I had a good friend ask me about last night's post dealing with Lucifer's rebellion in the Divine Council, so I'm going to do a follow-up to yesterday's post, regarding the difference between stars and morning stars. Frankly, I'm not sure I know. But this is a great question, and it's even better because it caused me to do some research on the topic.
I learned some new words in translation, especially in Greek. Elder Bruce R McConkie said the main difference is that "morning stars" are preeminent. They are those chosen and foreordained--the noble and great ones.
The Isaiah verse dealing with stars was: "I will ascend into heaven, I will exalt my throne above the stars of God" (Isaiah 14: 13). The Hebrew word for stars is kowkab. It means "of Messiah, brothers, numerous progeny, and the personification of God's omniscience." I hadn't looked up this word before, so I immediately noticed how close it is to the Abraham account. "And he said unto me: Kokob, which is star. And he said unto me: Olea, which is the moon. And he said unto me: Kokaubeam, which signifies stars, or all the great lights, which were in the firmament of heaven" (Abraham 3: 13). One of the problems with Hebrew translations is that the language is not written with vowels. So whether you use the root in Strong's Exhaustive Bible Concordance, or the root in Abraham, you're going to end up with the word kkb.
The word refers to a familial council, and is a symbol for Christ. The same Hebrew word appears when the Lord compares Abraham's seed to the stars of heaven (Genesis 22: 17), so you get the idea of numerous progeny. The root of the word deals with the concept of something blazing, so it brings to mind the vision Joseph Smith had of celestial glory as he describes "the blazing throne of God" (D&C 137: 3).
The same Hebrew word appears in prophecy in Numbers: "There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel" (Numbers 24: 17). Of course, this is a prophecy about Christ. But Lucifer, as a "son of the morning" would also have been one of those "morning stars." It's not certain if he was ever one who "sang for joy" over the prospect of coming to earth. In D&C 76 he is described as "an angel of God who was in authority in the presence of God," and the heavens wept over him.
In the New Testament it get more ambiguous. Peter said, "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts" (2 Peter 1: 19). I was blown away by this Greek word. It is phosphoros, just like the element phosphorus. It means "light giving, light bringing, the planet Venus, the morning star and day star, and is a metaphor for Christ.
But when you look up "phosphorus" in Wikipedia you get this definition:
"The first form of elemental phosphorus to be produced (white phosphorus, in 1669) emits a faint glow when exposed to oxygen – hence the name, taken from Greek mythology, Φωσφόρος meaning "light-bearer" (Latin Lucifer), referring to the "Morning Star", the planet Venus (or Mercury). The term "phosphorescence", meaning glow after illumination . . ."
Yes, and in the Isaiah text when it refers to Lucifer, the word means "light bearer." So is it the "light bearer" or the "Light of the World?" In Revelation 22: 16, Jesus calls Himself "the bright and morning star." However, when you look at the commentaries on these words, where Jesus is the "Light of the World," Lucifer is more of a showy, flashy light to get attention and to distract. The idea of a "morning star" might be to get a jump ahead of the other stars to exalt himself above them, just as he states in Isaiah.
I'll go with the idea that this term of a "morning star" or "day star" primarily refers to Jesus, and Lucifer has once again counterfeited and usurped authority, just as he did with the symbol of the serpent, who represents Christ in Numbers 21, and represents Lucifer in the Garden of Eden.
We shouldn't be surprised.
Tuesday, October 11, 2016
Monday, October 10, 2016
Rebellion in the Council
Much of Isaiah deals with the Divine Council of the Gods. It could be argued that the entire book is written in Divine Council imagery, as the council met in premortal life before the foundation of the world. Some chapters speak of the council intervening at critical times to avert disaster or to judge the nations.
In another Isaiah chapter, quoted by Nephi, Lucifer is compared with the king of Babylon. Although Israel has been in bondage to Babylon, Israel is promised rest from their hard bondage (see 2 Nephi 24: 3). This can be likened to the Millennial day when we can rest from the captivity of the devil (see 1 Nephi 14: 7). In such peaceful conditions "the whole earth is at rest, and is quiet; they break forth into singing."
There is so much rejoicing the trees begin to speak: "Since thou art laid down no feller is come up against us" (2 Nephi 24: 7-8). But remember, in Isaiah, trees are always people.
"How art thou fallen from heaven, O Lucifer, son of the morning! Art thou cut down to the ground, which did weaken the nations!"
Then Lucifer's rebellion in the Divine Council is revealed and his motives exposed, as he said in his heart, "I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north; I will ascend above the heights of the clouds; I will be like the Most High" (2 Nephi 24: 13-14).
If you're looking for evidence of the Divine Council, look for two words--stars and voice. The voice is, of course, the voice of the Council. And stars represent members of the Council.
Here are some examples:
"Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. . . . When the morning stars sang together, and all the sons of God shouted for joy?" (Job 38: 4,7).
"Howbeit that he made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal" (Abraham 3: 18).
"And it came to pass that he (Lehi) saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day. And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament" (1 Nephi 1: 9-10).
Another feature of the Divine Council is that God stands in the "midst" or sacred center among the Council. Notice the verse above from First Nephi, how God descends from the midst. In the Book of Abraham in the same chapter quoted above, it states,
"And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born" (Abraham 3: 23).
Abraham is chosen to be a messenger for the Divine Council, similar to Isaiah in Isaiah chapter 6:
"Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me" (Isaiah 6: 8).
Notice the "voice" of the Council asking the question.
Another clue to Divine Council imagery is the identification of Him who presides over the Council, as He is identified as "the Most High God." In another reference to the Divine Council, the Psalmist records, "God standeth in the congregation of the mighty; he judgeth among the gods. . . . I have said, Ye are gods; and all of you are children of the most High" (Psalm 82: 1, 6).
But for Lucifer, he is not content to be a member of the Council. He threatens to exalt his throne "above the stars of God," whereas Christ allows those who abide in the covenant to become "equal in power, and in might, and in dominion" (D&C 76: 95).
You can expect Lucifer to counterfeit everything God does, as he said, "I will be like the Most High."
But instead of entering into "the sides of the north," the city of the great King, (see Psalm 48: 2), Satan is relegated to "the sides of the pit." Those who see him there will "narrowly look upon" him. They will squint at him in disbelief and exclaim, "Is this the man that made the earth to tremble, that did shake kingdoms? And made the world as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners?" (2 Nephi 24: 16-17).
Any prisoners in this house can be assured that only Jesus can open the door.
Chapter One sets the stage with the council coming out in judgment against the House of Israel. The charges against Israel are set forth with the voice of the Most High God announcing them: "I have nourished and brought up children, and they have rebelled against me" (Isaiah 1: 2). The council verdict is clear: guilty as charged. Then the Lord prescribes the remedy.
In another Isaiah chapter, quoted by Nephi, Lucifer is compared with the king of Babylon. Although Israel has been in bondage to Babylon, Israel is promised rest from their hard bondage (see 2 Nephi 24: 3). This can be likened to the Millennial day when we can rest from the captivity of the devil (see 1 Nephi 14: 7). In such peaceful conditions "the whole earth is at rest, and is quiet; they break forth into singing."
There is so much rejoicing the trees begin to speak: "Since thou art laid down no feller is come up against us" (2 Nephi 24: 7-8). But remember, in Isaiah, trees are always people.
"How art thou fallen from heaven, O Lucifer, son of the morning! Art thou cut down to the ground, which did weaken the nations!"
Then Lucifer's rebellion in the Divine Council is revealed and his motives exposed, as he said in his heart, "I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north; I will ascend above the heights of the clouds; I will be like the Most High" (2 Nephi 24: 13-14).
If you're looking for evidence of the Divine Council, look for two words--stars and voice. The voice is, of course, the voice of the Council. And stars represent members of the Council.
Here are some examples:
"Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. . . . When the morning stars sang together, and all the sons of God shouted for joy?" (Job 38: 4,7).
"Howbeit that he made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal" (Abraham 3: 18).
"And it came to pass that he (Lehi) saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day. And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament" (1 Nephi 1: 9-10).
Another feature of the Divine Council is that God stands in the "midst" or sacred center among the Council. Notice the verse above from First Nephi, how God descends from the midst. In the Book of Abraham in the same chapter quoted above, it states,
"And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born" (Abraham 3: 23).
Abraham is chosen to be a messenger for the Divine Council, similar to Isaiah in Isaiah chapter 6:
"Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me" (Isaiah 6: 8).
Notice the "voice" of the Council asking the question.
Another clue to Divine Council imagery is the identification of Him who presides over the Council, as He is identified as "the Most High God." In another reference to the Divine Council, the Psalmist records, "God standeth in the congregation of the mighty; he judgeth among the gods. . . . I have said, Ye are gods; and all of you are children of the most High" (Psalm 82: 1, 6).
But for Lucifer, he is not content to be a member of the Council. He threatens to exalt his throne "above the stars of God," whereas Christ allows those who abide in the covenant to become "equal in power, and in might, and in dominion" (D&C 76: 95).
You can expect Lucifer to counterfeit everything God does, as he said, "I will be like the Most High."
But instead of entering into "the sides of the north," the city of the great King, (see Psalm 48: 2), Satan is relegated to "the sides of the pit." Those who see him there will "narrowly look upon" him. They will squint at him in disbelief and exclaim, "Is this the man that made the earth to tremble, that did shake kingdoms? And made the world as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners?" (2 Nephi 24: 16-17).
Any prisoners in this house can be assured that only Jesus can open the door.
Sunday, October 2, 2016
"With Joy Shall Ye Draw Water"
When Nephi writes some of the words of Isaiah, he does so with the intent that his people "may lift up their hearts and rejoice" (2 Nephi 11: 8). Certainly, as I have watched General Conference this morning and yesterday with my dear wife, son, and daughter, I have felt joy on this special occasion. I really don't know when I have enjoyed a session of conference more than the one this morning.
One of these Isaiah chapters is written as a psalm. You may have noticed the style of enallage used often in the psalms, and also in Nephi's psalm in 2 Nephi 4. This psalm of praise begins, "O Lord, I will praise thee; though thou wast angry with me thine anger is turned away, and thou comfortedst me" (2 Nephi 22: 1; Isaiah 12: 1). The Lord is addressed in petition in the second person (you, your, thou, thine, etc.). The next verse changes to third person with the pronouncement, "Behold, God is my salvation; I will trust, and not be afraid; for the Lord Jehovah is my strength and my song; he also has become my salvation. Here the Lord is addressed in the third person (God, he).
In the Isaiah text, the footnote explains, "This is one of the four times only that the name Jehovah is written out in full in the King James English Bible." The name of the Lord was reserved for sacred occasions, so all other references have Lord in small caps. Only on Yom Kippur, or Day of Atonement, would the high priest enter into the Holy of Holies alone and say aloud the Divine Name. You can click here to read more about this and Yom Kippur. You may also notice "whenever the High Priest would say the Divine Name, the people would respond with this line." This was an antiphonal technique as words and phrases were repeated. These are led by the high priest in the temple.
By the way, Yom Kippur begins this year at sundown on Oct.11.
The next verse states, "Therefore, with joy shall ye draw water out of the wells of salvation" (2 Nephi 22: 3). These verses probably have reference to the Feast of Tabernacles, or Sukkot, when water is poured over the altar creating a river going down the steps of the temple, similar to Ezekiel 47. This water libation is associated with great joy as described in the Bible Dictionary: " The drawing of water from Siloam and its libation on the altar (of this it was said that he who has not seen the joy of the drawing of water at the Feast of Tabernacles does not know what joy is)" (Bible Dictionary, "Feasts").
The water drawn from the well of salvation would be the "living water" the Savior provides to all of us, just as He did for the woman at the well when He said, "Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life" (John 4: 13-14).
President Nelson's talk this morning focused on joy, and I felt great joy listening as the Spirit touched my heart. I know everyone in our little family was affected in a similar way. The next several talks also mentioned joy as a fruit of the Spirit (see Galatians 5: 22-23). Joy is listed right after love. Actually all of these fruits were well expounded in conference this weekend. I started this post between the two sessions of conference and had no idea Elder Renlund was going to quote it in the final talk. Talk about joy!
By the way, Feast of Tabernacles begins this year in two weeks from tonight, Oct. 16 at sunset.
General Conference is a time, as spoken today, to assess where we are, refocus, and recommit to deepening our discipleship, as we draw nearer to the Savior. We resolve to improve our lives. Usually at New Year's I make new resolutions. Somehow by October, which I can't believe is already here, I have basically broken and forgot about most of them. But if you (like me) are looking for an excuse to make new resolutions, and to apply those wonderful concepts learned in conference, you can always fall back on the Hebrew Old Testament calendar for another New Year.
The Old Testament Feast of Trumpets falls on the first day of the seventh month of Tishri. It is a memorial blowing of a ram's horn possibly symbolizing the power of the Lamb of God (see Leviticus 23: 24). It is Rosh Hashanah on our calendars and in Hebrew it means "head of the year." It's actually the Jewish New Year.
You can click here for more information on the connection between Rosh Hashana and Yom Kippur. You may notice it's on Rosh Hashana "when, it is believed, the books are opened in heaven. The object of this period is to be properly inscribed, for on Yom Kippur it is believed that the books are closed, and thus the person is sealed for the next year."
You can click here to see a calendar on a date that might be familiar to you. It was when a book from heaven, but actually out of the ground, was delivered (or opened) by Moroni to Joseph Smith. It happened on Rosh Hashanah 5588, or September 22, 1827 on the Gregorian Calendar. The book of course is the Book of Mormon, another recurring topic of General Conference.
By the way, Rosh Hashanah begins tonight at sunset, so resolve quickly.
Happy Rosh Hashanah and happiness studying and practicing Conference.
One of these Isaiah chapters is written as a psalm. You may have noticed the style of enallage used often in the psalms, and also in Nephi's psalm in 2 Nephi 4. This psalm of praise begins, "O Lord, I will praise thee; though thou wast angry with me thine anger is turned away, and thou comfortedst me" (2 Nephi 22: 1; Isaiah 12: 1). The Lord is addressed in petition in the second person (you, your, thou, thine, etc.). The next verse changes to third person with the pronouncement, "Behold, God is my salvation; I will trust, and not be afraid; for the Lord Jehovah is my strength and my song; he also has become my salvation. Here the Lord is addressed in the third person (God, he).
In the Isaiah text, the footnote explains, "This is one of the four times only that the name Jehovah is written out in full in the King James English Bible." The name of the Lord was reserved for sacred occasions, so all other references have Lord in small caps. Only on Yom Kippur, or Day of Atonement, would the high priest enter into the Holy of Holies alone and say aloud the Divine Name. You can click here to read more about this and Yom Kippur. You may also notice "whenever the High Priest would say the Divine Name, the people would respond with this line." This was an antiphonal technique as words and phrases were repeated. These are led by the high priest in the temple.
By the way, Yom Kippur begins this year at sundown on Oct.11.
The next verse states, "Therefore, with joy shall ye draw water out of the wells of salvation" (2 Nephi 22: 3). These verses probably have reference to the Feast of Tabernacles, or Sukkot, when water is poured over the altar creating a river going down the steps of the temple, similar to Ezekiel 47. This water libation is associated with great joy as described in the Bible Dictionary: " The drawing of water from Siloam and its libation on the altar (of this it was said that he who has not seen the joy of the drawing of water at the Feast of Tabernacles does not know what joy is)" (Bible Dictionary, "Feasts").
The water drawn from the well of salvation would be the "living water" the Savior provides to all of us, just as He did for the woman at the well when He said, "Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life" (John 4: 13-14).
President Nelson's talk this morning focused on joy, and I felt great joy listening as the Spirit touched my heart. I know everyone in our little family was affected in a similar way. The next several talks also mentioned joy as a fruit of the Spirit (see Galatians 5: 22-23). Joy is listed right after love. Actually all of these fruits were well expounded in conference this weekend. I started this post between the two sessions of conference and had no idea Elder Renlund was going to quote it in the final talk. Talk about joy!
By the way, Feast of Tabernacles begins this year in two weeks from tonight, Oct. 16 at sunset.
General Conference is a time, as spoken today, to assess where we are, refocus, and recommit to deepening our discipleship, as we draw nearer to the Savior. We resolve to improve our lives. Usually at New Year's I make new resolutions. Somehow by October, which I can't believe is already here, I have basically broken and forgot about most of them. But if you (like me) are looking for an excuse to make new resolutions, and to apply those wonderful concepts learned in conference, you can always fall back on the Hebrew Old Testament calendar for another New Year.
The Old Testament Feast of Trumpets falls on the first day of the seventh month of Tishri. It is a memorial blowing of a ram's horn possibly symbolizing the power of the Lamb of God (see Leviticus 23: 24). It is Rosh Hashanah on our calendars and in Hebrew it means "head of the year." It's actually the Jewish New Year.
You can click here for more information on the connection between Rosh Hashana and Yom Kippur. You may notice it's on Rosh Hashana "when, it is believed, the books are opened in heaven. The object of this period is to be properly inscribed, for on Yom Kippur it is believed that the books are closed, and thus the person is sealed for the next year."
You can click here to see a calendar on a date that might be familiar to you. It was when a book from heaven, but actually out of the ground, was delivered (or opened) by Moroni to Joseph Smith. It happened on Rosh Hashanah 5588, or September 22, 1827 on the Gregorian Calendar. The book of course is the Book of Mormon, another recurring topic of General Conference.
By the way, Rosh Hashanah begins tonight at sunset, so resolve quickly.
Happy Rosh Hashanah and happiness studying and practicing Conference.
Sunday, September 25, 2016
"His Hand Is Stretched Out Still"
The selection of Isaiah chapters taught in the Book of Mormon is most interesting. Many of them deal with the scattering and later gathering of Israel and Israel's future events. One of these prophecies deals with the Savior's mortal life, foretold 700 years before its occurrence.
The tone is set with the geographical background of Galilee, the place where Jesus grew up. Isaiah prophesies, "The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined" (2 Nephi 19: 2; Isaiah 9: 2).
Light is contrasted with darkness, and death with eternal life, as given by the Savior. This is a region often occupied with enemy warriors from Assyria and Babylon on their way to attack Jerusalem and other areas to the south. Thus, it was termed "the land of the shadow of death." Also, the rocky terrain of some of this area would cast a dark shadow upon the face of the land. And yet it would become home to the Light of the World.
The reader can sense a central theme, perceiving the light at the end of the tunnel (no pun intended). No matter how bad things get, the Lord's hand is not stayed. Yet Israel's woes continue, in spite of its Hebrew name meaning "to prevail with God" (see Genesis 32: 28).
The blood and gore continue, described only as Isaiah can, "For every battle of the warrior is with confused noise, and garments rolled in blood" (2 Nephi 19: 5). Ephraim and Samaria will say in "stoutness of heart," "The bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but we will change them into cedars" (v. 10). But in spite of such confidence, the Syrians are before and the Philistines behind; "and they shall devour Israel with open mouth."
Then comes the first wave of this Messianic message: "For all this his anger is not turned away, but his hand is stretched out still" (v. 12).
Next, Israel loses "head and tail, branch and rush in one day" (v. 14). Now that's a bad flip of the coin. "And every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still" (v. 17).
Israel, now with two strikes against her, goes up against a forest fire and mounting smoke. Beware: Trees are never just trees in Isaiah; they're people. And the people are going to get consumed in the fire of addiction, as they snatch on the right hand and are left hungry; and they eat on the left hand and they shall not be satisfied (vv. 18-20). They feel what we call the "God hole" as they try to fill the emptiness with drugs of choice.
Then internal conflicts arise as Ephraim and Manasseh prepare attacks against the southern kingdom of Judah, and it seems as if Israel might self-destruct. But this ain't baseball; it's God at work. And the familiar refrain repeats, "For all this his anger is not turned away, but his hand is stretched out still" (v. 21).
The Lord poses a question: "To whom will ye flee for help? and where will ye leave your glory?" As if He might ask, where else will you turn? And what is your price? How much will it take before you sell yourself to the enemy? (see 2 Nephi 20: 3).
After the Nephite destruction when all seemed hopeless for one branch of the House of Israel, the voice of the Lord was heard to say, "how oft have I gathered you as a hen gathereth her chickens under her wings, and have nourished you. . . . how oft would I have gathered you as a hen gathereth her chickens, and ye would not . . . how oft will I gather you as a hen gathereth her chickens under her wings, if ye will repent and return unto me with full purpose of heart" (3 Nephi 10: 4-6).
At His actual appearance to the inhabitants of the New World the scripture records, "And it came to pass that he stretched forth his hand and spake unto the people, saying: Behold, I am Jesus Christ, whom the prophets testified shall come into the world" (3 Nephi 11: 9-10).
At the moment when it seems like all second chances have been exhausted, and all hope is dashed, He stretches forth His hand to rescue, empower, and heal.
The tone is set with the geographical background of Galilee, the place where Jesus grew up. Isaiah prophesies, "The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined" (2 Nephi 19: 2; Isaiah 9: 2).
Light is contrasted with darkness, and death with eternal life, as given by the Savior. This is a region often occupied with enemy warriors from Assyria and Babylon on their way to attack Jerusalem and other areas to the south. Thus, it was termed "the land of the shadow of death." Also, the rocky terrain of some of this area would cast a dark shadow upon the face of the land. And yet it would become home to the Light of the World.
The reader can sense a central theme, perceiving the light at the end of the tunnel (no pun intended). No matter how bad things get, the Lord's hand is not stayed. Yet Israel's woes continue, in spite of its Hebrew name meaning "to prevail with God" (see Genesis 32: 28).
The blood and gore continue, described only as Isaiah can, "For every battle of the warrior is with confused noise, and garments rolled in blood" (2 Nephi 19: 5). Ephraim and Samaria will say in "stoutness of heart," "The bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but we will change them into cedars" (v. 10). But in spite of such confidence, the Syrians are before and the Philistines behind; "and they shall devour Israel with open mouth."
Then comes the first wave of this Messianic message: "For all this his anger is not turned away, but his hand is stretched out still" (v. 12).
Next, Israel loses "head and tail, branch and rush in one day" (v. 14). Now that's a bad flip of the coin. "And every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still" (v. 17).
Israel, now with two strikes against her, goes up against a forest fire and mounting smoke. Beware: Trees are never just trees in Isaiah; they're people. And the people are going to get consumed in the fire of addiction, as they snatch on the right hand and are left hungry; and they eat on the left hand and they shall not be satisfied (vv. 18-20). They feel what we call the "God hole" as they try to fill the emptiness with drugs of choice.
Then internal conflicts arise as Ephraim and Manasseh prepare attacks against the southern kingdom of Judah, and it seems as if Israel might self-destruct. But this ain't baseball; it's God at work. And the familiar refrain repeats, "For all this his anger is not turned away, but his hand is stretched out still" (v. 21).
The Lord poses a question: "To whom will ye flee for help? and where will ye leave your glory?" As if He might ask, where else will you turn? And what is your price? How much will it take before you sell yourself to the enemy? (see 2 Nephi 20: 3).
After the Nephite destruction when all seemed hopeless for one branch of the House of Israel, the voice of the Lord was heard to say, "how oft have I gathered you as a hen gathereth her chickens under her wings, and have nourished you. . . . how oft would I have gathered you as a hen gathereth her chickens, and ye would not . . . how oft will I gather you as a hen gathereth her chickens under her wings, if ye will repent and return unto me with full purpose of heart" (3 Nephi 10: 4-6).
At His actual appearance to the inhabitants of the New World the scripture records, "And it came to pass that he stretched forth his hand and spake unto the people, saying: Behold, I am Jesus Christ, whom the prophets testified shall come into the world" (3 Nephi 11: 9-10).
At the moment when it seems like all second chances have been exhausted, and all hope is dashed, He stretches forth His hand to rescue, empower, and heal.
Sunday, September 11, 2016
The Waters of Shiloah
The Gospel plan is interesting. We can choose our water. It's quite fascinating to see how water is portrayed in scripture.
Water left to its own devices follows the course of least resistance. It lays low and runs downhill lacking any kind of structure. Uncontrolled, water can do severe damage. One can become immersed in water and even drown. It represents chaos. During Creation the waters had to be "gathered together unto one place" to cause the dry land to appear (Genesis 1: 9).
In a scriptural context, water won't stand, except in two passages. During the exodus the waters were a wall, allowing the children of Israel to pass through on dry land (see Exodus 14: 22), echoing the Creation process in that dry land becomes necessary. Later the children of Israel would have to pass over the Jordan to get to the Promised Land, and the waters stood up like a heap (Joshua 3: 16-17).
Water can be still and lifeless, unless it becomes "living water" as promised to the Samaritan woman at the well (John 4: 10, 14). In some cases water represents divinity. When Jesus performs the miracle of changing water to wine, it becomes a representation of His premortal nature as a spirit Being, with the water representing spirit, and the wine becomes a representation of His blood, and His mortal role. Thus, the Word is made flesh (see John 1: 14; 2: 1-11).
The Lord offers a special kind of water. He speaks of the "waters of Shiloah that go softly" and contrasts it with "the waters of the river, strong and many." These other waters "come up over all his channels, and go over all his banks" (see 2 Nephi 18: 6-7; Isaiah 8: 6-7).
Shiloah in the Old Testament becomes the Pool of Siloam in the New Testament. The name means "sent" and the translated word in the New Testament comes from the Greek word apostello meaning "one sent forth." It applies to the Savior but can also refer to others sent forth, or sent away, on a divinely-called mission.
At the waters of Shiloah, or Pool of Siloam, Jesus heals a man born blind. Jesus "spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing" (John 9: 6-7). As He "spat on the ground and made clay," it echoes the Creation when "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 waters of Siloam are soothing, comforting, and provide cleansing and healing effects, allowing us to see things we have not seen before. This is at the heart of temple ordinances, particularly the initiatory ordinances.
The world moves in a fast current. The forces are "strong and many." In such a river it's easy to be swept away as the waters consume many and the rivers run out of their banks, and out of control.
Lives can become turbulent, and currents of addiction and compulsion sweep many of us away, carrying us down the path of destruction where we can drown in the depths of hell (see 1 Nephi 12: 16).
For one who has been rescued from the raging river, blessings of eternal hope, comfort and healing, provided by living water, are never taken for granted.
Such was my experience yesterday in the holy temple of our God, as I was there with my wife, son, and daughter. It was a feeling beyond description, as I felt somewhat swept away and carried into the arms of His love.
Water left to its own devices follows the course of least resistance. It lays low and runs downhill lacking any kind of structure. Uncontrolled, water can do severe damage. One can become immersed in water and even drown. It represents chaos. During Creation the waters had to be "gathered together unto one place" to cause the dry land to appear (Genesis 1: 9).
In a scriptural context, water won't stand, except in two passages. During the exodus the waters were a wall, allowing the children of Israel to pass through on dry land (see Exodus 14: 22), echoing the Creation process in that dry land becomes necessary. Later the children of Israel would have to pass over the Jordan to get to the Promised Land, and the waters stood up like a heap (Joshua 3: 16-17).
Water can be still and lifeless, unless it becomes "living water" as promised to the Samaritan woman at the well (John 4: 10, 14). In some cases water represents divinity. When Jesus performs the miracle of changing water to wine, it becomes a representation of His premortal nature as a spirit Being, with the water representing spirit, and the wine becomes a representation of His blood, and His mortal role. Thus, the Word is made flesh (see John 1: 14; 2: 1-11).
The Lord offers a special kind of water. He speaks of the "waters of Shiloah that go softly" and contrasts it with "the waters of the river, strong and many." These other waters "come up over all his channels, and go over all his banks" (see 2 Nephi 18: 6-7; Isaiah 8: 6-7).
Shiloah in the Old Testament becomes the Pool of Siloam in the New Testament. The name means "sent" and the translated word in the New Testament comes from the Greek word apostello meaning "one sent forth." It applies to the Savior but can also refer to others sent forth, or sent away, on a divinely-called mission.
At the waters of Shiloah, or Pool of Siloam, Jesus heals a man born blind. Jesus "spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing" (John 9: 6-7). As He "spat on the ground and made clay," it echoes the Creation when "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 waters of Siloam are soothing, comforting, and provide cleansing and healing effects, allowing us to see things we have not seen before. This is at the heart of temple ordinances, particularly the initiatory ordinances.
The world moves in a fast current. The forces are "strong and many." In such a river it's easy to be swept away as the waters consume many and the rivers run out of their banks, and out of control.
Lives can become turbulent, and currents of addiction and compulsion sweep many of us away, carrying us down the path of destruction where we can drown in the depths of hell (see 1 Nephi 12: 16).
For one who has been rescued from the raging river, blessings of eternal hope, comfort and healing, provided by living water, are never taken for granted.
Such was my experience yesterday in the holy temple of our God, as I was there with my wife, son, and daughter. It was a feeling beyond description, as I felt somewhat swept away and carried into the arms of His love.
Sunday, September 4, 2016
Is Isaiah Picking on the Sisters?
As a seminary student in junior high I first read this Isaiah chapter in the Book of Mormon and I came across this railing on the "daughters of Zion."
"Moreover, the Lord saith: Because the daughters of Zion are haughty, and walk with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet" (2 Nephi 13: 16; Isaiah 3: 16).
I continued to read about the rings, nose jewels, and other jewelry accessories, some of which were not fashionable in my younger days but have grown in popularity. I hadn't seen many of the boys wearing such apparel, but had seen some of the girls with jewelry, bonnets, etc.
I wondered why the Lord was singling out the girls. They seemed to be at least as righteous as the boys, and seemed more righteous than the guys I hung out with. What about the men? Are they blameless here?
Much, much later in life, after I had begun a serious study of the scriptures, and they became alive for me, I would realize the men are on trial too.
Specifically, Zion had two daughters, and these are figurative daughters. It's not so much about specific people as it is about geographic regions.
We can actually find these two daughters of Zion in a later Old Testament chapter. They are described as two sisters, daughters of one mother. The sisters even have names--"Aholah the elder, and Aholibah her sister." Then the Lord begins to decode this for us, in case we haven't figured out the figurative style. "Thus were their names; Samaria is Aholah, and Jerusalem Aholibah" (see Ezekiel 23: 2, 4).
Their names are interesting. Aholah means "her own tent," and Aholibah means "the tent is in her." These names are derived from the Hebrew root ohel meaning tent or tabernacle. After the time of Solomon, Israel was divided into two kingdoms, the northern kingdom of Israel, and the southern kingdom of Judah. The tabernacle was once pitched in the northern region, near Samaria, at Shiloh (see Joshua 18: 1). Later, the tabernacle would be replaced by a temple in Jerusalem.
Both kingdoms became idolatrous to a certain extent. The "daughters of Zion," these two sisters, having tents (or temples), represent the Lord's covenant people, both men and women. Now we are on equal ground, men and women.
It is interesting that when God proposes a tabernacle He said, "And let them make me a sanctuary; that I may dwell among them" (Exodus 25: 8). The Hebrew word for dwell is shakan where the word Shekinah is derived. It is as if the Lord were saying, "Let them make me sanctuary, so I can tent among them." The "whoredoms" of these two "sisters" is a symbolic representation of Israel's disregard for God's covenants, as Israel prefers its own gods rather than Jehovah.
The Shekinah was considered to be the sacred tent of Jehovah. Click here for a link (it's Wikipedia so it can't be wrong) to the tabernacle or tent called the Shekinah. You may read in this link that "The Shekinah is held by some to represent the feminine attributes of the presence of God (Shekinah being a feminine word in Hebrew), based especially on readings of the Talmud." It is the context of Noah's experience in the tent (Shekinah) where the King James Version says he is "drunken." This should probably convey the message instead that Noah was entranced in a heavenly temple-like vision, and Ham looked upon things for which he was not authorized. But that's for another post.
You may also notice the feminine images on the veil. Whoops, that now puts us on unequal grounds with us brethren lagging a tad bit behind the sisters. But I'm sure we'll catch up somewhere in the New Testament, with the apostles and such. But wait, while the apostles are trying with good intent to protect Jesus, and thus block the Atonement with lines like, "Be it far from thee, Lord: this shall not be unto thee," the sisters are, on the other hand, anointing His head and feet, recognizing Him as King of kings and the Great High Priest, in preparation for His atoning mission (see Matthew 16: 21-22; Mark 14: 3; John 12: 3). But I'm sure we'll catch up somewhere in the Book of Mormon with Captain Moroni, Helaman, and the stripling warriors. But wait, Mormon inserts an editorial comment on how successful Korihor was to lead the people astray with false doctrine by saying, "And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women . . ." (Alma 30: 18).
As if to say, it's not that hard to lead the men astray, but you know society is in trouble if you lose the women.
Then I think about my wife and her sheer loyalty, obedience, and goodness, and my valiant daughter, who stands courageously in defense of her values. And I think of a dear sister in Sunday School this afternoon, who while trying to read some verses in Helaman about the atoning blood of the Savior, was so overcome with emotion that she couldn't speak.
I concede.
"Moreover, the Lord saith: Because the daughters of Zion are haughty, and walk with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet" (2 Nephi 13: 16; Isaiah 3: 16).
I continued to read about the rings, nose jewels, and other jewelry accessories, some of which were not fashionable in my younger days but have grown in popularity. I hadn't seen many of the boys wearing such apparel, but had seen some of the girls with jewelry, bonnets, etc.
I wondered why the Lord was singling out the girls. They seemed to be at least as righteous as the boys, and seemed more righteous than the guys I hung out with. What about the men? Are they blameless here?
Much, much later in life, after I had begun a serious study of the scriptures, and they became alive for me, I would realize the men are on trial too.
Specifically, Zion had two daughters, and these are figurative daughters. It's not so much about specific people as it is about geographic regions.
We can actually find these two daughters of Zion in a later Old Testament chapter. They are described as two sisters, daughters of one mother. The sisters even have names--"Aholah the elder, and Aholibah her sister." Then the Lord begins to decode this for us, in case we haven't figured out the figurative style. "Thus were their names; Samaria is Aholah, and Jerusalem Aholibah" (see Ezekiel 23: 2, 4).
Their names are interesting. Aholah means "her own tent," and Aholibah means "the tent is in her." These names are derived from the Hebrew root ohel meaning tent or tabernacle. After the time of Solomon, Israel was divided into two kingdoms, the northern kingdom of Israel, and the southern kingdom of Judah. The tabernacle was once pitched in the northern region, near Samaria, at Shiloh (see Joshua 18: 1). Later, the tabernacle would be replaced by a temple in Jerusalem.
Both kingdoms became idolatrous to a certain extent. The "daughters of Zion," these two sisters, having tents (or temples), represent the Lord's covenant people, both men and women. Now we are on equal ground, men and women.
It is interesting that when God proposes a tabernacle He said, "And let them make me a sanctuary; that I may dwell among them" (Exodus 25: 8). The Hebrew word for dwell is shakan where the word Shekinah is derived. It is as if the Lord were saying, "Let them make me sanctuary, so I can tent among them." The "whoredoms" of these two "sisters" is a symbolic representation of Israel's disregard for God's covenants, as Israel prefers its own gods rather than Jehovah.
The Shekinah was considered to be the sacred tent of Jehovah. Click here for a link (it's Wikipedia so it can't be wrong) to the tabernacle or tent called the Shekinah. You may read in this link that "The Shekinah is held by some to represent the feminine attributes of the presence of God (Shekinah being a feminine word in Hebrew), based especially on readings of the Talmud." It is the context of Noah's experience in the tent (Shekinah) where the King James Version says he is "drunken." This should probably convey the message instead that Noah was entranced in a heavenly temple-like vision, and Ham looked upon things for which he was not authorized. But that's for another post.
You may also notice the feminine images on the veil. Whoops, that now puts us on unequal grounds with us brethren lagging a tad bit behind the sisters. But I'm sure we'll catch up somewhere in the New Testament, with the apostles and such. But wait, while the apostles are trying with good intent to protect Jesus, and thus block the Atonement with lines like, "Be it far from thee, Lord: this shall not be unto thee," the sisters are, on the other hand, anointing His head and feet, recognizing Him as King of kings and the Great High Priest, in preparation for His atoning mission (see Matthew 16: 21-22; Mark 14: 3; John 12: 3). But I'm sure we'll catch up somewhere in the Book of Mormon with Captain Moroni, Helaman, and the stripling warriors. But wait, Mormon inserts an editorial comment on how successful Korihor was to lead the people astray with false doctrine by saying, "And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women . . ." (Alma 30: 18).
As if to say, it's not that hard to lead the men astray, but you know society is in trouble if you lose the women.
Then I think about my wife and her sheer loyalty, obedience, and goodness, and my valiant daughter, who stands courageously in defense of her values. And I think of a dear sister in Sunday School this afternoon, who while trying to read some verses in Helaman about the atoning blood of the Savior, was so overcome with emotion that she couldn't speak.
I concede.
Sunday, August 28, 2016
Witnesses For Kingship
The morning commute on the train provides a nice opportunity to feast on the scriptures and other good books. One morning several years ago I was on the bus on my way to work. I was engaged in a manuscript for a book I was writing dealing with addiction and recovery.
On this particular morning I was pondering on the witnesses of Christ as described by Nephi in the Book of Mormon. Nephi delighted in the words of Isaiah because, as he writes, "he verily saw my Redeemer, even as I have seen him." Then he goes on to say, "And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words" (2 Nephi 11: 2-3).
The Lord established His law of witnesses in the Old Testament by requiring two or three witnesses to testify of crimes, especially if the death penalty was to take effect (see Deuteronomy 17: 6). Interestingly, this law of witnesses comes into play with covenant making and the "book of the law." Much later the book of the law was found in the temple by Hilkiah the high priest, who delivers the book to Shaphan the scribe, who in turn delivers it to king Josiah. The verse records, "And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king" (2 Kings 22: 10).
In this same chapter in Deuteronomy, the duties of a king in Israel are set forth. The king is not supposed to "multiply to himself silver and gold" (Deuteronomy 17: 17). The king would report his stewardship and kingship to the people at the Feast of Tabernacles (Sukkot). Jews still celebrate this feast today. Click here for a link to this festival.
It is significant that King Benjamin in the Book of Mormon reports his stewardship and even quotes these verses in Deuteronomy, which was anciently called "the paragraph of the king." He said, "I say unto you that as I have been suffered to spend my days in your service, even up to this time, and have not sought gold nor silver nor any manner of riches of you" (Mosiah 2: 12).
It is almost certain that King Benjamin gave his marvelous sermon during the Feast of Tabernacles. There are references to sacrifices according to the Law of Moses. King Benjamin's people came up near the temple in tents, and during the Feast of Tabernacles the people would gather to the temple in booths. Later on Ezra addressed the people during this feast from a pulpit, while King Benjamin used a tower to address the people. There are other similarities (see Mosiah 2: 3-8; Leviticus 23: 42; Nehemiah 8: 4, 14).
As King Benjamin's people prepare to make sacred covenants to become sons and daughters of Christ, he employs the law of witnesses by saying, "And of all these things which I have spoken, ye yourselves are witnesses this day" (Mosiah 2: 14). The congregation will stand as witnesses to the covenant, according to the book of the law.
Getting back to my original intent, as I was looking for this law of witnesses and turning to page 80 in the Book of Mormon where the three witnesses of the Savior testify, namely Nephi, Jacob, and Isaiah, I turned to page 79 on the other side of the page. I have to interject here that my scriptures are kind of messy with words highlighted in orange, and lines running to notes all over the page. One day, my orange highlighter had run out of ink, and apparently when I had previously marked the page with the three witnesses, I had used yellow highlighter.
That morning on the bus as I accidentally turned to page 79, the sunlight coming through the windows of the bus illuminated page 79. Four words were highlighted in what looked like yellow sunlight coming through the back of page 80.
Here are the verses highlighted:
"And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles.
"And I will fortify this land against all other nations.
"And he that fighteth against Zion shall perish, saith God.
"For he that raiseth up a king against me shall perish, for I, the Lord, the king of heaven, will be their king, and I will be a light unto them forever, that hear my words" (2 Nephi 10: 11-14).
The four "kings" were highlighted on the page, surrounded by glowing yellow in the morning sunlight.
I had a distinct impression and a powerful feeling come over me. I had written chapters in my book about kings and this particular festival. But it felt as if the Lord had a powerful message for me and my audience--those diligently seeking to find their way back from the darkness of addiction.
I didn't hear a voice, nor has my Redeemer ever appeared to me as He did to Nephi, Jacob, and Isaiah. But the impression was clear, as if He was saying to me, "You tell your addict friends (and yourself), I don't want you back as second-class citizens, or mere servants. I want you back as kings and queens!"
On this particular morning I was pondering on the witnesses of Christ as described by Nephi in the Book of Mormon. Nephi delighted in the words of Isaiah because, as he writes, "he verily saw my Redeemer, even as I have seen him." Then he goes on to say, "And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words" (2 Nephi 11: 2-3).
The Lord established His law of witnesses in the Old Testament by requiring two or three witnesses to testify of crimes, especially if the death penalty was to take effect (see Deuteronomy 17: 6). Interestingly, this law of witnesses comes into play with covenant making and the "book of the law." Much later the book of the law was found in the temple by Hilkiah the high priest, who delivers the book to Shaphan the scribe, who in turn delivers it to king Josiah. The verse records, "And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king" (2 Kings 22: 10).
In this same chapter in Deuteronomy, the duties of a king in Israel are set forth. The king is not supposed to "multiply to himself silver and gold" (Deuteronomy 17: 17). The king would report his stewardship and kingship to the people at the Feast of Tabernacles (Sukkot). Jews still celebrate this feast today. Click here for a link to this festival.
It is significant that King Benjamin in the Book of Mormon reports his stewardship and even quotes these verses in Deuteronomy, which was anciently called "the paragraph of the king." He said, "I say unto you that as I have been suffered to spend my days in your service, even up to this time, and have not sought gold nor silver nor any manner of riches of you" (Mosiah 2: 12).
It is almost certain that King Benjamin gave his marvelous sermon during the Feast of Tabernacles. There are references to sacrifices according to the Law of Moses. King Benjamin's people came up near the temple in tents, and during the Feast of Tabernacles the people would gather to the temple in booths. Later on Ezra addressed the people during this feast from a pulpit, while King Benjamin used a tower to address the people. There are other similarities (see Mosiah 2: 3-8; Leviticus 23: 42; Nehemiah 8: 4, 14).
As King Benjamin's people prepare to make sacred covenants to become sons and daughters of Christ, he employs the law of witnesses by saying, "And of all these things which I have spoken, ye yourselves are witnesses this day" (Mosiah 2: 14). The congregation will stand as witnesses to the covenant, according to the book of the law.
Getting back to my original intent, as I was looking for this law of witnesses and turning to page 80 in the Book of Mormon where the three witnesses of the Savior testify, namely Nephi, Jacob, and Isaiah, I turned to page 79 on the other side of the page. I have to interject here that my scriptures are kind of messy with words highlighted in orange, and lines running to notes all over the page. One day, my orange highlighter had run out of ink, and apparently when I had previously marked the page with the three witnesses, I had used yellow highlighter.
That morning on the bus as I accidentally turned to page 79, the sunlight coming through the windows of the bus illuminated page 79. Four words were highlighted in what looked like yellow sunlight coming through the back of page 80.
Here are the verses highlighted:
"And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles.
"And I will fortify this land against all other nations.
"And he that fighteth against Zion shall perish, saith God.
"For he that raiseth up a king against me shall perish, for I, the Lord, the king of heaven, will be their king, and I will be a light unto them forever, that hear my words" (2 Nephi 10: 11-14).
The four "kings" were highlighted on the page, surrounded by glowing yellow in the morning sunlight.
I had a distinct impression and a powerful feeling come over me. I had written chapters in my book about kings and this particular festival. But it felt as if the Lord had a powerful message for me and my audience--those diligently seeking to find their way back from the darkness of addiction.
I didn't hear a voice, nor has my Redeemer ever appeared to me as He did to Nephi, Jacob, and Isaiah. But the impression was clear, as if He was saying to me, "You tell your addict friends (and yourself), I don't want you back as second-class citizens, or mere servants. I want you back as kings and queens!"
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