2 Nephi 23-24

(August 5, 2014)

                When we look at the course of the world, from its creation through its destruction, we see the course that each of us must take in order to return to live with God (even this is a type to inspire us to repent).  If this is the case, then our lives must ultimately face the chaos and struggle and destruction that accompanies the transition from living a Telestial life to living a Terrestrial one, just as this world must suffer as it passes from its current Telestial state to its Millennial, Terrestrial state.

                Babylon in our own lives must be destroyed.  Everything that holds us back from giving ourselves wholly over to God must be destroyed.  To a certain extent, the amount of sorrow such destruction entails depends on how deeply we have embedded Babylon in our lives.  If it is as minor skin blemish, it can be easily removed.  If it is as a wart with deep roots, it might need to be pulled out again and again.  It may even be a systemic problem that needs treatment over and over again, bringing pain into our life from beginning to end in order to excise it.

                But, at some point, if we are willing to go through the treatment we will find ourselves on the other side of the transition and be prepared to learn to live the still-higher law that the Lord has to offer us (and to receive the still-greater blessings that accompany living such laws).  As such, we should not shirk or shun trials or discomfort, but should rather embrace these difficult times with a determination to do what is right throughout.

2 Kings 3-4

(August 4, 2014)

                I have noticed a pattern among the prophets of the Lord.  There seems to be a habit of performing the miracles of the past in order to confirm their prophetic mantles.  Moses parted the Red Sea, and Joshua parted the River Jordan.  Elijah parted the River Jordan, and Elisha did likewise on the way back.  Elijah multiplied the widow’s oil, and raised her son from the dead.  So too did Elisha.

                Sometimes there is a criticism of our modern Prophets and Apostles that they don’t perform the miracles that we read about from the lives of the early Christian fathers (or even Joseph Smith and others).  This is fallacious for a pair of reasons.  First of all, I am not at all confident that these miracles are not taking place.  I have seen enough miracles in my life to have little doubt that they are occurring on a regular basis to others, and yet there is no reason to think that these miracles are known to the Church at large.  Why should we think that any time a Prophet or an Apostle experiences something miraculous, they would instantly set it out for the whole world to see (most of the most sacred experiences of my life I have been instructed to hold close, and even then there have been some experiences that I have been able to share). 

                Secondly, I think the difference is between public and private miracles.  In the Old Testament times, miracles had to be public because that was the mechanism for confirming the prophetic mantle.  Now, however, we have a different order of things where the prophetic mantle passes and everyone within the Church has an understanding of their obligations to accept the new leadership.  President Monson had no need to perform a public miracle in order to have the people of the Church follow him, so no public miracle was performed.

2 Nephi 20-22

(August 4, 2014)

                The idea of the Assyrian and Babylonian captivities being a symbol of our own captivities behind enemy lines on a fallen world (prisoners of war from the War in Heaven) makes everything that Isaiah says have so much more meaning.  The promise of freeing the captives and restoring them to their inheritance conveys a profound sense of hope for the future.  No matter how immersed in sin we may become, and how many chains the Adversary has placed upon us, the Lord’s Grace is sufficient to redeem us, to free us, and to restore us to our place in His Kingdom. 

2 Kings 1-2

(August 3, 2014)

                What I find fascinating in the story of Elijah and the soldiers is how clearly it indicates where our loyalties should be in a conflict between government and Church.  How many members of the Church would put their loyalty to the government (or political party) first, and their membership second.  Perhaps they, like the first and second company, might confront the Prophet (as is happening now), seeking to bring about the Prophet’s conformance with their desired political outcome.  And, like the first and second company, we see those doing this now being consumed by fires of their own making.

                The third captain, though, clearly indicates the correct approach.  Perhaps there are some things that we are obligated to do for the government.  Perhaps our political beliefs might differ from those in the leadership.  But our central approach should be informed by the understanding that the person we are dealing with is a Prophet of God, and as the Lord’s servant we must be cautious in how we relate to them.  

2 Nephi 18-19

(August 3, 2014)

                For a long period of time in my life, I would look at the signs of the Second Coming with more than a little bit of fear and concern.  After all, it is described in such a way as to seemingly show the world coming apart at the seams (and perhaps it will be).  But as I get older, I begin to realize that the Second Coming is not a source of trepidation, but rather one of hope.  It provides both hope that there is an end to the War in Heaven, with victory for the side that God has established, and it provides a hope that no matter how significant the calamities in your own life there is a peace on the other side of that for you to receive.

1 Kings 22

(August 2, 2014)

                While I don’t know how far to interpret the literalness of this chapter, it brings up an interesting and worrisome point.  We know, beyond question, that there are false spirits abroad on the face of the Earth seeking to deceive us all.  How then are we to have confidence in the inspiration that we believe we are receiving?  This is why it is important to (a) have experience receiving inspiration; (b) accept inspiration with a humble heart; (c) view that inspiration in light of the revealed words of our Priesthood leaders; (d) live the best we can to ensure that the inspiration that we are receiving is coming from the right source; and (e) periodically review the inspiration to see if the course of events is confirming or disconfirming the inspiration.

2 Nephi 15-17

(August 2, 2014)

                Isaiah is interesting, because each and every time you read him you learn something new or notice something you hadn’t before.  This time through, it dawned on me why the angel placed the live coal from the altar on his lips.  The altar was a sacrificial one, and the ember was a remnant of the sacrifice of the altar.  It was a symbol of Christ.  Christ, having been sacrificed on the altar, thus was empowered to purge sin.  Even back then, Christ’s role was know (if only through the glass darkly, and through symbolism).