 2016
Prayers of the Prophets
As I read the scriptures I'm reminded of the manner of prayer demonstrated by those of great faith, especially the prophets.
In the Book of Mormon we have several great examples of prayer. In reality there are two families who create two great civilizations. There is Lehi's family resulting in the Nephites and Lamanites, and there is the brother of Jared and his family resulting in the Jaredites. Really there are two sets of records and both records begin with a prayer. If the Book of Mormon were in chronological order the Book of Ether would be first.
Ether chapter 1 begins with the genealogy of Ether and gives the historical background. Then the first actual event is recorded: "And it came to pass that the brother of Jared did cry unto the Lord" (Ether 1: 35).
The story of Lehi's family is similar. The first four verses in the Book of Mormon give the historical background, the language of the record, and let the reader know it's the first year of the reign of Zedekiah, king of Judah. Then the first event of this record is recorded: "Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people" (1 Nephi 1: 5).
The phrases, "Cry unto the Lord," and "prayed unto the Lord . . . with all his heart," convey the emotion and intensity of these prayers.
When Nephi and his brothers return to Jerusalem to invite Ishmael's family to join them, and upon the return trip into the wilderness, Laman and Lemuel bind Nephi with cords planning to leave him in the wilderness to be devoured by wild beasts. Nephi offers a prayer unto the Lord as he pleads,
"O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren; yea, even give me strength that I may burst these bands with which I am bound" (1 Nephi 7: 17).
I am impressed with the spiritual maturity of this prayer. I'm afraid if I were faced with a similar situation, my prayer might go something like, "O Lord, please come down and untie me."
The prayer of faith pleading for strength to overcome is more likely to be honored by God, than the prayer asking for adversity and temptation to be removed. Especially for those of us in recovery from addictions. Notice Nephi is bound with cords. Those of us striving to overcome addictions (myself included) are bound with our drug(s) of choice, and are strengthened spiritually as we plead for God's grace--His enabling power.
Alma was faced with adversity as he and his associates were teaching the Zoramites. He is concerned for their welfare and offers this prayer:
"O Lord, my heart is exceedingly sorrowful; wilt thou comfort my soul in Christ. O Lord, wilt thou grant unto me that I may have strength, that I may suffer with patience these afflictions which shall come upon me, because of the iniquity of this people" (Alma 31: 31).
He offers a similar prayer, pleading for strength and patience for his fellow laborers.
I'm afraid my prayer might sound something like this:
"O Lord, these people are so messed up. Please fix them. Don't make me suffer because of their faults."
In 12-Step recovery we often quote the Serenity Prayer:
"God, grant me the serenity to accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference."
When we as addicts (or anyone else) begin praying for God to rearrange other people, places, and things in lieu of a plea for God's grace, our serenity is on shaky ground at best.
The Book of Mormon gives us a pattern of prayer we can adopt to truly feel of the strength of our Savior, allowing us to come unto Him with full purpose of heart. We can then call down the blessings of heaven--blessings that will endure through eternity, rather than merely receiving the temporary benefits of a quick fix.
The Book of Mormon is such an incredible gift.
In the Book of Mormon we have several great examples of prayer. In reality there are two families who create two great civilizations. There is Lehi's family resulting in the Nephites and Lamanites, and there is the brother of Jared and his family resulting in the Jaredites. Really there are two sets of records and both records begin with a prayer. If the Book of Mormon were in chronological order the Book of Ether would be first.
Ether chapter 1 begins with the genealogy of Ether and gives the historical background. Then the first actual event is recorded: "And it came to pass that the brother of Jared did cry unto the Lord" (Ether 1: 35).
The story of Lehi's family is similar. The first four verses in the Book of Mormon give the historical background, the language of the record, and let the reader know it's the first year of the reign of Zedekiah, king of Judah. Then the first event of this record is recorded: "Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people" (1 Nephi 1: 5).
The phrases, "Cry unto the Lord," and "prayed unto the Lord . . . with all his heart," convey the emotion and intensity of these prayers.
When Nephi and his brothers return to Jerusalem to invite Ishmael's family to join them, and upon the return trip into the wilderness, Laman and Lemuel bind Nephi with cords planning to leave him in the wilderness to be devoured by wild beasts. Nephi offers a prayer unto the Lord as he pleads,
"O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren; yea, even give me strength that I may burst these bands with which I am bound" (1 Nephi 7: 17).
I am impressed with the spiritual maturity of this prayer. I'm afraid if I were faced with a similar situation, my prayer might go something like, "O Lord, please come down and untie me."
The prayer of faith pleading for strength to overcome is more likely to be honored by God, than the prayer asking for adversity and temptation to be removed. Especially for those of us in recovery from addictions. Notice Nephi is bound with cords. Those of us striving to overcome addictions (myself included) are bound with our drug(s) of choice, and are strengthened spiritually as we plead for God's grace--His enabling power.
Alma was faced with adversity as he and his associates were teaching the Zoramites. He is concerned for their welfare and offers this prayer:
"O Lord, my heart is exceedingly sorrowful; wilt thou comfort my soul in Christ. O Lord, wilt thou grant unto me that I may have strength, that I may suffer with patience these afflictions which shall come upon me, because of the iniquity of this people" (Alma 31: 31).
He offers a similar prayer, pleading for strength and patience for his fellow laborers.
I'm afraid my prayer might sound something like this:
"O Lord, these people are so messed up. Please fix them. Don't make me suffer because of their faults."
In 12-Step recovery we often quote the Serenity Prayer:
"God, grant me the serenity to accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference."
When we as addicts (or anyone else) begin praying for God to rearrange other people, places, and things in lieu of a plea for God's grace, our serenity is on shaky ground at best.
The Book of Mormon gives us a pattern of prayer we can adopt to truly feel of the strength of our Savior, allowing us to come unto Him with full purpose of heart. We can then call down the blessings of heaven--blessings that will endure through eternity, rather than merely receiving the temporary benefits of a quick fix.
The Book of Mormon is such an incredible gift.
Saturday, February 20, 2016
The Promised Land and the Principle of Election
Before Lehi and his family begin their journey in the wilderness, Lehi makes an interesting statement. He said,
"But behold, I have obtained a land of promise, in the which things I do rejoice; yea, and I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness" (1 Nephi 5: 5).
The setting and tense of the verbs in this verse are interesting. The setting is a scattered family in the middle of nowhere with the sons somewhere en route to Jerusalem on an errand to obtain the brass plates. In the future they will come together, journey together, and arrive as a family in the Promised Land. But right now they're not together. They don't have scriptures or a compass to guide them, and they haven't even started on their journey.
Yet Lehi boldly proclaims, "I have obtained (past tense) a land of promise." This is chapter 5. They arrive in the Promised Land in chapter 18.
The rest of the above verse is future tense--"The Lord will deliver my sons . . . and bring them down again unto us in the wilderness" (1 Nephi 5: 5). Then they can actually begin the journey to the Promised Land.
Of course Lehi is a prophet and through the Spirit can predict future events. But could there be something more going on here? The Lord views "the wide expanse of eternity, and all the seraphic hosts of heaven, before the world was made" and says, "all things are present before mine eyes" (D&C 38: 1-2). Elder Neal A Maxwell observed that God lives in "an eternal now."
Thus, we have certain verses of scripture in a different tense. It's called "prophetic perfect." They are composed to reflect the future in a past tense, as if it had already happened. And of course these things were already foreordained from the foundation of the world.
For example, Isaiah prophesies about the mission of Jesus Christ seven hundred years in advance by saying, "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed" (Isaiah 53: 5). In the Book of Mormon Abinadi explains, "And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption" (Mosiah 16: 6). The Book of Mormon gives an explanation for this prophetic perfect tense, or speaking of future events as though they had already occurred.
But in light of this there is another possibility. Is it possible that Lehi has had his calling and election made sure? The Promised Land symbolizes heaven, or exaltation. And I would not be so bold to say for certain, but Lehi already seems to know he has been given a land promised him of the Lord, and it is certain to happen. Does Lehi have enough faith to know the promise of eternal life is just as certain?
The definition of "the more sure word of prophecy" mentioned by Peter as he said "give diligence to make your calling and election sure" (2 Peter 1: 10), is given in modern revelation as Joseph Smith answers a particular question. He said, "The more sure word of prophecy 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." This is actually a sealing of an ordinance and is connected with the sealing power of the temple.
Joseph Fielding Smith explained,
"Some members of the Church have been confused in thinking that Elijah came with the keys of baptism for the dead or of salvation for the dead. Elijah’s keys were greater than that. They were the keys of sealing, and those keys of sealing pertain to the living and embrace the dead who are willing to repent.
"Elijah came to restore to the earth, by conferring on mortal prophets duly commissioned of the Lord, the fulness of the power of Priesthood. This Priesthood holds the keys of binding and sealing on earth and in heaven of all the ordinances and principles pertaining to the salvation of man, that they may thus become valid in the celestial kingdom of God. …
It is by virtue of this authority that ordinances are performed in the temples for both the living and the dead" (Teachings of the Presidents of the Church; Joseph Fielding Smith).
Just as Lehi (and I would think this would apply to Nephi and others) can know in advance of promised blessings in a Promised Land, he could gain the same knowledge of his standing before the Lord and his future exaltation in God's presence.
We can obtain a similar faith. We are so blessed to have the Book of Mormon to read of such precious promises.
"But behold, I have obtained a land of promise, in the which things I do rejoice; yea, and I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness" (1 Nephi 5: 5).
The setting and tense of the verbs in this verse are interesting. The setting is a scattered family in the middle of nowhere with the sons somewhere en route to Jerusalem on an errand to obtain the brass plates. In the future they will come together, journey together, and arrive as a family in the Promised Land. But right now they're not together. They don't have scriptures or a compass to guide them, and they haven't even started on their journey.
Yet Lehi boldly proclaims, "I have obtained (past tense) a land of promise." This is chapter 5. They arrive in the Promised Land in chapter 18.
The rest of the above verse is future tense--"The Lord will deliver my sons . . . and bring them down again unto us in the wilderness" (1 Nephi 5: 5). Then they can actually begin the journey to the Promised Land.
Of course Lehi is a prophet and through the Spirit can predict future events. But could there be something more going on here? The Lord views "the wide expanse of eternity, and all the seraphic hosts of heaven, before the world was made" and says, "all things are present before mine eyes" (D&C 38: 1-2). Elder Neal A Maxwell observed that God lives in "an eternal now."
Thus, we have certain verses of scripture in a different tense. It's called "prophetic perfect." They are composed to reflect the future in a past tense, as if it had already happened. And of course these things were already foreordained from the foundation of the world.
For example, Isaiah prophesies about the mission of Jesus Christ seven hundred years in advance by saying, "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed" (Isaiah 53: 5). In the Book of Mormon Abinadi explains, "And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption" (Mosiah 16: 6). The Book of Mormon gives an explanation for this prophetic perfect tense, or speaking of future events as though they had already occurred.
But in light of this there is another possibility. Is it possible that Lehi has had his calling and election made sure? The Promised Land symbolizes heaven, or exaltation. And I would not be so bold to say for certain, but Lehi already seems to know he has been given a land promised him of the Lord, and it is certain to happen. Does Lehi have enough faith to know the promise of eternal life is just as certain?
The definition of "the more sure word of prophecy" mentioned by Peter as he said "give diligence to make your calling and election sure" (2 Peter 1: 10), is given in modern revelation as Joseph Smith answers a particular question. He said, "The more sure word of prophecy 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." This is actually a sealing of an ordinance and is connected with the sealing power of the temple.
Joseph Fielding Smith explained,
"Some members of the Church have been confused in thinking that Elijah came with the keys of baptism for the dead or of salvation for the dead. Elijah’s keys were greater than that. They were the keys of sealing, and those keys of sealing pertain to the living and embrace the dead who are willing to repent.
"Elijah came to restore to the earth, by conferring on mortal prophets duly commissioned of the Lord, the fulness of the power of Priesthood. This Priesthood holds the keys of binding and sealing on earth and in heaven of all the ordinances and principles pertaining to the salvation of man, that they may thus become valid in the celestial kingdom of God. …
It is by virtue of this authority that ordinances are performed in the temples for both the living and the dead" (Teachings of the Presidents of the Church; Joseph Fielding Smith).
Just as Lehi (and I would think this would apply to Nephi and others) can know in advance of promised blessings in a Promised Land, he could gain the same knowledge of his standing before the Lord and his future exaltation in God's presence.
We can obtain a similar faith. We are so blessed to have the Book of Mormon to read of such precious promises.
Saturday, February 13, 2016
"Thou Shalt Have Place With Us"
A careful study of the Book of Mormon reveals the beauty and pure translation of this wonderful book we are blessed to have. It is an Old Testament Hebrew text with literary styles used in the Old Testament, non-Biblical texts, and even Hebrew poetry. Recognizing these styles gives us a greater appreciation for the pure translation, but perhaps more importantly gives the reader doctrinal direction to emphasize particular concepts. After all, such Hebrew styles were not employed just to sound poetic, but to highlight themes and pure doctrine.
One literary style found in the Old Testament is called Leitwort. It is a German word coined by Martin Buber, a Jewish philosopher and Bible scholar. Leitwort mean literally "leading word," and is used in a poetic style to lead the reader into a theme. In the Old Testament you will find these theme words or phrases being repeated. The theme words are used in a context to convey a certain meaning. The word place means holy place or temple.
The wording can sometimes sound awkward in English as the word place is sometimes not needed to convey the meaning. For example,
"Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations" (Isaiah 54: 2).
This phrase could be rendered, "Enlarge thy tent . . . ." But the concept of temple, or holy place, is highlighted by the Leitwort place. This prayer-like petition connects "habitation" of the Lord with house of the Lord, and the "curtains" could represent the veil.
It is interesting that the Lord, even in our dispensation, speaks in this Leitwort parallel style. Look at this verse:
"Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation" (D&C 84: 4).
Notice the use of Leitwort and parallelism, as the verse is structured with the parallels, place, place, temple, temple.
Perhaps the most classic example of the Leitwort place occurs in the Old Testament as Jacob has a temple-like experience in Bethel, a name meaning "house of God" in Hebrew. Look at the following verses:
"And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
"And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
"And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
"And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not.
"And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
"And he called the name of that place Beth-el: but the name of that city was called Luz at the first" (Genesis 28: 11-12, 15-17, 19).
In the Book of Mormon, after Nephi obtains the brass plates of Laban, he invites Laban's servant Zoram to go with them on the journey, eventually leading to the promised land, representing exaltation. Nephi makes an oath or form of covenant with Zoram, although the setting would make it more of an oath than a covenant according to Jewish tradition. Interestingly, the Book of Mormon uses the word oath, and not covenant (see 1 Nephi 4: 33, 35).
Nephi promises the following:
"Surely the Lord hath commanded us to do this thing; and shall we not be diligent in keeping the commandments of the Lord? Therefore, if thou wilt go down into the wilderness to my father thou shalt have place with us" (1 Nephi 4: 34).
The words up and down are also Hebrew Leitworts. Up represents coming into God's presence, and down represents leaving God's presence. Notice how often Nephi speaks of going up to Jerusalem and going down into the wilderness. Joseph Smith never missed one of these in translation.
Zoram is being asked to leave Jerusalem where the temple was located. The scriptural purpose for the temple is to come back into the presence of God. Zoram is being asked to go down into the wilderness, away from the temple, or the symbolic presence of God. But Nephi promises him place, meaning temple experience. It's as if Nephi were saying, "You're leaving the temple of Jerusalem, but if you come with us you will have a new temple."
When the entire party leaves the Holy Land to cross the waters, the Book of Mormon text repeats the word down three times in true Leitwort fashion to emphasize the idea that they are leaving the temple area. They go down into the ship. In the Old Testament, Jonah also goes down into the ship to run away from the presence of God (see 1 Nephi 18: 5, 6, 8; Jonah 1: 3, 5).
It is also interesting that after Nephi's party arrives in the promised land, representing exaltation, Nephi builds a temple. Consistent with this temple theme and Nephi's promise to give Zoram "place," a new temple is constructed, and guess whose name is mentioned first among those going to the new temple place? Zoram is the first mentioned by name among those going with Nephi (see 2 Nephi 5: 6).
This is such a great book! And so true.
One literary style found in the Old Testament is called Leitwort. It is a German word coined by Martin Buber, a Jewish philosopher and Bible scholar. Leitwort mean literally "leading word," and is used in a poetic style to lead the reader into a theme. In the Old Testament you will find these theme words or phrases being repeated. The theme words are used in a context to convey a certain meaning. The word place means holy place or temple.
The wording can sometimes sound awkward in English as the word place is sometimes not needed to convey the meaning. For example,
"Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations" (Isaiah 54: 2).
This phrase could be rendered, "Enlarge thy tent . . . ." But the concept of temple, or holy place, is highlighted by the Leitwort place. This prayer-like petition connects "habitation" of the Lord with house of the Lord, and the "curtains" could represent the veil.
It is interesting that the Lord, even in our dispensation, speaks in this Leitwort parallel style. Look at this verse:
"Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation" (D&C 84: 4).
Notice the use of Leitwort and parallelism, as the verse is structured with the parallels, place, place, temple, temple.
Perhaps the most classic example of the Leitwort place occurs in the Old Testament as Jacob has a temple-like experience in Bethel, a name meaning "house of God" in Hebrew. Look at the following verses:
"And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
"And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
"And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
"And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not.
"And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
"And he called the name of that place Beth-el: but the name of that city was called Luz at the first" (Genesis 28: 11-12, 15-17, 19).
In the Book of Mormon, after Nephi obtains the brass plates of Laban, he invites Laban's servant Zoram to go with them on the journey, eventually leading to the promised land, representing exaltation. Nephi makes an oath or form of covenant with Zoram, although the setting would make it more of an oath than a covenant according to Jewish tradition. Interestingly, the Book of Mormon uses the word oath, and not covenant (see 1 Nephi 4: 33, 35).
Nephi promises the following:
"Surely the Lord hath commanded us to do this thing; and shall we not be diligent in keeping the commandments of the Lord? Therefore, if thou wilt go down into the wilderness to my father thou shalt have place with us" (1 Nephi 4: 34).
The words up and down are also Hebrew Leitworts. Up represents coming into God's presence, and down represents leaving God's presence. Notice how often Nephi speaks of going up to Jerusalem and going down into the wilderness. Joseph Smith never missed one of these in translation.
Zoram is being asked to leave Jerusalem where the temple was located. The scriptural purpose for the temple is to come back into the presence of God. Zoram is being asked to go down into the wilderness, away from the temple, or the symbolic presence of God. But Nephi promises him place, meaning temple experience. It's as if Nephi were saying, "You're leaving the temple of Jerusalem, but if you come with us you will have a new temple."
When the entire party leaves the Holy Land to cross the waters, the Book of Mormon text repeats the word down three times in true Leitwort fashion to emphasize the idea that they are leaving the temple area. They go down into the ship. In the Old Testament, Jonah also goes down into the ship to run away from the presence of God (see 1 Nephi 18: 5, 6, 8; Jonah 1: 3, 5).
It is also interesting that after Nephi's party arrives in the promised land, representing exaltation, Nephi builds a temple. Consistent with this temple theme and Nephi's promise to give Zoram "place," a new temple is constructed, and guess whose name is mentioned first among those going to the new temple place? Zoram is the first mentioned by name among those going with Nephi (see 2 Nephi 5: 6).
This is such a great book! And so true.
Sunday, February 7, 2016
The Sword of Laban--A Transfer of Kingly Power
This time through the Book of Mormon I have felt strong impressions about the sword of Laban and about the entire story of obtaining the brass plates.
References to the sword of Laban do not end with Nephi obtaining the plates. When the Nephites separate themselves from the Lamanites, Nephi speaks of taking the sword of Laban and making many swords patterned after it (see 2 Nephi 5: 14). Later King Benjamin defends his people with the sword of Laban, and then gives his son Mosiah charge over the sacred records, the Liahona, and the sword of Laban (see Words of Mormon 1: 13; Mosiah 1: 16). After Joseph Smith received the sacred record, the Three Witnesses are promised a view of not only the plates, but the Liahona, Urim and Thummim, and the sword of Laban (D&C 17: 1).
This seems to be an emblem of kingly power, and rightly so. It not only symbolizes power, but represents the actual power of God. Priesthood and priesthood keys have to be associated with this. The Lord Himself speaks of His own sword in the Old Testament. Ezekiel is commanded to prophesy saying, "Thus saith the Lord; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked" (Ezekiel 21: 3). This entire chapter speaks of the sword of the Lord. Samuel the Lamanite prophesies of the destruction of the Nephite nation by saying, "The sword of justice hangeth over this people; and four hundred years pass not away save the sword of justice falleth upon this people (Helaman 13: 5). The sword of the Lord seems to be associated with executing His justice.
Nephi receives this kingly power as he obtains the sword of Laban. As I was reading through 1 Nephi, chapter 4, I came across ten references or likenesses to the sword of Laban and how it represents godly power.
1. Laban is executed according to the justice of God "with his own sword" (v. 18).
2. Nephi is then clothed "every whit" in the garments of Laban and the sword becomes the sash, or girdle, around his loins. The word clothe in the New Testament is often translated from the Greek word enduo, where we get the English word endowment. The name Laban in Hebrew means "white." So these garments could be considered white garments (v. 19).
3. Nephi commands Zoram, Laban's servant, in the voice of Laban similar to prophets and those with priesthood keys speaking for the Lord. Zoram also holds keys to the treasury, so there is an inference of transfer of power or authority relating to keys, such as priesthood keys (v. 20).
4. Zoram is able to recognize Nephi as an authorized messenger because of his garments and the sword as a girdle, both tokens of a covenant (v. 21).
5. Laban was an authorized keeper of the sacred records held in Old Testament times by only priests and kings (see Deuteronomy 17: 18). He had been out by night among "the elders of the Jews." 1 Nephi 3: 31 reveals that Laban commanded at least 50 men. This authority has now been transferred to Nephi (v. 22).
6. Nephi, now clad with kingly garments and holding proper keys, can now offer Christ's invitation to "follow Me" (v. 25).
7. Certain Jewish traditions and pseudopigraphal accounts claim Adam and Eve wore garments of light brought from premortal life where they were in the presence of God. Nephi's brothers, upon seeing him in kingly garments of glory, try to flee from his presence just as some would want to flee from the presence of God. Because of the Fall, Adam, Eve, and all of us are shut out from the presence of God (vv. 28-29).
8. Nephi called after his brothers, similar to how God calls after us to return to His presence, and the brothers can become comfortable in his presence.
9. Nephi "did seize upon the servant of Laban, and held him, that he should not flee." This sounds similar to Jacob wrestling with a messenger and then saying, "I have seen God face to face." Jacob receives a new name (Israel) meaning "to prevail with God." Enos also wrestles with God for a forgiveness of his sins. Such encounters can also be viewed as a heavenly embrace (see Genesis 32: 24-32; Enos 1: 2). Nephi describes himself as a man "large in stature." Paul speaks of measuring up to the "stature of the fulness of Christ" (Ephesians 4: 13; v. 31).
10. Nephi invites Zoram to "have place" with them. Is that how you would invite someone to go camping with you? Would you say, "If you're not doing anything this weekend come down in the wilderness and have place with us?" The awkward wording comes from the Hebrew Leitwort (theme word) and place means holy place or temple. The deal is sealed by covenant and Zoram is promised temple blessings (vv. 34-35).
I will write about the importance of place in the next blog.
The Book of Mormon is so awesome! What a great book!
4. Zoram is able to recognize Nephi as an authorized messenger because of his garments and the sword as a girdle, both tokens of a covenant (v. 21).
5. Laban was an authorized keeper of the sacred records held in Old Testament times by only priests and kings (see Deuteronomy 17: 18). He had been out by night among "the elders of the Jews." 1 Nephi 3: 31 reveals that Laban commanded at least 50 men. This authority has now been transferred to Nephi (v. 22).
6. Nephi, now clad with kingly garments and holding proper keys, can now offer Christ's invitation to "follow Me" (v. 25).
7. Certain Jewish traditions and pseudopigraphal accounts claim Adam and Eve wore garments of light brought from premortal life where they were in the presence of God. Nephi's brothers, upon seeing him in kingly garments of glory, try to flee from his presence just as some would want to flee from the presence of God. Because of the Fall, Adam, Eve, and all of us are shut out from the presence of God (vv. 28-29).
8. Nephi called after his brothers, similar to how God calls after us to return to His presence, and the brothers can become comfortable in his presence.
9. Nephi "did seize upon the servant of Laban, and held him, that he should not flee." This sounds similar to Jacob wrestling with a messenger and then saying, "I have seen God face to face." Jacob receives a new name (Israel) meaning "to prevail with God." Enos also wrestles with God for a forgiveness of his sins. Such encounters can also be viewed as a heavenly embrace (see Genesis 32: 24-32; Enos 1: 2). Nephi describes himself as a man "large in stature." Paul speaks of measuring up to the "stature of the fulness of Christ" (Ephesians 4: 13; v. 31).
10. Nephi invites Zoram to "have place" with them. Is that how you would invite someone to go camping with you? Would you say, "If you're not doing anything this weekend come down in the wilderness and have place with us?" The awkward wording comes from the Hebrew Leitwort (theme word) and place means holy place or temple. The deal is sealed by covenant and Zoram is promised temple blessings (vv. 34-35).
I will write about the importance of place in the next blog.
The Book of Mormon is so awesome! What a great book!
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