Old Testament Lesson #39 "How Beautiful Upon the Mountains"

Isaiah 50-53

These chapters are massive in scope and depth and importance, so I have not designed a specific lesson plan.  First I will just give notes from my sources on these particular scriptures.  Then I will share some lesson ideas for each of the two major points of these chapters, from which you can choose (with the Spirit) how to arrange your lesson.

CHAPTER 50

This chapter is the same as 2 Nephi 7, and Jacob gives wonderful commentary on it in 2 Nephi 9.  It begins with rhetorical questions about who has abandoned who?  It is not the Lord who has left the House of Israel, but the reverse.

vs. 4-9 are a "servant song," and the servant is Jesus Christ (Parry, p. 441).  It's strange to read Jesus Christ saying that "the Lord God" has done all these things for him, but if you look closely at the King James Version, you can see that every time "Lord" comes up in these verses, it is with a capital "L" and lower case "ord."  In the King James Version, Jehovah, who is Jesus Christ, is written as Lord with all four letters capitalized, such as in verse 10.  (See a previous entry for the reason why.)  So we can assume that Jesus Christ is calling his Father, "Lord God," with Lord meaning the sovereign leader.

v. 7  "I set my face like a flint."  Bruce R. McConkie wrote, "The course of his life was toward the cross and he was steadfast and immovable in his determination to follow this very course" (quoted in Parry, p. 441).

v. 8  "Who will contend with me?  Let us stand together."  In ancient civil court, the opponents stood together in front of the judge.  In criminal court, the accuser personally charged the defendant (Parry, p. 445)

v. 10 "Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light?"  It is a rhetorical question.  The obvious answer to the reader is "no one; it is impossible."  The words "Let him trust in the name of the Lord and stay upon his God" are not found in the Book of Mormon account.

v. 11 Those who "kindle a fire" or "compass themselves about with sparks" are those who are living by their own light, and not by the light of Christ. 

CHAPTER 51

This prophecy is also found in 2 Nephi 8:1-25, and includes the first two verses of Chapter 52.  The meaning is fairly straightforward, so I didn't add any notes here.

CHAPTER 52

This chapter is highly significant.  It has been quoted by Jacob, Abiniadi, Jesus Christ, and Moroni in the Book of Mormon (for examples, see 2 Ne. 8:24-25; Mosiah 12:20-25; 3 Ne. 20:36-37; and Moro. 10:31), and in the D&C (for example, D&C 113: 7-10).  Paul also quoted from it (for example, 2 Cor. 6:17). Victor Ludlow says John the Revelator did as well, but I haven't found it myself (Ludlow, p. 432, 438).

Note that prophetic future tense (also called prophetic perfect tense) is used in this chapter, meaning that the time sequence is all mixed up in the grammar: sometimes the writer is speaking using past tense, sometimes he uses future tense, sometimes he uses present tense.  This is common among prophetic writings.  It shows the great faith and vision of the prophet, and illustrates the fact that the Lord operates outside of time.  All things are present to him, so our literary tools of past, present, and future tense are not relevant, and are therefore interchangeable.

v. 1-3 were quoted by Christ to the Nephites in 3 Ne. 20:36-38.

v. 7 was quoted by Christ to the Nephites in 3 Ne. 20:40.

v. 10 In 3 Ne. 20:35 (Christ's quote of this verse to the Nephites) it says "Father" for both "Lord" and "God," and adds the phrase, "and the Father and I are one."

v. 11-15 were quoted by Christ to the Nephites in 3 Ne. 20:41-45.

v. 13-15 Victor Ludlow thinks this servant is Joseph Smith, rather than Jesus Christ, since's Christ's commentary on the prophecy in 3 Ne. 21:7-11 refers to the restoration and Joseph Smith.  I don't know whether I agree, but it's an interesting thought.

CHAPTER 53

This entire chapter is another "servant song" of Jesus Christ. 

v. 1 The writer is amazed at how few have listened to the prophets testify of Christ!

v. 2 "For he [Jesus Christ] shall grow up before him [Heavenly Father]."

v. 3-6 are all used as lyrics for Handel's Messiah.  (See previous entry.)

v. 4  This prophecy of Christ was quoted by Matthew, one of 14 quotes he included in his gospel to convince the Jews that Jesus Christ was the Jehovah of the Old Testament.  (See Matt. 8:17)

v. 5 "Bruised" can be translated as "crushed."  (See Gen. 3:15 footnote.)

v. 10 "It pleased the Lord" means it was God's will; it was a part of God's plan.

v. 11 "...by his knowledge" means through the knowledge of him (see Hosea 4:1; 6:6)

LESSON FOCUS ONE:  THE ATONEMENT

Certainly, the greatest message of these chapters of Isaiah is the central gospel message, that of the Atonement of Jesus Christ.  Elder Bruce C. Hafen wrote one of the best short treatises on this topic, which makes it highly personal and applicable to all, and which dispels many misunderstandings about the Atonement.  He writes, "It is unfortunate when we convey incorrect ideas to [those not of our faith]; but it is worse when we, by our limited doctrinal understanding, deny ourselves the reassurance and guidance we may desperately need at pivotal moments in our lives."  This article, called "Beauty for Ashes," and published in the April 1990 Ensign, can be found at this link. 

If you want to focus on the Atonement for those lesson, you could...

• teach the wonderful concepts contained in Elder Hafen's article. 
• open or close the lesson with a special musical number, if there is vocal talent in your ward, using any of the beautiful sacrament hymns. 
• play a recording of the Tabernacle Choir singing a hymn about Christ. 
• ask 2 or 3 class members, several days ahead of time, if they would be willing to comment on the role of the Atonement in their lives.  (Be very prayerful in your choice of speakers, and be very specific in the time limit you give them.) 
• choose any of the short stories in the backs of previous editions of the Ensign, such as in the "Latter-day Saint Voices" section, or the "Mormon Journal" section in the older Ensigns, and ask particular class members to share those stories and add their own testimony or comments.

LESSON FOCUS TWO:  MISSIONARY WORK

The title of this lesson refers to the work of spreading the gospel:  "How beautiful upon the mountains are the feet of them that bringeth good tidings, that publisheth peace" (Isa. 52:7). 

Abinidi commented on this scripture, asking who were the children of Christ:  "Yea, and are not the prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression, I mean all the holy prophets ever since the world began? I say unto you that they are his seed. And these are they who have published peace, who have brought good tidings of good, who have published salvation; and said unto Zion: Thy God reigneth! And O how beautiful upon the mountains were their feet!

"And again, how beautiful upon the mountains are the feet of those that are still publishing peace! And again, how beautiful upon the mountains are the feet of those who shall hereafter publish peace, yea, from this time henceforth and forever!

"And behold, I say unto you, this is not all. For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people; For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world, I say unto you, were it not for this, all mankind must have perished.  (Mosiah 15:13-19)

If you choose to focus on the importance of sharing the gospel of the Atonement with others as the topic of your lesson, you could...

• open or close the lesson with a musical number such as "O, That I Were an Angel," sung by an individual, or a hymn such as "Go Forth With Faith," sung by the class (particularly if there is a piano in your room and access to hymnbooks). 
• ask 1 or 2 class members who are converts to share their conversion stories, and 1 or 2 class members who are returned missionaries or exemplary member missionaries to share their missionary stories. 
• show all or part of the church video "Called to Serve" (21 minutes long).
• select a segment on a particular country meaningful to you or to your ward members (for example, the country in which a ward member is presently serving a mission) from the church video "An Ensign to the Nations." 

Sources:

Parry, Parry, and Peterson, Understanding Isaiah.
Victor Ludlow, Isaiah: Prophet, Poet, and Seer.

Old Testament Lesson #37 "Thou Hast Done Wonderful Things"

Isaiah 22; 24-26; 28-30

(Note:  This lesson will focus entirely on the beautiful prophecy of Isaiah 25-26.  In a following entry, details, helps, and interpretations for the other chapters will be offered.)

INTRODUCTION

My brother is a most amazing defense lawyer.  He wins every case he takes to trial, regardless of the merits of his defendant.  No matter what crime the defendant has committed, as long as my brother is his lawyer, the person is guaranteed freedom.  That's because the judgment is not placed on the merits of the defendant, but on the merits of the defense attorney.  He stands before the judge and says, "This defendant has made some mistakes, but he's really sorry.  He begs forgiveness.  He'd like a new start.  You know what a great attorney I am, so I see no sense in wasting any more time in court.  Based on my abilities, I would like to ask you to release the defendant."  The amazing thing is that the judge agrees!  And the defendant goes free, without a mark on his record!

Unbelieveable, don't you think?  Preposterous, wouldn't you say?  What an incredibly unfair way to run a trial!  But it is true.  My Brother is Jesus Christ, and the courtroom scene above is the Judgment Day for all those who enlist Christ as their Defense Attorney.  The plan of the Atonement was never intended to be a plan of fairness; it is a plan of mercy.  The Judgment Seat is the only court in which the defendant is freed solely on the merits of the Defense Attorney.  Our merits, as the defendants, are necessary, but clearly insufficient.  The Defense Attorney is willing to argue our case, but much more is involved than that:  He gained the merit required to get us off scot-free by paying the price for the crimes himself, in advance.  (Robert Millet)

TRUSTING IN THE MERITS OF CHRIST

The words of the missionary Aaron:  "And since man [plural] had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth; and that he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory..." (Alma 22:14)

The words of Father Lehi:  "Wherefore redemption cometh in and through the Holy Messiah; for he is full of grace and truth.  Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered.  Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise." (2 Nephi 2:6-8)

The Words of the Lamanite King Anti-Nephi-Lehi:  "And I also thank my God, yea, my great God, that he hath granted unto us that we might repent of these things, and also that he hath forgiven us of those our many sins and murders which we have committed, and taken away the guilt from our hearts, through the merits of his Son."  (Alma 24:10)

The Words of the Apostle Paul:  "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.  For I bear them record that they have a zeal of God, but not according to knowledge.  For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God."  (Romans 10:1-3)

The only thing that will keep us from being saved is to not have confidence in Christ that He will save us. 

A PORTRAIT OF CHRIST

Isaiah 25 paints a beautiful portrait of the mercy of Christ through Hebrew poetic imagery.  (To emphasize this idea, mount a large, inexpensive print of Christ with children or as a shepherd onto posterboard, and then cut into 16 puzzle pieces.  [Draw the puzzle shapes on the back of the posterboard.]  On the back of each puzzle piece, write one of the verses of Isaiah 25:1-26:4.  Hand them out to class members.  Have each person read his or her verse, in order, and fit the puzzle piece onto the board, so that as you read and discuss the imagery of the scriptures, the picture of Christ becomes more clear.)

Here are a few relevant notes:

v. 4--The poor and needy aligns well with the "poor in spirit" and the "meek" of the earth, mentioned in the beatitudes. (3 Nephi 12:3, 5)

v. 6--"Mountain" refers to a temple.  In the temple, the Lord of hosts (a reference to His might and power as the Captain of the armies of heaven) will prepare a glorious feast for all nations (see footnote).

v. 7--In the temple, the Lord will dissolve the barrier ("the face of the covering," or "the vail") between the people and their knowledge of their God.  In Old Testament temple worship, a veil covered the entrance to the Holy of Holies.  The Holy of Holies was the place in which man could meet God, but only the priest could go, as a representative of all the people, and even he could only go on one day of the year.  On the day of Christ's death, the veil of the temple was rent, top to bottom, a symbol that Christ's Atonement had opened the way for man to return to God.  In the latter-day temples, each person individually passes through the veil for himself, or in proxy for one other deceased individual at a time, into the Celestial Room where he can commune with God.  With the revelation on the Priesthood (D&C Official Declaration--2), and the explosion of temple-building around the world, "all people" and "all nations" can enter into the Celestial Room.  This is symbolic of and preparatory to entering God's presence in the Celestial Kingdom after earth life.

v. 8--"The Lord God will wipe away tears from off all faces."  "Think of the select few individuals you would allow to wipe tears from your face.  Even close friends and lifelong neighbors would not be granted such an [intimate] expression.  No, this is a moment reserved for spouses [or] for a parent and child." (Mark Eastmond)  What a touching image!  (You may want to ask class members to be thinking of times that God has wiped tears from their faces, to be shared later in the lesson.)

v.9--"This is our God; we have waited for him, and he will save us."  Those times in mortal life in which it looked like it wasn't paying off to follow the Lord will now be rewarded.

v. 10--In the temple, "shall the hand of the Lord rest."  Love that imagery!  Not for all, though, only for those who waited for him.  Moab, the unrighteous, will be trodden down.

v.11--There will be no escape for Moab.  The Lord will fully extend His reach to bring down their pride, just as a swimmer will fully extend his arm and thus set in motion all the water around him.

v. 3--Here is the key to "perfect peace:" "staying our minds on the Lord."  The verb "staying" implies a conscious effort, not passive.  It takes effort to remain focused on the Lord, it is not a default setting in the human brain.

v.4--Only four times in the King James Version of the Old Testament is the name "Jehovah" written out, and this is one of them.  The name "Jehovah" was the formal covenant name for the God of Israel, meaning the unchangeable one, the great I AM, the one who exists independently.  Although the name "Jehovah" was found abundantly in the Hebrew Bible, it was so holy that  the Jews never spoke it aloud, but always substituted another name for God.  The early Hebrew written language did not include vowels, so the original pronunciation has actually been lost.  The King James Translators, out of deference to the Jewish custom of reverence for the name, substituted the title "LORD" in all capitol letters, each time the name "Jehovah" was found, except for these four key references (Bible Dictionary, "Jehovah").  The other three occurences are found in Exo. 6:3 (notice the JST footnote), Psalms 83:18, and Isaiah 12:2.

A PERSONAL SAVIOR

Christ's appearance to the Nephites was a foreshadowing of His reunion with each of us at the end of our mortal existence.  As in Isaiah's prophecies, those who were "more wicked" were destroyed (3 Ne. 9:13), and only those who gathered around the temple in a desire to learn of Christ (3 Ne. 11:1-2), who were willing to "open their ears to hear" and who put forth the effort to "understand" (3 Ne. 11:5-6), were blessed by Christ's "arm of mercy [which was] extended towards [them]," and were converted and healed (3 Ne. 9:13-14).

3 Ne. 11:14-15--Christ did not have the leadership come up, and then send them out to minister and testify to the congregation, although that is the effective and necessary way He has us, as limited mortals, administer His church on the earth.  He had 2,500 people come up "one by one" to build their testimony of the Atonement and the Resurrection, and to develop a relationship with Him, their personal Savior.

3 Ne. 17:7-9--Jesus offered to heal any who were afflicted in any manner.  He did not heal them as a group, although He certainly could have done so with His great power.  He healed them "every one".

3 Ne. 17:21--"He took their little children, one by one, and blessed them, and prayed unto the Father for them."

The Atonement was infinite, and applied to everyone everywhere who was human and therefore fallen, and to every sin they might commit.  All mankind was saved in one event.  But in Christ's personal mortal ministry, both in the East and the West, the service He gave and the relationships He built were one-on-one.

(This would be the time to ask for class members to share experiences in which Christ personally wiped away tears from their eyes.)

Christ's example extends to us:  Maybe we can't do everything for everybody, but we can wipe away one person's tears, heal one person's spirit, bless one child at a time.  We can be true disciples of Christ if we simply ask each day, "Which one person can I serve next?"

(This may be a great place to end the lesson, especially if there is a lot of sharing from class members, or you can continue with the following testimony of someone in our day who personally knew Christ.)

TESTIMONY

Those of us who are old enough will always remember the final testimony of Elder Bruce R. McConkie.  It was a moment that stood still in time, like September 11th or the fallin of the Berlin Wall.  Those who experienced it can remember where they were and how they felt as if it were yesterday.  Even as I write this blog, all those emotions come flooding back, and my eyes are filling with tears.  Elder McConkie had been suffering with cancer and improvement in his health had been reported, but as he began his talk, we all knew that we would not hear his voice again:

"I feel, and the Spirit seems to accord, that the most important doctrine I can declare, and the most powerful testimony I can bear, is of the atoning sacrifice of the Lord Jesus Christ.

"His atonement is the most transcendent event that ever has or ever will occur from Creation's dawn through all the ages of a never-ending eternity...

"It is the supreme act of goodness and grace that only a god could perform.  Through it, all of the terms and conditions of the Father's eternal plan of salvation become operative.

"Through it are brought to pass the immortality and eternal life of man.  Through it, all men are saved from death, hell, the devil, and endless torment.

"And through it, all who believe and obey the glorious gospel of God, all who are true and faithful and overcome the world, all who suffer for Christ and his word, all who are chastened and scourged in the Cause of him whose we are--all shall become as their Maker and sit with him on his throne and reign with him forever in everlasting glory."

That was how one of the greatest doctrinal geniuses of the latter days, who could have addressed any topic comfortably, who wrote the chapter headings and many of the footnotes to the LDS scriptures chose to begin his "Last Lecture." And here is the memorable end:

"And now, as pertaining to this perfect atonement, wrought by the shedding of the blood of God--I testify that it took place in Gethsemane and at Golgotha, and as pertaining to Jesus Christ, I testify that he is the Son of the Living God and was crucified for the sins of the world.  He is our Lord, our God, and our King.  This I know of myself independent of any other person.

"I am one of his witnesses, and in a coming day I shall feel the nail marks in his hands and in his feet and shall wet his feet with my tears.

"But I shall not know any better then than I know now that he is God's Almighty Son, that he is our Savior and Redeemer, and that salvation comes in and through his atoning blood and in no other way."  (May 1985 Ensign)

(If you have access to the Mormon Tabernacle Choir CD "Hymns of Faith," you may like to play "I Believe in Christ" as a conclusion to this lesson.  Elder McConkie was the lyricist, and his voice narrates several of the verses as an interlude to the choir's singing of the others.)

Note:  Reader Shel has found a YouTube video of Elder McConkie's last testament.  See her comment below, or follow this link.  Thanks, Shel!

Sources:

Robert Millet, "Rest and Hope in Christ," BYU Education Week Lecture, August 2002.

Old Testament Lesson #33: Sharing the Gospel With the World

Jonah 1-4; Micah 2; 4-7

The book of Jonah is another beautiful piece of Hebrew poetry, that delivers multiple lessons through its langauge and symbolism.  If you were to ask a class, "What is the major message of the book of Jonah?" you could get many answers that could all be right.  Of course, the title of the lesson involves missionary work.  This blog entry, however, will focus on two different but related themes of the book of Jonah:  being temple-oriented, and receiving peace by forgiving our enemies.

GOING DOWN

The story of Jonah is a katabasis: a journey down.  Jonah went down, down, down: down from Joppa, down into the ship (1:3), down into the bottom of the ship (1:5).  We consider the bottom of the earth to be the ground, but you can get even deeper if you go to the bottom of the sea, which is what Jonah did (2:3-6).  But what's interesting is that Jonah chose to say he went "down to the bottoms of the mountains" (2:6), when clearly he was describing the bottom of the sea ("the waters compassed me about...the depth closed me round about, the weeds were wrapped about my head") (2:5).  Of course, the ocean floor has mountains, but there is a particular reason that Jonah chose to refer to it this way.  Jonah's story is about a journey down from "the presence of the Lord" (1:3, 10) (David Bokovoy).

In the stories of Moses receiving the Law, or Abraham sacrificing Isaac, everything is "up."  They go up to the mountain, which is where they can visit the Lord in a temple-like environment.  The word "mountain" in the scriptures often indicates an outdoor holy place or temple. 

The word for "temple" in Hebrew means literally "the presence of the Lord" (David Bokovoy). Which, of course, makes perfect sense. So you can substitute "temple" for "the presence of the Lord" or for "mountain" in this story and in most of the Old Testament.

Also, the Lord comes to his children "from the east" in scripture (Matt. 24:27; Zech. 14:4-5; Ezek. 43:1).  Moses' tabernacle and Soloman's temple both faced the east (Bible Dictionary "Tabernacle") for that reason.  The garden of the Lord was "eastward in Eden."  Which direction was Jonah running?  West, of course.  The temple and Jerusalem were on the east end of the Mediterranean Sea.  Tarshish, where Jonah was going, is presumed to be in present-day Spain (see Bible Dictionary), on the very far west side of the Mediterranean, as far west as you could go in Jonah's world.  Tarshish was also a worldly place, the center of commerce on the sea, materialistic--once again, the opposite of the temple.

So Jonah was not only running away from his mission, he was running away from the temple and his covenants.

Of course, you can't run away from the Lord, since he controls the elements, and there was a tempest on the sea, which threatened the lives of the sailors.  Jonah confessed to be the fault and the sailors threw him overboard (1:12).  The Lord had prepared a whale to swallow Jonah.  It is no coincidence that Jonah was inside the whale for three days and three nights: the space between the Atonement and the Resurrection (1:17).  Jonah's story is an obvious type of the resurrection of Christ and the power of the Atonement (Matt. 12:39-41), and also a type of baptism.  Jonah was completely immersed in the water, and after the whale spit him out, he had the chance to start over, to become a new man, and to join the Lord's purpose, to preach repentance to Ninevah.

THE PSALM OF JONAH

Jonah's psalm is representative of anyone who has left their covenants, suffered because of their sins, and had the opportunity to return, through the Atonement, to the presence of the Lord.  (Jonah uses the Hebrew poetic form, enallage [en-ALL-uh-gee] in which he begins by referring to the Lord in third person, and ends by referring to the Lord in second person, indicating that their relationship changed during the story, and he drew closer to the Lord.)

"Then Jonah prayed unto the Lord his God out of the fish's belly, and said, I cried by reason of mine affliction unto the Lord, and he heard me; out of the belly of hell cried I, and thou heardest my voice.  For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me.  Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.

"The waters compassed me about, even to the soul [to the death]: the depth closed me round about, the weeds were wrapped about my head.  I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O Lord my God.  When my soul fainted within me I remembered the Lord: and my prayer came in unto thee, into thine holy temple" (2:1-7).

Perfection is a process, though, and Jonah didn't allow God's perfect love to cast out his fear (1 John 4:18).

FORGIVING OUR ENEMIES

Why did Jonah go to such great lengths to purposely run away from the presence of the Lord, from his calling as a prophet, and from his covenants?  Why was he so unhappy about sharing the gospel in Ninevah?

Well, Ninevah was the capitol of Assyria.  The story of Jonah is unique in the Old Testament in that Jonah was called to preach the gospel to enemies of the House of Israel.  Israelites had always been counseled to stay away from the heathen nations, definitely not to marry them, and even, in the time of Joshua, to kill them all before entering the Land of Canaan so that their idolatry would not seep into the culture of the Israelites.  Prophets previous to Jonah had all been charged with calling only Israel to repentance; this was a different thing altogether.  And not only was Jonah called to idolatrous non-Israelites, but to THE great enemy, Assyria!  They were powerful, and they were ruthless and they had caused a great deal of sorrow in Israel over a long period of time.

Jonah's calling to carry the gospel to the enemy has parallels in the New Testament and the Book of Mormon.  In Acts 10, the prophet Peter had a dream about a great tablecloth that came down from heaven with non-kosher foods on it, and he was commanded to eat them.  Then messengers arrived from Cornelius, a Roman who was seeking the truth of the gospel.  The Romans, of course, were ruling over the Jews and oppressing them: enemies!  Peter realized that the Lord was telling him that Cornelius, a Roman and a non-Jew, could be baptized, and a wonderful harvest of Roman souls was reaped that Cornelius had gathered and prepared.

In the Book of Mormon, the sons of Mosiah went on a 14-year mission to the Lamanites, at great peril of their lives (Mosiah 28; Alma 17-26).  They were not the first to try a mission to the Lamanites (see Jacob 7:24), but they were the first to succeed.  A great number of Lamanites joined the Church and became among its most stalwart members.  All of the "sons of Helaman" were a product of this harvest.

Jonah, likewise, had tremendous success, once he decided to go.  120,000 Assyrians repented (if the number is literal and correct) and accepted the gospel (Jonah 4:11).  But Jonah was different than Paul and Ammon: He did not rejoice in his harvest.

THE SAVING OF NINEVAH

Jonah's message was that destruction would be coming after the symbolic 40 days, the Biblical trial period.  Ninevah was such a huge city that it took three days to walk across it (3:4).  Yet even though Jonah only walked a third of the way into the city delivering his message (he was a little half-hearted), word quickly reached the King of Ninevah (3:7-9; note the JST footnotes).  Jonah, undoubtedly, was shocked when the King of Ninevah believed him!  The king took off his royal robe, and repented in sackcloth and ashes, in the Hebrew manner (3:6)!  He required everyone in the land, even the animals!, to do likewise, to pray to the Lord, to fast, and to beg forgiveness.  Where else in the Bible do you find anyone, even the Israelites, going so far as to have the animals fast and sit in sackcloth and ashes?  Remarkable!  This man was sincere!  "Who can tell," he said to his people, "if we will repent, and turn unto God, but he will turn away from us his fierce anger, that we perish not?" (3:9 JST)

God saw their sincere repentance, and forgave them (3:10 JST).

Jonah, however, did not.  Disappointed and angry, he went and made himself a little shelter outside the city, where he could sit in the shadow [away from The Light], with the hope that he would still get to view the destruction of Ninevah (4:1-5).  Perhaps he didn't trust the Assyrians to remain sincere, and was afraid they would change back to their old ways and threaten the Israelites.  If they were all destroyed, the threat would be completely gone.

How long he sat there we don't know, but it was apparently long enough for the little shanty to fall apart so that he was unsheltered.  The Lord, always reaching out, even when we create our own misery, grew a castor bean plant (see footnote for "gourd") over Jonah's head, to shelter him, "to deliver him from his grief."  Castor bean plants can reach 40 feet in height, growing up to 10 feet in one season.  The leaves alone can be 3 feet long.   A caster bean plant would make a quick and excellent shade from the sun.  It had come as a free gift of God's love to him, which he did not have to qualify for on his own merits (4:10).  Perhaps it was even a type of the Atonement, which will comfort us and free us of the bitter abuses others have brought upon us, if we will let it.

But Jonah refused be delivered of his grief, prefering to sulk and stew about Ninevah and hope for vengeance.  So the Lord sent a worm to destroy the plant.  With his shelter removed, Jonah was subject to the "vehement east wind" and the hot sun (both symbols of God), and ironically Jonah, who had been saved from death while running from the Lord's errand, now having completed it with huge success, wished for death to return.  He could not relent and love his enemies as God did.  He could not recognize that the Assyrians could not "discern between their right hand and their left hand" (4:11), or to say it another way, were "only kept from the truth because they [knew] not where to find it" (D&C 123:12).

SHOULD I NOT SPARE NINEVAH?

Jonah seems so hardhearted, refusing the offer of the Lord for freedom from grief through forgiveness. But maybe if we look a little closer, we will see that Jonah was just exactly like us.

James Ferrell has interpreted the book of Jonah to be a rather broad chiasmus (pronounced "ky-AS-mus"), the Hebrew literary tool in which all the lines of the poem lead to the main point, after which they all repeat in reverse order with slight variation.  The central point of the chiasmus, according to Brother Ferrell, is found in Jonah 2:8:  "They that observe lying vanities forsake their own mercy."  What does this mean?

Jonah, being of the House of Israel, as we also are, had a feeling of superiority over the wicked, wicked Assyrians.  Of course!  He was more righteous, right?  He had kept the commandments, he had observed the covenants, he was a prophet or missionary of God.  Jonah and the entire Hebrew nation had been greatly wronged by Assyria.  It was a huge part of their history for many, many years. Likewise, we have each been wronged by some person, or even by some nation. We all have, or we all will; it is a part of the test of life.  Sometimes it is a major part of our life's history.

Jonah's story, and often ours, is a little bit like two parables of Jesus's: the prodigal son (Luke 15:11-32), and the laborers in the vineyard (Matt. 20:1-16).  In both of these parables, one person or group of people feels that they are more righteous, more deserving than another, because they have been in the household of the Lord longer.  They resent the Lord offering his Atonement to those who did less or who came later.  This is the "lying vanity" central to the book of Jonah.  If Jonah despises Ninevah and considers it to be unworthy of salvation, Jonah makes himself unworthy, and "forsakes his own mercy."  The greater sin is always the sin of being unforgiving (D&C 64:9).

The truth is, we all have fallen short of grace.  "What then? Are we better than they?  No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no not one" (Rom. 3:9-10).  Even one sin casts us out of the presence of God, and we are completely dependant upon the grace of God to sanctify us so that we may return.  Relative righteousness is irrelevant!  "Love and salvation are gifts offered to us, not because we deserve them, but even though we do not...[We] have no cause to feel entitled; [we] only have cause to feel grateful" (James Ferrell).

So Brother Ferrell's chiasmus of the book of Jonah is as follows:

1. The Lord issues a command to Jonah: Preach in
     Ninevah (1:1-2)
     2. Jonah sins by not wanting Ninevah to be saved (1:3-17)
          3. Jonah repents; the Lord saves Jonah (2:1-7; 9-10)
               4. "They that observe lying vanities forsake their
                    own mercy" (2:8)
          3. Ninevah repents; the Lord saves Ninevah (3:1-10)
     2. Jonah sins by not wanting Ninevah to be saved (4:1-3)
1. The Lord asks Jonah a question, "Should I not spare
     Ninevah?" (4:11)

COME TO THE MOUNTAIN OF THE HOUSE OF THE LORD

Immediately following the book of Jonah, in which the evil Assyrians repent, the book of Micah begins abruptly with a call to repentance--to the Jews, and their mixed-race relatives, the Samaritans! (Micah 1:1-2)  The book of Micah also makes the call to us, the members of the latter-day church, the House of Israel.  Here is the beautiful promise if we repent and turn back to "the presence of the Lord:"

"But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills [now we are really going up!] and people shall flow unto it.

"And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem.

"And he shall judge among many people [maybe our personal enemies], and rebuke strong nations afar off [maybe our national enemies]; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.

"But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts [armies] hath spoken it.

"For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever" (Micah 4:1-5).

Today we go up to the mountain of the house of the Lord to participate in the temple ceremonies.  It doesn't matter if we are brand new to the church, life-timers, or returning after repentance, we are all alike there.  It doesn't matter if we are old or young, fat or thin, dark or pale.  It doesn't even matter what language we speak.  Only one thing matters: if we have "unkind feelings" we are "invited to withdraw."

The question at the end of the book of Jonah is not answered by Jonah, in order that we may answer for ourselves. Our answer determines our salvation, as well as our peace and happiness in this life. Will we join with the Lord and rejoice in the sparing of Ninevah (our relative, our ex, our neighbor, our national enemy: that person or people who has caused affliction in our lives)?  Will we free ourselves from the grief and abuse of the past and enjoy the comfort and peace the Atonement brings and sit under the castor bean plant?  Or will we be found with Jonah, on the hill, overlooking the city, suffering in the heat and the wind, refusing to be comforted by the Lord, as we watch hopefully for vengeance to fall?

ADD-ON, JUST FOR FUN

Check out the cutest telling of the story of Jonah that I have ever seen, done by a tiny little girl at the Corinth Baptist Church, at this link.  It's eight minutes long, but absolutely wonderful.


Sources: 

David Bokovoy, Know Your Religion Lecture, Logan, Utah, February 15, 2002, and BYU Education Week Lecture, August 2001.

James Ferrell, The Peacegiver, p. 91-114.

Old Testament Lesson #23 "The Lord Be Between Thee and Me For Ever"

1 Samuel 18-20; 23-24 (and 25)

HOLY AND UNHOLY RELATIONSHIPS WITH OTHERS

This reading assignment focuses on the opposite relationships between Saul and David, and between Saul's son Jonathon and David. Saul was an example of a persistent enemy and Jonathon was an example of an enduring friend.  Although Saul's relationship with David was unholy, David's relationship with Saul was always holy.  David never returned evil to Saul, but was ever forgiving (while still wisely protecting his own safety), leaving judgment of his old friend Saul completely in the hands of the Lord.  Very likely, Saul was seriously mentally ill with some form of paranoia and David, as well as many of Saul's servants, realized he was not himself, but a victim of our fallen existence.  (See 1 Sam. 16:17 JST, and 22:17.)

This saga teaches many important lessons about how we treat and view others.  Unfortunately, the reading assignment does not include Chapter 25 which tells the marvelous story of Abigail and David.  This is one of the greatest relationships in the Old Testament, because it is a type of our possible relationship with our Redeemer, a beautiful explanation of how Christ can heal us from the damage that others have done to us, if we will but forgive.  It would be very worthwhile to supplement this lesson with an explanation of the Atonement as found in the story of Abigail and David. 

ABIGAIL AND DAVID

As the story begins, David and his men had been pursued relentlessly by Saul and his army.  David found himself in the remarkable situation where he could easily kill his would-be murderer, but he left justice to the Lord and let Saul live.  After revealing himself to Saul, he said, "The Lord judge between me and thee, and the Lord avenge me of thee: but mine hand shall not be upon thee...Wickedness proceedeth from the wicked," and David chose not to be wicked (1 Sam 24:12-13). 

Saul repented (verse 17), acknowledged David's greatness, and begged David not to kill Saul's descendants when David became king, as some kings would have done to prevent uprisings.  David promised and forgave, but he was smart enough to return to his hiding place in the wilderness.  (We are required to forgive everyone, but we are not required to trust those who have not proven trustworthy.)

THE OFFENSE AGAINST DAVID

So at the time that David was hiding out with his men in the wilderness, in fairly dire straits and wanting for provisions, "There was a man in Maon, whose possessions were in Carmel; and the [man's possessions were] very great...Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings" (1 Sam. 25:2-3).

The Hebrews attached great importance to names.  They didn't pick a name, as we sometimes do, just because they liked the sound of it, or the look of it; they didn't make up names just to be different, or conversely, to go with fashion.  They chose a name for its meaning, and often a person's name was actually changed at some point to reflect his state in life.  Naomi, for example, said to her kinsfolk, "Call me not Naomi [which means "pleasant"], call me Mara [which means "very sad"] for the Almighty hath dealt very bitterly with me" (Ruth 1:20, with footnotes).

Similarly, the names of the subjects of this story are significant.  Nabal's name means "fool" and David's name means "beloved."  Abigail's name, although it is a female name, means "Father of rejoicing" (Bible Dictionary).  Perhaps the word "Father" refers to "origin" or "Creator," so that her name might mean something like "reasons to rejoice originate with or are created by this person."  Knowing that Abigail is a type of Christ makes this name significant.

So the characters in this story are:

• one person who is foolish,
• one person who is able to feel love, and
• one person who has the power to create joy.

David and his soldiers were in the same area as Nabal's shepherds (25:7), but contrary to the nature of soldiers to pillage and take what they like, David's men actually befriended the shepherds and protected their sheep from danger, and then sent messengers to ask Nabal very nicely (25:8) if he would give provisions to the hungry army.

Nabal sent a message back, denying David any help, justifying himself by saying that very likely David was just a runaway slave; this despite the fact that David was leading an army of six hundred men (25:10-11) and seemed to have been very well-known as King Saul's worthy adversary and potential successor.  (See 25:30-31.)  Truly Nabal was a fool.

DAVID'S RESPONSE

David's reaction to this affront was immediate and natural:  "Gird ye on every man his sword."  He left 200 men guarding the hold, and rode to annihilate the clan of the selfish Nabal and take his provisions, since he wouldn't share them with those who had voluntarily acted as his allies (25:13).  David's intention was to kill every last one of Nabal's men (25:22), since Nabal had returned evil for David's good.  (This attitude provides further evidence that David may have felt Saul was mentally ill, since he never expressed this type of vengeance toward Saul.)

Fortunately, one of the shepherd-messengers told the situation to Nabal's wise wife, Abigail, saying, "Behold, David sent messengers out of the wilderness to [greet] our master; and [Nabal swooped upon them as a bird attacking]" (25:14 with footnotes).  Further, he reported that David did nothing to deserve this kind of reception, but that, to the contrary, he had been a great blessing to the shepherds of Nabal.  "We were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields: They were a wall [or protection] unto us both by night and day, all the while we were with them keeping the sheep.  Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he is such a son of Belial [wicked or stupid man], that a man cannot speak to him [reason with him]" (25:15-17).

ABIGAIL'S ATONEMENT

Abigail was a quick-thinking woman who immediately perceived what to do.  She could see that David had been greatly wronged, and that he and his men really did deserve the provisions that Nabal had denied them.  She quickly assembled a huge compensatory gift:  200 loaves, 2 bottles of wine, 5 sheep already butchered, 5 measures of grain, 100 bunches of raisins, and 200 cakes of figs.  She loaded the gifts upon donkeys and sent them ahead of her with her servants (25:18-19).  This was all done without the help or knowledge of her husband, the idiot (25:20).

When Abigail met up with David, "she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground, and fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid.  Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: but I thine handmaid saw not the young men of my lord, whom thou didst send" (25:24-25). Abigail fully agreed that her husband had sinned against David, and she also explained the reason:  Nabal was unintelligent, a fool, he lacked understanding. So Abigail compensated David for the actions of Nabal, and she begged him to spare Nabal for her sake, since she had been completely innocent of any wrongdoing (she "saw not the young men," the messengers).

But she claimed the sin upon herself ("Upon me, my lord, upon me let this iniquity be...I pray thee, forgive the trespass of thine handmaid") after which she asked for many blessings to be upon David in repayment for his forgiveness (25:24,28-30).  Then she gave these very insightful reasons for him to forgive, addressing David as "my lord:"  "That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself."  In other words, she reminded David that vengeance would bring injury to himself.  It would bring sorrow to him.  It would offend his heart.  And he would be shedding blood for no cause, since she had provided everything that David needed. 

David recognized her words to be true.  In fact, she had included the very reason that he had decided previously not to kill Saul, even though he had both the power to do it, and the justification--he didn't want to suffer the consequences of the wickedness of vengeance.

David thanked Abigail for preventing him from committing the greater sin of violence against Nabal. "Blessed be the Lord God of Israel which sent thee this day to meet me: and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood and from avenging myself with mine own hand" (25:32-33).

THE CONSEQUENCES FOR EACH

When Abigail returned home, her foolish husband was partying, drunken, reveling in his perceived cleverness at besting the mighty warrior David (25:36).  She let him sleep it off.  In the morning, when she told him David's reaction to his refusal to help, and how she had saved the entire household herself, he suffered a massive heart attack, fell into a coma, and died 10 days later (25:37-38).

When David heard of the natural death of Nabal, he credited the Lord for meting out justice, and returned to marry Abigail himself (25:39).  (David's first wife, Michal, who was the daughter of Saul, had been taken from him by Saul and given to another man [25:44].)

THE POWER OF THE ATONEMENT TO REPLACE SUFFERING WITH JOY

If we retell this story, placing ourselves in it, we can understand a little more about the Atonement, forgiveness, and their combined power to replace our pain with joy.  We can consider ourselves to be the Beloved, who has not deserved the wrong done to him by the Fool, and who has been abused, neglected, disrespected, unappreciated, slandered.  The Fool may not consider himself in the wrong, and may not ask for our forgiveness, yet the Creator of Joy (Christ) meets us on our way to angry retaliation, fully acknowledges the wrong of the Fool, and then, incredibly, takes responsibility for it!  He asks us to forgive Him for the Fool's actions, and offers us perfectly compensatory gifts to remove our suffering.  The Creator is always aware that a lack of knowledge and understanding is the reason for the Fool's sin, and will help us to see that as well, if we will listen to Him.

If we accept His offer and forgive the offense, we are freed from the desire to mete out vengeance and the ill consequences that such a sin would effect upon us.  All of our needs will be met by the gifts He brings, including those that were taken from us by the offense.  The anger will be removed from our hearts, and we will be able to feel the love of the Creator, and truly be the Beloved. We can then be united in purpose and perspective with the Creator, as if by a marriage, and enjoy the ensuing love, never needing to concern ourselves again with the wrong that was done.  All of the negative consequences will go to the Fool, if he never seeks repentance, and none of them will descend upon us.  We will be truly free.

(The basic idea for this scriptural interpretation comes from James Ferrell, The Peacegiver.)

FORGIVING CHRIST

James Ferrell writes, "Although the Lord doesn't actually ask us to forgive him, the effect of the atonement is such that it's as if that is what he is asking. 'Inasmuch as ye have done it unto the least of these,' the Savior taught, 'ye have done it unto me.' When we withhold forgiveness from others, we are in effect saying that the atonement alone was insufficient to pay for this sin.  We are holding out for more.  We are finding fault with the Lord's offering.  We are, in essence, demanding that the Lord repent of an insufficient atonement.  So if we fail to forgive another, it is as if we are failing to forgive the Lord, who...needs no forgiveness" (Ferrell, chapter 4).

Christ has already taken our offenders' sins upon Him, through the Atonement.  Our forgiveness can add nothing to the infinite Atonement, which they will receive if they repent.  If they do not repent, vengeance is the Lord's.  Their repentance is irrelevant to our forgiveness of them.  Our forgiveness of our enemies benefits us!  It frees us and brings us peace.

"Remember that if we grant this forgiveness in full, [Christ] atones in full for [our] pains and burdens that have come at others' hands.  He blesses us with his own love, his own appreciation, his own companionship, his own strength to endure.  And if we have these, what do we lack?"  (Ferrell, chapter 7) 

When our relationships with others are holy, as were David's, we are able to also have a holy relationship with our Redeemer, receive the blessings of the Atonement in our daily lives regardless of what others do to us, and experience repeatedly a return to joy and love after pain.  "The Lord be between thee and me for ever" (1 Sam. 20:23,42).