The Winepress
Isaiah 63:2-3 describe how the Savior treaded the winepress alone. This seems to have several meanings. The obvious meaning is that the Savior suffered in Gethsemane alone. He bled from every pore (D&C 19:18). He did the work that no one else could do.
The other meaning seems to encapsulate the entire mission of the Savior. When he comes to Earth again, his robes will be red that he comes back in his wrath to carry out vengeance on the wicked. This is what Isaiah 63:2-3 seems to be referring to as well.
Many other scriptures reference the Savior treading the winepress alone, thus staining his garments red.
D&C 76:107
Revelation 14:15-20
Revelation 19:15
D&C 88:106
D&C 133:46-53
Genesis 49:11-12
Neal A. Maxwell talks a lot about Jesus treading the winepress alone.
Yet in His later description of His agonies, Jesus does not speak of those things. Instead, after the Atonement, there is no mention about His being spat upon, struck, or proffered vinegar and gall. Instead, Christ confides in us His chief anxiety, namely, that He “would that [He] might not drink the bitter cup, and shrink” (D&C 19:18)—especially desiring not to get partway through the Atonement and then pull back. Mercifully for all of us, He “finished [His] preparations unto the children of men” (D&C 19:19). Jesus partook of history’s bitterest cup without becoming bitter! Significantly, when He comes again in majesty and power, He will cite His aloneness, saying, “I have trodden the wine-press alone” (D&C 133:50).
When Jesus comes in overwhelming majesty and power, in at least one of His appearances He will come in red attire, reminding us that He shed His blood to atone for our sins (see D&C 133:48; Isa. 63:1). His voice will be heard to declare, again, how alone He once was: “I have trodden the wine-press alone … and none were with me” (D&C 133:50). (Neal A. Maxwell, “Enduring Well,” Ensign, Apr 1997, 7)
Another fundamental scripture describes Jesus’ having trodden the winepress of the “fierceness of the wrath of Almighty God” (D&C 88:106; see also D&C 76:107; D&C 133:50). Others can and should encourage, commend, pray, and comfort, but the lifting and carrying of our individual crosses remains ours to do. Given the “fierceness” Christ endured for us, we cannot expect a discipleship of unruffled easiness. As we seek forgiveness, for example, repentance can be a rough-hewn regimen to bear. By the way, let us not, as some do, mistake the chips we have placed on our own shoulders for crosses!
Moreover, Jesus not only took upon Him our sins to atone for them, but also our sicknesses and aching griefs (see Alma 7:11–12; Matt. 8:17). Hence, He knows personally all that we pass through and how to extend His perfect mercy—as well as how to succor us. His agony was all the more astonishing in that He trod “the wine-press alone” (D&C 133:50). (Neal A. Maxwell, “‘Plow in Hope’,” Ensign, May 2001, 59)
At that Second Coming, Jesus will not mention His having endured the crown of thorns, the awful scourging, the crucifixion, the vinegar and gall. He will, however, cite His awful aloneness: “And his voice shall be heard: I have trodden the wine-press alone, … and none were with me” (D&C 133:50; see also Isa. 63:3). (Neal A. Maxwell, “Testifying of the Great and Glorious Atonement,” Ensign, Oct 2001, 10)
Furthermore, even after treading the winepress alone (see D&C 76:107), which ended in His stunning, personal triumph and in the greatest victory ever—majestic Jesus meekly declared, “Glory be to the Father”! (D&C 19:19.) This should not surprise us. In the premortal world, Jesus meekly volunteered to be our Savior, saying, “Father, thy will be done, and the glory be thine forever.” (Moses 4:2.) Jesus was true to His word. (Neal A. Maxwell, “Irony: The Crust on the Bread of Adversity,” Ensign, May 1989, 62)
Praying for the Second Coming
Isaiah 64:1 says, "Oh that thou wouldest rend the heavens, that would wouldest come down." The days preceding the Second Coming of Christ will become so wicked and despairing that people will pray for the return of the Savoir. He will be the only one who can right all the wrongs we have done.
For further reading, read Dallin H. Oaks, “Preparation for the Second Coming,” Ensign, May 2004, 7.
Eye Hath Not Seen …
Isaiah 64:4 says, "For since the beginning of the world men have not heard, nor perceived by the hear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him."
A few other scriptures have similar phrasing.
1 Corinthians 2:9
D&C 133:45
3 Nephi 17:16
Showing posts with label Jesus Christ. Show all posts
Showing posts with label Jesus Christ. Show all posts
Wednesday, March 4, 2009
Thursday, February 19, 2009
Isaiah 59 & 60
Sins and Iniquities and Transgressions
I am listening to Avraham Gildeadi tonight while reading Isaiah. He mentioned that there is a difference between sin and iniquity. Sin is when we do something wrong - when we transgress God's law. We are responsible for our own sins. Iniquity, on the other hand is the effects of sin on later generations. (see Exodus 20:5; 34:7; Numbers 14:18; Deut. 5:9;). Both sin and iniquity can be overcome, but iniquity is much more difficult to overcome than sin. We are forgiven our sins when we are justified. We then overcome iniquity by becoming sanctified.
Regarding transgressions, Ludlow states, “A transgression was when a person unknowingly broke a law; a sin was willful disobedience” (494).
Although the people may be praying and worshipping God, he will not hear their prayers because of their sins and iniquities. We read in Isaiah 59:3-4 that the peoples' hands, fingers, lips and tongue are all unclean. No one calls for truth or justice and they all are hypocrites.
Chaos
The works of the people described in Isaiah 59:5-8 are a perfect description of our society today.
"their works are works of iniquity, and the act of violence is in their hands.
"Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths."
That last line really stands out when I read it - "wasting and destruction are in their paths." It seems that every day or week, news lines are announcing another scandal or murder or huge corruption charges. Week after week these scandals and corruptions leave a vast trail of waste and destruction and there is no time to clean up before the next one hits.
We Know Our Sins
Isaiah 59:9-15 describes a sad scene of sorrow and admittance of guilt. Verses 9 to 11 remind me of closing days of the Nephite nation. In Mormon 2:3, Mormon records, “But behold this my joy was vain, for their sorrowing was not unto repentance, because of the goodness of God; but it was rather the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin.”
Ultimately our transgressions and sins will testify against us and “we know them.”
Our Redeemer
Isaiah 59:16-21 refers to Jesus Christ. He will be our intercessor (Isaiah 59:16). He will bring salvation to those who repent (Isaiah 59:20). He will deliver justice to both good and evil according to their deeds (Isaiah 59:18).
New and Old Jerusalem
Isaiah 60 describes the New and Old Jerusalem in the Last Days.
Many people and Gentiles will come to Zion (verse 3, 8-9, 14).
The city gates will constantly be open as Zion will have no fear of attack (verse 11). All her enemies will be smitten (verse 12).
The city will be very rich (verse 17).
There will be no violence in her (verse 18).
The Lord himself will dwell in the midst of the city and He will be a light unto all her inhabitants (verse 19-20).
The people of the city will be righteous (verse 21).
The people will live and prosper for many generations (verse 22).
I am listening to Avraham Gildeadi tonight while reading Isaiah. He mentioned that there is a difference between sin and iniquity. Sin is when we do something wrong - when we transgress God's law. We are responsible for our own sins. Iniquity, on the other hand is the effects of sin on later generations. (see Exodus 20:5; 34:7; Numbers 14:18; Deut. 5:9;). Both sin and iniquity can be overcome, but iniquity is much more difficult to overcome than sin. We are forgiven our sins when we are justified. We then overcome iniquity by becoming sanctified.
Regarding transgressions, Ludlow states, “A transgression was when a person unknowingly broke a law; a sin was willful disobedience” (494).
Although the people may be praying and worshipping God, he will not hear their prayers because of their sins and iniquities. We read in Isaiah 59:3-4 that the peoples' hands, fingers, lips and tongue are all unclean. No one calls for truth or justice and they all are hypocrites.
Chaos
The works of the people described in Isaiah 59:5-8 are a perfect description of our society today.
"their works are works of iniquity, and the act of violence is in their hands.
"Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths."
That last line really stands out when I read it - "wasting and destruction are in their paths." It seems that every day or week, news lines are announcing another scandal or murder or huge corruption charges. Week after week these scandals and corruptions leave a vast trail of waste and destruction and there is no time to clean up before the next one hits.
We Know Our Sins
Isaiah 59:9-15 describes a sad scene of sorrow and admittance of guilt. Verses 9 to 11 remind me of closing days of the Nephite nation. In Mormon 2:3, Mormon records, “But behold this my joy was vain, for their sorrowing was not unto repentance, because of the goodness of God; but it was rather the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin.”
Ultimately our transgressions and sins will testify against us and “we know them.”
Our Redeemer
Isaiah 59:16-21 refers to Jesus Christ. He will be our intercessor (Isaiah 59:16). He will bring salvation to those who repent (Isaiah 59:20). He will deliver justice to both good and evil according to their deeds (Isaiah 59:18).
New and Old Jerusalem
Isaiah 60 describes the New and Old Jerusalem in the Last Days.
Many people and Gentiles will come to Zion (verse 3, 8-9, 14).
The city gates will constantly be open as Zion will have no fear of attack (verse 11). All her enemies will be smitten (verse 12).
The city will be very rich (verse 17).
There will be no violence in her (verse 18).
The Lord himself will dwell in the midst of the city and He will be a light unto all her inhabitants (verse 19-20).
The people of the city will be righteous (verse 21).
The people will live and prosper for many generations (verse 22).
Friday, October 17, 2008
Isaiah 53
This exact chapter is in Mosiah 14. My thoughts and commentary on this chapter can be found at my Book of Mormon Inspection blog (http://bominspection.blogspot.com/2007/03/mosiah-14.html)
For the last few weeks, I've been trying to memorize this chapter. It has always been a goal of mine to memorize Isaiah 53/Mosiah 14 and then repeat it in my mind and think about the words each time I take of the sacrament.
For the last few weeks, I've been trying to memorize this chapter. It has always been a goal of mine to memorize Isaiah 53/Mosiah 14 and then repeat it in my mind and think about the words each time I take of the sacrament.
Friday, February 15, 2008
Isaiah 28
Precepts, Lines, Here and There a Little
Much like learning a language or math or any science, we do not learn everything at once. We begin with the basics and then we begin to dig deeper. Learning the gospel is similar. We begin with the basics and then our knowledge is added upon.
"Precept upon precept; line upon line; here a little, and there a little" (Isaiah 28:10).
Ludlow elaborates on this concept. He teaches that precepts are eternal principals. Lines are commandments based upon those eternal principals and "here a little" is a fence or personal law designed to help individuals keep the commandments.
To clarify, he gives an example.
Isaiah's Term...........Ludlow's Term..........LDS Equivalent.........Example: Law of Life
precept..................principal..................higher law.................Life is sacred
line.......................commandment...........lesser law.................Thou shalt not kill
here a little.............fence......................personal law.............Do lot lose temper
This passage in Isaiah is also referenced in the D&C. D&C 98:11-12 reads, "And I give unto you a commandment, that ye shall forsake all evil and cleave unto all good, that ye shall live by every word which proceedeth forth out of the mouth of God.
"For he will give unto the faithful line upon line, precept upon precept, and I will try you and prove you herewith."
D&C 128:21 also references this passage.
Christ is the Stone
Undoubtedly, Isaiah 28:16 refers to Jesus Christ. "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste."
The Book of Mormon expands upon this idea of Christ being the stone. Helaman 5:12 teaches, "Remember, remember that it is upon the rock of our Remember, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yeah, his shafts in the whirlwind, yea, when all hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall."
If we build our life … the way we live … upon the teachings of Christ, we will not fall for the temptations of the devil and will we produce good fruit. We will be good fruit and will not be cast out at the last day (see Alma 5:36, 52).
The Lord's Strange Work
The Lord's strange work is to bring to pass the eternal life and immortality of man (Moses 1:39).
Isaiah gives a parable to explain and teach what the Lord's strange work is. He compares a farmer preparing the land, planting and harvesting the grain to the souls of men. Not all time should be given to preparation. Each step is necessary, planned and carried out.
To me, this parable is a bit difficult to understand. Ludlow does a wonderful job explaining it.
"The means by which the Lord prepares the earth for his coming might be questioned by some people, but Isaiah answers their concerns in the last verses of chapter 28. Verses 23-29 deal with a "parable of the farmer" written in poetry. They can be divided into two segments: Isaiah first describes the method of sowing grain and then carefully distinguishes the methods used for threshing different crops:
"23Give ear and hear my voice; listen and hear my words. Does he who plows for sowing plow continually? 24Does, he [continually] tear up and harrow his land? 25Does he not rather, after leveling the surface, scatter dill and sow cummin, put the wheat in rows, barley in the appointed places and rye around its border? 26His God correctly instructs and teaches him. 27Dill is not threshed with a threshing sledge, neither does a cart wheel roll over cummin; but dill is beaten out with a rod and cummin with a flail. 28Grain is crushed; he will not continually thresh it, but he rolls the wheels of his cart over it, since with his horses he cannot crush it. 29Even this comes from the LORD of hosts, who is wonderful in counsel and excellent in wisdom. (MLB)
"In verse 23, Isaiah uses four imperatives—give, hear, listen, and hear—to alert his listeners to this important parable, which portrays why the Lord acts as he does in preparing the children for their final state. (Compare Isa. 1:2 where some of the same imperatives are used.) Verse 26, inserted between the "sowing" and "threshing" sections, provides an important key for understanding the parable. Verse 29 provides a concluding key and witness about the Lord's wisdom in all his doings.
"Sowing requires preparation. The farmer must plow, harrow, and level the ground before planting, and yet must not spend too much time in these tasks or he will not have enough growing season left for the seeds to mature (vs. 23-25). After preparing the soil, he is ready to plant each seed in its proper place. The comparatively abundant seed of the dill (or black cummin, "fitches" in the KJV) and the common cummin are used as a spice and on the crust of breads. This seed is scattered carelessly in the fields while the more valuable grain seeds, wheat and barley, are sown more carefully in the middle of the fields. Finally, the coarse, inferior rye seed is sown on the edges of the fields, which give a much lower yield. The farmer does his work carefully, using different methods for the different crops he grows. (Kaiser, Isaiah 13-39, p. 260; IDB 1:843; 2:274.)
"The threshing process also requires careful planning and the correct choice of tools and technique. The dill and cummin seeds are so small that a threshing sledge or cart is inappropriate, since the seeds would be crushed or lost. A stick is used to thresh them (v. 27). The larger and coarser grains require a heavy cart pulled by oxen, horses, or donkeys to separate the seeds from the stems and husks. The cart should not roll over the grain too long, however, or the seeds will be crushed to powder. After the threshing, a mill will eventually be used to grind the grain into flour (v. 28).
"In both the sowing and the threshing, the farmer acts with wisdom taught to man by God (vs. 26, 29). God instructs man correctly through divine counsel and wisdom, which is "wonderful" and "excellent." In other words, the Lord provides the proper instruction so that the farmer may have a successful harvest.
"The key to understanding this parable is the analogy between the farmer's technique and God's plan for "harvesting" souls. God's activities are similarly purposeful, orderly, and discriminating. He cannot spend all of his time preparing the earth for his children; finally he must send them there. As people grow, they must have "threshing" or testing, which differs from person to person. The threshing process suggests three elements about God's plan: (1) sifting the grain from the chaff suggests the separation of the righteous from the wicked; (2) the harshness of the threshing process suggests suffering as a necessary condition for the emergence of good, worthy souls (good, clean grain); and (3) the care of the divine Harvester in dealing with the more precious kinds of grain suggests the particular attention the Lord would give to the house of Israel and those foreordained to special callings. (IB 5:321.) God will not punish (thresh) his children beyond what they deserve. Isaiah emphasizes God's perfect wisdom in sowing and threshing his children until he achieves a full, complete harvest. (See Rom. 11:33; Jacob 4:8-10.)
Much like learning a language or math or any science, we do not learn everything at once. We begin with the basics and then we begin to dig deeper. Learning the gospel is similar. We begin with the basics and then our knowledge is added upon.
"Precept upon precept; line upon line; here a little, and there a little" (Isaiah 28:10).
Ludlow elaborates on this concept. He teaches that precepts are eternal principals. Lines are commandments based upon those eternal principals and "here a little" is a fence or personal law designed to help individuals keep the commandments.
To clarify, he gives an example.
Isaiah's Term...........Ludlow's Term..........LDS Equivalent.........Example: Law of Life
precept..................principal..................higher law.................Life is sacred
line.......................commandment...........lesser law.................Thou shalt not kill
here a little.............fence......................personal law.............Do lot lose temper
This passage in Isaiah is also referenced in the D&C. D&C 98:11-12 reads, "And I give unto you a commandment, that ye shall forsake all evil and cleave unto all good, that ye shall live by every word which proceedeth forth out of the mouth of God.
"For he will give unto the faithful line upon line, precept upon precept, and I will try you and prove you herewith."
D&C 128:21 also references this passage.
Christ is the Stone
Undoubtedly, Isaiah 28:16 refers to Jesus Christ. "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste."
The Book of Mormon expands upon this idea of Christ being the stone. Helaman 5:12 teaches, "Remember, remember that it is upon the rock of our Remember, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yeah, his shafts in the whirlwind, yea, when all hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall."
If we build our life … the way we live … upon the teachings of Christ, we will not fall for the temptations of the devil and will we produce good fruit. We will be good fruit and will not be cast out at the last day (see Alma 5:36, 52).
The Lord's Strange Work
The Lord's strange work is to bring to pass the eternal life and immortality of man (Moses 1:39).
Isaiah gives a parable to explain and teach what the Lord's strange work is. He compares a farmer preparing the land, planting and harvesting the grain to the souls of men. Not all time should be given to preparation. Each step is necessary, planned and carried out.
To me, this parable is a bit difficult to understand. Ludlow does a wonderful job explaining it.
"The means by which the Lord prepares the earth for his coming might be questioned by some people, but Isaiah answers their concerns in the last verses of chapter 28. Verses 23-29 deal with a "parable of the farmer" written in poetry. They can be divided into two segments: Isaiah first describes the method of sowing grain and then carefully distinguishes the methods used for threshing different crops:
"23Give ear and hear my voice; listen and hear my words. Does he who plows for sowing plow continually? 24Does, he [continually] tear up and harrow his land? 25Does he not rather, after leveling the surface, scatter dill and sow cummin, put the wheat in rows, barley in the appointed places and rye around its border? 26His God correctly instructs and teaches him. 27Dill is not threshed with a threshing sledge, neither does a cart wheel roll over cummin; but dill is beaten out with a rod and cummin with a flail. 28Grain is crushed; he will not continually thresh it, but he rolls the wheels of his cart over it, since with his horses he cannot crush it. 29Even this comes from the LORD of hosts, who is wonderful in counsel and excellent in wisdom. (MLB)
"In verse 23, Isaiah uses four imperatives—give, hear, listen, and hear—to alert his listeners to this important parable, which portrays why the Lord acts as he does in preparing the children for their final state. (Compare Isa. 1:2 where some of the same imperatives are used.) Verse 26, inserted between the "sowing" and "threshing" sections, provides an important key for understanding the parable. Verse 29 provides a concluding key and witness about the Lord's wisdom in all his doings.
"Sowing requires preparation. The farmer must plow, harrow, and level the ground before planting, and yet must not spend too much time in these tasks or he will not have enough growing season left for the seeds to mature (vs. 23-25). After preparing the soil, he is ready to plant each seed in its proper place. The comparatively abundant seed of the dill (or black cummin, "fitches" in the KJV) and the common cummin are used as a spice and on the crust of breads. This seed is scattered carelessly in the fields while the more valuable grain seeds, wheat and barley, are sown more carefully in the middle of the fields. Finally, the coarse, inferior rye seed is sown on the edges of the fields, which give a much lower yield. The farmer does his work carefully, using different methods for the different crops he grows. (Kaiser, Isaiah 13-39, p. 260; IDB 1:843; 2:274.)
"The threshing process also requires careful planning and the correct choice of tools and technique. The dill and cummin seeds are so small that a threshing sledge or cart is inappropriate, since the seeds would be crushed or lost. A stick is used to thresh them (v. 27). The larger and coarser grains require a heavy cart pulled by oxen, horses, or donkeys to separate the seeds from the stems and husks. The cart should not roll over the grain too long, however, or the seeds will be crushed to powder. After the threshing, a mill will eventually be used to grind the grain into flour (v. 28).
"In both the sowing and the threshing, the farmer acts with wisdom taught to man by God (vs. 26, 29). God instructs man correctly through divine counsel and wisdom, which is "wonderful" and "excellent." In other words, the Lord provides the proper instruction so that the farmer may have a successful harvest.
"The key to understanding this parable is the analogy between the farmer's technique and God's plan for "harvesting" souls. God's activities are similarly purposeful, orderly, and discriminating. He cannot spend all of his time preparing the earth for his children; finally he must send them there. As people grow, they must have "threshing" or testing, which differs from person to person. The threshing process suggests three elements about God's plan: (1) sifting the grain from the chaff suggests the separation of the righteous from the wicked; (2) the harshness of the threshing process suggests suffering as a necessary condition for the emergence of good, worthy souls (good, clean grain); and (3) the care of the divine Harvester in dealing with the more precious kinds of grain suggests the particular attention the Lord would give to the house of Israel and those foreordained to special callings. (IB 5:321.) God will not punish (thresh) his children beyond what they deserve. Isaiah emphasizes God's perfect wisdom in sowing and threshing his children until he achieves a full, complete harvest. (See Rom. 11:33; Jacob 4:8-10.)
Saturday, January 19, 2008
Isaiah 21-23
There is not a whole lot to glean from Isaiah 21-23. Ludlow discusses some parallels between Isaiah's writings and historical events.
Desert of the Sea
The nation described as "the desert of the sea" is never actually named. Many had speculated which nation it might be. Some think it is Babylon (see OT Student Manual: 1 Kings to Malachi p. 157).
Isaiah's Reaction to the Destruction
In Isaiah 21:3-4, Isaiah is painfully afflicted by seeing this vision of the destruction of the desert of the sea. If this nation is indeed Babylon and if this vicious destruction foreshadows the destruction of the world (Babylon = The World) in the Last Days, then Isaiah's reaction should be another warning to us who live in these latter-days.
Dumah and Arabia
I like what the OT Student Manual says about this. "As Isaiah used the destruction of every major sister nation to Israel as a type of the judgment that is to be administered to the wicked and their organizations in the last day, so he here, almost parenthetically, prophesied the destruction of even the minor nations of the east."
Valley of Vision: Jerusalem
Ludlow points out that "although the Assyrians have already destroyed dozens of Judean cities and take thousands of Jewish captives, the people of Jerusalem celebrate their freedom" (231). The people of Jerusalem make preparations for battle (Isaiah 22:6-11) but she does not remember the most important aspect in preparing for battle: remembering the Lord.
Isaiah rebukes them for making the "ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago" (Isaiah 22:11).
We can make all the preparations in the world to fight temptations, but unless we invoke the Lord's help, all our work and preparations will avail us nothing.
Shebna and Eliakim and the Temple
Shebna was the leader of the king's court. Ludlow states that according to some scholars, Shebna was a foreigner. Because Shebna did not have Jerusalem in his best interests, the Lord replaced him with Eliakim.
Eliakim, which means "God shall cause to rise", is also a type for Christ. Isaiah, like many other times, uses language to not only describe the historical figure, but he uses language to describe Christ.
As you read Isaiah 22:21-25, you will note the significance of the language as it pertains to temple ordinances.
Elder Nelson's April 2001 General Conference talk does a wonderful job of explaining many aspects of the temple. He references Isaiah 22 in the following quote, "One may also read in the Old Testament and the books of Moses and Abraham in the Pearl of Great Price. Such a review of ancient scripture is even more enlightening after one is familiar with the temple endowment. Those books underscore the antiquity of temple work" (Russell M. Nelson, “Personal Preparation for Temple Blessings,” Ensign, May 2001, 32)
Tyre
The concluding "burden" is directed at Tyre. As Babylon is the symbol of wickedness and idolatry, Tyre symbolizes worldliness and materialism (Ludlow 236). Just as Babylon would fall, so too Tyre would loss her glory. Perhaps this means that in the last days as the world and its wickedness is destroyed, so too will the markets and trade systems collapse.
Desert of the Sea
The nation described as "the desert of the sea" is never actually named. Many had speculated which nation it might be. Some think it is Babylon (see OT Student Manual: 1 Kings to Malachi p. 157).
Isaiah's Reaction to the Destruction
In Isaiah 21:3-4, Isaiah is painfully afflicted by seeing this vision of the destruction of the desert of the sea. If this nation is indeed Babylon and if this vicious destruction foreshadows the destruction of the world (Babylon = The World) in the Last Days, then Isaiah's reaction should be another warning to us who live in these latter-days.
Dumah and Arabia
I like what the OT Student Manual says about this. "As Isaiah used the destruction of every major sister nation to Israel as a type of the judgment that is to be administered to the wicked and their organizations in the last day, so he here, almost parenthetically, prophesied the destruction of even the minor nations of the east."
Valley of Vision: Jerusalem
Ludlow points out that "although the Assyrians have already destroyed dozens of Judean cities and take thousands of Jewish captives, the people of Jerusalem celebrate their freedom" (231). The people of Jerusalem make preparations for battle (Isaiah 22:6-11) but she does not remember the most important aspect in preparing for battle: remembering the Lord.
Isaiah rebukes them for making the "ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago" (Isaiah 22:11).
We can make all the preparations in the world to fight temptations, but unless we invoke the Lord's help, all our work and preparations will avail us nothing.
Shebna and Eliakim and the Temple
Shebna was the leader of the king's court. Ludlow states that according to some scholars, Shebna was a foreigner. Because Shebna did not have Jerusalem in his best interests, the Lord replaced him with Eliakim.
Eliakim, which means "God shall cause to rise", is also a type for Christ. Isaiah, like many other times, uses language to not only describe the historical figure, but he uses language to describe Christ.
As you read Isaiah 22:21-25, you will note the significance of the language as it pertains to temple ordinances.
Elder Nelson's April 2001 General Conference talk does a wonderful job of explaining many aspects of the temple. He references Isaiah 22 in the following quote, "One may also read in the Old Testament and the books of Moses and Abraham in the Pearl of Great Price. Such a review of ancient scripture is even more enlightening after one is familiar with the temple endowment. Those books underscore the antiquity of temple work" (Russell M. Nelson, “Personal Preparation for Temple Blessings,” Ensign, May 2001, 32)
Tyre
The concluding "burden" is directed at Tyre. As Babylon is the symbol of wickedness and idolatry, Tyre symbolizes worldliness and materialism (Ludlow 236). Just as Babylon would fall, so too Tyre would loss her glory. Perhaps this means that in the last days as the world and its wickedness is destroyed, so too will the markets and trade systems collapse.
Saturday, December 1, 2007
Isaiah 9 & 10
A Great Light
Isaiah 9:2 describes the contrast between the people walking in darkness and the light that is shined on them. Ludlow suggests that there are three possible interpretations for this verse.
The first one is that the darkness represents Assyria and the light represents "the king who protects his people from Assyria" (153). Since Hezekiah is the victorious king who later defeats the Assyrians, he is the "light."
The second interpretation is that the darkness represents Israel's wickedness and the light is her recognition of those sins and her attempt to change. Both Isaiah and Hezekiah helped reform the Israelites after their captivity.
The third is the most common Christian interpretation. The darkness represents "a period of wickedness and apostasy" and the light of Christ dispels the darkness. Matthew 4:12-16 explicitly refers to Christ as the light.
Isaiah 9:3-5 seems to fit with each of the above interpretations. Viewed through the lens of each interpretation, we can see how Israel defeats Assyria; how Israel overcomes her wickedness; and how Christ defeats sin and death.
"For unto us a child is born"
I really love the words in Isaiah 9:6-7. Every time I read this passage, I think of Handel's Messiah. One of the most ingrained memories I have as a young man is that of going to The Messiah at Christmas time with my mom. She is the one who first told me how Handel locked himself in a room writing this masterpiece. When it was finished he exclaimed, "I did think I did see all Heaven before me, and the great God Himself." A simple search of the Internet will register a handful of versions of this story, but none seem to have a source. The common element is that Handel feverishly wrote The Messiah in 24 days and when he finished the Hallelujah chorus, he was in tears and uttered those words (http://www.theviolincase.com/Newsletter/Dec04.shtml). Whether the story be true or not, the feelings and awe that this work inspires in me shakes me to the core and brings me to tears.
Four Warnings to Israel
Isaiah gives four major warnings to the northern kingdom of Israel. With each warning he tells them, "For all this his anger is not turned away, but his hand is stretched out still." In other words, depending on how the people react, His hand may be outstretched to mercifully help if they repent or it is held out to smite them down in their wickedness.
Pride
In Isaiah 9:10, the people say that even if they are destroyed by the Lord, they will take the fallen bricks and build an even better city. In this their pride is manifest.
Evil Leaders
Since the people did not turn to the Lord, nor sought him, He will take away their leaders. Perhaps the leaders tried to warn the people and the people did not heed them, therefore the Lord took their leaders away. Or perhaps the leaders did not properly lead the people and therefore the Lord took them away.
Selfishness
Isaiah 9:18-21 we read how selfish the people are. "No man shall spare his brother." Everyone is so selfish that no one will help his brother in need.
Injustice
The needy and poor and the widows and fatherless do not receive any justice. The people will not succor those in need. Therefore the Lord will not succor His people in the day of their need. "Without me they shall bow down under the prisoners, and they shall fall under the slain" (Isaiah 10:4).
Assyria: A Tool in the Lord's Hands
We learn from Isaiah that Assyria was a tool in the Lord's hand. But instead of heeding the Lord, Assyria seeks to not only take what the Lord has allowed, but to take more. "It is in his heart to destroy and cut off nations not a few" (Isaiah 10:7). For this pride the Lord will "punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks" (Isaiah 10:12).
The Lord rhetorically asks, "shall the axe boast itself against him that heweth therewith?" (Isaiah 10:15). We can all be tools in the Lord's hands. But we must never boast of our own accord. In all we do, we must recognize the Lord's hand. I am reminded of something I learned in my humanities class at BYU. JS Bach often signed his compositions with SDG. SDG is Soli Deo Gloria which is Latin meaning "for the Glory of God." I think that if more of us held the perspective that our lives should bring glory to God, then our actions would be more in tune with His will and will would truly be instruments in the Lord's hands.
As Ludlow points out, Assyria was eventually annihilated by the Babylonians and Persians beginning with the sack of Nineveh in 612 BC.
The Hope of the Remnant
Despite the Assyria conquest, Israel will return. The Lord gives the people hope by telling them that a remnant will return. This remnant will not only return to their lands, but they will return to the Lord.
The Lord also promises that the Assyrian army will come close to Jerusalem, but will not conquer her (Isaiah 10:28-32). The Lord will cut down the Assyrians before they can invade. This passage also foretells of the time before the 2nd Coming of the Lord (see Zechariah 14:2; Revelation 11:1-13; and JST Matthew 24).
Isaiah 9:2 describes the contrast between the people walking in darkness and the light that is shined on them. Ludlow suggests that there are three possible interpretations for this verse.
The first one is that the darkness represents Assyria and the light represents "the king who protects his people from Assyria" (153). Since Hezekiah is the victorious king who later defeats the Assyrians, he is the "light."
The second interpretation is that the darkness represents Israel's wickedness and the light is her recognition of those sins and her attempt to change. Both Isaiah and Hezekiah helped reform the Israelites after their captivity.
The third is the most common Christian interpretation. The darkness represents "a period of wickedness and apostasy" and the light of Christ dispels the darkness. Matthew 4:12-16 explicitly refers to Christ as the light.
Isaiah 9:3-5 seems to fit with each of the above interpretations. Viewed through the lens of each interpretation, we can see how Israel defeats Assyria; how Israel overcomes her wickedness; and how Christ defeats sin and death.
"For unto us a child is born"
I really love the words in Isaiah 9:6-7. Every time I read this passage, I think of Handel's Messiah. One of the most ingrained memories I have as a young man is that of going to The Messiah at Christmas time with my mom. She is the one who first told me how Handel locked himself in a room writing this masterpiece. When it was finished he exclaimed, "I did think I did see all Heaven before me, and the great God Himself." A simple search of the Internet will register a handful of versions of this story, but none seem to have a source. The common element is that Handel feverishly wrote The Messiah in 24 days and when he finished the Hallelujah chorus, he was in tears and uttered those words (http://www.theviolincase.com/Newsletter/Dec04.shtml). Whether the story be true or not, the feelings and awe that this work inspires in me shakes me to the core and brings me to tears.
Four Warnings to Israel
Isaiah gives four major warnings to the northern kingdom of Israel. With each warning he tells them, "For all this his anger is not turned away, but his hand is stretched out still." In other words, depending on how the people react, His hand may be outstretched to mercifully help if they repent or it is held out to smite them down in their wickedness.
Pride
In Isaiah 9:10, the people say that even if they are destroyed by the Lord, they will take the fallen bricks and build an even better city. In this their pride is manifest.
Evil Leaders
Since the people did not turn to the Lord, nor sought him, He will take away their leaders. Perhaps the leaders tried to warn the people and the people did not heed them, therefore the Lord took their leaders away. Or perhaps the leaders did not properly lead the people and therefore the Lord took them away.
Selfishness
Isaiah 9:18-21 we read how selfish the people are. "No man shall spare his brother." Everyone is so selfish that no one will help his brother in need.
Injustice
The needy and poor and the widows and fatherless do not receive any justice. The people will not succor those in need. Therefore the Lord will not succor His people in the day of their need. "Without me they shall bow down under the prisoners, and they shall fall under the slain" (Isaiah 10:4).
Assyria: A Tool in the Lord's Hands
We learn from Isaiah that Assyria was a tool in the Lord's hand. But instead of heeding the Lord, Assyria seeks to not only take what the Lord has allowed, but to take more. "It is in his heart to destroy and cut off nations not a few" (Isaiah 10:7). For this pride the Lord will "punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks" (Isaiah 10:12).
The Lord rhetorically asks, "shall the axe boast itself against him that heweth therewith?" (Isaiah 10:15). We can all be tools in the Lord's hands. But we must never boast of our own accord. In all we do, we must recognize the Lord's hand. I am reminded of something I learned in my humanities class at BYU. JS Bach often signed his compositions with SDG. SDG is Soli Deo Gloria which is Latin meaning "for the Glory of God." I think that if more of us held the perspective that our lives should bring glory to God, then our actions would be more in tune with His will and will would truly be instruments in the Lord's hands.
As Ludlow points out, Assyria was eventually annihilated by the Babylonians and Persians beginning with the sack of Nineveh in 612 BC.
The Hope of the Remnant
Despite the Assyria conquest, Israel will return. The Lord gives the people hope by telling them that a remnant will return. This remnant will not only return to their lands, but they will return to the Lord.
The Lord also promises that the Assyrian army will come close to Jerusalem, but will not conquer her (Isaiah 10:28-32). The Lord will cut down the Assyrians before they can invade. This passage also foretells of the time before the 2nd Coming of the Lord (see Zechariah 14:2; Revelation 11:1-13; and JST Matthew 24).
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