Sunday, March 17, 2013
LESSON 4: “REMEMBER THE NEW COVENANT, EVEN THE BOOK OF MORMON”
There are two manuscripts of the Book of Mormon. The “Original Manuscript,” is that which was dictated to Oliver Cowdery and other scribes by Joseph Smith. This manuscript was later placed in the cornerstone of the Nauvoo House. In the 1870s, Lewis Bidamon, Emma’s second husband, removed the manuscript from the cornerstone. Some of the manuscript had been damaged by the elements. Bidamon gave out much of the remaining pages and pieces to visitors as souvenirs. Less than 30% of the original manuscript survives today.
A copy of the original manuscript was made by Oliver Cowdery and two others, and carried a few pages at a time to the printer for typesetting. This “Printer’s Manuscript,” is owned today by the Community of Christ.
Below is a brief synopsis of some significant editions of the Book of Mormon, with emphasis on their textual changes.
1830: 5,000 copies; published by E. B. Grandin in Palmyra, New York. In general, the first edition is a faithful copy of the printer's manuscript (although on one occasion the original manuscript rather than the printer's was used for typesetting). For the most part, this edition reproduces what the typesetter, John H. Gilbert, considered grammatical "errors." Gilbert added punctuation and determined the paragraphing for the first edition. In the Preface, Joseph Smith explains the loss of the Book of Lehi—116 pages of manuscript loaned to Martin Harris. The testimonies of the Three and the Eight Witnesses were placed at the end of the book. In this and all other early editions, there is no versification.
1837: Either 3,000 or 5,000 copies; published by Parley P. Pratt and John Goodson, Kirtland, Ohio. For this edition, hundreds of grammatical changes were made in the text. The 1830 edition and the printer's manuscript were used as the basis for this edition.
1840: 2,000 copies; published for Ebenezer Robinson and Don Carlos Smith (by Shepard and Stearns, Cincinnati, Ohio), Nauvoo, Illinois. Joseph Smith compared the printed text with the original manuscript and discovered a number of errors made in copying the printer's manuscript from the original. Thus the 1840 edition restores some of the readings of the original manuscript.
1841: 4,050 copies (5,000 contracted); published for Brigham Young, Heber C. Kimball, and Parley P. Pratt (by J. Tompkins, Liverpool, England). This first European edition was printed with the permission of Joseph Smith; it is essentially a reprinting of the 1837 edition with British spellings.
Two additional British editions, one in 1849 (edited by Orson Pratt) and the other in 1852 (edited by Franklin D. Richards), show minor editing of the text. In the 1852 edition, Richards added numbers to the paragraphs to aid in finding passages, thereby creating the first—although primitive—versification for the Book of Mormon.
Three other important LDS editions have involved major changes in format as well as minor editing:
IMPORTANT NOTE: This 1841 edition provided the basis for all subsequent editions until 1981. Since it is based on the 1837 edition, those changes that had been made by Joseph Smith in the 1840 edition were lost until they were restored in the 1981 edition.
1879: Edited by Orson Pratt. Major changes in the format of the text included division of the long chapters in the original text, a true versification system (which has been followed in all subsequent LDS editions), and footnotes (mostly scriptural references).
1920: Edited by James E. Talmage. Further changes in format included introductory material, double columns, chapter summaries, and new footnotes. Some of the minor editing found in this edition appeared earlier in the 1905 and 1911 editions, also under the editorship of Talmage.
1981: Edited by a committee headed by members of the Quorum of the Twelve. This edition is a major reworking of the 1920 edition: The text appears again in double columns, but new introductory material, chapter summaries, and footnotes are provided. About twenty significant textual errors that had entered the printer's manuscript are corrected by reference to the original manuscript. Other corrections were made from comparison with the printer's manuscript and the 1840 Nauvoo edition.
LESSON 3: “I HAD SEEN A VISION”
I’ve always been amused by those who look at the varying early accounts of the First Vision as source material for attacking Joseph Smith and the Church on the grounds of inconsistency. It would be far more suspect if the accounts agreed in every detail, and the fact that the details are presented differently in some of the versions is to me far more consistent with the nature of oral history and the evolving sensibilities of a boy from the age of 14 to his death at the age of 39.
We should also remember that Joseph’s First Vision was a personal experience. A young boy retired to the woods to inquire of God regarding his personal worthiness and seek further instruction. We have institutionalized this intensely personal experience as the foundational event of the Restoration. While this is understandable, let us not forget its original and personal nature.
Here is a brief synopsis of the eight contemporary accounts of the First Vision.
1832 ACCOUNT -- Dictated by Joseph Smith to Frederick G. Williams in 1832. His age is given as either 15 or 16 (the second digit is not legible). He makes no reference to reading James 1:5. Says, “The Lord,” appeared to him and told him that his sins were forgiven him. He is told that “none doeth good,” but is not told that the Church would be restores.
1835 ACCOUNT -- 1835 recital to a visitor to Kirtland, recorded by Warren Parrish. Joseph mentions reading James 1:5. He mentions the opposition of evil that he encountered in the grove and says that he say 2 personages. He was told that his sins were forgiven him and he say many angels. He indicates he was about 14 years old.
1838 ACCOUNT -- Dictated by Joseph Smith to James Mulholland; this is the primary text which is found in the Pearl of Great Price. He mentions James 1:5 and says he was in his fifteenth year. He gives the date as Spring of 1820. He mentions the evil opposition in the grove. He says that he saw two personages. He asked which Church to join, but was told that they were all wrong.
1842 ACCOUNT - Published in the Times and Seasons as a reply to John Wentworth, seeking information for publication in the Chicago Democrat. Similar to 1838 account.
1840 ACCOUNT - Orson Pratt’s account published in Several Remarkable Visions. This is the first known printing of an account. He mentions James 1:5 and the evil opposition. In the grove. He sees two personages and asks which Church to join. He is told that all are wrong and is promised a restoration.
1842 ACCOUNT - Orson Hyde’s account published in A Cry From the Wilderness. Joseph was 14 or 15. The evil opposition in the grove is mentioned. Joseph sees two personages who tell him not to join any of the churches. A restoration is promised.
1843 ACCOUNT- An account written by the editor of the Pittsburg Gazette (David White) who visited Nauvoo in 1843. Published in the New York Spectator, Sept. 23, 1843. The brief account says he was about 14 when he saw two personages who told him to join none of the churches.
1844 ACCOUNT - Alexander Neibaur’s journal account of hearing from Joseph Smith his rendition, May 24, 1844. Mentions the evil opposition in the grove. Only one personage is mentioned (who has blue eyes), then another personage appears. Joseph asks if he should join the Methodist Church and is told no, that all are wrong.
1844 - Daniel I. Rupp published in, An Original History of the Religious Denominations at Present Existing in the United States. Joseph was about 14 when he saw 2 personages. He is told that all churches are wrong, but is promised a restoration.
For those who may be interested in reading further, I would recommend, Milton V. Backman. JOSEPH SMITH’S FIRST VISION. Salt Lake City: Bookcraft, 1971.
Lesson 1: Introduction to the Doctrine and Covenants and Church History
The following is brief history of the printing of the Doctrine & Covenants since 1833.
1833 - A BOOK OF COMMANDMENTS. The original intent was to print up to 10,000 copies of this collection of revelations, but the number was revised down to 3,000 in 1832. The printing press was destroyed while the book was being set and most of the printed sheets scattered or destroyed. Some of these sheets were saved by early members of the Church and compiled into an indeterminate number of books with various, often home-made, bindings. A total of five 32-page signatures (tricesimo secundo), resulting in a book of 160 pages, comprised in 65 chapters. Whether this was all that was intended to be printed is not known. Fewer than 30 copies of this book are still in existence today.
1835 - DOCTRINE AND COVENANTS OF THE CHURCH OF THE LATTER DAY SAINTS. Although 5,000 copies were supposed to be printed, it is likely that not all of these were bound. The “Lectures on Faith,” are found at the beginning of the book, and remained a part of the D&C until 1921. There are 100 revelations covering the period from July 1828 to March 28, 1935. Sections 1-4, 6-100 are numbered with roman numerals. Two sections are erroneously numbered as 66, and section 7 is misnumbered as 5. An article on marriage is included as section 101, and an article on government and laws as section 102. There is also an unnumbered section including the minutes of the August 17, 1835 general assembly. The article on marriage, written by Oliver Cowdery, was included in all editions until 1876. The article on government is still found in the D&C as section 134.
1844 Second Edition Eight sections were added (current 103, 105, 112, 119, 124, 127, 128 and 135). 110 sections total.
1845 Third Edition
1845 First European Edition
1846 Fourth Edition - NOTE: Not printed again in the US for 30 years.
1876 SALT LAKE CITY EDITION Revised by Orson Pratt with sections placed in roughly chronological order. Section 101 (statement on marriage by Oliver Cowdery) was removed from this edition.
This section included the language: Inasmuch as the Church of Christ has been reproached with the crime of fornication, And polygamy: we declare that we believe that one man should have one wife; and one Woman but one husband, except in the case of death… Replacing this section is the revelation on marriage, now included as section 132.
During the 1880s, five foreign editions contained two revelations by John Taylor that were received in 1882 and 1883. These revelations “set in order” the priesthood, gave instructions regarding priesthood offices (especially the Seventy), and required priesthood leaders to live the principle of plural marriage in order to qualify to hold their Church positions. These two revelations were not included after 1890.
1921 - First Edition in double-column pages with chapter headings, revised footnotes, and index. “The Lectures on Faith,” were removed/
1930 - Elder James E. Talmage was appointed to compile an abridged version of the Doctrine & Covenants, published as Latter-day Revelations.
1981 - Sections 137 & 138 were added, as was Official Declaration 2.
The following is brief history of the printing of the Doctrine & Covenants since 1833.
1833 - A BOOK OF COMMANDMENTS. The original intent was to print up to 10,000 copies of this collection of revelations, but the number was revised down to 3,000 in 1832. The printing press was destroyed while the book was being set and most of the printed sheets scattered or destroyed. Some of these sheets were saved by early members of the Church and compiled into an indeterminate number of books with various, often home-made, bindings. A total of five 32-page signatures (tricesimo secundo), resulting in a book of 160 pages, comprised in 65 chapters. Whether this was all that was intended to be printed is not known. Fewer than 30 copies of this book are still in existence today.
1835 - DOCTRINE AND COVENANTS OF THE CHURCH OF THE LATTER DAY SAINTS. Although 5,000 copies were supposed to be printed, it is likely that not all of these were bound. The “Lectures on Faith,” are found at the beginning of the book, and remained a part of the D&C until 1921. There are 100 revelations covering the period from July 1828 to March 28, 1935. Sections 1-4, 6-100 are numbered with roman numerals. Two sections are erroneously numbered as 66, and section 7 is misnumbered as 5. An article on marriage is included as section 101, and an article on government and laws as section 102. There is also an unnumbered section including the minutes of the August 17, 1835 general assembly. The article on marriage, written by Oliver Cowdery, was included in all editions until 1876. The article on government is still found in the D&C as section 134.
1844 Second Edition Eight sections were added (current 103, 105, 112, 119, 124, 127, 128 and 135). 110 sections total.
1845 Third Edition
1845 First European Edition
1846 Fourth Edition - NOTE: Not printed again in the US for 30 years.
1876 SALT LAKE CITY EDITION Revised by Orson Pratt with sections placed in roughly chronological order. Section 101 (statement on marriage by Oliver Cowdery) was removed from this edition.
This section included the language: Inasmuch as the Church of Christ has been reproached with the crime of fornication, And polygamy: we declare that we believe that one man should have one wife; and one Woman but one husband, except in the case of death… Replacing this section is the revelation on marriage, now included as section 132.
During the 1880s, five foreign editions contained two revelations by John Taylor that were received in 1882 and 1883. These revelations “set in order” the priesthood, gave instructions regarding priesthood offices (especially the Seventy), and required priesthood leaders to live the principle of plural marriage in order to qualify to hold their Church positions. These two revelations were not included after 1890.
1921 - First Edition in double-column pages with chapter headings, revised footnotes, and index. “The Lectures on Faith,” were removed/
1930 - Elder James E. Talmage was appointed to compile an abridged version of the Doctrine & Covenants, published as Latter-day Revelations.
1981 - Sections 137 & 138 were added, as was Official Declaration 2.
Sunday, June 20, 2010
LESSON 23 - “The Lord Be Between Thee and Me For Ever”
DAVID AND JONATHAN
Three insights into the relationship between David and Jonathan.
And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. (1 Samuel 18:1)
The Hebrew word qashar, translated here as “knit,” means literally to bind together. From this point onward, David and Jonathan were as one person, having the same interest in each other’s welfare and the welfare of their people. The reason for this is revealed two chapters later.
And as touching the matter which thou and I have spoken of, behold, the Lord be between thee and me for ever. (1 Samuel 20:23)
Though their love for one another was great, the thing that united David and Jonathan in a unique way was their profound love of the Lord. The Lord was literally the binding force between the two men, and would be forever. They had found in each other a mirror image of a man who desired to do that which is right above all else, and therefore covenanted one with another to protect each other and their households.
I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. (2 Samuel 1:26)
The love of David for Jonathan is here expressed as something greater than the love of women. That is, their love is something more than temporal or physical, it is a love based on spiritual principles of the highest order.
In a relationship such as this, selflessness is a primary attribute. Though, in a traditional patriarchal monarchy, Jonathan would succeed his father as the next king, he harbors no ill will toward David who has supplanted him. He recognizes and accepts that the Lord has chosen David to be the next king. Jonathan will therefore do all he can to see that David is safe and prosperous. He takes joy in David and what he represents.
Their relationship reminds me somewhat of that between Alma and the Sons of Mosiah:
Now these sons of Mosiah were with Alma at the time the angel first appeared unto him; therefore Alma did rejoice exceedingly to see his brethren; and what added more to his joy, they were still his brethren in the Lord... (Alma 17:2)
I recently reconnected with one of my former missionary companions. We had actually been companions twice, including three months in the Mission Home. I was in his wedding party shortly after I returned home, but had not seen him in more than 30 years. When we came face to face after all that time, there was something between us similar to that of Alma and the Sons of Mosiah, or between David and Jonathan; probably not that profound, but just as real. I felt that our souls were still “knit” together, and I rejoiced to see his happiness and success. It was obvious that he had a similar reaction.
Surely this is how we should feel toward all men, but the connecting link has to be our love of God. This changes the way we see and feel and brings about a more Christ like love - one that is selfless and pure.
--------------------------------------------
Saul, on the other hand, has distanced himself from God and has focused his attention solely on himself. He becomes jealous and fearful of David, and sinks further into the hole of self-preoccupation to the point of madness. His obsession with David becomes paranoid in nature, as he sees in every action and every comment about David, a threat to his person and to his kingship. His selfishness, his overwhelming desire for self-preservation actually leads to his complete destruction.
Three insights into the relationship between David and Jonathan.
And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. (1 Samuel 18:1)
The Hebrew word qashar, translated here as “knit,” means literally to bind together. From this point onward, David and Jonathan were as one person, having the same interest in each other’s welfare and the welfare of their people. The reason for this is revealed two chapters later.
And as touching the matter which thou and I have spoken of, behold, the Lord be between thee and me for ever. (1 Samuel 20:23)
Though their love for one another was great, the thing that united David and Jonathan in a unique way was their profound love of the Lord. The Lord was literally the binding force between the two men, and would be forever. They had found in each other a mirror image of a man who desired to do that which is right above all else, and therefore covenanted one with another to protect each other and their households.
I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. (2 Samuel 1:26)
The love of David for Jonathan is here expressed as something greater than the love of women. That is, their love is something more than temporal or physical, it is a love based on spiritual principles of the highest order.
In a relationship such as this, selflessness is a primary attribute. Though, in a traditional patriarchal monarchy, Jonathan would succeed his father as the next king, he harbors no ill will toward David who has supplanted him. He recognizes and accepts that the Lord has chosen David to be the next king. Jonathan will therefore do all he can to see that David is safe and prosperous. He takes joy in David and what he represents.
Their relationship reminds me somewhat of that between Alma and the Sons of Mosiah:
Now these sons of Mosiah were with Alma at the time the angel first appeared unto him; therefore Alma did rejoice exceedingly to see his brethren; and what added more to his joy, they were still his brethren in the Lord... (Alma 17:2)
I recently reconnected with one of my former missionary companions. We had actually been companions twice, including three months in the Mission Home. I was in his wedding party shortly after I returned home, but had not seen him in more than 30 years. When we came face to face after all that time, there was something between us similar to that of Alma and the Sons of Mosiah, or between David and Jonathan; probably not that profound, but just as real. I felt that our souls were still “knit” together, and I rejoiced to see his happiness and success. It was obvious that he had a similar reaction.
Surely this is how we should feel toward all men, but the connecting link has to be our love of God. This changes the way we see and feel and brings about a more Christ like love - one that is selfless and pure.
--------------------------------------------
Saul, on the other hand, has distanced himself from God and has focused his attention solely on himself. He becomes jealous and fearful of David, and sinks further into the hole of self-preoccupation to the point of madness. His obsession with David becomes paranoid in nature, as he sees in every action and every comment about David, a threat to his person and to his kingship. His selfishness, his overwhelming desire for self-preservation actually leads to his complete destruction.
LESSON 22: The Lord Looketh on the Heart
The desire of Israel to be ruled by a King had existed since at least the days of Gideon (See, Judges 8:22, 23), but now the corruption of Samuel’s sons gives the nation an opportunity to attempt to bring to an end the rule of the Judges and to become more like neighboring nations. Samuel doubtless sorrowed that his own sons were partly responsible for this petition from the people, but the Lord explains that Israel has desired to “serve other Gods” since the day that He brought them out of Egypt. “…they have not rejected thee, but they have rejected me, that I should not reign over them.” (1 Samuel 8:7)
The reign of the Judges was a unique form of government for a people so numerous, unlike any other known at that time, allowing Israel to grow and develop differently, as the people of the Lord. Yet their unwillingness to purge the land of its inhabitants is now beginning to influence their social outlook. They see the ways of the world around them and desire, not to be different, but to be the same - they choose the world over the Lord, in fulfillment of the prophecy and warning in Numbers 33:
53 And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.
55 But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.
With the end of the Reign of the Judges and the institution of a King, they develop a stronger national (political) identity. They are no longer the People of the Lord, but the People of Israel.
The Lord instructs Samuel to follow the voice of the people, but also charged him to warn them of the evil effects of monarchial rule. Among the evils mentioned by Samuel are conscription and heavy taxation.
SAUL’S IMPATIENCE
In only two years time, Saul has gone from being the most “goodly” candidate in Israel, to a man who has let his power and authority go to his head and subsequently cloud his judgement. He has become the epitome of Joseph Smith’s warning,
We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. (D&C 121:39)
When Samuel does not arrive at the appointed time to offer sacrifice, Saul takes it upon himself to perform the priestly duty, though he has no priesthood authority to do so. Much focus has been placed on Saul’s impatience, and certainly he was impatient. Many of his men had begun to desert, or to hide in the face of the threatening Philistine army. Saul was willing to wait upon the servant of the Lord for a period of time, but when the pressure mounted, he caved in and performed the sacrifice himself.
That he would even consider to do so shows that he does not understand the nature of the priesthood, nor the limits of his authority as King. His trust in the Lord and his servant has been replaced by trust in himself. He may even have rationalized that the real purpose of the sacrifice was not to enlist the Lord’s help in their battle, but rather was simply to provide courage for his men. He thought only of the outward effect of the sacrifice, and gave no thought to its inner significance.
FIVE SMOOTH STONES
It is largely from this incident that the number 5 represents deliverance or grace in Hebrew numerology.
The reign of the Judges was a unique form of government for a people so numerous, unlike any other known at that time, allowing Israel to grow and develop differently, as the people of the Lord. Yet their unwillingness to purge the land of its inhabitants is now beginning to influence their social outlook. They see the ways of the world around them and desire, not to be different, but to be the same - they choose the world over the Lord, in fulfillment of the prophecy and warning in Numbers 33:
53 And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.
55 But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.
With the end of the Reign of the Judges and the institution of a King, they develop a stronger national (political) identity. They are no longer the People of the Lord, but the People of Israel.
The Lord instructs Samuel to follow the voice of the people, but also charged him to warn them of the evil effects of monarchial rule. Among the evils mentioned by Samuel are conscription and heavy taxation.
SAUL’S IMPATIENCE
In only two years time, Saul has gone from being the most “goodly” candidate in Israel, to a man who has let his power and authority go to his head and subsequently cloud his judgement. He has become the epitome of Joseph Smith’s warning,
We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. (D&C 121:39)
When Samuel does not arrive at the appointed time to offer sacrifice, Saul takes it upon himself to perform the priestly duty, though he has no priesthood authority to do so. Much focus has been placed on Saul’s impatience, and certainly he was impatient. Many of his men had begun to desert, or to hide in the face of the threatening Philistine army. Saul was willing to wait upon the servant of the Lord for a period of time, but when the pressure mounted, he caved in and performed the sacrifice himself.
That he would even consider to do so shows that he does not understand the nature of the priesthood, nor the limits of his authority as King. His trust in the Lord and his servant has been replaced by trust in himself. He may even have rationalized that the real purpose of the sacrifice was not to enlist the Lord’s help in their battle, but rather was simply to provide courage for his men. He thought only of the outward effect of the sacrifice, and gave no thought to its inner significance.
FIVE SMOOTH STONES
It is largely from this incident that the number 5 represents deliverance or grace in Hebrew numerology.
Sunday, June 6, 2010
Lesson 21: God Will Honor Those Who Honor Him
The introduction of Samuel marks an interesting shift in the history of Israel. He is both the last of the Judges and the first of the Prophets. Although the term “prophet” had been used previously in the Old Testament (Abraham, Moses, Miriam, Deborah), Samuel is the first to define the prophetic office as an institution in Israel. Thus we later read Paul’s statement:
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. (Acts 3:24)
And that of the Savior to the Nephites:
Verily I say unto you, yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have testified of me. (3 Nephi 20:24)
There were certainly prophets prior to Samuel, but especially after the rise of the Kings, and in the national identity of Israel, Samuel was the first to define that role as a specific office.
The longing of Hannah and the miraculous birth of Samuel are recorded to show that he had a divine destiny to bless Israel. Like those who came before (Sarah, Rebekah and the unnamed mother of Samson), as well as those who were to follow (Elizabeth, the mother of John the Baptist), the miraculous elements of God’s grace are emphasized to prefigure the greatness of Samuel even before he was born.
The calling of Samuel and the demise of Eli and his family as recorded in 1 Samuel 3 contains some subtle lessons.
2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;
3 And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep;
Note that Eli is described as having dim eyes, that he could not see, and that the lamp of God was going out in the temple. The imagery shows us that Eli was not only getting old and more feeble, but that he had lost some of his spiritual vision, presumably because of the iniquity of his children and his unwillingness to stem it.
4 That the Lord called Samuel: and he answered, Here am I.
5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down.
6 And the Lord called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again.
7 Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him.
8 And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child.
9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place.
Although Eli was dim of hearing the word of the Lord, Samuel was as yet unfamiliar with it and needed someone to identify it for him. Though Eli was on the decline, he had enough insight left to discern what was happening and to instruct Samuel to answer. It must have been a sad day for Eli to realize that although he was nominally the spokesman of the Lord, that God had chosen instead to reveal his will to this child. Surely, by this time, Eli must have begun to understand what was going to happening, and that the number of days allotted to him and his house were few. One wonders how much sleep Eli had the remainder of that night.
10 And the Lord came, and stood and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.
11 ¶ And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.
12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.
13 For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.
14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever.
Though Eli and his house were under condemnation, Eli was still the religious leader of Israel. His sons were unworthy to follow in the office of their father, and so Samuel was given that calling. This break in tradition, was unusual enough that it would cause the ears of all who hear it to “tingle.”
15 ¶ And Samuel lay until the morning, and opened the doors of the house of the Lord. And Samuel feared to shew Eli the vision.
16 Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I.
17 And he said, What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.
18 And Samuel told him every whit, and hid nothing from him. And he said, It is the Lord: let him do what seemeth him good.
Even at his young age, Samuel seems to understand the implications of his vision and so he fears to relate it to his master. Eli, on the other hand, makes no protestations. He knows the truth and accepts the will of God.
Though Samuel’s own later experiences with his progeny were somewhat different, he learns from Eli to accept the will of the Lord and trust in his justice.
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. (Acts 3:24)
And that of the Savior to the Nephites:
Verily I say unto you, yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have testified of me. (3 Nephi 20:24)
There were certainly prophets prior to Samuel, but especially after the rise of the Kings, and in the national identity of Israel, Samuel was the first to define that role as a specific office.
The longing of Hannah and the miraculous birth of Samuel are recorded to show that he had a divine destiny to bless Israel. Like those who came before (Sarah, Rebekah and the unnamed mother of Samson), as well as those who were to follow (Elizabeth, the mother of John the Baptist), the miraculous elements of God’s grace are emphasized to prefigure the greatness of Samuel even before he was born.
The calling of Samuel and the demise of Eli and his family as recorded in 1 Samuel 3 contains some subtle lessons.
2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;
3 And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep;
Note that Eli is described as having dim eyes, that he could not see, and that the lamp of God was going out in the temple. The imagery shows us that Eli was not only getting old and more feeble, but that he had lost some of his spiritual vision, presumably because of the iniquity of his children and his unwillingness to stem it.
4 That the Lord called Samuel: and he answered, Here am I.
5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down.
6 And the Lord called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again.
7 Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him.
8 And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child.
9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place.
Although Eli was dim of hearing the word of the Lord, Samuel was as yet unfamiliar with it and needed someone to identify it for him. Though Eli was on the decline, he had enough insight left to discern what was happening and to instruct Samuel to answer. It must have been a sad day for Eli to realize that although he was nominally the spokesman of the Lord, that God had chosen instead to reveal his will to this child. Surely, by this time, Eli must have begun to understand what was going to happening, and that the number of days allotted to him and his house were few. One wonders how much sleep Eli had the remainder of that night.
10 And the Lord came, and stood and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.
11 ¶ And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.
12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.
13 For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.
14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever.
Though Eli and his house were under condemnation, Eli was still the religious leader of Israel. His sons were unworthy to follow in the office of their father, and so Samuel was given that calling. This break in tradition, was unusual enough that it would cause the ears of all who hear it to “tingle.”
15 ¶ And Samuel lay until the morning, and opened the doors of the house of the Lord. And Samuel feared to shew Eli the vision.
16 Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I.
17 And he said, What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.
18 And Samuel told him every whit, and hid nothing from him. And he said, It is the Lord: let him do what seemeth him good.
Even at his young age, Samuel seems to understand the implications of his vision and so he fears to relate it to his master. Eli, on the other hand, makes no protestations. He knows the truth and accepts the will of God.
Though Samuel’s own later experiences with his progeny were somewhat different, he learns from Eli to accept the will of the Lord and trust in his justice.
Lesson 20: “All the City … Doth Know That Thou Art a Virtuous Woman”
The book of Ruth provides us with the person of Boaz as a type of Christ and of his redemption of all mankind. Boaz is referred to as a “near kinsman,” which comes from the Hebrew word goel, signifying a kinsman with the right to redeem. Thus Boaz can be called a “kinsman-redeemer,” just as Christ is both our elder brother, and our eternal redeemer. Boaz is conscious of the law and is dedicated to upholding it, but his compassion for both Ruth and Naomi carries him beyond the limits of the law to a Christ-like act of both general and personal redemption.
The Hebrew word Hesed, sometimes translated as "loving kindness," also implies loyalty, or fidelity This concept of loyalty or fidelity is found throughout the book of Ruth, beginning with Naomi blessing her two daughters-in-law as she urges them to return to their Moabite families. Naomi blesses them for their kindness and loyalty toward her. Both Ruth and Boaz demonstrate loyalty to their family members throughout the story. These are not acts of kindness with an expectation of receiving the same in return. Rather, they are acts of hesed that are more than the basic definition of everyday loyalty, and demonstrate that one can be expected to go beyond the minimum requirements of the law and choose something greater. However, the importance of the law is evident within the Book of Ruth, and the story reflects a need to stay within legal boundaries. Boaz gives us an example of one who not only stays within the boundaries of the law, but does something greater than what is merely required. In fulfilling the requirements of the law, and through his compassion, he redeems not only the land but both Naomi and Ruth as well. The two widows now have a secure and protected future.
The Targum makes it plain that Ruth understood that by returning with her mother-in-law she would need to become a Jewish proselyte. She steadfastly proclaims her willingness to do so despite fierce questioning by Naomi:
15- Then said she: "Behold, your sister-in-law has returned to her people and to her gods. Return after your sister-in-law to your people and your gods!"
16- But Ruth said: "Do not coax me to leave you, to turn from following you, for I desire to become a proselyte." Said Naomi: "We are commanded to keep the Sabbaths and holidays, not to walk more than two thousand cubits." Said Ruth: "Wheresoever you go I shall go." Said Naomi: "We are commanded not to spend the night together with non-Jews." Said Ruth: "Wherever you lodge I shall lodge." Said Naomi: "We are commanded to keep six hundred thirteen commandments." Said Ruth: "That which your people keep, that I shall keep, as though they had been my people before this." Said Naomi: "We are commanded not to worship idolatry." Said Ruth: "Your God is my God."
17- Said Naomi: "We have four methods of capital punishment for the guilty -- stoning, burning with fire, death by the sword, and hanging upon the gallows." Said Ruth: "To whatever death you are subject I shall be subject." Said Naomi: "We have two cemeteries." Said Ruth: "There shall I be buried. And do not continue to speak any further. May the Lord do thus unto me and more if [even] death will separate me from you."
18- When she saw that she insisted upon going with her, she ceased to dissuade her.
(Targum to Ruth) 1:15-18
The Targum also reveals that the other near kinsman declined to redeem the land and to take Ruth as a wife as he was already married and feared it would cause dissension in his own family
Deuteronomy 25:5-9, lays out the requirements for redemption. It states that if the kinsman who has the responsibility refuses, the widow was to take off his shoe and spit in his face. He would be considered disgraced from that moment on. In the case of Ruth and her near kinsman, we note that he plucked off his own shoe and gave it to his neighbor. No mention is made of the spitting, as it was likely considered that he was justified in his actions and that Boaz was a willing replacement.
The Hebrew word Hesed, sometimes translated as "loving kindness," also implies loyalty, or fidelity This concept of loyalty or fidelity is found throughout the book of Ruth, beginning with Naomi blessing her two daughters-in-law as she urges them to return to their Moabite families. Naomi blesses them for their kindness and loyalty toward her. Both Ruth and Boaz demonstrate loyalty to their family members throughout the story. These are not acts of kindness with an expectation of receiving the same in return. Rather, they are acts of hesed that are more than the basic definition of everyday loyalty, and demonstrate that one can be expected to go beyond the minimum requirements of the law and choose something greater. However, the importance of the law is evident within the Book of Ruth, and the story reflects a need to stay within legal boundaries. Boaz gives us an example of one who not only stays within the boundaries of the law, but does something greater than what is merely required. In fulfilling the requirements of the law, and through his compassion, he redeems not only the land but both Naomi and Ruth as well. The two widows now have a secure and protected future.
The Targum makes it plain that Ruth understood that by returning with her mother-in-law she would need to become a Jewish proselyte. She steadfastly proclaims her willingness to do so despite fierce questioning by Naomi:
15- Then said she: "Behold, your sister-in-law has returned to her people and to her gods. Return after your sister-in-law to your people and your gods!"
16- But Ruth said: "Do not coax me to leave you, to turn from following you, for I desire to become a proselyte." Said Naomi: "We are commanded to keep the Sabbaths and holidays, not to walk more than two thousand cubits." Said Ruth: "Wheresoever you go I shall go." Said Naomi: "We are commanded not to spend the night together with non-Jews." Said Ruth: "Wherever you lodge I shall lodge." Said Naomi: "We are commanded to keep six hundred thirteen commandments." Said Ruth: "That which your people keep, that I shall keep, as though they had been my people before this." Said Naomi: "We are commanded not to worship idolatry." Said Ruth: "Your God is my God."
17- Said Naomi: "We have four methods of capital punishment for the guilty -- stoning, burning with fire, death by the sword, and hanging upon the gallows." Said Ruth: "To whatever death you are subject I shall be subject." Said Naomi: "We have two cemeteries." Said Ruth: "There shall I be buried. And do not continue to speak any further. May the Lord do thus unto me and more if [even] death will separate me from you."
18- When she saw that she insisted upon going with her, she ceased to dissuade her.
(Targum to Ruth) 1:15-18
The Targum also reveals that the other near kinsman declined to redeem the land and to take Ruth as a wife as he was already married and feared it would cause dissension in his own family
Deuteronomy 25:5-9, lays out the requirements for redemption. It states that if the kinsman who has the responsibility refuses, the widow was to take off his shoe and spit in his face. He would be considered disgraced from that moment on. In the case of Ruth and her near kinsman, we note that he plucked off his own shoe and gave it to his neighbor. No mention is made of the spitting, as it was likely considered that he was justified in his actions and that Boaz was a willing replacement.
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