3 Nephi 12-16 (part one)

After explaining his basic doctrine to the Nephites after the destruction in the New World (chapter 11), Jesus Christ elaborated on what that doctrine meant in more specific and relevant terms, culminating in the announcement that the Law of Moses was now complete, and the people were to live the simple law of the gospel.

THE AUDIENCE

When we read these chapters of 3 Nephi, it is very instructive to take note of and mark who the audience is in each instance, especially since it is very specifically noted by the author.  I like to draw a box around the audience.  For example, in 3 Nephi 11 we read that the whole multitude fell to the earth to worship Christ, and that he invited them all to come forth and touch him and witness of his sacrifice.  Then in verse 18, he instructed Nephi to come forward and receive the authority to baptize, and in verse 22, others received this same power and the instruction in how to do it, and the doctrine of Christ was explained to these, clearly now in leadership positions.  Interesting!  He didn't teach this doctrine to everyone.

In 3 Nephi 12:1, when Christ was through speaking to Nephi and the 12 apostles, they are now called, "He stretched forth his hand unto the multitude and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you and to be your servants..."  This was how the doctrine of Christ was going to be taught to everyone--just as it is today--by the leadership who received it from Christ.

And in another way, still used today:  member missionary work, as He spoke to the multitude.  "And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am.  Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall received a remission of their sins."  (3 Nephi 12:2)

(Why did he give Nephi authority to baptize when he obviously had already been baptizing?  Joseph Fielding Smith wrote, "We read that the Savior commanded Nephi and the people to be baptized again, because he had organized anew the Church under the gospel.  Before that it had been organized under the law [of Moses]."  [Doctrines of Salvation 2:336]) 

BEATITUDES

For discussion on the beatitudes, go to the New Testament Lesson.  There are a few notable changes to the beatitudes in 3 Nephi versus Matthew.  In verse 3:  "Blessed are the poor in spirit who come unto me..."  In verse 6:  "Blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost."  In verse 10:  "And blessed are all they who are persecuted for my name's sake..."  And verse 12:  "For ye shall have great joy..." And in each verse, the word all is added, perhaps not as a change from the New Testament message, but just as an emphasis.

HOW TO COME UNTO CHRIST

While explaining His doctrine briefly to the apostles, Jesus said to them twice that they must repent and become as a little child and be baptized in order to receive the Holy Ghost (3 Nephi 11:37) and ultimately to inherit the kingdom of God (3 Nephi 11:38).

In the first beatitude, he stated, "Blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven." (3 Nephi 12:3)

What exactly does it mean to become as a little child, and to come unto Christ?  Is it just a declaration of belief?  Is it just a feeling of humility?  The best commentary on scripture is always other scripture.  As we read on, we can find another phrase that clarifies that meaning:  "Therefore come unto me and be ye saved: for verily I say unto you that except ye shall keep my commandments, which I have commanded you at this time, ye shall in no case enter into the kingdom of heaven."  (3 Nephi 12:20)  To "come unto Christ" is not just an ethereal, vague thinking of Christ or a respect and awe of Him, it is a concrete following of him; it is both a state of being and of doing.

THE LAW OF MOSES vs. THE LAW OF THE GOSPEL
   OR
DOING vs. DOING AND BECOMING

In the rest of Chapter 12, Jesus itemized several rules found in the Law of Moses (or more specifically the rules, traditions, and ethics codes of the rabbis originally based upon the Old Testament Law of Moses), and how they should be elevated in his not new, but newly reinstated Law of the Gospel.  For example, the ten commandments stated "thou shalt not kill," but that is simply a state of doing.  It's clear how to keep from killing someone.  But Jesus said, "whosoever is angry with his brother shall be in danger of [God's] judgment, and whosoever shall say to his brother, Raca [which is pronounced ray-cah, and means "empty," according to Andrew Skinner, on KBYU's scripture study TV program] shall be in danger of the council, and whosoever shall say, Thou fool, shall be in danger of hell fire."  (3 Nephi 21-22)  All three of those are basically the same thing: to belittle another with anger while putting ourselves above them (which is pretty much what we are always doing when we are angry, when you think about it) will condemn us.  To keep from being angry is not just a state of doing, it is a state of doing and being:  of keeping ourselves equal to our brother in our own eyes, and therefore treating him with patience and encouragement, even when he does something dumb.

Throughout the next paragraphs, Christ names other ways in which He expects his disciples to not just follow outward rules and regulations and "ethics," but ways in which He expects them to be and do what he asks, which is in every instance a way of keeping themselves humble, childlike, and one with their fellow men:

• apologizing (verses 23-24)
• not creating enmity with others, even if we're sure we're "right" (verses 25-26)
• respecting and honoring the physical bodies and emotional states of ourselves and others by abhoring not only sexual sin, but pornographic thoughts (verses 27-30)
• doing the best for a spouse despite monumental marital problems (verses 31-32), for if a wife were divorced in the Hebrew culture, she was no longer supported by her husband and had very little option for supporting herself except for prostitution which, of course, "causeth her to commit adultery."
• speaking the truth all the time, not just when you are sworn to do so (verses 33-37)
• not worrying about whether you receive recompense for the offense of another against you, but instead seeking peace with him at your personal expense (which ironically brings inner peace to you) (verses 38-41)
• being generous to others without judgment (verse 42)
• and, in summary of all of the above:  seeking the best welfare and spiritual growth (another way of saying "love") of everyone, regardless of their position towards you.

In summary, if you live this Law of the Gospel,  "ye may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good" [a poetic way of saying he loves and blesses both of them] (verse 45).  By doing and being as Christ commanded, we become as He and our Father in Heaven are:  We become Unconditional Love, which is the way to peace and the way to the kingdom of God.

"Therefore, those things which were of old time, which were under the law, in me are all fulfilled.  Old things are done away, and all things have become new.  Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect."  (verses 46-48).  Here is another important change:  In the New Testament Christ did not include himself in the sentence about who was perfect.  But now that he was glorified, he did.  No one, not even Christ himself, can be perfected in mortal life.

BUT WAIT--THERE'S MORE!

Chapter 13 continues examples of the importance of being while doing:

• Giving alms in secret which creates a change in ourselves, not in our appearance. (verse 1-4)
• Praying privately and sincerely creates a change in ourselves, not in our fellow man's esteem. (verse 5-8)  The Lord's Prayer creates a template for us to follow ("after this manner therefore pray ye"), so we know what an appropriate prayer is, which is not like other insincere prayers found in the Book of Mormon (verses 9-13) (Think: Rameumptom).
• Forgiving others allows us to be free of their offense and  forgiven of ours, two of the greatest changes needed in our state of being. (verse 14-15)
• Fasting discreetly creates a change within us; we don't need anyone to see a change on the outside.  (verse 16-18)
• Collecting material, social, and political treasures does us little good, but living the Gospel and creating changes in our being lays up heavenly treasures, for our being is the only thing we will take with us to heaven, the only heavenly treasure we have. (verse 19-21)
• Keeping an eternal vision ("the light in our eye") keeps our being and our doing on the same path. (verse 22-23)
• Serving God changes our being.  Serving Mammon, or material wealth, confuses our development. (verse 24)

A CHANGE OF AUDIENCE

"And now it came to pass that when Jesus had spoken these words, he looked upon the twelve whom he had chosen, and said unto them:" 

• It's vital that you remember what I just taught you because it is your responsibility to make sure it is taught and shown to everyone else.  This is your main purpose.  Therefore, "take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on."  The Lord takes care of the creatures and the plants without their having to plan anything themselves, and he will do so for you.  Don't plan excessively.  Don't worry.  Just seek to build up the kingdom and eveything will fall in place for you.

Notice:  He did not give this counsel to the multitude.  This was for the full-time general authorities.  The rest of us are supposed to practice provident living, store food, plan for our future, and not expect God to work everything out for us.

NOW BACK TO THE MULTITUDE WITH MORE DOINGS AND BEINGS...

•  Don't judge others, because you'll feel judgment by them (either real or imagined) as well as by yourself (comparing yourself to them), and someone always loses. Judging creates a state of being that is detrimental to both sides, creating enmity between you and preventing you from noticing and repairing your own faults in an appropriate way, and preventing you from wanting to help lift them. (Chapter 14, verses 1-5)
• Be enlightened by your deep spiritual experiences but don't storytell to others who will not understand them; it will be to the detriment of both of you.  (verse 6)
• Treat others as your equals (verse 12).  Put their interests as high as your own.  This comes not only the Law of Moses, but also from the "prophets" or revelations.

Then, some extremely important counsel:  "Ask!" (verses 7-11)  So often we forget to ask the Lord our questions, and He generally does not just drop revelation upon us.  I'm quite certain that Joseph Smith said that he never received a revelation that was not the answer to a question.  I can't find the quote (if I do, I'll fill it in, or maybe someone can stick it in the comments) but it's borne out quite obviously in the Doctrine and Covenants revelations. 

And one more bit of vital counsel:  How to recognize trustworthy leaders who are servants of the Lord.  (By their fruits.)  (verse 15-20)

NOT EVERYONE THAT SAYETH TO ME LORD, LORD

And so to summarize this whole concept of the importance of becoming and not just doing, Christ said, "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.  Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and in they name have cast out devils, and in thy name done many wonderful works?  (verses 21-22)  Isn't it interesting that this condemnation immediately follows Christ's pronouncement that "by their fruits ye shall know" whether someone is a disciple of Christ?

Well, fruits are apparently not just doing, but being, because "then will I profess unto them: I never knew you; depart from me, ye that work iniquity." (verse 23)  What???  They just barely said that they did all these great things in Christ's name?  What did they do wrong?  It was not what they did, it was what they were.  Christ never knew them.  In Hebrew, to know is to become as one, particularly as in a marital union.  If Christ never knew them, it is because they never became united with Him and his purpose.  What they did was only for show: for doing alone, and not for becoming.

BUILDING ON THE ROCK

It is a very sandy foundation to be based on outward appearances and observances.  Many a Latter-day Saint has lived a dual life:  acting pious, while being base.  Living a double life never works.  Only integrity of purpose with God will create a person who can never be destroyed, no matter what rains descend upon, no matter what floods crash down upon him, and what whirlwinds pull at him to tear him to pieces.  The person who follows Christ in both what he does and what he becomes inside, is the person who will inherit the peace of Christ both in this world, and in the world to come.

 

My niece Natalie Hanson and her young family 

outside the Oakland Temple. 

She holds the copyright but you may use it for teaching.

Choose Your Own Adventure

When our oldest son was in elementary school, he really enjoyed reading a series of books called Choose Your Own Adventure.

He loved these books because he would read a page, and then he had a choice to make about what the protagonist would do.  If he chose one action, he was to turn to a certain page, but if he chose another action, he was to turn to a different page.  Then he continued reading, and again had a choice to make.  As the cover shows, there were 42 different endings to the book, and the reader's choices selected which one he got.  He could read the book again, and come up with a different adventure and a different ending.

3 Nephi 16 is a little bit like a Choose Your Own Adventure book.

The adventure actually begins in 3 Nephi 15:14, with Christ telling the Nephites that the people in Jerusalem did not know about them, and they did not know that He would visit them.  He had given them a hint, that "other sheep [He] had which are not of this fold; them also [He] must bring, and they shall hear [His] voice; and there shall be one fold, and one shepherd" (verse 16-17) but they didn't ask Him anything more about it.  He would have revealed this to them if they had asked (3 Nephi 16:4), but they assumed they knew the answer--that it was the Gentiles He was talking about, despite the fact that He had told them He wouldn't go to the Gentiles right away.

How different would the adventure have been if they had asked?  And what hints is Christ giving to us about which we don't ask?  We must invest something in order to receive revelation; we must at least invest curiosity and desire and a question.

Christ commanded the people of Nephi to write of this encounter with Him so that it would go to the Gentiles after the apostacy of the House of Israel, "that through the fulness of the Gentiles, the remnant of [the House of Israel]...may be brought to a knowledge of me, their Redeemer." (3 Nephi 16:4)  


So here is where the Gentiles "Choose Their Own Adventure":


What does the "fulness of the Gentiles" mean?  Elder Bruce R. McConkie said it means the time when they have had "a full opportunity to accept the truth."  (Doctrinal New Testament Commentary 2:290)  I think also that the word fulness in the Book of Mormon often refers to being full of the Holy Ghost, so that through the conversion of the Gentiles, and through their acting upon the promptings of the Holy Ghost, and their testifying through the power of the Holy Ghost, the gospel would be brought back to the House of Israel.

Those Gentiles who take the opportunity to choose the gospel, which will be restored in America and initially available there, will blessed "because of their belief in me, in and of the Holy Ghost, which witnesses unto them of me and of the Father.  Behold, because of their belief in me, saith the Father, and because of the unbelief of you, O house of Israel, in the latter day shall the truth come unto the Gentiles..." (3 Nephi 16:7)

The other choice of adventure?

The Gentiles who don't believe will come to America along with the others, but they will scatter the Native Americans of the House of Israel, and cast them out, and tread them under their feet, and they will be the ones who hate and despise them and cause them so much grief and sorrow--which is a suffering that the Lord allows to come upon the first Americans because of their rejection of the gospel as Lamanites.  But this kind of warfare is not what believing Gentiles would do.  This is not the Gospel of Jesus Christ, to displace, torture, and even practice genocide upon another race.  It is well-documented that President Joseph Smith sent missionaries to the Native Americans, and that President Brigham Young openly taught the Mormon pioneers to respect and treat kindly the Native Americans.  I believe that the tragic scattering and mistreatment of these people was part of the "sinnings against [His] gospel," practiced by the unbelieving Gentiles, condemned in 3 Nephi 16:10. 

And here comes the next choice of adventure:

Those Gentiles who sin against the gospel, reject it, consider themselves better than other nations or peoples (including the American Indians), participate in sexual misconduct, murder, organized crime, churches that prey upon people for money, etc., will lose the opportunity for the gospel and God will turn again to the House of Israel and bring His gospel unto them.  (3 Nephi 16:10-11).

And the next choice for the American branch of the House of Israel:

If the descendants of the Lamanites choose the gospel, the Gentiles will  no longer have power to oppress them.  (3 Nephi 16:12)

And the next choice for the Gentiles:

Even if they were in the "unbelieving" group, if they will now "repent and return unto me, saith the Father, behold they shall be numbered among my people, O house of Israel" and they will not suffer a reciprocal fate of being trodden down themselves  (3 Nephi 16:13-14), BUT...

Next choice:

If they don't choose the gospel, they'll be beaten down and become worthless, like salt that has lost its savor.  Salt has one purpose and if it becomes corrupted and loses its ability to flavor food, it's useless.  If these people lose their special stature as believers in Jesus Christ, with the purpose to bring His gospel to the world, they will have no good purpose at all.

And the best choice of adventure:

If both peoples choose the Lord, the words of Isaiah will be fulfilled:  "Thy watchmen shall lift up the voice; with the voice together shall they sing, for they shall see eye to eye when the Lord shall bring again Zion."  (3 Nephi 16:18)  There won't be House of Israel vs. Gentiles, or Native Americans vs. Pioneers, or any other peoples vs. any other peoples anymore--they will all be one in the gospel of Jesus Christ and never again will there be a trail of tears.

Acts 18-20, Epistle to the Galatians

Acts 18:23-20:38; Galatians

THE EFFECT OF THE MIRACLES AND MINISTRY OF PAUL

In this section of Acts, "Luke chose to include five anecdotes about Paul's work in this area, each of which fulfills one of two purposes:

1. to witness of Paul's apostolic authority at a time when some may have been questioning it, and
2. to report some faith-promoting incidents relative to the growth of the young church.

(Dale Sturm, instructor of Religious Education at BYU,"New Testament Study Aids--Live in the Spirit," at the old LDS World Gems website [which unfortunately no longer exists]).

The five events noted:

1. Paul baptized 12 disciples and gave them the Gift of the Holy Ghost (Acts 19:1-7) "John the Baptist's influence is so powerful that it is still being felt many years after and many miles removed from his actual ministry" (D. Kelly Ogden & Andrew C. Skinner, New Testament Apostles Testify of Christ, p. 91).
2. Paul was identified as one with authority like Christ's by an evil spirit who refused to leave by sorcery (Acts 19:13-18)
3. Consequently, many of those who believed in such magic burned their spell books and joined the Church (Acts 19:16-20)  "Book burning, in this case, is good.  There is estimated to have been more than $10,000 worth of books burned" (Ogden/Skinner, p. 93)
4. The silversmiths and makers of idols nearly caused a riot over the loss of their business to Paul's converts (Acts 19:23-41).  "In Ephesus was a magnificent temple, one of the seven wonders of the ancient world.  Dedicated to the Greek goddess Artemis (the Roman Diana), the structure was four times bigger than the Parthenon in Athens.  Pliny the Elder, who, like Luke, was writing in the first century after Christ, described the prodigious shrine: 'The length of the temple overall is 425 feet, and its breadth 225 feet.  There are 127 columns...60 feet in height.'  By comparison, a modern American football field is 300 feet long.  Certain craftsmen who made shrines and figurines of the goddess were now feeling the loss of business brought on by Paul's preaching.  It has been well said that the most sensitive part of civilized man is his pocket" (Ogden/Skinner, p. 93).
5. Paul raised a young man named Eutychus from the dead (Acts 20:7-12).  (Yes, we can make all kinds of High Priest Quorum jokes out of this one...)

GALATIANS

"For centuries scholars have debated when and exactly to whom Paul wrote his epistle to the Galatians.  Though the evidence is insufficient to draw any certain conclusions, it seems likely that Paul wrote the letter during the latter part of his third missionary journey (about AD 57)..." (Sturm).

"Galatians and Romans...were the scriptural foundation of the Protestant Reformation.  They led Martin Luther to break from the Roman Catholic Church.  Thus Paul's words became an impetus to the great religious revolution of the sixteenth century" (Ogden/Skinner, p. 159).

Martin Luther said, "The Epistle to the Galatians is my Epistle.  I have betrothed myself to it.  It is my wife" (quoted by Sturn).

The Bible Dictionary gives a great deal of information about the Pauline Epistles, including the following outline of Galatians (p. 744-745):

1. Salutation & rebuke--the only epistle beginning with a rebuke rather than a statement of gratitude (1:1-10)
2. Vindication of Paul's authority as an apostle (1:11-2:21)
3. Theology--The doctrine of faith in Christ's Atonement is superior to the doctrine of works in the Mosaic Law (3-4)
4. Results of the practice of faith (5-6)
5. Autograph (6:11-18)

UNDERSTANDING THE DOCTRINE IN GALATIANS

What was the problem that prompted the writing of Galatians?  Gentile converts were being forced to live the Law of Moses (often referred to in a shorthand manner as simply "circumcision") as taught by false teachers.  In other words, Gentile converts were being expected to make the cultural and lifestyle changes to become Jews before they were allowed to become Christians.

The Law of Moses was much better than lawlessness, and it was a preparation for the receipt of the power of Atonement of Jesus of Christ in the people's lives, but by itself, it was inadequate to save.  Once the Atonement was made, it was unnecessary altogether.  Its purpose had been fulfilled.

The Gospel of Christ is what?  It is, very simply, what Paul taught to the 12 men:  "Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.  When they heard this, they were baptized in the name of the Lord Jesus.  And when Paul had laid his hands upon them, the Holy Ghost came on them" (Acts 19:4-6).  (See also 3 Ne. 17:20-21.)  The gospel of Jesus Christ is basically the 4th Article of Faith.  It's believing in and calling upon the Atonement of Jesus Christ (faith) to change (repent) and progress through the keeping of covenants (such as baptism) and living in the Spirit (Gift of Holy Ghost) until we are perfected.  It is going from darkness to a fullness of light.

(These visuals are hard to see on Blogger. If you click on them, they will enlarge for your personal viewing. If you would like a PowerPoint of them to show to a group, please email me at thepianoisgrand@gmail.com)

Galatians 3:19-20 doesn't make a lot of sense.  Even The Harper-Collins Study Bible footnote to verse 20 reads, "This verse is notoriously obscure; apparently the point is that those who are in Christ have direct access to God's promise without mediation.  God is one."  The Joseph Smith Translation completely changes these verses and now they make sense: 

"Wherefore then the law was added because of transgressions, till the seed should come to whom the promise was made in the law of Moses, who was ordained by the hand of angels to be a mediator of this first covenant, (the law).  Now this mediator [Moses, as just stated] was not a mediator of the new covenant; but there is one mediator of the new covenant, who is Christ, as it is written in the law concerning the promises made to Abraham and his seed.  Now Christ is the mediator of life; for this is the promise which God made unto Abraham" (Gal. 3:19-20).

The mistaken belief that had grown up around the Law of Moses was that one could be saved simply by keeping each of the many rules involved.  But that, of course, is impossible in two ways:  1) it's impossible to keep all those rules, and 2) it's impossible to be saved by the keeping of rules. 

"Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified" (Gal. 2:16).

The Law of Moses was much more focused on obedience and fairness, particularly with the additions by the rabbis.  For example, the phrase "an eye for an eye and a tooth for a tooth" was common among the people (see Matt. 5:38), and meant that when someone wronged you, you could not expect to be compensated for more than what you had lost.  The Law of the Gospel, however, was not about fairness, it was about love.  It was not just about obedience in regulations, but about obedience as a way of showing love to God, and of becoming like God.

"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law" (Gal. 5:22-23).  All of the states of being that follow the word love are just various manifestations or results of love itself, aren't they?  The concluding phrase "against such there is no law" means, "there is nothing that can hold you back" if you are filled with the Spirit, and consequently with love.  Love is all-powerful.

"For all the law [meaning the pure Law of Moses] is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself" (Gal. 5:14). However, the way the Law of Moses was understood by the people was inadequate to really internalize this.  For example, The Harper-Collins Study Bible writes that a saying of Rabbi Hillel, one of the most important rabbis in Jewish history who helped to put together the Talmud, summed up the Jewish understanding of this law:  "What is hateful to you, do not do to your neighbor."  (p. 2190).  It's better than doing whatever you want, regardless of the effect on others, but it is not the same as truly loving.

Galatians 3:24-25 has another clarifying JST change:  "Wherefore the law was our schoolmaster until Christ, that we might be justified by faith, but after that faith is come, we are no longer under a schoolmaster.  For [now] ye are all the children of God by faith in Jesus Christ."  The Greek word for schoolmaster, "paidagogos, was not a teacher but a slave who guarded and supervised children," in other words, a babysitter.  The Law of Moses kept them out of trouble; it did not teach them godhood.

"Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage"   (Gal 5:1).

"Sadly, the second half of the New Testament is sometimes neglected by Latter-day Saints.  That is unfortunate because the times in which those books of the New Testament were written were not so different from our own.  The information in those books and the lessons we can learn from them could become a towering source of peace and power in coping with life's challenges in our own times" (Ogden/Skinner, p. 1)

So where is the relevance for us?  We are no longer concerned about living the Law of Moses.  Or are we?

ROUTINE VS. DEVOTION

In our worship, we still have many rituals, as did the Jews under the Law of Moses.  However, they should never be treated as ends in themselves.  Joseph Smith taught that repetition is necessary because it teaches.  But only if we let it.

The following ideas come from Matthew O. Richardson, BYU Professor of Religion, given in an address at BYU Campus Education Week, August 1999.

If we thoughtlessly take the sacrament each week, we are stuck in routine, just like the Jews and the Galatians: we are not acknowledging Christ as our Savior, we are not drawing upon his Atonement, we cannot progress.  If, however, we use the sacrament each week with devotion to draw closer to God, to study his attributes, to perfect them in ourselves, to praise his sacrifice, to feel his love and infuse it in ourselves, we are steadily coming to know him.  We are progressing toward eternal life.  It is a vertical orientation, rather than horizontal.  In routine, it is as if we are building a long train of items we have done:

 X X X X X X X X X X X

 In devotion, it is as if we are building a tower of items that build upon each other, ever reaching higher:

X

X
X
X
X
X
X

Routine is not bad, if it leads to devotion, just as the Law of Moses was not bad when it was pointing to Christ's Atonement.  But routine, for the sake of itself is no better than the Law of Moses for the sake of itself.

Matthew 22:37-40 is very familiar to us:  "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.  This is the first and great commandment.  And the second is like unto it, Thou shalt love thy neighbour as thyself.  On these two commandments hang all the law and the prophets."  "Heart, soul, and mind," means "from the innermost seed."

"For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting" (Gal. 6:8).  Physical seeds eventually die; spiritual seeds live and grow forever.

 PAUL'S SIGNATURE

The epistle would have been dictated to a secretary or scribe, but often the writer would add a signature and postscript in his own hand, as Paul did in Galatians.  This begins at 6:11 and what he writes is significant:  "Ye see how large a letter I have written unto you with mine own hand."  "A better translation of the Greek would be, 'You see what large letters I made when I wrote to you in my own hand'" (Ogden/Skinner, p. 167). 

It seems that in the postscript, he wrote with exaggerated penmanship (as if in big letters, all caps, and underlined) to let them know how strong his feelings were on the matter.  If Paul wanted to underscore the importance of this message for the Galatians, maybe we should evaluate whether we need to underline it today.  Each Sabbath, each Sacrament meeting, each scripture study session, each temple visit, each home teaching assignment, each church calling, etc., etc., let's think, "How can I use this ritual to raise myself to be closer to God?"  The answer is always to do it in love, and to follow the direction of the Holy Ghost.  That is the message of Galatians for the Latter-day Saints.

Old Testament Lesson #17 "Beware Lest Thou Forget"

(Deuteronomy 6; 8; 11; 32)

THE FORTY-YEAR JOURNEY

There is tremendous significance in the little parenthetical statement that opens the Book of Deuteronomy:  "There are 11 days' journey from Horeb by the way of mount Seir unto Kadesh-barnea" (Deut. 1:2).  It took the children of Israel 40 years to make an 11-day journey (Kerry Muhlestein, p. 89).  Obviously the physical arrival in the promised land was not the object of the journey.  There was a more important object that took 40 years to accomplish:  learning to be free through obedience and trust in the Lord.  By being placed in a hostile desert environment, they were forced to learn to rely on the Lord, as He was their only means of survival.  By the time they were ready to enter the Promised Land, had they finally learned that?  Yes!  What a relief!  Now there was no reason to worry about them anymore, right?  Wrong.

What are some of the things you have learned in your journey of life?

Can you name the nations of Africa?
Can you tell the date of the Louisiana Purchase?
Can you recite the Periodic Table of Elements?
Can you say which musical key has five sharps?
Can you write down the Pythagorean theorem?
Can you recite the names of all 50 United States?
Can you remember when the Battle of Trenton occured?
Can you tell the date that the Declaration of Independence was signed?
(Outside the U.S., substitute your own historical dates.)

As you can see, the greater part of learning is remembering.  Those things you have "learned" but not continued to use become forgotten.  Those things you repeat frequently, you retain.

THE CALL TO REMEMBER

At the point of entry into the promised land, the problem was no longer whether the children of Israel had learned obedience and trust in the Lord.  Now the concern was whether they would retain that understanding.  This is where Deuteronomy comes in, the last words of Moses to the children of Israel before they entered the promised land.  Leviticus was information for the priests, Numbers was for the Levites, and Deuteronomy was for the people, to help them remember what they had learned (Philip A. Allred, p. 55).  "Lest when thou has eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage" (Deut. 8:12-14).

Most people over the age of ten can remember their address with no difficulty.  Why?  Because they have employed many mnemonic (memory) devices to remember it:  They write it over and over, they hear it over and over, they see it written over and over, they say it over and over.  The most important component of all effective mnemonic methods is repetition.  Remembering one's own address is easy because the repetition is constant, daily.

Deuteronomy means "repetition of the law" (Allred, p. 56).  It is a constitutional covenant for the Israelites to live by, and as a matter of fact, United States citizens today live by it, too:  Our Constitution is based on Deuteronomy, as is our criminal law, our tort law, and our civil law (Timothy W. Durkin, p. 84-86).  It was vital for the children of Israel to remember this law, and the Lord who gave it, in order to retain the Lord's protection.  As Moses said, "It is not a vain thing for you..it is your life" (Deut. 32:47).

MNEMONIC DEVICES OF DEUTERONOMY

Moses used many memory devices, each a brick in the wall of a spiritual fortress for the Israelites, each of which incorporated the all-important factor of repetition.  (Allred lists more than I do here, including types and symbols, the Sabbath, significant years, circumcision, religious attire, and culture.)

Feasts and Festivals
First of all, why can few people remember the date of the Louisiana Purchase, but almost all Americans remember the date of the signing of the Declaration of Independence?  Because it's a national holiday!  We wave the flag, we have picnics, we watch fireworks, we listen to patriotic speeches and music.  From our childhood we are taught about the Fourth of July through all of our senses, repetitiously.  The children of Israel likewise remembered the Lord through their feasts and festivals, as outlined in Deuteronomy 16. They were a major part of the lifestyle of the Israelites.  These feasts and festivals are also found carrying over into the traditions of the Nephites in the Book of Mormon.  Author Jacob Neusner says these "shape life into rhythms of sanctification" (Allred, p. 64).  We have our own feasts and festivals.  All of our national holidays are designed to help us remember something and they can work very well.  Sometimes, however, we go beyond the mark, just as the Jews did with the Law of Moses, and let the celebration become much more important than the object of the celebration.  We need to be careful that we don't become spiritually shallow in the culture in which we live; for example, we need to keep Christ as the obvious focus of our Christmas and Easter celebrations, our fallen patriots as the focus of our Memorial Day observances, and gratitude for blessings as the focus of our Thanksgiving feast.

Songs
"And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them...Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel...Moses therefore wrote this song the same day, and taught it the children of Israel" (Deut. 31:16, 19, 22).  Chapter 32  is called "The Song of Moses."  It was literally a song, designed to remind the Israelites of the Lord and His greatness, and warn them of their propensity to forget him every time they sang it. 

One of the phrases introduced in this song is still widely used in the English language today.  "He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye" (Deut. 32:10).  We, of course, also use songs to teach and remember important things: national songs, religious songs, educational songs.  I can name the 50 states in alphabetical order perfectly any time, any day, because my elementary school teacher taught us a song about them.  Memorizing hymns and Primary songs can help us remember gospel concepts, and bring us closer to God quickly when troubles arise.

Poems and Stories
The Hebrews had an incredibly rich language, which doesn't bring all of its meaning with it when it is translated.  One of their most beautiful literary techniques is chiasmus, a form of poetry in which all the lines of the poem lead to the main point, after which they all repeat in reverse order with slight variation.  In chapter 8 of Deuteronomy, Moses applies this mnemonic device, re-telling the whole story of the Exodus and the Lord's role in it, in a chiastic poem (Allred, p. 57-58).  In this poem, the most important point is found in verse 11: "Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statues, which I command thee this day."

The outline of this chiastic poem is as follows:
A. Obedience ensures life (8:1)
     B. Wandering in the desert (8:2-6)
          C. Richness of the promised land (8:7-10)
               D. Do not forget the Lord (8:11)
          C. Richness of the promised land (8:12-13)
     B. Wandering in the desert (8:14-16)
A. Apostasy ensures destruction (8:19-2).

We apply poetry to help us remember things:  "I before E except after C" helps us spell, "right-tighty, lefty-loosy" helps us know which way to screw on the garden hose or the jelly lid.  We would be wise to memorize poems that teach a message, as our prophet President Monson has done, so that we can repeat them at will when the occasion for teaching or remembering arises.

Stories also make great tools for remembering lessons learned.  "And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you?  Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand: And the Lord shewed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes: And he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers. And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as it is at this day. And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us" (Deut. 6:20-25).  Chapter 8 of Deuteronomy tells the story of the wanderings of the children of Israel, and the blessings of the Lord to them.

Repeating stories of our ancestors, our scripture heroes, our church leaders, and most of all, ourselves, at our family nights and family reunions can help our families remember miracles and seek the Lord's help in their own lives.  President Eyring has counseled us to record the hand of of the Lord in our lives in a journal (Henry B. Eyring, "O Remember, Remember," Ensign, Nov. 2007).

Prayers
Chapter 6 of Deuteronomy contains the first part of the Shema, a twice-daily ritualistic prayer.  The word shema means "hear." 

"Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might" (Deut. 6:4-5).  This is the great, all-encompassing commandment, according to Christ: to "love the Lord thy God."  To the Israelites, the heart was the seat of wisdom, intellect, feelings, emotions, and intentions (Blair G. Van Dyke, p. 37; Allred, p. 49).  In our terms it would equal the heart and head both.  These verses, then, are talking about a conscious effort to be loyal, an intentional obedience. The "soul" refers to life itself.  To love with all the soul meant with enough devotion to die for the other person, to love with your entire existence.  To love with all your might indicated a military meaning, a willingness to join forces to aid the other and to fight on their side (Amy Blake Hardison, p. 25). 

We might reflect the same diligence to prayer by praying twice daily as a family, praying at mealtimes, offering personal prayers throughout the day, and married couple prayers at bedtime.  We can strive to love the Lord with our whole being, as did the Israelites.

Visual Reminders
This is only the first bit of the Shema.  The entire thing is Deut. 6:4-9; 11:13-21: and Numbers 15:37-41, in that order (Stephen and Shirley Ricks, "Jewish Education in the Meridian of Time," Ensign, October 1987).  "And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates" (Deut. 6:8-9).  Binding them upon the hard or arm would remind them to make their actions and dealings consistent with the Law.  Putting them on the forehead between the eyes would make their vision and their thoughts consistent with the Law.  Putting them on the doorposts would remind them to carry the Law with them out into the community.  Whether Jehovah really meant for them to literally put the scriptures in little boxes on their foreheads and arms and the doorposts of their houses, or whether it was just figurative is debatable (Van Dyke, p. 49), but the symbolism is beautiful.  The phylacteries and the mezuzot evolved from this directive.

We use phylacteries of a sort:  We wear things that remind us of our covenants:  temple garments, CTR rings.  We can also use a form of mezuzots:  The Proclamation on the Family, pictures of Christ and the temples, plaques that say, "Return with Honor," "I Am a Child of God," or "Remember Who You Are."

Deuteronomy also authorized the establishment of a national monument (Deut. 27:2-3). To put up a monument is a worthwhile thing to do. It's another way of reminding people of important things. In the United States, we have the Washington Monument, the Vietnam Memorial, the Lincoln Memorial, the Statue of Liberty, etc.  We also have religious monuments scattered throughout the world wherever the saints have been:  monuments to pioneers, statues of Christ, memorials of great saints, historical markers.  When we see one of these, we are curious about its meaning, and we learn about it, photograph it, remember it.

CONCLUSION

The Lord wanted the children of Israel to be peculiar, meaning "set apart from the world" (Allred, p. 68), a "purchased personal treasure" (Van Dyke, p. 39).  As long as they remembered him, and kept themselves unstained from the world, He fought their battles, watered their land, guarded their prosperity, and protected them from their enemies.  Each time they faithfully exercised these little mnemonic devices, they added a brick to the wall of their fortress from the world.  When they stopped doing this, they lost their defense.

We are told to live "in the world, but not of the world."  Like the Israelites, we also must work to remember the Lord our God and what He has done for us.  It takes constant effort to create "rhythms of sanctification," but as Moses said, "It is not a vain thing for you.. it is your life" (Deut. 32:47).  Any enhancements we make to our environment and our routine that help us to remember our spiritual heritage add to the fortress of strength that we need to survive in these wicked days, and qualify us for the protection and guidance of the Lord.

Sources: 
Kerry Muhlestein, "Believing in the Atoning Power of Christ," Covenants, Prophecies, and Hymns of the Old Testament: The 30th Annual Sidney B. Sperry Symposium, p. 89-99.

Philip A. Allred, "Moses' Charge to Remember," Covenants, Prophecies, and Hymns of the Old Testament: The 30th Annual Sidney B. Sperry Symposium, p. 55-70.

Timothy W. Durkin, "Deuteronomy as a Constitutional Covenant," Covenants, Prophecies, and Hymns of the Old Testament: The 30th Annual Sidney B. Sperry Symposium, p. 74-86.

Blair G. Van Dyke, "Profiles of a Covenant People," Covenants, Prophecies, and Hymns of the Old Testament: The 30th Annual Sidney B. Sperry Symposium, p. 35-52.

Amy Blake Hardison, "Being a Covenant People," Covenants, Prophecies, and Hymns of the Old Testament: The 30th Annual Sidney B. Sperry Symposium, p. 19-32.