This is the second in a series of the Twelve Steps of recovery as taught by King Benjamin in the Book of Mormon. These are all taught in Mosiah chapter 4. We will compare the AA Step, the LDS Guide to Addiction Recovery, and King Benjamin's teachings.
AA Step 2: "Came to believe that a Power greater than ourselves could restore us to sanity."
LDS Addiction Guide: "Come to believe that the power of God can restore you to complete spiritual health."
King Benjamin thoroughly teaches this step. It is a concept of faith. The LDS guide summarizes each step with a word or phrase, and this step is labeled "Hope."
King Benjamin teaches this concept of a correct belief in God's power with the following verse:
"Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend" (Mosiah 4:9).
I believe that every new addict who comes into Twelve Step recovery has a faith problem. One of my recovery heroes was a local man from Springville. Of course, when I attended Springville High School, everyone called Springville the drug capital of the world (or so it seemed from some of the stories and newspaper articles). This man was an atheist, so this step of believing in a Higher Power was difficult for him. He did the best he could. He found an old coffee can and nailed it on a post in his barn. He put it way up high so it could be his "Higher Power." He would go out in the mornings and talk to his Higher Power. Over time these conversations became intimate and he began to have feelings deep in his soul. He knew that coffee can could not produce the feelings he was experiencing. There had to be Someone out there who cared deeply for him. I remember him sharing in an AA meeting of how his concept of a Higher Power had changed. I remember him saying, "Today, I believe in a loving Father."
My own belief crisis was much different. I had gained a testimony of the Gospel many years earlier, and years of alcoholism and drinking, as much as I wanted to drown my testimony, it just wouldn't go away. As a missionary in Germany, I had witnessed miracles wrought by God. My testimony at that time was purely academic. I didn't feel anything.
I remember those first few AA meetings, how I looked at the Steps and they all had this scary three-letter word--"God." I knew He was out there somewhere in the universe, ready to zap me at any time. I was certain He had written me off a long time ago and wanted nothing to do with me. I listened to other alcoholics talk about their upbringing, how they were abused and came from broken homes. I came from a loving, wonderful home with the best parents in the world, and was a return missionary. Surely, God would help and forgive these poor heathens who never had a chance, but I thought He would never forgive me.
I pick up where I left off last week--at that first AA meeting on July 17,1989. After I choked out those awful words, "My name is Brad, and I'm an alcoholic," I thought to myself, "Now what do I do?" I have to tell you that Step One by itself is not a good place to be. Yes, I was beat up. Yes, I was powerless. But what could I do? I thought maybe the best I could hope for was to quickly poison myself. I had no hope.
At the end of the meeting we stood up, formed a circle holding hands, and recited the Serenity Prayer. By the way, making a circle and reciting a prayer in unison somehow rang true to my soul and caused my mind to recall better days. I remembered reading this poem in a hippie shop--you know, the kind where they sell incense and black light posters--"God grant me the serenity to accept the things I cannot change, courage to change the things I can and the wisdom to know the difference." The next part literally shocked me. Everyone in the circle (except me) chanted, "Keep coming back. It works!" For a brief moment, a circle of drunks became my "Higher Power" and an entire belief system. My eyes scanned the faces in the circle for validation. I saw smiles on the faces and a brighter hope in their eyes. It was enough hope to get me to the Lunch Bunch Meeting the next day.
When the meeting was over, these same "drunks" all rallied to my aid with their phone numbers and pledges to help me--someone they had never seen before. I had to ask myself why.
Just because a problem or an addiction seems insurmountable, doesn't mean the Lord can't solve it. King Benjamin teaches "man doth not comprehend all the things which the Lord can comprehend." If the very Creator of the universe can create heaven and earth and "has all wisdom and power," then maybe He might have a shot at helping a drunk like me. By the way, God possesses all wisdom and power. In Step Eleven we are asked to pray for knowledge and power. He is the source. I know that today.
Sunday, March 26, 2017
Sunday, March 19, 2017
King Benjamin Teaches Step One
For those of us in Twelve Step recovery it's significant that King Benjamin teaches all Twelve Steps of recovery in his famous address in the Book of Mormon. They are actually all contained and explained in great detail with excellent commentary in Mosiah chapter 4. The timing of this event and the entire text being centered on becoming a king or queen, like the Heavenly King (Mosiah 2:19), and the events following in Mosiah 5 as they become spiritually begotten sons and daughters of Jesus Christ through a covenant relationship, should be of paramount interest to LDS addicts in recovery.
I'm gonna get stuck on this chapter for a while and cover all Twelve Steps as they appear in his speech, comparing them with the original Twelve Steps of Alcoholics Anonymous and the steps used in the LDS Addiction Recovery Program.
Today, we will look at Step One.
AA Step 1: " We admitted we were powerless over alcohol - that our lives had become unmanageable."
LDS Addiction Guide Step 1: "Admit that you, of yourself, are powerless to overcome your addictions and that your life has become unmanageable."
Several verses in Mosiah chapter 4 relate to this idea of being powerless, especially in comparison with God's infinite power. Here a few examples:
"And they had viewed themselves in their own carnal state, even less than the dust of the earth. And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men" (Mosiah 4:2).
"For behold, if the knowledge of the goodness of God at this time has awakened you to a sense of your nothingness, and your worthless and fallen state—" (Mosiah 4:5).
"And again I say unto you as I have said before, that as ye have come to the knowledge of the glory of God, or if ye have known of his goodness and have tasted of his love, and have received a remission of your sins, which causeth such exceedingly great joy in your souls, even so I would that ye should remember, and always retain in remembrance, the greatness of God, and your own nothingness, and his goodness and long-suffering towards you, unworthy creatures, and humble yourselves even in the depths of humility, calling on the name of the Lord daily, and standing steadfastly in the faith of that which is to come, which was spoken by the mouth of the angel" (Mosiah 4:11).
Words and phrases like "less than the dust of the earth," "nothingness," "worthless and fallen state," and "unworthy creatures" definitely portray a feeling of being powerless. However, King Benjamin's intent is not to discourage us, but rather to compare the difference between a life with God and a life without Him.
I was first exposed to Step One almost thirty years ago on a warm summer morning in 1987 as I was walking to work. I was walking to work to avoid getting another DUI. About halfway there I encountered a building with a sign that said "Alano Club." My only interest was the word "Club" as I had been in several "clubs" and they were all drinking establishments. And seven o'clock in the morning was as good as any time to have a drink or two, or ten, or whatever, in my sick mind.
As I attempted to enter, I found the building was locked, but the morning sunlight illuminated two large posters with the Twelve Steps and Twelve Traditions of Alcoholics Anonymous. For some unknown reason, I was compelled to read through them all. Only three words in Step One made any sense to me, and the words were "powerless over alcohol." I asked myself if I really was powerless over alcohol. But I have to tell you, I had one killer denial program, so over the next three miles I told myself that surely I could quit drinking whenever I was ready to do it. It had been five years since I had seen a sober day.
Like with any practicing alcoholic or addict, life got worse. I did two more years of "research" as we call it in AA, and racked up a seven-year stint without a single sober day. By this time my life was spinning recklessly out of control, and I was ready to quit. I made promises to quit, but soon found I was totally powerless over alcohol, and was "less than the dust of the earth" in my efforts to stop drinking.
On July 17, 1989 after another blackout drunk I was heading home and driving by the same Alano Club when the words "powerless over alcohol" somehow popped into my mind. I pulled into the parking lot without a meeting schedule or any concept of an AA meeting, and found that coincidentally the Monday Night Beginners Meeting would be starting in ten minutes. What a tender mercy from God!
And speaking of tender mercies, a man walked up to me at that meeting and said, "Do you have a drinking problem?" I said, "Yes." He said, "Sit down, you're in the right place." That good dear man has now passed on to the spirit world, but his son is the current facilitator at the LDS Twelve Step meeting I go to. The Lord has a way to remind us of His grace.
About twenty minutes into that meeting, I choked out those very difficult, but honest words, "My name is Brad, and I'm an a-a-al- alc-o-hol-ic." I didn't realize it at the time, but recovery was just beginning for me.
I'm gonna get stuck on this chapter for a while and cover all Twelve Steps as they appear in his speech, comparing them with the original Twelve Steps of Alcoholics Anonymous and the steps used in the LDS Addiction Recovery Program.
Today, we will look at Step One.
AA Step 1: " We admitted we were powerless over alcohol - that our lives had become unmanageable."
LDS Addiction Guide Step 1: "Admit that you, of yourself, are powerless to overcome your addictions and that your life has become unmanageable."
Several verses in Mosiah chapter 4 relate to this idea of being powerless, especially in comparison with God's infinite power. Here a few examples:
"And they had viewed themselves in their own carnal state, even less than the dust of the earth. And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men" (Mosiah 4:2).
"For behold, if the knowledge of the goodness of God at this time has awakened you to a sense of your nothingness, and your worthless and fallen state—" (Mosiah 4:5).
"And again I say unto you as I have said before, that as ye have come to the knowledge of the glory of God, or if ye have known of his goodness and have tasted of his love, and have received a remission of your sins, which causeth such exceedingly great joy in your souls, even so I would that ye should remember, and always retain in remembrance, the greatness of God, and your own nothingness, and his goodness and long-suffering towards you, unworthy creatures, and humble yourselves even in the depths of humility, calling on the name of the Lord daily, and standing steadfastly in the faith of that which is to come, which was spoken by the mouth of the angel" (Mosiah 4:11).
Words and phrases like "less than the dust of the earth," "nothingness," "worthless and fallen state," and "unworthy creatures" definitely portray a feeling of being powerless. However, King Benjamin's intent is not to discourage us, but rather to compare the difference between a life with God and a life without Him.
I was first exposed to Step One almost thirty years ago on a warm summer morning in 1987 as I was walking to work. I was walking to work to avoid getting another DUI. About halfway there I encountered a building with a sign that said "Alano Club." My only interest was the word "Club" as I had been in several "clubs" and they were all drinking establishments. And seven o'clock in the morning was as good as any time to have a drink or two, or ten, or whatever, in my sick mind.
As I attempted to enter, I found the building was locked, but the morning sunlight illuminated two large posters with the Twelve Steps and Twelve Traditions of Alcoholics Anonymous. For some unknown reason, I was compelled to read through them all. Only three words in Step One made any sense to me, and the words were "powerless over alcohol." I asked myself if I really was powerless over alcohol. But I have to tell you, I had one killer denial program, so over the next three miles I told myself that surely I could quit drinking whenever I was ready to do it. It had been five years since I had seen a sober day.
Like with any practicing alcoholic or addict, life got worse. I did two more years of "research" as we call it in AA, and racked up a seven-year stint without a single sober day. By this time my life was spinning recklessly out of control, and I was ready to quit. I made promises to quit, but soon found I was totally powerless over alcohol, and was "less than the dust of the earth" in my efforts to stop drinking.
On July 17, 1989 after another blackout drunk I was heading home and driving by the same Alano Club when the words "powerless over alcohol" somehow popped into my mind. I pulled into the parking lot without a meeting schedule or any concept of an AA meeting, and found that coincidentally the Monday Night Beginners Meeting would be starting in ten minutes. What a tender mercy from God!
And speaking of tender mercies, a man walked up to me at that meeting and said, "Do you have a drinking problem?" I said, "Yes." He said, "Sit down, you're in the right place." That good dear man has now passed on to the spirit world, but his son is the current facilitator at the LDS Twelve Step meeting I go to. The Lord has a way to remind us of His grace.
About twenty minutes into that meeting, I choked out those very difficult, but honest words, "My name is Brad, and I'm an a-a-al- alc-o-hol-ic." I didn't realize it at the time, but recovery was just beginning for me.
Sunday, March 12, 2017
Dual Meanings In Scripture
Often in scripture the reader encounters passages with two meanings. I used to struggle with these, wondering does it mean this, or does it mean that? I always wanted to pin down the symbolism especially. But the more I have read, the more I seem to be content with a more global approach.
This is especially true with Isaiah. He can be talking about premortal councils, and then two verses later, he's switched to the Millennium. An example of this would be Isaiah 7 where it says, "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel" (Isaiah 7:14). We all know this to be a prophecy of Christ, and the name Immanuel could be no other as it means "God with us." But in context, this chapter is about Syria and Ephraim, the Northern Kingdom, who have formed an alliance to go against Judah. Two verses later, Isaiah is speaking about about short-term events, as he prophesies, "For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings" (v. 16). This part of the prophecy has to take place within nine years, allowing the virgin to conceive, bear the child, and having the child reach the years of accountability at age 8. So perhaps we have two virgins spoken of.
We have another example of dual meaning in the Book of Mormon. One verse, marking the time of the Savior's crucifixion, states, "And there was not any man who could do a miracle in the name of Jesus save he were cleansed every whit from his iniquity—" (3 Nephi 8:1). So does it mean one could not do a miracle in the name of Jesus unless he was cleansed of sin first, or does it mean that it is impossible to perform a miracle without that miracle having a cleansing effect on those involved? The answer is yes and yes. Both meanings apply.
I've learned it pays to read verses in their context. So we have another dual meaning in King Benjamin's speech, which is written chiastically with the most important focus of the message given in the central chapter, which is Mosiah chapter 3.
Of course the heart of the Gospel is the Atonement of Jesus Christ, and that is the central theme in Mosiah 3. By the way, we are given added insight into the false charges filed against Jesus, which have been brought to light by historical records and non-Biblical sources that suggest that one of the main charges filed against the Savior was that he allegedly used so-called "black magic" to perform miracles. These ideas are not well developed in the Bible, but the Book of Mormon gives the historical background that "they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him" (Mosiah 3:9)
Then we are given profound doctrinal teachings about the Atonement and who it covers: those "who have died not knowing the will of God concerning them, or who have ignorantly sinned" (Mosiah 3:11). But there is another group spoken of, and that is little children. We often speak of those who die before the age of accountability as receiving celestial glory automatically since they cannot know good from evil. But the Book of Mormon corrects this false approach as it teaches, "And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins" (Mosiah 3:16). They still experience the effects of the Fall, being born into mortality, and as part of this fallen state, they are cut off from the presence of God, speaking as if no atonement had taken place.
Then comes one of those famous, oft-quoted verses:
"For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father" (Mosiah 3:19).
The phrase "putteth off" in scripture means to change clothing (see 1 Samuel 17:39 as Saul gives David a coat of armor to fight Goliath and he takes it off since he has not proven it, and is clothed as a shepherd with a staff and five smooth stones). So the other half of this equation is in Galatians as Paul says, "For as many of you as have been baptized into Christ have put on Christ" (Galatians 3:27). By the way, the Greek word for "put on" is enduo, where we get the word endowment. We "put off" the natural man and "put on" Christ.
Going back to the Mosiah verse, does it mean that we become saints and put off the natural man by taking on childlike attributes, such as being submissive, meek, humble, patient, full of love, etc., or does it mean we put off the natural man by being like a child in that we allow ourselves to be ransomed by the blood of Christ, which atones for our sins? In the chapter context, it seems a more atonement centered concept would apply here. But the final answer is still yes and yes--both meanings apply.
This is especially true with Isaiah. He can be talking about premortal councils, and then two verses later, he's switched to the Millennium. An example of this would be Isaiah 7 where it says, "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel" (Isaiah 7:14). We all know this to be a prophecy of Christ, and the name Immanuel could be no other as it means "God with us." But in context, this chapter is about Syria and Ephraim, the Northern Kingdom, who have formed an alliance to go against Judah. Two verses later, Isaiah is speaking about about short-term events, as he prophesies, "For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings" (v. 16). This part of the prophecy has to take place within nine years, allowing the virgin to conceive, bear the child, and having the child reach the years of accountability at age 8. So perhaps we have two virgins spoken of.
We have another example of dual meaning in the Book of Mormon. One verse, marking the time of the Savior's crucifixion, states, "And there was not any man who could do a miracle in the name of Jesus save he were cleansed every whit from his iniquity—" (3 Nephi 8:1). So does it mean one could not do a miracle in the name of Jesus unless he was cleansed of sin first, or does it mean that it is impossible to perform a miracle without that miracle having a cleansing effect on those involved? The answer is yes and yes. Both meanings apply.
I've learned it pays to read verses in their context. So we have another dual meaning in King Benjamin's speech, which is written chiastically with the most important focus of the message given in the central chapter, which is Mosiah chapter 3.
Of course the heart of the Gospel is the Atonement of Jesus Christ, and that is the central theme in Mosiah 3. By the way, we are given added insight into the false charges filed against Jesus, which have been brought to light by historical records and non-Biblical sources that suggest that one of the main charges filed against the Savior was that he allegedly used so-called "black magic" to perform miracles. These ideas are not well developed in the Bible, but the Book of Mormon gives the historical background that "they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him" (Mosiah 3:9)
Then we are given profound doctrinal teachings about the Atonement and who it covers: those "who have died not knowing the will of God concerning them, or who have ignorantly sinned" (Mosiah 3:11). But there is another group spoken of, and that is little children. We often speak of those who die before the age of accountability as receiving celestial glory automatically since they cannot know good from evil. But the Book of Mormon corrects this false approach as it teaches, "And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins" (Mosiah 3:16). They still experience the effects of the Fall, being born into mortality, and as part of this fallen state, they are cut off from the presence of God, speaking as if no atonement had taken place.
Then comes one of those famous, oft-quoted verses:
"For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father" (Mosiah 3:19).
The phrase "putteth off" in scripture means to change clothing (see 1 Samuel 17:39 as Saul gives David a coat of armor to fight Goliath and he takes it off since he has not proven it, and is clothed as a shepherd with a staff and five smooth stones). So the other half of this equation is in Galatians as Paul says, "For as many of you as have been baptized into Christ have put on Christ" (Galatians 3:27). By the way, the Greek word for "put on" is enduo, where we get the word endowment. We "put off" the natural man and "put on" Christ.
Going back to the Mosiah verse, does it mean that we become saints and put off the natural man by taking on childlike attributes, such as being submissive, meek, humble, patient, full of love, etc., or does it mean we put off the natural man by being like a child in that we allow ourselves to be ransomed by the blood of Christ, which atones for our sins? In the chapter context, it seems a more atonement centered concept would apply here. But the final answer is still yes and yes--both meanings apply.
Sunday, March 5, 2017
King Benjamin's Feast of Tents
In Old Testament times under the Law of Moses there was a particular feast called the Feast of Tabernacles, or Sukkot. It was one of three required feasts, along with Passover (and Unleavened Bread) and Feast of Weeks or Pentecost. Feast of Tabernacles was really the biggest event, even though Passover gets more attention in our culture, and was called simply The Feast.
The Lord said, "Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God" (Leviticus 23: 42-43). Thus, it's significant that this becomes a commemoration of Israel's deliverance from Egypt, the house of bondage (Exodus 20: 2).
As a recovering alcoholic and addict, I perk up whenever I see the words bondage or deliverance in the scriptures, since that speaks of addiction and recovery. Addicts like me should pay close attention to the events of the Feast of Tabernacles. What lessons is the Lord teaching here?
For one, I believe the Lord is setting up a type for recovery in that He invites the recovering addict to feast at the table of the Lord and to prepare to enter His holy temple. The booths and the tabernacle are both forerunners to the temple which will later be built in the Promised Land. The booths and tabernacle are a kind of portable temple and a place of refuge from the storm (see Isaiah 4: 6).
There are many reasons scriptural scholars believe King Benjamin's speech was given during the Feast of Tabernacles. Here are a few of the ideas linking this event with Sukkot.
1. The king in Israel would give a speech patterned after the requirements given in Deuteronomy 17: 14-20 at the Feast of Tabernacles. Benjamin actually quotes from these verses where it states that the king should not "multiply to himself silver and gold" (see Deuteronomy 17: 17 and Mosiah 2: 12). He reverses the order of "silver and gold" to "gold nor silver" according to Seidel's Law where someone quoting an earlier writer inverts the order. This is a typical Hebrew writing style. The king should not be "lifted up above his brethren" (Deuteronomy 17: 20). This is a recurring theme in Benjamin's speech. Moses commanded, "At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing" (Deuteronomy 31: 10-11).
2. This gathering at the temple to hear King Benjamin had to correspond with one of the three required feasts where all Israel is gathered (see Deuteronomy 16:16). The Feast of Weeks was a single day event, although it later was changed to a multiple-day celebration, so this gathering basically has to be at Passover or Feast of Tabernacles, since the people pitched tents (or tabernacles) to stay overnight.
3. Tent and tabernacle are used interchangeably in Hebrew. Both are translated from the Hebrew word ohel.
4. The number of required sacrifices was doubled at the Feast of Tabernacles (see Numbers 29: 12-38). In the Book of Mormon immediately after it mentions the large crowd assembled, it states, "And they also took of the firstlings of their flocks, that they might offer sacrifice and burnt offerings according to the law of Moses" (Mosiah 2:3).
5. The feast had a principal theme of overwhelming joy and thanksgiving. An Isaiah reference to the water libation where water is poured over the altar of the temple, creating a river running down the steps, states, "Therefore with joy shall ye draw water out of the wells of salvation" (Isaiah 12:3). One of the reasons given for the assembly is, "And also that they might give thanks to the Lord their God, who had brought them out of the land of Jerusalem, and who had delivered them out of the hands of their enemies, and had appointed just men to be their teachers, and also a just man to be their king" (Mosiah 2: 4). Notice again the theme of deliverance. Many Bible scholars believe the early Pilgrims got the idea of a Thanksgiving celebration from this feast in the Bible. In Mosiah chapter 3, Benjamin quotes an angel who said he was "sent . . . to declare unto thee that thou mayest rejoice; and that thou mayest declare unto thy people, that they may also be filled with joy" (Mosiah 3: 4).
6. The mention of women and children gathered together as families has ties to the Book of Nehemiah, where a "congregation both of men and women, and all that could hear with understanding" were gathered to hear the book of the law delivered by Ezra, the priest at the Feast of Tabernacles (Nehemiah 8:2).
7. Also, at this public reading of the law in Nehemiah held during Sukkot, Ezra stands "above the people" on a pulpit of wood. King Benjamin erects a tower to speak to the people (Nehemiah 8:4-5 and Mosiah 2:7-8).
8. The booths were made from branches of trees. In Nehemiah 8:15 it mentions olive branches, a type of Gethsemane (the "oil press"), and palm branches which were waved at the Feast of Tabernacles as the people chanted "Hosanna" (see Bible Dictionary, "Hosanna"). The palms symbolize victory and are mentioned at the dedicatory prayer of the Kirtland Temple (see D&C 109: 76). The booths were made from a framework of branches. King Benjamin speaks of his own "mortal frame" being yielded up to its "mother earth" (Mosiah 2: 26). The tabernacles (or tents) were built from trees coming from "mother earth." He also speaks of Jesus Christ who would dwell in a "tabernacle of clay" (Mosiah 3:5). The early Hosanna Shout, meaning "save now," was a petition to the king seeking deliverance or rescue. It served as a type of Jesus Christ, the King of kings, who rescues each of us. The central theme of Mosiah chapter 3 is the Atonement of Jesus Christ.
King Benjamin becomes a type of Christ. It adds significance to his message if it occurred at this celebration of deliverance from bondage. Chapters 2 and 3 of Mosiah are a precursor for chapter 4 where King Benjamin is actually going to deliver the first published version of the Twelve Steps of Alcoholics Anonymous.
The Lord said, "Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God" (Leviticus 23: 42-43). Thus, it's significant that this becomes a commemoration of Israel's deliverance from Egypt, the house of bondage (Exodus 20: 2).
As a recovering alcoholic and addict, I perk up whenever I see the words bondage or deliverance in the scriptures, since that speaks of addiction and recovery. Addicts like me should pay close attention to the events of the Feast of Tabernacles. What lessons is the Lord teaching here?
For one, I believe the Lord is setting up a type for recovery in that He invites the recovering addict to feast at the table of the Lord and to prepare to enter His holy temple. The booths and the tabernacle are both forerunners to the temple which will later be built in the Promised Land. The booths and tabernacle are a kind of portable temple and a place of refuge from the storm (see Isaiah 4: 6).
There are many reasons scriptural scholars believe King Benjamin's speech was given during the Feast of Tabernacles. Here are a few of the ideas linking this event with Sukkot.
1. The king in Israel would give a speech patterned after the requirements given in Deuteronomy 17: 14-20 at the Feast of Tabernacles. Benjamin actually quotes from these verses where it states that the king should not "multiply to himself silver and gold" (see Deuteronomy 17: 17 and Mosiah 2: 12). He reverses the order of "silver and gold" to "gold nor silver" according to Seidel's Law where someone quoting an earlier writer inverts the order. This is a typical Hebrew writing style. The king should not be "lifted up above his brethren" (Deuteronomy 17: 20). This is a recurring theme in Benjamin's speech. Moses commanded, "At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing" (Deuteronomy 31: 10-11).
2. This gathering at the temple to hear King Benjamin had to correspond with one of the three required feasts where all Israel is gathered (see Deuteronomy 16:16). The Feast of Weeks was a single day event, although it later was changed to a multiple-day celebration, so this gathering basically has to be at Passover or Feast of Tabernacles, since the people pitched tents (or tabernacles) to stay overnight.
3. Tent and tabernacle are used interchangeably in Hebrew. Both are translated from the Hebrew word ohel.
4. The number of required sacrifices was doubled at the Feast of Tabernacles (see Numbers 29: 12-38). In the Book of Mormon immediately after it mentions the large crowd assembled, it states, "And they also took of the firstlings of their flocks, that they might offer sacrifice and burnt offerings according to the law of Moses" (Mosiah 2:3).
5. The feast had a principal theme of overwhelming joy and thanksgiving. An Isaiah reference to the water libation where water is poured over the altar of the temple, creating a river running down the steps, states, "Therefore with joy shall ye draw water out of the wells of salvation" (Isaiah 12:3). One of the reasons given for the assembly is, "And also that they might give thanks to the Lord their God, who had brought them out of the land of Jerusalem, and who had delivered them out of the hands of their enemies, and had appointed just men to be their teachers, and also a just man to be their king" (Mosiah 2: 4). Notice again the theme of deliverance. Many Bible scholars believe the early Pilgrims got the idea of a Thanksgiving celebration from this feast in the Bible. In Mosiah chapter 3, Benjamin quotes an angel who said he was "sent . . . to declare unto thee that thou mayest rejoice; and that thou mayest declare unto thy people, that they may also be filled with joy" (Mosiah 3: 4).
6. The mention of women and children gathered together as families has ties to the Book of Nehemiah, where a "congregation both of men and women, and all that could hear with understanding" were gathered to hear the book of the law delivered by Ezra, the priest at the Feast of Tabernacles (Nehemiah 8:2).
7. Also, at this public reading of the law in Nehemiah held during Sukkot, Ezra stands "above the people" on a pulpit of wood. King Benjamin erects a tower to speak to the people (Nehemiah 8:4-5 and Mosiah 2:7-8).
8. The booths were made from branches of trees. In Nehemiah 8:15 it mentions olive branches, a type of Gethsemane (the "oil press"), and palm branches which were waved at the Feast of Tabernacles as the people chanted "Hosanna" (see Bible Dictionary, "Hosanna"). The palms symbolize victory and are mentioned at the dedicatory prayer of the Kirtland Temple (see D&C 109: 76). The booths were made from a framework of branches. King Benjamin speaks of his own "mortal frame" being yielded up to its "mother earth" (Mosiah 2: 26). The tabernacles (or tents) were built from trees coming from "mother earth." He also speaks of Jesus Christ who would dwell in a "tabernacle of clay" (Mosiah 3:5). The early Hosanna Shout, meaning "save now," was a petition to the king seeking deliverance or rescue. It served as a type of Jesus Christ, the King of kings, who rescues each of us. The central theme of Mosiah chapter 3 is the Atonement of Jesus Christ.
King Benjamin becomes a type of Christ. It adds significance to his message if it occurred at this celebration of deliverance from bondage. Chapters 2 and 3 of Mosiah are a precursor for chapter 4 where King Benjamin is actually going to deliver the first published version of the Twelve Steps of Alcoholics Anonymous.
Monday, February 20, 2017
The Law of Kings
The Book of Mosiah marks the spot where Mormon swaps the record and the reader is transferred from the priestly record to the kingly record. There are a few shifts in the Book of Mormon and the style and manner in which the story flows to the reader. For example, the Book of Ether, outside of Moroni's commentary, has a very different feel than the mainly first-person narratives of Nephi and Jacob from the priestly record. Nor does the Book of Ether sound much like the historical record edited by Mormon. Although there are most likely more wars and power struggles going on, the record is much more abbreviated and repetitive compared with Mormon's editing of the war chapters with battle strategies elaborately detailed, interspersed with doctrinal commentary.
I will get stuck on chapters in the Book of Mosiah writing about them. Every single chapter in Mosiah deals with addiction and recovery, and my name is Brad, and I'm still an alcoholic and addict. You may not find the word addiction in the Book of Mormon, but you certainly will see the word bondage many times, followed often by God's deliverance. We get to see a codependent, overzealous father, an addict, a codependent son, and two groups suffering severe bondage. We encounter powerful addiction language in a couple of chapters and get to see what AA groups call a "group conscience." The last chapter provides a powerful, guaranteed recovery promise. You may have noticed we left out King Benjamin. He gives a sermon on the Twelve Steps, as a guide to the rest of the book.
But before we get into his wonderful speech, it's time to anoint a new king. In ancient Israel the coronation for kings took place between the Feast of Trumpets (Rosh Hashanah) and Feast of Tabernacles (Sukkot). At the Feast of Tabernacles the kings in ancient Israel would read publicly the paragraph of the king from Deuteronomy chapter 17, and would report on their stewardship as king.
We connect the crown with the concept of royalty, but the last article of kingly attire to go on the new king before coronation would be what John describes in Revelation as a "golden girdle" which was worn over the chest. The Savior is described as, "One like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle" (Revelation 1: 13).The symbolism may have been similar to the ephod worn by the high priest. But perhaps more significantly it was to represent the purity and truthfulness of the king's speech, as the words coming forth from the king's mouth were an overflow from his heart. Jesus said, "For out of the abundance of the heart the mouth speaketh" (Matthew 12: 34).
This concept is enhanced by the idea that kings in ancient Israel were deified. You will see this often in the Psalms. One example is, "For God is my King of old, working salvation in the midst of the earth" (Psalms 74: 12). So the king would be like a mouthpiece for God, or at least that's what a king was supposed to be. King Benjamin said, "For on the morrow I shall proclaim unto this my people out of mine own mouth that thou art a king and a ruler over this people, whom the Lord our God hath given us" (Mosiah 1: 10).
These people are subject to the king, as emphasized in the above verse. The chapter begins with Mormon's commentary: "And now there was no more contention in all the land of Zarahemla, among all the people who belonged to king Benjamin" (Mosiah 1: 1). The Lord similarly said, "And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels" (Malachi 3: 17).
The requirement for kings is found in Deuteronomy where it says, "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the Lord his God, to keep all the words of this law and these statutes, to do them" (Deuteronomy 17: 18-19).
Anciently, only kings and priests (or queens and priestesses) had access to the "book of the law," Israel's set of scriptures. I suppose you could argue that today only kings, queens, priests, and priestesses have full access to the word of the Lord. But kings were supposed to study the scriptures on a daily basis. King Benjamin calls his sons together, since only a son could inherit the kingdom. He speaks of the importance of his sons as potential kings being "men of understanding" (Mosiah 1: 2) and how it was important that the plates of brass were "always before our eyes" (Mosiah 1: 5).
It was written in the paragraph of the king:
"But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way.
"Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold
"That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel" (Deuteronomy 17: 16,17,20).
I have to ask, who does this sound like? Doesn't this sound like King Benjamin? Egypt was Israel's house of bondage, and the king was supposed to protect his people from bondage. King Benjamin said, "Neither have I suffered that ye should be confined in dungeons, nor that ye should make slaves one of another" (Mosiah 2: 13).
Kings were not supposed to multiply to themselves "silver and gold." King Benjamin reports his stewardship and reverses the order of this phrase according to Seidel's Law when one prophet quotes an earlier prophet and reverses the order of the elements. King Benjamin 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). Notice this time instead of "silver and gold," it's "gold nor silver." This is just one more internal witness of the truthfulness of the Book of Mormon.
Kings were not supposed to become prideful and have their hearts lifted up above their brothers and sisters. King Benjamin said, "But I am like as yourselves, subject to all manner of infirmities in body and mind" (Mosiah 2: 11).
It becomes apparent that King Benjamin is a type of Christ, the King of kings (Revelation 19: 16), and it appears he is responding to the requirements of kingship in ancient Israel. Throughout Mosiah chapter 2, King Benjamin makes several comparisons between himself, the common people, and God. One of these is quite famous: "And behold, I tell you these things that ye may learn wisdom; that ye may learn that when ye are in the service of your fellow beings ye are only in the service of your God" (v. 17). He also makes this comparison: "And behold also, if I, whom ye call your king, who has spent his days in your service, and yet has been in the service of God, do merit any thanks from you, O how you ought to thank your heavenly King!" (v. 19).
If we understand that kings in ancient Israel were considered almost like God and were deified, then King Benjamin's comparisons imply that we can also become kings (and queens) and can become like God.
Sunday, February 12, 2017
"The Due Time of the Lord"
I love the scriptures--absolutely through and through--except for one little phrase, "In the due time of the Lord." When Nephi was shown glorious visions in a temple-like experience, he gets to see everything John saw as it's recorded in the Book of Revelation. Except he gets to see it in its purity. Nephi writes, "And also others who have been, to them hath he shown all things, and they have written them; and they are sealed up to come forth in their purity, according to the truth which is in the Lamb, in the own due time of the Lord, unto the house of Israel" (1 Nephi 14: 26).
But I'm a recovering alcoholic and addict, still working on my Fourth Step (Made a searching and fearless moral inventory of ourselves.), and impatience ranks number 2 on my list of character defects, right behind selfishness, which manifests itself in impatience, since I demand everything to be on my timetable. My way or the highway, baby! And I want to read that book right now, not in the Lord's due time!
Fortunately for us, Nephi, Mormon, and others were willing to listen to the Lord and waited patiently on the Lord, unlike me. I would love to have been a fly on the wall as Mormon is sifting, selecting, editing, and abridging the records we have as the Book of Mormon. And dang, if Martin Harris wouldn't have lost those pages. I want to read the Book of Lehi and I don't want to wait. Of course I often forget that apparently the Lord was willing to forgive him, as he became one of the Three Witnesses to the Book of Mormon, and later was willing to mortgage his house and farm to secure the printing of the book. But dang, he lost those 116 pages!
Mormon chose to finish his record with the small plates and use those records which is the translation we have in our Book of Mormon. I probably would have asked, "Why, Lord?" He writes, "And I do this for a wise purpose; for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me. And now, I do not know all things; but the Lord knoweth all things which are to come; wherefore, he worketh in me to do according to his will" (Words of Mormon 1: 7).
I remember a time when I got one of those "whisperings." It was August 12, 1993. I was in the Provo Temple when a whispering came with the feeling, "Go to the LDS Young Special Interest dance tomorrow night." Immediately the argument with the Spirit began. I argued back, "Why, Lord? You know how much I hate those dances." I had been to these dances back in my drinking days 12 years earlier and went for the wrong reasons. Even with the numbing effect of alcohol, I had learned to detest those awful dances. I had sworn them off for good, but a friend invited me to a Valentine's dance in 1992, so I made my brief return, only to discover that they were actually worse than I remembered. And this time without the anesthesia of alcohol.
The argument continued into the next day. It was now Friday the Thirteenth--ample reason not to go to an already-scary dance. But the prompting kept coming back. I found a flyer on my desk from the recent Young Special Interest Singles Conference. I had absolutely no interest in the conference or in changing my single status. But the conference had a jazz concert that I was very interested in. After multiple promptings, I finally called the hotline and found the location of the dance, clear out in north Orem and I was working in Payson, and that was another good reason not to go to the dance.
I'll cut to the chase here. After much protesting, I arrived at the dance. After arriving, it may have taken an hour to get up enough courage to ask a young lady to dance. She replied, "I would dance with you, but I just had foot surgery, but you can sit here and talk." I was not brave enough (or stupid enough) to voice my inner thoughts of why do you come to a dance if you can't dance. So I sat down and in a few minutes they played a fast, disco-like song, and this guy came up to her and said, "Do you want to dance?" She quickly replied, "Sure" and literally ran out on the dance floor.
I said, "That's it! I'm out of here," and made a beeline to the door. I was probably about five feet from the door, when I heard a voice behind me, "Would you like to dance?" I will cut to the chase here too. After a couple of dances, I learned her bishop had given her an assignment to go to the dances. She told me she was looking for her "royal Priesthood holder," something her patriarchal blessing said would happen "in the due time of the Lord." She is my eternal sweetheart. In two months we will celebrate our 23rd wedding anniversary. Her "due time of the Lord" was waiting for me to get sober.
A couple of years ago I accidentally got on the wrong bus at the transit center and got off on 8th North in Orem, where I had to walk by that chapel where we had met about twenty years earlier. Some guys were playing basketball, so I walked in and stepped inside the cultural hall, where that dance was held. I stared at that door on the other side of the gym--the very door I had tried to walk out of twenty years ago. I stepped back into the foyer and offered a little prayer of immense gratitude. Oh how my life would have been so very different if she had approached even 10 seconds later. Oh what blessings I would have missed if I had exited a little quicker. Sometimes the things that affect all eternity hinge upon a few seconds!
Yesterday I decided to go to the temple. For the first time in several months, due to some scheduling conflicts, my wife and son could not go with me. I decided to go anyway, but had some errands that needed to be done. Early afternoon was approaching and it seemed the day was slipping away.
I took a bus to Provo and the route ends at the train station. So I contemplated whether I should walk the rest of the way to the Provo City Center Temple, or catch another bus to the other Provo Temple. A bus had just pulled in, so I got on my phone to see where it was going and when it would leave. It would take me to north Provo, but I would have a twenty-five minute walk to the temple. It looked like this might be the better choice since the Provo Temple has sessions every 20 minutes and we had a session of stake conference I was trying to make.
So I got on the bus with no driver and waited and waited. I was getting impatient again and rather disgusted that it was time to depart and the driver was not even on the bus. Finally, five minutes late, the driver shows up and we departed. After I got off the bus, I began walking briskly.
As I was walking up the hill to the temple, I thought I saw the familiar face of a friend walking the other way, down the hill, on the other side of the street. Could this be the friend I haven't seen in over fifteen years? We had college classes together and both of us were music freaks and liked the same progressive rock bands. He had worked in a music store and had helped me find much of my music. Those tunes still bless my life as I go on walks and ponder how good the Lord has been to me in my sobriety.
I ran across the street and he was now ahead of me so I could not see his face very well. I had to take a chance. I ran across the street and called him by name. When he turned around, sure enough, it was my long lost friend. I had had a prompting to try and contact him a few months ago. He has some health issues and I had wondered if he was still alive. I had to tell him who I was and then his face lit up. After he said, "Brad, how have you been?" he asked about a CD he had brought over for a Christmas present 17 years earlier. It was almost surreal.
We tried to catch up with 17 years of music in about 15 minutes and then exchanged email addresses. He could remember all the stuff I liked. He said, "Did you just come from the temple?" I said, "No, I'm just on my way there." We expressed how glad we both were to see each other again, and I continued to walk up that hill, all the time pouring out my heart to God for His tender mercies, and for giving me a second chance with an old relationship. And also, thanking Him for making the bus just a little late, according to His "due time," so our paths would meet at the precise time and place.
When I got inside the temple, I thought of other close encounters of the best kind, like when my wife and I met our stake president and his wife coming out of the temple as we were going in, which led to a mission call for our son, which led to me getting a better job. The session was awesome and the tears flowed freely. The Spirit taught me more about Eve and her role in the Plan of Salvation as a type of Christ, as she carried the burden of transgression alone for a time (maybe for a future post). It helped me see the special role of women as preservers of life and helpmeets (Ezer) for God, and helped me see why my wife is spiritually ahead of me.
As I prepared to exit the holy temple, I hoped the bus would arrive on time, and thought I'll probably cuss at them again next time they're late.
At the door was a temple worker thanking me for being there. Really? I thought! I've been blessed today in so many ways, and they're thanking me?
I had to smile. I stepped outside to view the scene in the photo. Yes, God smiled back. Another session, and I would have missed that too. The sunset quickly vanished into the pages of my memory.
But I'm a recovering alcoholic and addict, still working on my Fourth Step (Made a searching and fearless moral inventory of ourselves.), and impatience ranks number 2 on my list of character defects, right behind selfishness, which manifests itself in impatience, since I demand everything to be on my timetable. My way or the highway, baby! And I want to read that book right now, not in the Lord's due time!
Fortunately for us, Nephi, Mormon, and others were willing to listen to the Lord and waited patiently on the Lord, unlike me. I would love to have been a fly on the wall as Mormon is sifting, selecting, editing, and abridging the records we have as the Book of Mormon. And dang, if Martin Harris wouldn't have lost those pages. I want to read the Book of Lehi and I don't want to wait. Of course I often forget that apparently the Lord was willing to forgive him, as he became one of the Three Witnesses to the Book of Mormon, and later was willing to mortgage his house and farm to secure the printing of the book. But dang, he lost those 116 pages!
Mormon chose to finish his record with the small plates and use those records which is the translation we have in our Book of Mormon. I probably would have asked, "Why, Lord?" He writes, "And I do this for a wise purpose; for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me. And now, I do not know all things; but the Lord knoweth all things which are to come; wherefore, he worketh in me to do according to his will" (Words of Mormon 1: 7).
I remember a time when I got one of those "whisperings." It was August 12, 1993. I was in the Provo Temple when a whispering came with the feeling, "Go to the LDS Young Special Interest dance tomorrow night." Immediately the argument with the Spirit began. I argued back, "Why, Lord? You know how much I hate those dances." I had been to these dances back in my drinking days 12 years earlier and went for the wrong reasons. Even with the numbing effect of alcohol, I had learned to detest those awful dances. I had sworn them off for good, but a friend invited me to a Valentine's dance in 1992, so I made my brief return, only to discover that they were actually worse than I remembered. And this time without the anesthesia of alcohol.
The argument continued into the next day. It was now Friday the Thirteenth--ample reason not to go to an already-scary dance. But the prompting kept coming back. I found a flyer on my desk from the recent Young Special Interest Singles Conference. I had absolutely no interest in the conference or in changing my single status. But the conference had a jazz concert that I was very interested in. After multiple promptings, I finally called the hotline and found the location of the dance, clear out in north Orem and I was working in Payson, and that was another good reason not to go to the dance.
I'll cut to the chase here. After much protesting, I arrived at the dance. After arriving, it may have taken an hour to get up enough courage to ask a young lady to dance. She replied, "I would dance with you, but I just had foot surgery, but you can sit here and talk." I was not brave enough (or stupid enough) to voice my inner thoughts of why do you come to a dance if you can't dance. So I sat down and in a few minutes they played a fast, disco-like song, and this guy came up to her and said, "Do you want to dance?" She quickly replied, "Sure" and literally ran out on the dance floor.
I said, "That's it! I'm out of here," and made a beeline to the door. I was probably about five feet from the door, when I heard a voice behind me, "Would you like to dance?" I will cut to the chase here too. After a couple of dances, I learned her bishop had given her an assignment to go to the dances. She told me she was looking for her "royal Priesthood holder," something her patriarchal blessing said would happen "in the due time of the Lord." She is my eternal sweetheart. In two months we will celebrate our 23rd wedding anniversary. Her "due time of the Lord" was waiting for me to get sober.
A couple of years ago I accidentally got on the wrong bus at the transit center and got off on 8th North in Orem, where I had to walk by that chapel where we had met about twenty years earlier. Some guys were playing basketball, so I walked in and stepped inside the cultural hall, where that dance was held. I stared at that door on the other side of the gym--the very door I had tried to walk out of twenty years ago. I stepped back into the foyer and offered a little prayer of immense gratitude. Oh how my life would have been so very different if she had approached even 10 seconds later. Oh what blessings I would have missed if I had exited a little quicker. Sometimes the things that affect all eternity hinge upon a few seconds!
Yesterday I decided to go to the temple. For the first time in several months, due to some scheduling conflicts, my wife and son could not go with me. I decided to go anyway, but had some errands that needed to be done. Early afternoon was approaching and it seemed the day was slipping away.
I took a bus to Provo and the route ends at the train station. So I contemplated whether I should walk the rest of the way to the Provo City Center Temple, or catch another bus to the other Provo Temple. A bus had just pulled in, so I got on my phone to see where it was going and when it would leave. It would take me to north Provo, but I would have a twenty-five minute walk to the temple. It looked like this might be the better choice since the Provo Temple has sessions every 20 minutes and we had a session of stake conference I was trying to make.
So I got on the bus with no driver and waited and waited. I was getting impatient again and rather disgusted that it was time to depart and the driver was not even on the bus. Finally, five minutes late, the driver shows up and we departed. After I got off the bus, I began walking briskly.
As I was walking up the hill to the temple, I thought I saw the familiar face of a friend walking the other way, down the hill, on the other side of the street. Could this be the friend I haven't seen in over fifteen years? We had college classes together and both of us were music freaks and liked the same progressive rock bands. He had worked in a music store and had helped me find much of my music. Those tunes still bless my life as I go on walks and ponder how good the Lord has been to me in my sobriety.
I ran across the street and he was now ahead of me so I could not see his face very well. I had to take a chance. I ran across the street and called him by name. When he turned around, sure enough, it was my long lost friend. I had had a prompting to try and contact him a few months ago. He has some health issues and I had wondered if he was still alive. I had to tell him who I was and then his face lit up. After he said, "Brad, how have you been?" he asked about a CD he had brought over for a Christmas present 17 years earlier. It was almost surreal.
We tried to catch up with 17 years of music in about 15 minutes and then exchanged email addresses. He could remember all the stuff I liked. He said, "Did you just come from the temple?" I said, "No, I'm just on my way there." We expressed how glad we both were to see each other again, and I continued to walk up that hill, all the time pouring out my heart to God for His tender mercies, and for giving me a second chance with an old relationship. And also, thanking Him for making the bus just a little late, according to His "due time," so our paths would meet at the precise time and place.
When I got inside the temple, I thought of other close encounters of the best kind, like when my wife and I met our stake president and his wife coming out of the temple as we were going in, which led to a mission call for our son, which led to me getting a better job. The session was awesome and the tears flowed freely. The Spirit taught me more about Eve and her role in the Plan of Salvation as a type of Christ, as she carried the burden of transgression alone for a time (maybe for a future post). It helped me see the special role of women as preservers of life and helpmeets (Ezer) for God, and helped me see why my wife is spiritually ahead of me.
As I prepared to exit the holy temple, I hoped the bus would arrive on time, and thought I'll probably cuss at them again next time they're late.
At the door was a temple worker thanking me for being there. Really? I thought! I've been blessed today in so many ways, and they're thanking me?
I had to smile. I stepped outside to view the scene in the photo. Yes, God smiled back. Another session, and I would have missed that too. The sunset quickly vanished into the pages of my memory.
Sunday, February 5, 2017
A Pleasant Offering
In the Book of Mormon, Amaleki invites us to come unto Christ with the invitation,
"And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved" (Omni 1: 26).
This verse gets at the essence of a righteous offering. There are many examples of offerings in the scriptures. Under the Law of Moses the particular number and types of animals are given for specific sacrifices, especially at the three required feasts of Unleavened Bread, Feast of Weeks, and Feast of Tabernacles (see Numbers 28-29).
The invitation in the Book of Mormon is a different kind of offering. Rather than an animal sacrifice, it is an offering of the soul--the gift of our best self unto God. It's really what He wanted from the beginning.
Burnt Offerings
The Bible Dictionary gives great information regarding the method and order of sacrifice. There were three main types of sacrifice--the sin offering, the burnt offering, and the peace offering. The sin offering was for the atonement, or expiation of sin. The burnt offering represented sanctification, and the peace offering represented fellowship or communion with God. It states, "It is noteworthy that when the three offerings were offered together, the sin always preceded the burnt, and the burnt the peace offerings. Thus the order of the symbolizing sacrifices was the order of atonement, sanctification, and fellowship with the Lord" Bible Dictionary, "Sacrifices").
The Book of Mormon sometimes uses the term "burnt offering" generically to include all kinds of offerings, but the true burnt offering is probably most aligned with the concept of "offering the whole soul," as described in the verse above.
Up In Smoke
The Bible Dictionary also provides the general meaning and symbolism behind the various sacrifices. It describes the burnt offering as follows:
"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 (Lev. 1:9; Deut. 33:10). As the obligation to surrender was constant on the part of Israel, a burnt offering, called the continual burnt offering, was offered twice daily, morning and evening."
The Hebrew word for burnt offering, olah means "to ascend." It is really the surrender of one's will in favor of God's will. In other verses it speaks of those who are not willing to surrender to the Lord, by saying, "Having gone according to their own carnal wills and desires; having never called upon the Lord while the arms of mercy were extended towards them; for the arms of mercy were extended towards them, and they would not; they being warned of their iniquities and yet they would not depart from them; and they were commanded to repent and yet they would not repent" (Mosiah 16: 12).
I remember over 27 years ago sitting in a room with a bunch of drunks like me in a meeting of Alcoholics Anonymous and looking at those ominous Twelve Steps, the Third being the scariest: "Made a decision to turn our will and our lives over to the care of God as we understood Him." I certainly didn't want to have to do that! I just wanted a way to "manage" my drinking. But making that decision, which I have to remake over and over, often many times a day, has brought the greatest blessings into my life. It's not easy, though. Everything I surrender has claw marks in it.
I can see myself, as the sacrificial animal is burned in its entirety, fanning the smoke back toward myself, clinging to my own will, and jumping at the smoke as if to catch it and bring it back. But in the best offerings, we "let go and let God."
Jesus and the Penny
The Pharisees plotted to trap Jesus in a debate. They gathered together their own disciples, who were very anti-Rome with the Herodians, who would be more partial to Herod and the Roman government. This is like getting the most liberal Democrats and the most conservative Republicans together for a debate, and then throwing out a hot politically-charged, controversial topic for debate. How will Jesus weigh in?
Jesus asks to see the tribute money and asks whose image is on the coin. Of course, it's Caesar's. But instead of getting trapped in a debate about government allegiance, Jesus uses this opportunity to teach about consecration by saying, "Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s" (Matthew 22: 15-22).
It begs the question, where do we find God's image? Alma asks, "And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts?" (Alma 5: 14). If we find Caesar's image on the penny and render to him the things that are his, and if we find God's image in our countenances, and render unto Him those things that belong to Him, doesn't it make sense that we consecrate our lives and best selves unto Him?
The "New and Living Way"
Obedience to the law of consecration is a prerequisite for entry into the Celestial realm, represented by the Holy of Holies or Celestial Room of the temple. The author of Hebrews draws an interesting likeness to the veil of the temple and the Savior's offering in our behalf. It says,
"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
"By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh" (Hebrews 10: 19-20).
His sacrifice allows each of us to pass through the veil into "a better world, yea, even a place at the right hand of God" (Ether 12: 4).
What can we offer in return? He answers by saying, "And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost" (3 Nephi 9: 20). It is basically asking us to give the real burnt offering by surrendering our will and hearts to Him, letting the natural man go up in smoke.
Joseph Smith's First Vision
As Joseph Smith went into the Sacred Grove to inquire of the Lord, his history states, "After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God" (Joseph Smith--History 1: 15). The phrase, "offer up the desires of my heart" can be read two ways. Did it mean Joseph was offering his petition to the Lord, or does it mean he was willing to sacrifice and "offer up" his desires and surrender them to God?
The answer, like many of these deeper verses, is yes and yes.
"And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved" (Omni 1: 26).
This verse gets at the essence of a righteous offering. There are many examples of offerings in the scriptures. Under the Law of Moses the particular number and types of animals are given for specific sacrifices, especially at the three required feasts of Unleavened Bread, Feast of Weeks, and Feast of Tabernacles (see Numbers 28-29).
The invitation in the Book of Mormon is a different kind of offering. Rather than an animal sacrifice, it is an offering of the soul--the gift of our best self unto God. It's really what He wanted from the beginning.
Burnt Offerings
The Bible Dictionary gives great information regarding the method and order of sacrifice. There were three main types of sacrifice--the sin offering, the burnt offering, and the peace offering. The sin offering was for the atonement, or expiation of sin. The burnt offering represented sanctification, and the peace offering represented fellowship or communion with God. It states, "It is noteworthy that when the three offerings were offered together, the sin always preceded the burnt, and the burnt the peace offerings. Thus the order of the symbolizing sacrifices was the order of atonement, sanctification, and fellowship with the Lord" Bible Dictionary, "Sacrifices").
The Book of Mormon sometimes uses the term "burnt offering" generically to include all kinds of offerings, but the true burnt offering is probably most aligned with the concept of "offering the whole soul," as described in the verse above.
Up In Smoke
The Bible Dictionary also provides the general meaning and symbolism behind the various sacrifices. It describes the burnt offering as follows:
"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 (Lev. 1:9; Deut. 33:10). As the obligation to surrender was constant on the part of Israel, a burnt offering, called the continual burnt offering, was offered twice daily, morning and evening."
The Hebrew word for burnt offering, olah means "to ascend." It is really the surrender of one's will in favor of God's will. In other verses it speaks of those who are not willing to surrender to the Lord, by saying, "Having gone according to their own carnal wills and desires; having never called upon the Lord while the arms of mercy were extended towards them; for the arms of mercy were extended towards them, and they would not; they being warned of their iniquities and yet they would not depart from them; and they were commanded to repent and yet they would not repent" (Mosiah 16: 12).
I remember over 27 years ago sitting in a room with a bunch of drunks like me in a meeting of Alcoholics Anonymous and looking at those ominous Twelve Steps, the Third being the scariest: "Made a decision to turn our will and our lives over to the care of God as we understood Him." I certainly didn't want to have to do that! I just wanted a way to "manage" my drinking. But making that decision, which I have to remake over and over, often many times a day, has brought the greatest blessings into my life. It's not easy, though. Everything I surrender has claw marks in it.
I can see myself, as the sacrificial animal is burned in its entirety, fanning the smoke back toward myself, clinging to my own will, and jumping at the smoke as if to catch it and bring it back. But in the best offerings, we "let go and let God."
Jesus and the Penny
The Pharisees plotted to trap Jesus in a debate. They gathered together their own disciples, who were very anti-Rome with the Herodians, who would be more partial to Herod and the Roman government. This is like getting the most liberal Democrats and the most conservative Republicans together for a debate, and then throwing out a hot politically-charged, controversial topic for debate. How will Jesus weigh in?
Jesus asks to see the tribute money and asks whose image is on the coin. Of course, it's Caesar's. But instead of getting trapped in a debate about government allegiance, Jesus uses this opportunity to teach about consecration by saying, "Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s" (Matthew 22: 15-22).
It begs the question, where do we find God's image? Alma asks, "And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts?" (Alma 5: 14). If we find Caesar's image on the penny and render to him the things that are his, and if we find God's image in our countenances, and render unto Him those things that belong to Him, doesn't it make sense that we consecrate our lives and best selves unto Him?
The "New and Living Way"
Obedience to the law of consecration is a prerequisite for entry into the Celestial realm, represented by the Holy of Holies or Celestial Room of the temple. The author of Hebrews draws an interesting likeness to the veil of the temple and the Savior's offering in our behalf. It says,
"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
"By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh" (Hebrews 10: 19-20).
His sacrifice allows each of us to pass through the veil into "a better world, yea, even a place at the right hand of God" (Ether 12: 4).
What can we offer in return? He answers by saying, "And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost" (3 Nephi 9: 20). It is basically asking us to give the real burnt offering by surrendering our will and hearts to Him, letting the natural man go up in smoke.
Joseph Smith's First Vision
As Joseph Smith went into the Sacred Grove to inquire of the Lord, his history states, "After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God" (Joseph Smith--History 1: 15). The phrase, "offer up the desires of my heart" can be read two ways. Did it mean Joseph was offering his petition to the Lord, or does it mean he was willing to sacrifice and "offer up" his desires and surrender them to God?
The answer, like many of these deeper verses, is yes and yes.
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