New Testament Lesson #6 "They Straightway Left Their Nets"

Luke 4:14-32; 5; 6:12-16; Matthew 10

CHRIST PROCLAIMS HIMSELF THE ANOINTED ONE (Luke 4)

Christ announced the start of his ministry from the logical place, the place Jews might have expected their Messiah to appear:  the synagogue.  It was custom that a visitor in town was invited to read the scripture.  Christ, visiting his hometown of Nazareth, took this invitation.  Among the Jews, the speaker would stand to read the scripture, and then sit down to teach about it, which is what Jesus did here (Harper-Collins). 

It should have been a glorious event, but it was rather disappointing.  They "all bare him witness and wondered at the gracious words which proceeded out of his mouth" (Luke 4:22), but then they remembered that they knew him, that he had been an ordinary boy raised in an ordinary family.

Christ perceived their thoughts and responded.  "You are expecting that if I'm the Savior," he said, "I'll suddenly appear magnificent in your eyes, and I'll do wonderful miracles here like I've done in other places (v. 23), but you have to accept me and have faith for that to happen" (v. 24).  He pointed out Old Testament miracles in which only the person who had great faith was the witness and beneficiary.

This infuriated his townspeople.  They were not willing to see their own lack of faith; they only saw a hometown boy who was bragging on himself, and then not delivering the goods. They wanted to hurl him off a cliff as a heretic!  But of course, he miraculously escaped.

(For more details on this event and scripture, see "The Mission of Jesus Christ" in a previous post.)

THE HEALING OF THE MAN WITH PALSY (Luke 5:18-26)

Too bad the people of Nazareth did not possess the great faith that a group of friends in another city exhibited shortly thereafter.  They brought a friend who was paralyzed (see footnote to Luke 5:18) on a stretcher to be healed by Jesus, yet apparently they could not get in the building or get his attention because of the crowd.  Rather than being offended that they were ignored or overlooked, and rather than being discouraged that their goal was unattainable, they just continued to exercise their faith (displayed here as determination) to find another way to get their desired miracle.  They climbed up on the roof, removed tiles, and lowered their handicapped friend through the opening. (This would have taken some serious faith on the part of the paralyzed man as well, to be so precariously transported!)

We might have chastised them for dismantling the roof instead of exercising patience, but look how the Lord responded:  "When he saw their faith, he said unto him, Man, thy sins are forgiven thee...Arise, and take up thy couch, and go into thine house" (Luke 5:20, 24).  One significant word here teaches us an important lesson about faith:  their.  "When he saw their faith," he healed him.  We can exercise faith effectively in behalf of others.  Collective faith is powerful.

THE CALLING OF THE APOSTLES (Luke 5:1-11)

Even though he was the Messiah, Christ did not spend much time working on his own.  The Kingdom of God is a cooperative effort, and those in it are blessed, not just by being served, but by serving.  As soon as his disciples were ready, Christ called them to be his Apostles.  The first four were called at the Sea of Galilee.

The Sea of Galilee, the Sea of Tiberias, the Lake of Gennesareth, and the Sea of Chinnereth are all the same sea.  "Its form is an irregular oval, with the large end to the north.  It is about 14 miles in length, and from 6 to 9 in width...Many populous cities once stood on its shores, such as Tiberias, Bethsaida, Capernaum, Chorazin, Hippo, etc...It is, however, stormy, owing probably to the high hills by which it is surrounded" (Barnes, p. 38).

Readers who are familiar with Bear Lake, on the Utah-Idaho border, might be interested in the following comment written by my stake president, Kent Wallis who, with his artist's eye, notes: 

"After reading this description and having been there personally, [the Sea of Galilee's] similarity to Bear Lake is very striking.  Even the dry hills to the east and the verdant hills to the west are Bear Lake-like.  Even the drive over the mountain [from Logan] and down into Garden City looks just like coming down to the Sea of Galilee.  What is more remarkable is that the distance between the Dead Sea and the Sea of Galilee is about the same distance as that between The Great Salt Lake and Bear Lake."

Sea of Galilee (above), Bear Lake (below)

"And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, and saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets" (Luke 5:1-2). 

These fishing vessels were manned by brothers Simon Peter and Andrew, and their partners James and John, who had previously been invited to become disciples of Christ, and who had been spending time with and learning from him for possibly a year (Hendrickson, p. 248), while continuing their livelihood as fishermen.  (See "The Calling of the Apostles" in a previous entry.)  The fish were not biting that morning, and the men had given up.  Since their day's work was cancelled, their ships were on the shore in the perfect position to serve Christ's purpose.  Jesus was not a stranger to them, and so he asked Simon to push out from the shore and allow him to teach the crowd from the ship (v. 3). 

There is a small bay on the Sea of Galilee, now called "The Bay of the Parables", at the foot of what is now called "The Mount of Beatitudes."  "The slope of the hill forms a natural amphitheatre, rather like a Roman theatre. Acoustical research has demonstrated that as many as 7,000 people could hear a person speaking from a boat in the bay."  It is a popular attraction for present-day visitors to the Holy Land. (SeeTheHolyLand.net)  Jesus knew the acoustics of this place--after all, he created it!--and used it for amplification long before microphones and speakers were invented.

After Jesus preached his sermon (which is not recorded), "He said unto Simon, Launch out into the deep, and let down your nets for a [haul]" (v. 5).  Simon Peter answered, "Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net."  Here is another example of faith which we can follow.  We may have reason to argue with the Lord's commands, but in the end we need to follow Simon's example and say, "nevertheless at thy word I will do it."  Simon and his brother Andrew (mentioned by name in Matthew's and Mark's accounts) cast their nets and took in so much fish they had to call their partners to bring the second ship, and both boats were so weighed down, they nearly sank (v. 6-7).

Even though they knew the Savior and his works already, it was a shock to them.  Simon Peter felt immediately unworthy for this obvious miracle in his behalf (v. 8).  (Compare this attitude to that of the townspeople of Nazareth.)  He had offered a small service to the Lord in allowing the use of his ship as a podium, and in return he had been given a financial windfall.

The four fishing partners were then called to the full-time ministry by Christ (v. 10).  The remaining eight apostles were soon called, and are listed in Matt. 10:2-4.  (Note Levi and Matthew are considered to be the same person.)  But in the telling of this call to the first four apostles, we see a great example:  Peter, Andrew, James and John, having just seen the largest profit of their careers, straightway "forsook all, and followed him" (Luke 5:11; Matt. 4:20; Mark 1:18).  These men passed the test of prosperity straight through to the Law of Consecration.  Can we do that?

A PARABLE FOR US

Jesus taught with parables quite effectively, and we might do the same.  Here is a fun little parable that exposes some truths about the ways we serve in the Kingdom that may not quite follow the example of Peter and his fellow fishermen. 

Jesus said, "Whereunto shall we liken the Kingdom of God?  or with what comparison shall we compare it?" (Mark 4:30).  He often began his parables by saying, "The Kingdom of Heaven is like unto..." So we might begin this one by saying, "The Kingdom of Heaven is like unto a loaf of bread..."

A BREAD-MAKING PARABLE

By Nancy Wyatt Jensen

Once there was a baker who wanted to bake a loaf of bread.  He called all the ingredients together and asked them to help.  They all agreed that it would be great to make bread, but you will see how well it worked.

The first time the baker tried to bake bread, the yeast felt inadequate.  She thought of herself as just a coarse, grainy substance, with no spectacular qualifications.  Even when the baker told her that with his mixing and kneading and the help of the sugar and warm milk, she would rise to the occasion, she didn't believe it and wouldn't get in the mixing bowl.  The end result was a flat loaf of bread. 
[Post wordstrip:  Felt Inadequate for the Calling]

The second time the baker tried to bake bread, the oil had been thrilled to be asked to participate, but got so busy frying donuts and French fries late the night before, that she slept in and forgot all about getting in the mixing bowl.  The end result was a very tough loaf of bread. 
[Post wordstrip: The Calling was a Low Priority]

The third time the baker tried to bake bread, the sugar didn't show up.  She knew that her role was only to support the yeast, and she felt the yeast could easily handle the job of rising by herself.  The end result was a thick and heavy loaf of bread. 
[Post wordstrip: The Calling Seemed Insignificant]

The fourth time the baker tried to bake bread, the salt felt annoyed with her job.  It was a lot of work to spread herself so thin to flavor the entire loaf.  If she had had a better job--or at least one that was more prestigious, like the flour's--she would have happily climbed in the mixing bowl.  The end result was a bitter loaf of bread. 
[Post wordstrip:  Didn't Like That Particular Calling]

The fifth time the baker tried to bake bread, the milk was frustrated.  Although she poured herself into her work, no one seemed to notice in the end.  So she stayed in the fridge rather than waste her time and effort.  The end result was a hard, cracked loaf of bread. 
[Post wordstrip: Felt Unappreciated]

The sixth time the baker tried to bake bread, the flour had already been asked to be in the gravy, the biscuits, the pretzels, and two batches of cookies.  She was sick and tired of doing more than her fair share, so she just plain turned down the request to get in the mixing bowl.  The end result was a glob of goo that didn't remotely resemble bread. 
[Post wordstrip: Resented Being Overworked]

The seventh time the baker tried to bake bread, the flour, the sugar, the oil, the yeast, the salt, and the milk realized that each of them was essential to the baking of bread.  They each realized that, working together, they were much more than they had been alone.  They each realized their jobs were equally important, although different.  Each finally offered her services in the mixing bowl with a joyful heart and a trust in the baker and his recipe.  The end result was a light and beautiful loaf of bread, much more nourishing, delicious and fulfilling than any of them had imagined. 
[Display a loaf of bread.]

(Note:  If you have the time and means to "teach through tastebuds," you can make tiny loaves of bread using frozen Rhodes Texas Roll Dough.  Thaw and roll into 4-inch loaves and place them either in 2 x 4 inch mini loaf pans, or an inch apart from each other in a rectangular pan.  Follow the instructions for rising and baking printed on the package.)

THE CALL TO THE WORK (Matt. 10)

In Christ's call and instruction to the twelve apostles in Matt. 10, we find these familiar phrases:  "Freely ye have received, freely give" (v. 8), and "He who seeketh to save his life shall lose it: and he that loseth his life for my sake shall find it" (v. 39 JST).  These commands apply to our own service in the Kingdom as well. 

We are not often in jeopardy of dying for the gospel cause, but this scripture applies to the way we live for the gospel cause as well.  We sometimes seek to "save" our lives by hoarding our time and talents and everything with which we have been blessed, or by holding back just a little corner of them from the Lord.  Anytime we do so, we are abandoning the Law of Consecration. 

We don't have to be called as Apostles to be expected to give our all.  At the time of President Hinckley's call as the prophet, he said:

"Now, my brethren and sisters...I wish to leave with you one thought which I hope you will never forget.  This church does not belong to its President. Its head is the Lord Jesus Christ, whose name each of us has taken upon ourselves. We are all in this great endeavor together. We are here to assist our Father in His work and His glory, “to bring to pass the immortality and eternal life of man” (Moses 1:39). Your obligation is as serious in your sphere of responsibility as is my obligation in my sphere. No calling in this church is small or of little consequence. All of us in the pursuit of our duty touch the lives of others. To each of us in our respective responsibilities the Lord has said:

"'Wherefore, be faithful; stand in the office which I have appointed unto you; succor the weak, lift up the hands which hang down, and strengthen the feeble knees' (D&C 81:5). 

"'And in doing these things thou wilt do the greatest good unto thy fellow beings, and wilt promote the glory of him who is your Lord' (D&C 81:4). 

"Further, 'And if thou art faithful unto the end thou shalt have a crown of immortality, and eternal life in the mansions which I have prepared in the house of my Father' (D&C 81:6).

"All of us in this great cause are of one mind, of one belief, of one faith.  You have as great an opportunity for satisfaction in the performance of your duty as I do in mine. The progress of this work will be determined by our joint efforts. Whatever your calling, it is as fraught with the same kind of opportunity to accomplish good as is mine. What is really important is that this is the work of the Master. Our work is to go about doing good as did He...

"Unitedly, working hand in hand, we shall move forward as servants of the living God, doing the work of His Beloved Son, our Master, whom we serve and whose name we seek to glorify."

SOURCES:

Harper-Collins Study Bible
Albert Barnes, Barnes Notes on the New Testament, Vol. 9
Hendrickson Publishers, New International Biblical Commentary: Matthew
President Gordon B. Hinckley, "This is the Work of the Master,", April 1995 General Conference

Old Testament Lesson #44 "Every Thing Shall Live Whither the River Cometh"

Ezekiel 43-44; 47

EZEKIEL'S VISION OF THE TEMPLE

Take a moment and read the following verses:  Ezekiel 43:1-12; 44:6-9, 23.  What do these verses tell us about the temple?

• The glory of the Lord fills the temple (43:2, 4-5).
• The temple is "the place of [the Lord's] throne" on earth (43:7).
• The Lord walks in the temple, calling it "the place of the soles of my feet" (43:7).
• The temple is a place where the Lord may "dwell in the midst" of his people (43:7).
• We learn about the laws of the Lord in the temple (43:11).
• There are ordinances that the Lord wants us to perform in the temple (43:11).
• Even the grounds that surround the temple "shall be most holy" (43:12).
• Only those who are worthy should enter the temple (44:6-9).
• In the temple we learn the difference between holy and profane and between clean and unclean (44:23).

THE RIVER FLOWING FROM THE TEMPLE

Read Ezekiel 47:1; 6-12.  What did Ezekiel see coming from the east doors of the temple in Jerusalem?

• "...waters issued out from under the threshold of the house eastward" (v. 1).  The east doors of the temple symbolize the visitation of God to the earth.  God is thought to come from the east, as the Garden of Eden was eastward.

Where did the water go?

• "...toward the east country, and...down into the desert, and...into the [Dead] sea: which, being brought forth into the sea, the waters can be healed" (v. 8).

What changes will take place in the Judean wilderness and the Dead Sea because of the River flowing from the temple?

• Trees will grow along the banks of the river (v. 7, 12).
• The trees will yield fruits and nuts constantly (v. 12).  Is there any variety of tree in the world presently that is ever-bearing, and not subject to seasons?
• Their leaves will never fall (v. 12).  This would be a bit unusual; most fruit/nut trees are deciduous.  Citrus trees are evergreen, but grow in a subtropical climate.  So either the climate or the trees will undergo an enormous change.
• The leaves of the trees will also have healing properties (v. 12).
• Everything that comes in contact with this water will receive vitality (v. 9).
• The waters of the Dead Sea will be healed and there will be fish in the Dead Sea, so many that fishermen will be able to fill their nets (v. 8-10).  This would be a miraculous change.  "Normal marine life cannot live in the Dead Sea, which is six times saltier than the ocean down to about 130 feet and 10 times saltier than the ocean at 300 feet. The name of the Dead Sea in Hebrew, 'Yam ha Maved,' literally means, 'Killer Sea,' and instant death is exactly what happens to any fish that strays into its waters from the River Jordan or other fresh water streams that flow into the Dead Sea. Life does exist in the Dead Sea, though, in the form of two bacterium and one type of algae."  (Lynn Murray, e-how.com)

Latter-day temples frequently use water symbolism

in their landscape design.  This is the reflecting pond

in front of the east doors of the Logan Temple.

(This photo was taken by my daughter,

Camille R. Jensen.  Copyright 2010.

Copying for personal, home, or church use permitted.

This photo is on display at the Logan LDS Institute,

and the Brigham City Seminary.)

UNDERSTANDING THE VISION

The best commentary on any scripture is always another scripture.  If we can match up a symbol from one scripture to a second scripture that has a clear explanation, we can be much more confident that our interpretation is correct than if we merely refer to the opinions of scholars who live thousands of years removed from the time of the writing.  That is the case with this chapter of Ezekiel.  There is a vision very similar to Ezekiel's in the book of Revelation:  "And he shewed me a pure river of water* of life, clear as crystal, proceeding out of the throne of God and of the Lamb.  In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.  And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him" (Rev. 22:1-3).  The number twelve refers to a perfect Godly government, of course:  the twelve apostles, the twelve tribes of Israel, the priesthood (BibleStudy.org).  Although this is unrelated to Old Testament symbolism, it is interesting that the age at which young men enter into priesthood service in the present-day church is also twelve.

*Note:  Because there are many riverbeds that remain dry except in the rainy, flooding season in the middle east (wadis), there is a distinction for a river that has water running in it, translated here as "river of water."  It is interesting to note this same phrase appearing four times in the Book of Mormon, as in 1 Ne. 2:6.

In Ezekiel 43:7, the Lord calls the temple "the place of my throne."  What flowed from the throne of God in John's vision? 

• "Water of life."  We can assume, then, that this is the interpretation of the water flowing from the temple in Ezekiel's vision.

What is the "water of life?" 

• This question is answered in the Gospel of John 4:10-14.  Christ is the living water.  His gospel is spiritually life-saving and also leads to eternal life. 
• Like the Judean wilderness and the Dead Sea, we can receive healing, increased abundance of life, and even eternal life as a result of partaking of the "water of life" that issues forth from the presence of God in the temple.

Trees grew along the river in both Ezekiel's vision and John's vision.  What does John teach us about these trees?

• They were all the tree of life.

What is this tree of life? 

• In Lehi's vision, "...the tree of life was a representation of the love of God" (1 Ne. 11:25).

How does the love of God heal and give life? 

• The ultimate expression of God's love is the atoning sacrifice of His Son.  Because He suffered and died for us, we can be healed of the wounds of sin and the effects of a fallen earth, if we repent and come to Christ.  As we do so, we can partake of the waters of life which lead to eternal happiness and joy with the righteous, our loved ones, and with God.

(Copyright 2010, Camille R. Jensen

Copying permitted for personal, home, or church use.)

Read Ezekiel 47:2-5.  How deep was the river each time Ezekiel crossed it?  What truth might these verses suggest about the temple? 

• The water of the river represents the "water of life."  As we engage in the work of the temple (each time we cross the river) the power and blessings of the temple increase in our lives.  How can we drink from the water, if we don't go to the river? 
• Wonderful truths are taught in the temple.  When first we attend, our understanding may be only "ankle deep."  As we wade into the "river" again and again, our understanding deepens.  We will never reach the bottom of this source of water, but each time we go to the temple, we can let them "wash over" us.
• The number 1,000 symbolizes divine completeness and the glory of the Father.  The number 1,000 is repeated four times.  Four symbolizes the world and creative works.  In the temple, God's glory and perfection intersect the world He created.

SYMBOLISM IN THE RIVER

How is the river a good symbol for the temple and the truths taught there?  What does a river do/give?  (Here are some ideas, but class members may have better ones.) 

• Polish rocks
• Irrigate crops
• Change the face of the land
• Create a pathway
• Provide means for speedy transportation
• Cleanse
• Provide meat (fish) and vegetation for nutrition
• Soothe with sound
• Deposit fertile soil in a new place
• Quench thirst
• Provide shade trees and fruit trees
• The water in a river remains pure because it is constantly flowing

BIBLE "SCATTERGORIES"

Divide the class into two teams.  Give each team member a paper and pencil.  You can either have the following categories already printed on the papers, or hand out blank papers and list the categories on the board.  When you say "go," each team member must write down one incident in church history, from the Bible to the latter-days, that would fit symbolically in each category.  It can even be a personal or family history incident.  Stop them in 2 minutes.  Call out the categories and have class members share what they wrote.  The object is for each team to have written down the largest number of different incidents.  Award one point for each different answer that is given.  (In other words, if two team members wrote "Sacred Grove" for number one, only one point is awarded to the team for that answer.  If two people on different teams give the same answer, though, each team gets a point for the answer.)  Any answer can be correct if the team member can explain the symbolism for his choice, so encourage creativity!  The high scoring team wins.  (If you award treats to the winners, it's always nice to have smaller "consolation" treats for the other team as well.)

1. A tree or trees
2. The sound of rushing waters
3. A mountain
4. Fishermen
5. Great schools of "fish"
6. A desert (This is the one that is hot and sandy.  The one that you eat is spelled with two S's.)
7. A sea
8. Fruit
9. A river

Possible answers (just to give you ideas):

1. A tree or trees (the First Vision, the Garden of Eden, Lehi's Dream, the Garden of Gethsemane, the parable of the olive trees)
2. The sound of rushing waters (Pentecost, the Kirtland Temple Dedication)
3. A mountain (The Mount of Transfiguration, Hill Cumorah, Ensign Peak, any latter-day temple, the Mount of Olives, Golgatha, Mount Sinai)
4. Fishermen (The New Testament Apostles, missionaries)
5. Great schools of "fish" (The early Latter-day converts in England, Canada, Tonga, Africa, and other areas where congregations were prepared to join the Church as a group--each individual country mentioned can count.)
6. A desert (The Exodus, the travels of Lehi's family, the crossing of the U.S. by the pioneers, the settling of the Salt Lake Valley, southern Utah, and Arizona)
7. A sea (Crossing the Red Sea, the Jaredites' travels, the Nephite emigration, the gathering of the early European pioneers, the missionaries to the South Seas--in fact the travels of any missionary over any ocean today, Christ walking on the water, Peter walking on the water, the Ship Brooklyn)
8. Fruit (The fruit of the Spirit, the converts to the gospel, the growing of fruit trees in the settlements of the western U.S., the planting of fruits and vegetables along the pioneers' path in order to provide for followers, the fruits of the trees in the Garden of Eden, the parable of the olive trees)
9. A river (The washing of Naaman in the Jordan River, the crossing of the North Platte and Sweetwater Rivers by the pioneers, the rescue of Moses from the Nile, the river Laman in the Book of Mormon, the miracle at Fishing River, the baptism of an ancestor in a river)

TAKE-HOME REMINDER

For fairly small classes, a fun visual reminder for each student to take home might be a bottle of water, with a label glued over the original label and printed with a photo of a temple and this scripture:  "Whosever drinketh of this water shall thirst again: But whosoever shall drink of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life."  John 4:13-14

(Feel free to copy and print the temple photos in this blog entry for use in your class.  The photographer is my teenage daughter, Camille.)

Old Testament Lesson #38 "Beside Me There is No Savior"

Isaiah 40-49

(If you have access to a recording of the Messiah, by Handel, play "Comfort Ye" as a prelude to the lesson.  It is about 3 minutes long.  You can buy individual mp3 tracks from the Messiah at Amazon for 99 cents each.  If you want to do the suggested conclusion activity, pass out hymnbooks to class members, or print up copies of the words to verses 3 through 5 of "How Firm a Foundation.")

ISAIAH IN THE MESSIAH

Several of the beautiful verses from our lesson this week have been put to music.  The first three verses are the first recitative in Handel's Messiah, which we just listened to.  It is followed by another beautiful number written to the words of verses 4 and 5, "The Voice of Him That Crieth in the Wilderness."  Later in the oratorio, verse 11 can be heard, "He Shall Feed His Flock."  The most wonderful way to study this lesson might be to just sit down and listen to the Messiah together, but instead we will study a bit about the composer of this magnificent music of worship, because it is a perfect complement to the lesson topic.

HANDEL AND THE CREATION OF THE MESSIAH

George Frederick Handel was born in Germany in 1685, and was a contemporary of the other great religious composer, Johann Sebastian Bach.  They lived very near each other, but never managed to meet.  Handel was a brilliant composer, but he struggled financially.  He was perhaps too generous with his money, and not quite thrifty enough.  He was a modest man, and did not think himself a great talent.  A friend commented to Handel on how rotten the music was at a concert he had recently heard, not knowing it was Handel's music, and Handel, unoffended, replied, "You are right, sir; it is pretty poor stuff.  I thought so myself when I wrote it" (Kavanaugh, p. 31). 

Handel was not a perfect man, but he was a good man.  He "was reputed to swear in several languages when moved to wrath (usually by singers).  At the same time, he was equally quick to admit his own fault and apologize."  His morals were above reproach.  One friend, Sir John Hawkins wrote that Handel "throughout his life manifested a deep sense of religion.  In conversation he would frequently declare the pleasure he felt in setting the Scriptures to music, and how contemplating the many sublime passages in the Psalms had contributed to his edification" (p. 31-32).

Handel liked to compose music that had a religious text, for performance in secular theaters.  Possibly, being a German Lutheran living in Church of England territory (he spent most of his life in London), he liked the idea of non-denominational musical performances.  He wrote a drama called Esther and another called Israel in Egypt, which were both performed in the theater rather than the cathedral.  This really rubbed a lot of church leaders the wrong way.  The Church of England openly criticized him for this.  Even after the Messiah was well-known, John Newton, the composer of "Amazing Grace," preached every Sunday for over a year against its being performed publicly, rather than solely in church (p. 33).  Had it been performed only in church, however, its influence would not have been as great, as we will soon see.

Handel donated freely to charities, even when he himself was facing financial ruin.  He was a relentless optimist, and a scriptorian.  (Perhaps those two traits often go together.)  He was a bachelor with no family to support, yet he struggled to make enough money to support himself.  At one point in his life, the spring of 1741, at the age of 56, he was "swimming in debt [and] it seemed certain he would land in debtor's prison" (p. 29).

Then two providential things happened concurrently that changed the course of religious music forever, as well as the lives of many individuals throughout the centuries since.  The first thing was that Handel's friend, Charles Jennens, gave him a libretto he had put together. (A libretto is the term for the lyrics of a large musical work.)  It was based on the life of Christ and taken entirely from the Bible.  The second thing was that Handel received a commission from a Dublin charity to compose a work for a benefit performance.  Handel put the two opportunities together and on August 22, 1741, he set to work composing another religious piece that would be performed in a secular venue.  He became so absorbed in the work that he rarely left his room, and never left his house.  "In six days part one was complete.  In nine days more he had finished part two, and in another six, part three.  The orchestration was completed in another two days.  In all, 260 pages of manuscript were filled in the remarkably short time of 24 days."  He borrowed bits of musical themes here and there from works he had written or heard previously, as did most composers in that day, and combined them with new melodies and beautiful instrumentation.  He edited and rearranged a little as years went by, but not to any great degree.  The Messiah we have today is very close to the original 24-day masterpiece.  One biographer, Sir Newman Flower, said, "Considering the immensity of the work, and the short time involved, it will remain, perhaps forever, the greatest feat in the whole history of music composition" (p. 30).

The composing of the Messiah was an intensely spiritual experience for Handel.  At one point while he was working, a servant entering the room to bring food found him with tears streaming down his face.  Handel cried out to him, "I did think I did see all Heaven before me, and the great God Himself" (p. 27).  He had just finished the piece now known as the "Hallelujah Chorus."  Another friend who stopped to visit found him sobbing with intense emotion.  Later Handel tried to explain himself and said, "Whether I was in the body or out of my body when I wrote it, I know not" (p. 30).

The Messiah premiered on April 13, 1742 in Dublin.  It was a benefit concert, as planned.  The Messiah, which was written to praise the Savior who freed us all from our fallen state, raised that day 400 pounds which freed 142 men from debtor's prison.  Handel conducted over thirty more performances of the Messiah in his life.  Many of these were also benefit concerts, with the money going to the Foundling Hospital, of which Handel was a major contributor.  Because the performances were in theaters for pay, rather than in churches, they could bring in money to relieve suffering.  "One biographer wrote: 'Messiah has fed the hungry, clothed the naked, fostered the orphan...more than any other single musical production in this or any country.'  Another wrote, 'Perhaps the works of no other composer have so largely contributed to the relief of human suffering'" (p. 31).

"After the first London performance of the Messiah, Lord Kinnoul congratulated Handel on the "excellent entertainment."  Handel replied, 'My Lord, I should be sorry if I only entertain them.  I wish to make them better.'"  Handel's Messiah has indeed made people better.  In one writer's opinion, the Messiah "has probably done more to convince thousands of mankind that there is a God about us than all the theological works ever written" (p. 31).

Handel died 18 years after composing the Messiah.  It was a Saturday, April 14, 1759, the day before Easter, coincidentally the time of year that Messiah was performed most in those days.  Handel had conducted his final performance of the work eight days earlier.  His close friend, James Smith, wrote, "He died as he lived--a good Christian, with a true sense of his duty to God and to man, and a perfect charity with all the world."  Over 3,000 people attended the funeral.  A statue was erected in Westminster Abbey where he was buried.  It depicts Handel holding the manuscript of the Messiah, open to part three, "I Know That My Redeemer Liveth."  It was an appropriate tribute to a great man of faith, whose knowledge of his Savior was built through study of scripture, teaching truth to others through the medium of music, and living the gospel through his charitable works.

BUILDING OUR SPIRITUAL FOOD SUPPLY

We all know that we will have trials, and at those times, it may be hard to remember that God is there for us, as Handel and Jennens taught in their Messiah.  Isaiah is a great reservoir of emergency spiritual nourishment.  (Teachers may want to encourage class members to get our their red pencils and underline as you read together, so that their "spiritual food storage" is easy to find later when their spirits are low.  Ask class members to share their favorites from Isaiah, and add your own.  Remember that the Spirit is manifest more when class members share their testimonies, even in one-sentence bits, than when they sit passively and listen to a lecture.  Write the verses on the board as they are shared.  Some ideas follow, to get the ball rolling.)

ONE PRINCIPLE FROM ISAIAH

Isaiah 40:31--"They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint."
How does this principle work?  Does it seem sometimes like trying to obey the commandments and fulfill your church callings and do family night and family prayer and compassionate service and eat right and live within your budget and strengthen your marriage and all that stuff can be pretty draining, pretty stressful?  The key to the principle of the renewal of strength lies in the phrase, "they that wait upon the Lord."  "Waiting upon the Lord" refers to exercising faith and hope in Christ and His guidance and timetable.  When our actions are not just grudgingly obeying commandments, but doing so "in faith," while "waiting upon the Lord," everything shifts.  While despair and discouragement drain energy and cast out the Spirit, hope and faith in Christ build energy and bring the Spirit.  They allow us to "mount up with wings as eagles," and to "run and not be weary."

Here are some ideas for shifting from "stressed-out in the service of the Lord," to "renewing your strength," in other words, changing from a state of anxiety to one of  joy and peace.

1) Stop and pray for help with your feelings.  Thank the Lord for the blessing of being entrusted with the role that is giving you stress (mother, bishop, visiting teacher, compassionate service director, etc.)

2) Look ahead at what needs to be done, pick the most important task (or the one with the most immediate deadline) and focus only on that project for a set amount of time.

3) Think about the people you are doing the work for and how it will bless them, rather than how bad you will look or how anxious you will feel if it isn't completed well and on time.

4) Trust in the Lord, that if the task is truly important, He will help you get it done, and help you do it well.

(Some other beautiful verses to examine, if the class doesn't come up with their own, include: 40:11 [shepherd], 40:29 [power], 41:17 [water], 42:16 [blindfold], 44:3-4 [water], 44:21-22 [Atonement], 46:4 [support through life], 49:15 [loved as a newborn], and 49:16 [Christ's hands].  A note on 49:15-16:  A nursing mother's body will not allow her to forget to feed her baby, no matter how careless she may be--ask any new mother who has left her baby with a sitter for several hours!  She'll be in misery by the time she returns.  Christ's body, also, will remind him, as he repeatedly sees the scars on his hands, that he is our Father, that his role is to nurture us.  It will be impossible for him to forget his children.)

CONCLUSION

"[George Frederick] Handel refused to be deterred by setbacks, [critics], illnesses, or even severe financial woes.  It is a tribute to the faith and optimism Handel possessed, relying on God as he worked to overcome significant obstacles and to create music that is universally cherished today" (p. 33).  It was undoubtedly his intimate working knowledge of the scriptures that allowed him to persevere and succeed in unfolding God's mission for his life.  It would be well with each of us if we could live and die as Handel did, becoming acquainted with the words of our God, and then using our personal talents, our resources, the guidance of the Spirit, and the opportunities that arise around us, to emulate Christ and bring his gospel of love into the lives of others, particularly those who are not found within the walls of the church-house.

(As a class, sing together Isaiah's words from 41:10, and 43:2 or have a class member who is a vocalist sing them.  These are found in our hymn, "How Firm a Foundation," verses 3-5.  As a postlude, play a recording of "He Shall Feed His Flock.")

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Source:  Patrick Kavanaugh, Spiritual Lives of the Great Composers, p. 27-33

For a wonderful fictionalized account of Handel's life and his great work, the Messiah, I strongly recommend the book Hallelujah, by Scott Featherstone.  (Yes, his father's name is Vaughan J.)

Supplement to OT Lesson #37

Isaiah 22; 24-26; 28-30

Note:  The previous blog entry has a complete lesson based entirely on Isaiah 25.  This entry offers additional insights into the other chapters included in the reading assignment.

ISAIAH 22

v.11 refers to the fortifications and preparations for seige made by Hezekiah.  (See a previous entry for more information on this story.)  Although these were entirely effective protection under Hezekiah's righteous rule, if the people do not look unto their Maker, it will not matter how ingenius their fortifications are. 

v.12-13 The Lord called for repentance.  He expected sorrow, weeping, self-abasement in sackcloth and ashes, but instead, the people continued to indulge recklessly in their worldly pursuits, "eating and drinking."  They are unconcerned. (Ludlow, p. 233; Parry, p. 198)

v. 15  Shebna was an actual person, singled out as an example.  He was leader of the king's court, equal to a present-day secretary of state.  (Ludlow, p. 234, Parry, p. 199)

v. 19  This prophecy was fulfilled; Shebna was demoted.  (Isa. 36:3)

v. 20  Eliakim was another real person with a position in the kingdom.  He held the keys to the king's storerooms (v. 22).  His family depended upon his position as their security (v. 24).  He was unsuccessful, however (v. 25).  But his story can also be interpreted as being a type of Christ.  Eliakim means "God shall cause to arise" (see footnote).  He will be priest, king and father (v. 21).  He will hold the keys of the priesthood (v. 22) that will "open, and none shall shut; and...shut, and none shall open."  He will be fastened "as a nail in a sure place" on the cross (v. 23).  As he hung on the cross, so "the glory of his father's house" will hang upon him, and all the children of God, "offspring and issue," will rely upon his merits and position (v. 24).  "In that day" (usually meaning the final days or the end of the world) "the nail that is fastened in the sure place" will be removed, the sorrow and pain that was afflicted upon Christ and those who take up His cross, will be "cut down, and fall; and the burden...shall be cut off" (v. 25).  (Ludlow, p. 235; Parry, p. 199)

CHAPTER 24

v. 1 See D&C 5:19.

v. 2 Twelve groups of people are listed, in six opposing sets, representing all castes and levels of society.  The wrath of the Lord upon the earth will be no respecter of persons.  (Parry, p. 215)

v. 5  Three reasons are given for the devastation:  1) the people have transgressed the laws, 2) changed the ordinance, and 3) broken the everlasting covenant.  This verse was quoted in the introduction to the D&C, D&C 1:15-17.

But, of course, the righteous will be saved:

v.13 They will be few, as the last olives clinging to the tree which must be shaken down, and as the grapes that are left when the harvest is over.

CHAPTER 25

See previous blog entry.

CHAPTER 26

This is a song of praise for the Lord.  The basic theme is:

v. 13-14  Israel admits having previous gods, but now has turned to Jehovah.

v. 15  The promise of the Abrahamic Covenant is being fulfilled; the Lord "hast increased the nation."

v. 19 The dead will be resurrected.

CHAPTER 28

This chapter is replete with interesting imagery about the ways of wickedness, alternating with imagery about Christ and what he offers to those who would accept it.

v. 1-4 Woes to the wicked church members ("drunkards of Ephraim")

v. 5-6 Praise for the Lord who, in the last days, will be glorious and helpful to the righteous.

v. 7-8 Description of the disgusting condition of the wicked

v. 9-13 The Lord reveals his word to those who are spiritually mature ("weaned from the milk and drawn from the breasts") or, an alternative interpretation, using the footnotes, he reveals his word to those who have been taught from infancy.  Either way, revelation will be received bit by bit over time.  It is a process.  Those who really desire it must hang on patiently, and learn as they go.  Those who are not willing to do so, will "fall backward, and be broken, and snared, and taken."

v.14-15  Sinners foolishly make covenants with "death and hell," thinking that, just because they desire it, or just because Satan lies to them about it, or because it is fashionable, they can change the consequences of their actions and avoid punishment and devastation.

v.16-17  The Lord will lay out a sure foundation, however: one that will not fail, one that will function as promised.  This would undoubtedly be the Savior and his Atonement.  (Jacob 4:16-17; Helaman 5:12)

v. 18-20  A return to the previous concept, that false covenants will not stand, no matter how much the people believe in them.  They will be "trodden down" by an "overflowing scourge."  It will be so severe, that it will be troubling just to hear about ("a vexation only to understand the report"), let alone to be involved in it.  Agreements with evil are like beds that are "shorter than that a man can stretch himself on it" and like a blanket "narrower than that he can wrap himself in it."  They will never be successful solutions, comforts, or resting places like the "sure foundation."

v. 21-22  The Lord will do "his work, his strange work; and bring to pass his act, his strange act."  He has determined a trial ("consumption") for everyone "upon the whole earth."  He has a plan that man cannot comprehend, in which to best aid each of these foolish children. 

v. 23  Listen!  This is important!  ("Give ye ear, and hear my voice.")

v. 24-29 And here is the important thing:  The Lord personalizes trying circumstances to exactly match the need of each wandering individual.  God tailors the chastisement to the person, to best prepare him to repent and receive the gospel seed.  He does exactly the right amount of chastening--never too much, never not enough.  "Fitches are not threshed with a threshing instrument."  Fitches are little black poppyseeds and would be crushed if threshed.  "Neither is a cart wheel turned about upon the cummin."  If it was, the delicate cumin would be destroyed.  Instead, "the fitches are beaten out [by hand] with a staff, and the cummin with a rod."  Corn (or wheat), however, must be threshed, or there will be no harvest.  "Bread corn is bruised." "When it is necessary to separate the sinful parts of our nature from the divine, he will shake us, but with as little severity as possible to achieve the desired outcome" (Mark Edmond, p. 200).  This shows that the Lord is "wonderful in counsel, and excellent in working."

CHAPTER 29

This is a prophecy of the Book of Mormon, "the marvelous work and a wonder."

v. 1-2 "Ariel" refers to Jerusalem.  (Parry, p. 261)

v. 11 was quoted by Moroni to Joseph Smith in September of 1823.  (Ensign, Aug. 1990, p. 13-16)

v. 11-12 Much more detail on these verses is given in the Book of Mormon version, 2 Nephi 27:6-24.

v.15-17 Those who have been calling good evil and evil good, who have expected positive consequences from wicked works, who have denied the existence of their Creator, are going to see an upset. Things they have turned "upside-down" will shift:  Lebanon, known for its mighty forests, will become a farmer's field.  The fruitful field, in turn, will become a forest.

v.18-24 The chapter closes with a beautiful long about the latter days.  The meek and poor in spirit who come unto Christ (see the Beatitudes in 3 Nephi 12:3-10) will have increased "joy in the Lord."  All of the evil will be overturned and overruled.  Those who have followed Christ ("the house of Jacob") will neither be laid low ("ashamed") nor given cause to fear ("face now wax pale").  When they see Christ this time, they will "sanctify the Holy One of Jacob, and [respect and reverence] the God of Israel."  Those that "erred in spirit shall come to understanding," and even those that "murmured" (think: Laman and Lemuel) shall learn the gospel!!!

CHAPTER 30

This chapter continues the theme:  men are grossly wicked, yet the Lord remains ever attendant to bring them back to the truth.

v. 1-11  The people are terriby wicked, and the sources they seek for strength are not the Lord.

v. 12-14 Trusting in sinful ways is extremely dangerous and will always fail.  For a while, it seems fine, like a "high wall" as that around Jerusalem, or as a retaining wall or a dam.  But always, there will come a "breach" which will "swell out" gradually, and then "breaking cometh suddenly at an instant."  Imagine a city wall collapsing and allowing the enemy soldiers to pour into the city, or a dam breaking and flooding over homes and farmlands.  Destruction will always follow wickedness, eventually.  (Parry, p. 279)

v. 15-17 True strength, which is always offered to Israel, is "in returning and rest...in quietness and in confidence."  Returning can also be translated as repenting.  (New International Version; Parry, p. 280). But Israel refuses the sure way, the easy way, the way of faith in the Lord, and instead "flees upon horses," but is always overtaken.

v. 18-20  But God is amazingly patient and ever loving!  He will "wait, that he may be gracious unto you...that he may have mercy upon you."  He will give "the bread of adversity, and the water of affliction," but note that bread and water are sustenance, nourishment!  They are "teachers" and eventually the children of Israel shall see them as such.

v. 21-24  Finally the House of Israel will notice the "word behind [them], saying, This is the way, walk ye in it!"  They will be in tune with the Holy Ghost, and follow its promptings!  (Parry, p. 282)  They will throw out their idols, and they will realize how truly abominable and disgusting their past behaviors were, the vilest of garbage to be thrown away ("a menstruous cloth").  The Lord will then bless them, "give rain to their seed" and "bread of the increase of the earth," replacing the bread of adversity and the water of affliction.

v.25-33 "Upon every high mountain, and upon every high hill" (in other words, in the multitudes of temples around the world) there will be "rivers and streams of waters," the living water of Jesus Christ, flowing abundantly.  This will happen in the day when the wicked are overthrown ("the day of the great slaughter, when the towers fall").  We often repeat the prophecy that the sun and moon will be darkened, but seldom this one: that after the slaughter, the light of the moon and the sun will increase exponentially!  In fact, to the degree of a holy perfection:  "sevenfold, as the light of seven days."  The wicked will be violently destroyed, but the righteous, those who "come into the mountain of the Lord" (the templegoers), will be gloriously blessed.

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Sources:

Victor Ludlow, Isaiah: Prophet, Seer, and Poet
Parry, Parry and Peterson, Understanding Isaiah
Mark Edmond, "Images of Mercy in the Writings of Isaiah," Covenants, Hymns and Prophecies of the Old Testament

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 #36 "The Glory of Zion Will Be a Defense"

Isaiah 1-6

APPRECIATING ISAIAH

Sergei Rachmaninoff's Third Piano Concerto is commonly considered one of the most challenging piano pieces ever written.  It is not often performed because it is so difficult to play (although it is often used in international competitions for the very same reason), and it requires skill on the part of the listener to understand it and enjoy it. 

You can hear the great Russian pianist, Vladimir Horowitz, play this piece with the New York Philharmonic if you click here. (By the way, Rachmaninoff, when he heard Horowitz perform it, said he would never play it himself again.)

1) Listen to the first 24 seconds of music, and notice the beautiful melody that is played on the piano. This is the main theme of the piece, the part you will find yourself singing the rest of the day, if you listen to the entire movement. This phrase is an antecedant, or a question.  You can hear how it is open-ended; it goes upwards; it sounds incomplete.  Later on, of course, there is a similar phrase that "answers" it, and provides a feeling of closure.

2) Listen to those 24 seconds again, and this time, notice that it is not a single note that is being played, but two notes in different registers.  The pianist's skill deceives us into thinking it is one note at a time, but having the two sets of strings ringing at once gives a richer, more beautiful ringing sound.

3) Listen to it again and hear how the bassoon brings in its voice in the background to provide a complementary melody.  It adds a melancholy feel.

4) Listen again, and notice the first thing you actually hear, before the piano or the bassoon, is the bass violin providing a backbeat, lending a sense of urgency.  (The Beatles were not the first to use a backbeat.)  Although you don't really notice it, it draws you in, and carries you away throughout the piece.  It keeps you from relaxing.  It provides an anxious heartbeat.

5) If you continue to listen beyond the first 24 seconds, you hear this main theme repeated in the string section, with the pianist accompanying.  You hear it come up again and again, with different feelings, sometimes with great dissonance and chords that crash together with great pathos.  (Unfortunately, YouTube only allows 10-minute segments, so you don't get to hear the entire movement played by Horowitz.  You can find it in other places on the internet, however, played by other pianists.)

I love this piece more every time I listen to it, because I pick up something new each time.  I also love it because I was able to hear it for the first time at the International Tchaikovsky Competition at the Moscow Conservatory during the one evening my husband and I had available on my first reluctant trip to Russia--an amazing coincidence.  I had never heard the complete concerto live, and, being a pianist and a piano teacher myself, I had long wanted to, so this blessing was tailored to my desire.  So, in addition to enjoying the depth and meaning of the piece itself, there is a depth and feeling of love that accompanies it for me, as I remember my Heavenly Father's gift to me that day.  Hearing this performance was a high point of my "musical life."  I don't think I will ever tire of listening to Rachmaninoff's Third Piano Concerto, and having learned something about the composer since, I have a great desire to meet him myself in the next life.

There are all kinds of music to enjoy.  Some of it is just fun, and very easy to understand, like, "She loves you, yeah, yeah, yeah.  She loves you, yeah, yeah, yeah."  The message is: She loves him.  A three-year-old could figure it out.  But this concerto isn't lightweight, wallpaper-type music that you can listen to in the background while you are doing something else.  It requires rapt attention.  You have to sit down in front of the speakers.  You have to close your eyes.  You have to be uninterrupted.

Isaiah is to gospel literature as Rachmaninoff's Third Concerto is to music. Isaiah requires commitment.  You don't just breathe it in; you have to sit down at the table with your knife and fork.  But, like the concerto, you can also enjoy it and gain something from it in your very first reading, and each time you come back to it, you can pick up a little more.  As significant events happen in your spiritual life, the Lord may speak to you through the scriptures, and then you add the depth of feeling that accompanied that experience.  You are moved as you hear Isaiah performed musically, such as in Handel's Messiah (40:1-5, 11; 53:3-6), in the hymn, "How Firm a Foundation" (41:10; 43:2), and in other sacred songs (40:31; 52:7).  You gain a desire to one day meet the Author of those passages, Jesus Christ.  Additional feelings may be evoked when you see Isaiah in unexpected places, such as in front of the United Nations Building in New York City, below (2:4). 

Each time you read it, you love it more, and you understand it better. There are so many levels, you will never reach the bottom of Isaiah. In fact, Isaiah was commanded to make his writings hard to understand (6:9-10) that those who were not sincere would not be quickly converted, fall away, and then be held responsible for knowing better than they were willing to behave. You have to pay a price to understand Isaiah, therefore you receive more joy with each bit of understanding you gain. Christ commanded the Nephites to "search these things diligently; for great are the words of Isaiah" (3 Ne. 23:1) "Note the word diligently. Casually doesn't work; we've already tried that" (Gary Poll).

STUDYING ISAIAH

You can study Isaiah so many ways:

1) You can simply read it, enjoying the rhythm and beauty of the words.

2) You can pick it apart into tiny pieces, word by word, noting minute details, and researching them in depth.  (See ideas for storing your information in a previous entry.)

3) You can watch for repetitions of the main themes.  (See ideas in the next section.)

4) You can follow different aspects, like the different voices of the orchestra, such as the geography, the poetic style of the day (see a previous blog entry for help with that), the symbolism, references to mountains and temples, the historical time periods, etc.

5) You can take advantage of the many references and commentaries available in the LDS scriptures, starting with the footnotes about alternate translations and the Joseph Smith Translation, and the commentary provided in the Book of Mormon.  The best references for interpreting scriptures are always other scriptures.  Elder Bruce R. McConkie said you cannot really understand Isaiah without the Book of Mormon.  It is "the world's greatest commentary on Isaiah."  Not only does the Book of Mormon quote 446 verses of Isaiah, and comment on many of them, it also brings the Spirit of the Holy Ghost, which will heighten understanding.  So read the Book of Mormon as you read the Old Testament.

6) Each time the Old Testament comes around in Sunday School study, you could purchase another book of commentary by an LDS gospel scholar. Unlike the Ethiopian in Acts 8:27-31, we have no need to ask, "How can I understand except some man should guide me?" when so many books are available to us.

7) You can create an "emergency spiritual food storage" for times of trial to come, by highlighting in a different color all the verses you find about the mercy and love of the Lord.   

SOME MAIN THEMES FOUND IN ISAIAH

The Lord is Ever Merciful

"A correct knowledge of God's character traits and attributes, his personality and disposition, is of vital import in mankind's quest for exaltation...We must know a Being who asks our all before we can place trust, faith, and ultimately, our complete submission on the altar. Isaiah addresses this theme at the very onset of his writing and weaves it as a cord throughout." (Mark Eastmond)

Pattern of the Old Testament:
1)Statement of the problem; 2)Consequences, 3)Statement of the Cure, 4)Reason for Hope

1) The Problem:  The children of Israel don't know they belong to God. (1:2-4)
2) The Consequences:  Wounds, bruises, sickness, desolation. (1:5-7)
3) The Cure: Wash you, put away evil, relieve the oppressed, seek justice for the fatherless. (1:16-17)
4) The Hope: Sins as scarlet will be white as snow, the good of land will be a reward. (1:18-19) (Michael Wilcox)

God's Plan to Fulfill His Covenant

"Isaiah blends the imagery of the tabernacle from his day, the mortal and postmortal mission of Christ, and the restoration of the gospel and construction of temples in the latter-days to reveal the Lord's plan for restoring the children of Israel to the covenant.  Isaiah blends these ideas over and over, going back and forth in both time and event, leaving readers to engage themselves more in the finished tapestry than to look for each individual thread."

1) Many of the house of Israel will die before receiving the covenant.

2) Christ must come and open the way for all people to be taught the gospel and enter into the presence of God.

3) "Mountains" (temples) will provide a way whereby all, including the dead, may receive the covenant.

4) The Gentiles of the latter days will be instrumental in helping ancient Israel receive the covenant.  (Michael King)

Isaiah is written in "3-D," or is multi-dimensional.  There is more than one meaning, more than one angle to take.  We can look at it from the front and see one thing, and walk around it to the back side and see another.  Rather than reading it literally, we need to put on our "3-D glasses" to see the meaning of the symbols.  In addition, Isaiah is full of dualism in that most of the prophecies were to be fulfilled in two different time periods. 

Keeping these things in mind, here are some ideas on chapters one and six.

CHAPTER ONE: THE INTRODUCTION

1:1 is the title.

1:2 states the main problem.
1:3 People are dumber than animals.  At least animals are aware of where their food comes from.  People turn away from the Source.  Wickedness does not promote rational thought ("doth not consider").
1:5 "Head" denotes the leaders of the people; "heart" denotes the core of the people.
1:6 "Putrifying sores" tells how spiritually diseased they are.  They have not even used simple first aid to clean the wound.
1:7  The Assyrians, Babylonians, and Romans all conquered the children of Israel.  This also has connotations in the 20th-21st Centuries.
1:8  A "lodge" is a little shade hut for a gardener; not a secure place.  About the shoddiest construction the Jews would have known.
1:9  If God hadn't intervened, there would have been nothing left.  Although it is assumed to be at the bottom of the Dead Sea, there is no remnant of Sodom and Gommorah that has ever been found by archeologists.  It has completely vanished from the earth without a trace.
1:10 "Rulers of Sodom"--a slap in the face to the Israelites.  An equivalent insult in our day might be to compare someone to Hitler.
1:11  Why pretend to worship?  Like people who are schemers and cheaters or viewers of pornography during the week, but are still taking the sacrament every Sunday in their suits and ties.
1:13  For "new moons," see Bible Dictionary, p. 738.  The people are simply "following the dots," but the worship is empty.
1:16  "Wash you" means to be baptized or, if already baptized, to renew the covenant.  "Cease to do evil--learn to do well" are linked: When you leave behind your sins, you need to fill that void with good works.
1:18  Scarlet and crimson were some of the very few colorfast dyes of ancient days.  Wool takes a lot of work to be made nice and white: the shearing, washing with fuller's soap, scrubbing, carding.
1:21  A harlot takes something sacred and holy and sells it for money: it's not just wicked, it's profane.
1:22  Dross is the waste from the metal processing.  (David J. Ridges)

 CHAPTER SIX: ISAIAH'S CALL

6:1  "Train" refers to the hem of his garment, signifying his great power, the great robe of his righteousness, filling the temple of Heaven.

6:2  The word seraphim comes from the Hebrew root sarap, which means "to burn."  Therefore, in this context it means "the burning ones," or "the bright, shining ones," which describes the glorious condition of the angels who are in the Celestial Kingdom near God's throne.  (See D&C 109:79)  That they have two wings covering their eyes may refer to being veiled, as in temple clothing, from the glory of God.  The two wings covering their feet may also denote temple clothing and the holiness of the ground upon which they walk.  The wings with which to fly symbolize the ability to act quickly and unimpeded.
6:3  Repeating something three times, such as "Holy, holy, holy," signifies the ultimate, the maximum.  This is the Hebrew superlative.  This particular cry points to the Godhead.  "Lord of hosts" refers to the Captain of the Heavenly army.  "Lord of Hosts" is used 62 times in Isaiah.
6:4  "Posts of the door moved."  The passageway trembles when the Lord speaks.  The presence of smoke indicates the presence of the Lord (Rev. 15:8).
6:5  "I am undone" means "I am destroyed," or "I am lost," for (or because) he has found himself unworthy in the presence of the Lord.  Isaiah realizes his nothingness and unworthiness next to God, much as did Moses (Moses 1:9-11).
6:6-7  But one of the seraphims flies to him with a live coal (remember, the "burning" is because of holiness, as in verse 2), which he has taken from the altar that symbolizes Christ's Atonement.  When he touches Isaiah's lips (the entrance to the inward parts of the body), Isaiah is cleansed and purified. It is similar to our sacrament, in which taking a token into our mouths allows us to be forgiven through the Atonement, and purifies us once again with the Holy Ghost.
6:8  "Here I am" in Hebrew signifies more than mere presence, but readiness to do what is asked.  In fact, it shows a willingness to give one's life for the person asking.  This is the same phrase Christ used.  Isaiah is a type of Christ.
6:9  Check all the footnotes at the bottom of the page for Christ's references to this commandment given to Isaiah to make the scriptures hard for the casual reader to understand.  Also see John 12:37-41.
6:10  "Heart" in ancient Hebrew refers to the center of thought and motivation, therefore the New Revised Standard Version reads, "Make the mind of this people dull."
6:11-12  "How long" will men choose spiritual blindness?  The answer: Until they are desolate--to the end.
6:13  A small remnant of the people will be preserved, and as a tree that is dormant or felled, that stump will regenerate because its substance is the holy seed:  Christ and his gospel.  (Parry, Parry and Peterson, plus my own interpretation)

Sources: 

Gary Poll, "Keys to Understanding Isaiah," BYU Education Week Lecture, August 2002.

Mark Eastmond, "Images of Mercy in the Writings of Isaiah," Covenants, Prophecies, and Hymns of the Old Testament: The 30th Annual Sidney B. Sperry Symposium, p. 196-197.

Michael Wilcox, "Finding Themes and Patterns in the Scriptures," BYU Education Week Lecture, August 2008.

Michael L. King, "Isaiah's Vision of God's Plan to Fulfill His Covenant," Covenants, Prophecies, and Hymns of the Old Testament: The 30th Annual Sidney B. Sperry Symposium, p. 162-179

David J. Ridges, "Isaiah Made Easier," BYU Education Week Lecture, August 2002

Donald W. Parry, Jay A. Parry, Tina M. Peterson, Understanding Isaiah, p. 62-67.