Job's plight is an interesting counter example to the "gospel of prosperity" that sees health, wealth and success as a sign of God's favor. As Satan implies in chapter one, if for "fearing God and eschewing evil" (1:8) we are automatically rewarded with a hedge about us and our house, if all the work of our hands is invariably blest, and our riches automatically increase (1:10), then this life's purpose as a test is defeated. We will not reveal our true character or desires. In such a circumstance our obedience to God has all the moral weight of the salivation of Pavlov's dog. We have simply been conditioned, like any rat in a maze, to take the path that leads us to the cheese.
The book of Job is a reminder that in this life our righteous efforts and desires guarantee neither our family, nor our wealth, nor our health any permanent invulnerability. The righteous as well as the wicked are subject to job loss, sudden infant death syndrome and cancer. What we do have is an assurance, which we can only lay hold of by faith, that none of this is allowed to come to pass without our Heavenly Father's permission. He knows the afflictions he allows to occur and he knows why. In time or eternity, so will we.
In the meantime, Satan's words remind us that the blows that strike against us at our most vulnerable points offer us an opportunity to reveal the nature of our attachment to God and to righteousness. Are we just opportunistic servants who are loyal as long as we are rewarded? Or are we someone who loves the good and loves God whether that love seems to be rewarded or not? Satan's hope was that Job was one who could be turned away by adversity - one who under the weight of affliction would curse God to his face (1:11, 2:5).
Some of the hardest trials we can endure are those that afflict the body. After Job successfully endures family and economic losses, temptation strikes even more intimately -
4 And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life.
5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.
Sunday, February 28, 2016
Saturday, February 27, 2016
WISDOM 19 - 2 Nephi 21:2
Footnote "c" from 1 Kings 3:11 links the phrase "understanding to discern judgment" to Isaiah's prophecy of the Messiah (2 Nephi 21 and Isaiah 11).
2 And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;
3 And shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears.
In mortality, even the wisdom of the Son of God has its foundation in his humility and reverence, his "fear of the Lord." In not seeking his own will, but the will of him who sent him (John 6:38), he is given access to wisdom, understanding, counsel, might, knowledge and a sharpness of insight ("of quick understanding") that is safely grounded.
How much more important is it for us to be willing to set aside our own preconceptions, experience and prejudices - the sight of our eyes and the hearing of our ears - in order to be filled with the spirit of wisdom and understanding.
2 And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;
3 And shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears.
In mortality, even the wisdom of the Son of God has its foundation in his humility and reverence, his "fear of the Lord." In not seeking his own will, but the will of him who sent him (John 6:38), he is given access to wisdom, understanding, counsel, might, knowledge and a sharpness of insight ("of quick understanding") that is safely grounded.
How much more important is it for us to be willing to set aside our own preconceptions, experience and prejudices - the sight of our eyes and the hearing of our ears - in order to be filled with the spirit of wisdom and understanding.
Wednesday, February 24, 2016
TG - Mortality 3 / Deuteronomy 4:40
40 Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever.
The link to mortality here is the phrase "prolong thy days." The context is the Deuteronomic recapitulation of Israel's covenant relationship with God. I find I'm not all that interested in scriptural methods of prolonging the lifespan - and, in reality, the individual lifespan was never the point here anyway. Given the fuller context of the Deuteronomic concern with the nation as a whole, we are actually talking about the abiding of the nation upon the land (see verse 26).
What is interesting, however, is the phrase that "it may go well with thee." There is throughout the entire Old Testament a subtext of a promise of temporal blessings (by which I do not necessarily mean either wealth or honor or power) during the mortal lives of those who made and kept covenants with God. Solomon was promised that if he respected his covenant as a member of Israel he would "prosper" in all that he did (1 Kings 2:3). Psalms 1:1-3 promises the same to anyone who would so live - "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper." Concrete examples of this were found in the lives of the Patriarchs - especially Joseph of Egypt, of whom it was said that "the Lord was with him, and that which he did, the Lord made it to prosper."
Again, the key here is not so much "success" from a worldly perspective. Joseph's career included long periods of time as a slave and a prisoner. The key is found in two things. First, the presence of the Lord in your life - even as a slave and a prisoner "the Lord was with him." Second, even amongst trials and seeming setbacks and triumphs of enemies, the knowledge that there is an overarching pattern and meaning to your life. God is doing something here and it will all rebound to your own good and - even more significantly in the long term - to your being a blessing to others. As Joseph told his brothers at his final voicing of his forgiveness, "ye thought evil against me, but God meant it unto good." Interesting that when he tells them the good that the Lord meant he is not referring to his own status or wealth but to the opportunity given him to "save much people alive" (Genesis 50:20).
The key to a successful mortality is to so live that God is with you. This involves the creation and maintenance of a covenant relationship with him. To begin focusing in again on the chapter we began with, the important thing is to remember that covenant. The whole point of Deuteronomy is Moses's plea - "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons" (Deuteronomy 4:9).
Important to note that we are not talking about some kind of legalistic perfection here. Backsliding and forgetting are perhaps inevitable for all of us. But when we come to ourselves again and remember, we will find that the Lord has not forgotten or forsaken us. We have but to seek him again with all our heart and soul, turn to him and be obedient to his voice (Deuteronomy 4:29-31) and the covenant is restored anew. It is the relationship that God is concerned with. It all begins and ends with relationship.
The link to mortality here is the phrase "prolong thy days." The context is the Deuteronomic recapitulation of Israel's covenant relationship with God. I find I'm not all that interested in scriptural methods of prolonging the lifespan - and, in reality, the individual lifespan was never the point here anyway. Given the fuller context of the Deuteronomic concern with the nation as a whole, we are actually talking about the abiding of the nation upon the land (see verse 26).
What is interesting, however, is the phrase that "it may go well with thee." There is throughout the entire Old Testament a subtext of a promise of temporal blessings (by which I do not necessarily mean either wealth or honor or power) during the mortal lives of those who made and kept covenants with God. Solomon was promised that if he respected his covenant as a member of Israel he would "prosper" in all that he did (1 Kings 2:3). Psalms 1:1-3 promises the same to anyone who would so live - "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper." Concrete examples of this were found in the lives of the Patriarchs - especially Joseph of Egypt, of whom it was said that "the Lord was with him, and that which he did, the Lord made it to prosper."
Again, the key here is not so much "success" from a worldly perspective. Joseph's career included long periods of time as a slave and a prisoner. The key is found in two things. First, the presence of the Lord in your life - even as a slave and a prisoner "the Lord was with him." Second, even amongst trials and seeming setbacks and triumphs of enemies, the knowledge that there is an overarching pattern and meaning to your life. God is doing something here and it will all rebound to your own good and - even more significantly in the long term - to your being a blessing to others. As Joseph told his brothers at his final voicing of his forgiveness, "ye thought evil against me, but God meant it unto good." Interesting that when he tells them the good that the Lord meant he is not referring to his own status or wealth but to the opportunity given him to "save much people alive" (Genesis 50:20).
The key to a successful mortality is to so live that God is with you. This involves the creation and maintenance of a covenant relationship with him. To begin focusing in again on the chapter we began with, the important thing is to remember that covenant. The whole point of Deuteronomy is Moses's plea - "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons" (Deuteronomy 4:9).
Important to note that we are not talking about some kind of legalistic perfection here. Backsliding and forgetting are perhaps inevitable for all of us. But when we come to ourselves again and remember, we will find that the Lord has not forgotten or forsaken us. We have but to seek him again with all our heart and soul, turn to him and be obedient to his voice (Deuteronomy 4:29-31) and the covenant is restored anew. It is the relationship that God is concerned with. It all begins and ends with relationship.
WISDOM 18 - D&C 98:23
One other item on the Lord's list of Solomon's potential desires that might have decoyed him away from seeking wisdom gets a footnote in the LDS Scriptures - seeking "the life of thine enemies" (1 Kings 3:11). The footnote leads us to D&C 98, a difficult scripture for all of us, for we are called upon to "renounce war and proclaim peace" (v. 98:16). The renouncement is not the nonviolence of a Gandhi for whom war is always wrong. But, even so, the standard of restraint and patience and peacemaking is difficult to picture being implemented by any Modern leader of state, whether liberal or conservative.
Three times we are to patiently endure the assaults of an enemy who smites us. We are to "bear it patiently," "revile not," "neither seek revenge" (v. 23). Instead we are to "lift up a standard of peace" three times to the enemies who attack (v. 34). Then, if the enemy would not accept the offer of peace, we are in a position that God might command us to go against them in battle (v. 33, 36), after clearly warning the enemy that a fourth attack would indeed bring a God blessed reprisal (v. 28).
Accepting the Lord's standard carries with it some solemn promises. Our patience under the first attack will be "rewarded;" under the second, rewarded a hundredfold and under the third, doubled again four-fold (v. 23, 25, 26). In addition the Lord himself would deliver "thine enemy into thine hands" (v. 29). Further the Lord himself would avenge himself upon them for generations.
Even then, when the unrepentant enemy is delivered into our hands, the virtue of mercy would bring blessings upon ourselves and our children that would last for generations. And if our enemy or their children perform a genuine repentance we are to forgive them, and Lord's curse for their violence will be lifted from them.
I wonder how this pattern might be applied to dealings with our "enemies" in other situation than physical violence?
Three times we are to patiently endure the assaults of an enemy who smites us. We are to "bear it patiently," "revile not," "neither seek revenge" (v. 23). Instead we are to "lift up a standard of peace" three times to the enemies who attack (v. 34). Then, if the enemy would not accept the offer of peace, we are in a position that God might command us to go against them in battle (v. 33, 36), after clearly warning the enemy that a fourth attack would indeed bring a God blessed reprisal (v. 28).
Accepting the Lord's standard carries with it some solemn promises. Our patience under the first attack will be "rewarded;" under the second, rewarded a hundredfold and under the third, doubled again four-fold (v. 23, 25, 26). In addition the Lord himself would deliver "thine enemy into thine hands" (v. 29). Further the Lord himself would avenge himself upon them for generations.
Even then, when the unrepentant enemy is delivered into our hands, the virtue of mercy would bring blessings upon ourselves and our children that would last for generations. And if our enemy or their children perform a genuine repentance we are to forgive them, and Lord's curse for their violence will be lifted from them.
I wonder how this pattern might be applied to dealings with our "enemies" in other situation than physical violence?
Tuesday, February 23, 2016
TG - Mortality 2 / Leviticus 17: 11
Leviticus 17: 11
11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.
The prohibition against eating blood (verses 12 - 14) seems to me to be grounded in a double sanctity. First, blood is a symbol of life itself, which is sacred, and whose sacredness - even in a world where we survive by eating the flesh (animal or vegetable) of other living things - must not be forgotten. Second, blood is inextricably bound up with the sacred concept of the atonement - the sacrifice of an embodied God to bring about the potential for a healing of the rift between God and man. "It is the blood that maketh an atonement for the soul."
11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.
The prohibition against eating blood (verses 12 - 14) seems to me to be grounded in a double sanctity. First, blood is a symbol of life itself, which is sacred, and whose sacredness - even in a world where we survive by eating the flesh (animal or vegetable) of other living things - must not be forgotten. Second, blood is inextricably bound up with the sacred concept of the atonement - the sacrifice of an embodied God to bring about the potential for a healing of the rift between God and man. "It is the blood that maketh an atonement for the soul."
Monday, February 22, 2016
WISDOM 17 - Alma 39:14; D&C 6:6-7; 11:7
The rest of the references from footnote "a" of 1 Kings 3:11 are explicit in their advice "Seek not for riches."
Alma giving final instructions to his son, Corianton -
14 Seek not after riches nor the vain things of this world; for behold, you cannot carry them with you.
The Lord to Oliver Cowdery through Joseph Smith (and then in identical wording a month later to Hyrum Smith) -
7 Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, he that hath eternal life is rich.
Interesting that again the opposition here (as it was with Solomon) is between seeking Wealth or Wisdom. Seeking riches (and any of the other "vain things of this world") seems to have a curtailing power on our ability to focus on richer and more meaningful goals: wisdom, eternal life, the "means of doing much good in this generation" (D&C 6:8; 11:8). Again it is our desire that is our key here - "even as you desire of me so it shall be (done) unto you; and, if you desire, you shall be the means of doing much good in this generation."
Our pursuit of wisdom will force us to confront what it is we really want. By its very nature, the search for higher and better things forces us to weed out the lesser desires in our hearts.
Alma giving final instructions to his son, Corianton -
14 Seek not after riches nor the vain things of this world; for behold, you cannot carry them with you.
The Lord to Oliver Cowdery through Joseph Smith (and then in identical wording a month later to Hyrum Smith) -
7 Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, he that hath eternal life is rich.
Interesting that again the opposition here (as it was with Solomon) is between seeking Wealth or Wisdom. Seeking riches (and any of the other "vain things of this world") seems to have a curtailing power on our ability to focus on richer and more meaningful goals: wisdom, eternal life, the "means of doing much good in this generation" (D&C 6:8; 11:8). Again it is our desire that is our key here - "even as you desire of me so it shall be (done) unto you; and, if you desire, you shall be the means of doing much good in this generation."
Our pursuit of wisdom will force us to confront what it is we really want. By its very nature, the search for higher and better things forces us to weed out the lesser desires in our hearts.
Saturday, February 20, 2016
TG - Mortaility 1
The Topical Guide for Mortality begins by pointing us to the first chapters of Genesis. As we often do here, we are going to start by pulling back and looking at the wider context, the whole of the first three chapters of Genesis. We are looking broadly for the elements that distinguish our condition in this life. What does Genesis, the book of beginnings say about the nature of our existence here? What are the characteristics of our present estate?
First, it takes place on an earth that is beautiful and varied. It is full of an incredible abundance of life, and is so placed that its heavens are packed with objects that are intriguingly visible and orderly . It is a place that is "very good" (Genesis 1:31).
Second, we are embodied. That body is in the image of God. (Genesis 1:26). We are inescapably tied to sensory inputs, rhythms of day and night, to cycles of breath and food and reproduction. Our embodiment necessarily relates us closely to the earth that sustains us and from whose materials we are made. We are tied up in a net of relationships to both the living and non-living elements of our planet.
Third, our existence is gendered. We are male and female. (Genesis 1:27-8). The implication is that the divine "us" to whom God proposes our fashioning are also gendered. There is more than a hint that gender has transcendent meaning. With gender comes a related drive to reproduce.
Fourth, it is natural for us to make lasting inter-gender bonds, driven in part by our sexuality (Genesis 2:18, 24). This pairing is involved in the creation of the family as an economic and social unit (Genesis 3:16-20).
Fifth, we are mortal. Our bodies are vulnerably dependent on breath and food, and susceptible to a multitude of dangers, illnesses and age. In the end, Death is inevitable (Genesis 2:7; Genesis 3:17-19, 24).
Sixth, we are uniquely able to consciously understand and manipulate the environment in which we are placed, including the life that fills it. Whether we use that power wisely or poorly, we have dominion over our earth (Genesis 1:26, 28). Awareness, comprehension, curiosity and intelligence drive us to observe, to understand, to catalogue and to name (Genesis 2:19-20, 23) and to make use what we find around us. Even the heavens we could not reach were put to use for signs and seasons.
Seventh, we experience what we like to call "free will." That freedom which is dramatically implicit in Genesis's account of the Fall is made explicit in Moses 3:17 - "thou mayest choose for thyself."
Eighth, we exist in a moral universe. We have a "knowledge of good and evil" (Genesis 3:5). Despite our best efforts to annihilate morality, our eyes have been opened and we cannot ever again fully close them to the concepts of right and wrong. Choices have moral consequences we cannot escape.
Ninth, evil is a real and often personal presence around and within us. We are tempted, deceived and oppressed by it. There is a warfare between us and the serpent (Genesis 3:1-15).
Tenth, though we have an inborn sense of a spiritual, divine reality, there is a division between us and the divine. It is as if we have fallen from a primordial state of intimate contact with God - we find ourselves "cast out" and longing for a return to a condition where we might walk and talk again in the garden with God "in the cool of the day" (Genesis 3:1-8), but we do not necessarily feel comfortable when we do come in contact with Him. To use Genesis's metaphor we have a sense of nakedness and desire to hide.
Eleventh, there is a persistent hint of a redeeming power reaching out to us in this fallen, separated state. Though the text is by no means explicit here, Christians have traditionally interpreted the reference to the crushing of the serpent's head as a prophecy of Christ's coming and atonement.
It' no accident that Genesis fascinates even the unbelievers. In a brief but rich narrative, the author of Genesis lays out as powerfully as it has ever been done what the human experience feels like.
.
First, it takes place on an earth that is beautiful and varied. It is full of an incredible abundance of life, and is so placed that its heavens are packed with objects that are intriguingly visible and orderly . It is a place that is "very good" (Genesis 1:31).
Second, we are embodied. That body is in the image of God. (Genesis 1:26). We are inescapably tied to sensory inputs, rhythms of day and night, to cycles of breath and food and reproduction. Our embodiment necessarily relates us closely to the earth that sustains us and from whose materials we are made. We are tied up in a net of relationships to both the living and non-living elements of our planet.
Third, our existence is gendered. We are male and female. (Genesis 1:27-8). The implication is that the divine "us" to whom God proposes our fashioning are also gendered. There is more than a hint that gender has transcendent meaning. With gender comes a related drive to reproduce.
Fourth, it is natural for us to make lasting inter-gender bonds, driven in part by our sexuality (Genesis 2:18, 24). This pairing is involved in the creation of the family as an economic and social unit (Genesis 3:16-20).
Fifth, we are mortal. Our bodies are vulnerably dependent on breath and food, and susceptible to a multitude of dangers, illnesses and age. In the end, Death is inevitable (Genesis 2:7; Genesis 3:17-19, 24).
Sixth, we are uniquely able to consciously understand and manipulate the environment in which we are placed, including the life that fills it. Whether we use that power wisely or poorly, we have dominion over our earth (Genesis 1:26, 28). Awareness, comprehension, curiosity and intelligence drive us to observe, to understand, to catalogue and to name (Genesis 2:19-20, 23) and to make use what we find around us. Even the heavens we could not reach were put to use for signs and seasons.
Seventh, we experience what we like to call "free will." That freedom which is dramatically implicit in Genesis's account of the Fall is made explicit in Moses 3:17 - "thou mayest choose for thyself."
Eighth, we exist in a moral universe. We have a "knowledge of good and evil" (Genesis 3:5). Despite our best efforts to annihilate morality, our eyes have been opened and we cannot ever again fully close them to the concepts of right and wrong. Choices have moral consequences we cannot escape.
Ninth, evil is a real and often personal presence around and within us. We are tempted, deceived and oppressed by it. There is a warfare between us and the serpent (Genesis 3:1-15).
Tenth, though we have an inborn sense of a spiritual, divine reality, there is a division between us and the divine. It is as if we have fallen from a primordial state of intimate contact with God - we find ourselves "cast out" and longing for a return to a condition where we might walk and talk again in the garden with God "in the cool of the day" (Genesis 3:1-8), but we do not necessarily feel comfortable when we do come in contact with Him. To use Genesis's metaphor we have a sense of nakedness and desire to hide.
Eleventh, there is a persistent hint of a redeeming power reaching out to us in this fallen, separated state. Though the text is by no means explicit here, Christians have traditionally interpreted the reference to the crushing of the serpent's head as a prophecy of Christ's coming and atonement.
It' no accident that Genesis fascinates even the unbelievers. In a brief but rich narrative, the author of Genesis lays out as powerfully as it has ever been done what the human experience feels like.
.
Monday, February 15, 2016
WISDOM 16 - Jacob 2:18-19;
In 1Kings 3:11 the Lord indicates his pleasure that Solomon sought for wisdom. He also indicates his pleasure that Solomon did not take his opportunity to ask for other things. At the top of the list was "Riches for thyself." The footnote at this point take us to a series of scriptures that talk about seeking wealth. The first is in Jacob 2--
18 But before ye seek for riches, seek ye for the kingdom of God.
19 And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to do good—to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted.
This passage is often interpreted in LDS circles to mean that seeking for wealth simply should not be your FIRST priority, but after you have taken care of your basic spiritual direction it's OK to seek for wealth as long as you are willing to be generous with it.
I don't think the passage can actually be read that way. You are certainly not to seek for riches "before" seeking for the Kingdom of God. One of the reasons is that until you find the Kingdom - obtain a hope in Christ - you couldn't be trusted to seek them for the right reasons. You would (whether willing to be generous or not) still be seeking "riches for thyself." After your relationship with Christ is set, the whole point of seeking riches is basically fundraising. You want to clothe the naked, to feed the hungry, to liberate the captive, to administer relief. You are not merely willing to be generous with a portion of your wealth, your whole reason for wanting money in the first place is because you are aware of desperate needs and want to meet them.
Aside from this one exception (that of fund raising to meet the needs of others) the scriptures are actually very consistent in giving the advice that one should NOT seek for wealth. Next Wisdom post we'll take a closer look at that advice.
18 But before ye seek for riches, seek ye for the kingdom of God.
19 And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to do good—to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted.
This passage is often interpreted in LDS circles to mean that seeking for wealth simply should not be your FIRST priority, but after you have taken care of your basic spiritual direction it's OK to seek for wealth as long as you are willing to be generous with it.
I don't think the passage can actually be read that way. You are certainly not to seek for riches "before" seeking for the Kingdom of God. One of the reasons is that until you find the Kingdom - obtain a hope in Christ - you couldn't be trusted to seek them for the right reasons. You would (whether willing to be generous or not) still be seeking "riches for thyself." After your relationship with Christ is set, the whole point of seeking riches is basically fundraising. You want to clothe the naked, to feed the hungry, to liberate the captive, to administer relief. You are not merely willing to be generous with a portion of your wealth, your whole reason for wanting money in the first place is because you are aware of desperate needs and want to meet them.
Aside from this one exception (that of fund raising to meet the needs of others) the scriptures are actually very consistent in giving the advice that one should NOT seek for wealth. Next Wisdom post we'll take a closer look at that advice.
ANGEL 15 (TG: Mortality)
We have finished all of the scriptural references from Psalms 8: 4-5. In addition the footnotes to these verses in the LDS version of the Bible link us to three subjects in the Topical Guide: Mortality; Worth of Souls; and Man, Potential to Become Like Heavenly Father. For the modern Christian conception of Angels as spiritual beings fundamentally different in nature than men this might be a long diversion.
Within Mormonism, however, these topics are of central importance to our conception of Angels, the Celestial court whom God addresses in Psalms 82 (a scripture that Jesus said "could not be broken").
"Ye are gods; and all of you are children of the most High. But ye shall die like men."
Our first subject from the Topical Guide will be Mortality. We will explore the role that this life plays for the spirit children of God, who according to the plan of their Father, have come down to Earth for a Mortal experience.
Within Mormonism, however, these topics are of central importance to our conception of Angels, the Celestial court whom God addresses in Psalms 82 (a scripture that Jesus said "could not be broken").
"Ye are gods; and all of you are children of the most High. But ye shall die like men."
Our first subject from the Topical Guide will be Mortality. We will explore the role that this life plays for the spirit children of God, who according to the plan of their Father, have come down to Earth for a Mortal experience.
Sunday, February 14, 2016
WISDOM 15 - 2 Samuel 7:23; Genesis 13:16; Abraham 3:14
Two footnotes (and 3 references) on 1 Kings 3:8 point us in the direction of some verbal echoes of Solomon's humble recognition of not being adequate for the responsibility placed upon him. Solomon's phrase was "thy servant is in the midst of thy people, that cannot be numbered nor counted for multitude."
2 Samuel 7:23 reminds us that not only was Solomon made a king, he was made king over ISRAEL, a nation with a covenant relationship with Jehovah. Solomon, at this stage in his life at least, correctly sees himself as a "servant" - a steward over something that really belongs to his master.
The "multitude" Solomon references also echoes Israel's origins in the Abrahamic Covenant - a seed promised to be as numerous as the "dust of the earth" (Genesis 13:16) or the "number of the sands" (Abraham 3:14).
I know that our present stewardships - whether it be a calling in the nursery or the Ward Library, our marriage, our family, our job or our talents - may not seem to us to be as great as Solomon's. The truth is that it appears so only because we lack vision. The lengthened shadow of any stewardship approached with humility and seriousness is something we often talk about without understanding, the phrase "magnifying a calling." Trace the effects of a single couple who go inactive and do not raise their children in gospel light and in 5 generations the numbers of individuals affected by their dereliction is already potentially in the thousands. Trace the same effect of your influence on a single person who embraces the gospel because of something you did and the potential blessings are just as great.
I think we often fail to beseech the Lord for the strength and wisdom we need because we fail to see how important we really are, how far reaching IN THE CIRCUMSTANCES WE ARE IN RIGHT NOW the impact of the choices we might make if we had a vision of our true potential. If we could see ourselves aright, like Abraham, we would see the potential for good that we have exceeds the number of stars in the heavens, or the sands on the shore.
2 Samuel 7:23 reminds us that not only was Solomon made a king, he was made king over ISRAEL, a nation with a covenant relationship with Jehovah. Solomon, at this stage in his life at least, correctly sees himself as a "servant" - a steward over something that really belongs to his master.
The "multitude" Solomon references also echoes Israel's origins in the Abrahamic Covenant - a seed promised to be as numerous as the "dust of the earth" (Genesis 13:16) or the "number of the sands" (Abraham 3:14).
I know that our present stewardships - whether it be a calling in the nursery or the Ward Library, our marriage, our family, our job or our talents - may not seem to us to be as great as Solomon's. The truth is that it appears so only because we lack vision. The lengthened shadow of any stewardship approached with humility and seriousness is something we often talk about without understanding, the phrase "magnifying a calling." Trace the effects of a single couple who go inactive and do not raise their children in gospel light and in 5 generations the numbers of individuals affected by their dereliction is already potentially in the thousands. Trace the same effect of your influence on a single person who embraces the gospel because of something you did and the potential blessings are just as great.
I think we often fail to beseech the Lord for the strength and wisdom we need because we fail to see how important we really are, how far reaching IN THE CIRCUMSTANCES WE ARE IN RIGHT NOW the impact of the choices we might make if we had a vision of our true potential. If we could see ourselves aright, like Abraham, we would see the potential for good that we have exceeds the number of stars in the heavens, or the sands on the shore.
Saturday, February 13, 2016
ANGEL 14 - 1st Nephi 2:16; 19:11; Alma 17:10; D&C 5:16
As promised, we are returning to what it means that the Lord "visits" mankind.
16 And it came to pass that I, Nephi, being exceedingly young, nevertheless being large in stature, and also having great desires to know of the mysteries of God, wherefore, I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers.
Nephi is "visited" by the Lord when his heart is softened by the spirit to make way for the testimony of the Spirit of the truths taught by his father, Lehi.
11 For thus spake the prophet: The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness, unto their great joy and salvation, and others with the thunderings and the lightnings of his power, by tempest, by fire, and by smoke, and vapor of darkness, and by the opening of the earth, and by mountains which shall be carried up.
The House of Israel is "visited" at the time of the Lord's visit by his voice - some physically heard him at the time he appeared, other's heard a voice in the darkness and others heard the report of his voice as missionaries and still others heard his voice through the voice of his judgments upon them.
10 And it came to pass that the Lord did visit them with his Spirit, and said unto them: Be comforted. And they were comforted.
Often we are visited by the influence and manifestations of His spirit.
16 And behold, whosoever believeth on my words, them will I visit with the manifestation of my Spirit; and they shall be born of me, even of water and of the Spirit—
Scripturally, whether it is by circumstances that the Lord brings about, by the voice of his servants, by the influence and manifestations of the Spirit, or by his actual physical presence, we are all frequently "visited" of the Lord in our lives, causing the Psalmist in awe to wonder what are we that the Lord should visit us?
16 And it came to pass that I, Nephi, being exceedingly young, nevertheless being large in stature, and also having great desires to know of the mysteries of God, wherefore, I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers.
Nephi is "visited" by the Lord when his heart is softened by the spirit to make way for the testimony of the Spirit of the truths taught by his father, Lehi.
11 For thus spake the prophet: The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness, unto their great joy and salvation, and others with the thunderings and the lightnings of his power, by tempest, by fire, and by smoke, and vapor of darkness, and by the opening of the earth, and by mountains which shall be carried up.
The House of Israel is "visited" at the time of the Lord's visit by his voice - some physically heard him at the time he appeared, other's heard a voice in the darkness and others heard the report of his voice as missionaries and still others heard his voice through the voice of his judgments upon them.
10 And it came to pass that the Lord did visit them with his Spirit, and said unto them: Be comforted. And they were comforted.
Often we are visited by the influence and manifestations of His spirit.
16 And behold, whosoever believeth on my words, them will I visit with the manifestation of my Spirit; and they shall be born of me, even of water and of the Spirit—
Scripturally, whether it is by circumstances that the Lord brings about, by the voice of his servants, by the influence and manifestations of the Spirit, or by his actual physical presence, we are all frequently "visited" of the Lord in our lives, causing the Psalmist in awe to wonder what are we that the Lord should visit us?
Tuesday, February 9, 2016
WISDOM 14 - 3 Nephi 9:22; 11:37-38
We continue to follow the footnotes from "little child" in 1 Kings 3:7.
When the Savior appeared to the Nephites in America, he taught them that all of us need to have the attitude that Solomon had when he first became king. In order for Christ to receive us we must repent and come unto Him "as a little child." Indeed, "of such is the Kingdom of God."
It is not a natural state for us human beings though. We have to "become as a little child." Becoming implies that it is a process of change, a process that is evidently bound up with the processes of repentance (realizing that we need to change, and beginning to make a real effort to turn our lives around) and of commitment to a new, Christ-centered way of life (represented by the ordinance of baptism).
When the Savior appeared to the Nephites in America, he taught them that all of us need to have the attitude that Solomon had when he first became king. In order for Christ to receive us we must repent and come unto Him "as a little child." Indeed, "of such is the Kingdom of God."
It is not a natural state for us human beings though. We have to "become as a little child." Becoming implies that it is a process of change, a process that is evidently bound up with the processes of repentance (realizing that we need to change, and beginning to make a real effort to turn our lives around) and of commitment to a new, Christ-centered way of life (represented by the ordinance of baptism).
Monday, February 8, 2016
ANGEL 13 - Hebrews 2
The Greek Vocabulary in this chapter is the normal, everyday vocabulary of family belonging.
υἱοί "huioi" sons
ᾰ̓δελφοί "adelphoi" brothers
παιδία "paedia" children
λαός "laos" people
Christ's motivation for becoming mortal was that his Father's children, his brothers, had already done so. He was saving his family, God's people, from temptation, from sin, suffering and death.
υἱοί "huioi" sons
ᾰ̓δελφοί "adelphoi" brothers
παιδία "paedia" children
λαός "laos" people
Christ's motivation for becoming mortal was that his Father's children, his brothers, had already done so. He was saving his family, God's people, from temptation, from sin, suffering and death.
Saturday, February 6, 2016
WISDOM 13 - 1 Chronicles 22:5; 29:1
In our study of 1 Kings 3:5-14 we now move from the footnotes on the Lord appearing to Solomon and on to the footnotes on the phrase "little child" in verse 7. That Solomon's phrase was more than just an expression of how he felt is indicated by today's two references in First Chronicles. As he approaches his death, David also worries that his heir is "young and tender" for so great a work of building a temple to the Lord.
In some ways Solomon finds himself in the situation of the poor Zoramites (Alma 32) who had been "compelled to be humble" by circumstance. This kind of humility is real, and it brings real blessings from God, but it comes with a danger. The question is, will the humility endure when the circumstances that brought it about are gone? In a sense, every true Latter Day Saint has been compelled to be humble. We have felt the weight of our sins and gone to the Lord in humility seeking forgiveness and a changed heart. What happens after?
In Revelations 3 the Lord addresses the saints in Laodicea. At one point they too had been humbled enough to come unto Christ and embrace the gospel, the good news of repentance, forgiveness and a mighty change. But the strength of their feelings and commitment had waned as the blessings of the Lord settled upon them. In their hearts there was a feeling of carnal security and self-satisfaction: "I am rich, and increased with goods, and have need of nothing" (v. 17). They, like Solomon later in life, had lost sight of their dependence on God. The need had not changed, but their ability to see it had grown weak. Had they been able to see themselves as they truly were they would have known that they were spiritually "wretched, and miserable, and poor, and blind, and naked" (v. 17). And aren't we all? It is difficult in the good times to maintain the effort it requires to "be zealous" (v. 19) in our seeking of the Lord. Our commitment becomes "lukewarm" (v. 16) and we are not able to even SEE the need to strive for the true gold "tried in the fire," to make our garments white, to have the Lord anoint our "eyes with eyesalve" that we might see things as they really are (v. 18). The saddest consequence of our condition is that we are unable to hear the Lord knocking at our door and thus miss the opportunity to invite him in to sup with us (v. 20).
This natural tendency of mankind is described best in Helaman 12:1-7. As the Lord responds to our humility and repentance with grace and blessings we have a tendency to lose our willingness to submit ourselves to his direction and guidance. We no longer desire that God rule us or guide us (v. 6). Solomon found himself in this condition towards the end of his reign when he no longer wanted God to tell him who to marry or how to relate with his foreign wives' spiritualities.
In some ways Solomon finds himself in the situation of the poor Zoramites (Alma 32) who had been "compelled to be humble" by circumstance. This kind of humility is real, and it brings real blessings from God, but it comes with a danger. The question is, will the humility endure when the circumstances that brought it about are gone? In a sense, every true Latter Day Saint has been compelled to be humble. We have felt the weight of our sins and gone to the Lord in humility seeking forgiveness and a changed heart. What happens after?
In Revelations 3 the Lord addresses the saints in Laodicea. At one point they too had been humbled enough to come unto Christ and embrace the gospel, the good news of repentance, forgiveness and a mighty change. But the strength of their feelings and commitment had waned as the blessings of the Lord settled upon them. In their hearts there was a feeling of carnal security and self-satisfaction: "I am rich, and increased with goods, and have need of nothing" (v. 17). They, like Solomon later in life, had lost sight of their dependence on God. The need had not changed, but their ability to see it had grown weak. Had they been able to see themselves as they truly were they would have known that they were spiritually "wretched, and miserable, and poor, and blind, and naked" (v. 17). And aren't we all? It is difficult in the good times to maintain the effort it requires to "be zealous" (v. 19) in our seeking of the Lord. Our commitment becomes "lukewarm" (v. 16) and we are not able to even SEE the need to strive for the true gold "tried in the fire," to make our garments white, to have the Lord anoint our "eyes with eyesalve" that we might see things as they really are (v. 18). The saddest consequence of our condition is that we are unable to hear the Lord knocking at our door and thus miss the opportunity to invite him in to sup with us (v. 20).
This natural tendency of mankind is described best in Helaman 12:1-7. As the Lord responds to our humility and repentance with grace and blessings we have a tendency to lose our willingness to submit ourselves to his direction and guidance. We no longer desire that God rule us or guide us (v. 6). Solomon found himself in this condition towards the end of his reign when he no longer wanted God to tell him who to marry or how to relate with his foreign wives' spiritualities.
Friday, February 5, 2016
ANGEL 12 - Hebrews 2:6-8
Our next footnote from Psalms 8:4 takes us to a remarkable discussion of this passage in Hebrew's 2.
Paul quotes Psalms 8:4-5 and then applies it to Christ in terms that make explicit what we have teased out as a possible interpretation already. Christ being made "a little lower than the angels" indeed refers to Him leaving his pre-existent state to enter a mortal existence where he would be subject to the "suffering of death" (v. 9). Being crowned with glory and honor and even the fullness of Dominion over creation is most fully fulfilled in the triumphant resurrection to Celestial Glory.
And is it Christ alone who fulfills this scripture? No, he has come down to earth to "bring many sons unto glory" with him (v. 10). He is not ashamed to recognize them as his "brethren" (v. 11). Indeed, he came down and partook of flesh and blood because "the children" (v. 14) had already done so and he desired to be "like unto his brethren" (v. 17) that he might "destroy him that had the power of death," "make reconciliation for the sins of his people," and more effectively "succor them that are tempted" having been through temptation himself (v. 14, 17, 18).
Hebrews 2 gains clarity and precision when seen through the doctrine of the pre-existent Council in Heaven revealed to Joseph Smith in Abraham 3.
Paul quotes Psalms 8:4-5 and then applies it to Christ in terms that make explicit what we have teased out as a possible interpretation already. Christ being made "a little lower than the angels" indeed refers to Him leaving his pre-existent state to enter a mortal existence where he would be subject to the "suffering of death" (v. 9). Being crowned with glory and honor and even the fullness of Dominion over creation is most fully fulfilled in the triumphant resurrection to Celestial Glory.
And is it Christ alone who fulfills this scripture? No, he has come down to earth to "bring many sons unto glory" with him (v. 10). He is not ashamed to recognize them as his "brethren" (v. 11). Indeed, he came down and partook of flesh and blood because "the children" (v. 14) had already done so and he desired to be "like unto his brethren" (v. 17) that he might "destroy him that had the power of death," "make reconciliation for the sins of his people," and more effectively "succor them that are tempted" having been through temptation himself (v. 14, 17, 18).
Hebrews 2 gains clarity and precision when seen through the doctrine of the pre-existent Council in Heaven revealed to Joseph Smith in Abraham 3.
Thursday, February 4, 2016
WISDOM 12 - D&C 110:7-8
The last footnote on "appeared" from 1 Kings 3:5 takes us to Doctrine and Covenants section 110. The appearance of the Lord related here is a very close parallel to Solomon's second theophany. The Lord appears to Joseph Smith and Oliver Cowdery to accept the house that the saints have built for him. The temple, the house of god, or its equivalent (a high mountain) is a common thematic element of theophanies ancient and modern.
It is interesting that the message of the Lord in this theophany expressly links the temple and divine visitation:
7 For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house.
8 Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house.
How the Lord chooses to "manifest" himself or "appear" unto his servants is not specified. For Joseph and Oliver the experience was described as "the eyes of our understanding" being opened (v. 1). Though seeing the Lord is a very real promise to the Latter Day Saints, we are cautioned that it will "be in his own time, and in his own way" (D&C 88:68). It is clear, however, that the temple is a likely location for such a visitation.
It is interesting that the message of the Lord in this theophany expressly links the temple and divine visitation:
7 For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house.
8 Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house.
How the Lord chooses to "manifest" himself or "appear" unto his servants is not specified. For Joseph and Oliver the experience was described as "the eyes of our understanding" being opened (v. 1). Though seeing the Lord is a very real promise to the Latter Day Saints, we are cautioned that it will "be in his own time, and in his own way" (D&C 88:68). It is clear, however, that the temple is a likely location for such a visitation.
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