Old Testament 301 Day 7
Thought: The Lord
revealed a pattern for his sanctuary so that his children could better be
taught how to return to his presence . . . . The building, its placement, the
furniture, the clothing-each item was specified by the Lord to bear witness, in
typology, symbolism, and similitude, of Jesus Christ and his atoning sacrifice.
"We know from latter day revelation that the ordinances of the temple
symbolically teach us the means for becoming endowed with power to the point
that we can reenter the presence of God. The revelations for the tabernacle
show that this structure fulfilled the same divine purposes. For those who were
spiritually sensitive, it taught one how to come back into the presence of God.
The three divisions of the temple represented the
three levels of spiritual life, such as telestial, terrestrial, and celestial.
The design of the tabernacle, its layout, and the placement of the various
objects, could contribute to one's understanding of how, by righteous living in
this life, he could move into a celestial state of existence. As the priest
moved step by step through the tabernacle toward the Holy of Holies and the
symbolic presence of God, he first came to the altar of sacrifice where he
symbolically offered his life or the life the candidate through the blood of
the sacrificial animals as the first step in reconciliation with God. (D&C
124:38-Why the Lord told Moses to build the tabernacle.)
The sacrifice that might be the most for us is when
we truly repent, when we give up sinful things in this life through a broken
heart and a contrite spirit. (Mosiah 3:19; Romans 6:1-6; 3 Nephi 9:20)
Once this sacrifice was made, the priest went to
the laver. There he washed his hands and feet symbolizing the cleansing power
of baptism, the next step after true repentance. This prepared him to enter the
holy place and be surrounded by the beautiful walls of the tabernacle. On one
side was the great candlestick. This light came from the olive oil, a symbol of
the Holy Ghost (D&C 45:56-7) On the other side of the holy place was the
table of shewbread with bread and wine which symbolized Christ and His
sacrifice. They were changed each week and eaten by the Priests. In front of
the veil sat the golden altar of incense, where they burned sacred incense twice
a day. Prayer, symbolized by the rising incense, is the key to preparing
ourselves so we are worthy to God's presence.
The actual presence of God was symbolized by the ark of the covenant in
the Holy of Holies. The layout of the tabernacle suggested a straight and
narrow path leading to eternal life and reminding of the steps we take to
return to the presence of God.
Book of the Week: “Verse by Verse-The Old Testament”
by D. Kelly Ogden & Andrew C. Skinner.
Exodus 25-30; 35-40
1.
The
Lord offered a temple with the blessings of today’s temples (Ex. 25:8; 29:43;
D&C 84:23-27)
2.
During
his 40 Day fasts Moses got all the details for the construction of this
edifice.
3.
Exodus
25-30 contains the Sinai revelation detailing the plans for construction.
Exodus 35-40 tells of the actual construction. They are very similar.
4.
25:1-9
contains the Lord’s call for construction materials. Latter-day parallels? (Moroni 7:6-10)
5.
36:5-7
says they gave more than requested or needed. Is giving stuff easier than
giving self?
6.
Shittim
(sheeteem’) is a desert acacia tree. A cubit is the distance from your finger
end to elbow.
7. 25:10-16- The Ark of the Covenant was
to sit in the Holy of Holies. It measured 27"X27"X45." Inside,
the tablets of the law were placed. Later, a pot of manna and Aaron’s rod,
which miraculously bloomed, were also placed inside the ark ( Heb. 9:4 ).
8.
25:17-22-The lid,
or covering, for the ark is translated in the KFV from the Hebrew word kapporeth
(which means “seat of atonement”) as “mercy seat.” The covering was made of
solid gold and on it were formed two cherubim
with wings which came up and overshadowed the lid or mercy seat. The place
where God and men meet.
9.
The word cherubim usually
refers to guardians of sacred things. While the exact meaning of the word is
not known, most scholars agree that these cherubim represented “redeemed and
glorified manhood” or “glorified saints and angels”
10.
25:23-30-The shewbread (show) or the bread of presence was in the Holy Place. 12 new loaves placed on it
each week. Cake would weigh over 10 lbs. each & put into 2 stacks, &
upon each pile was placed pure frankincense that was later burned on the altar
of incense “( Lev. 24:6-7 ). The bread was changed
each Sabbath & eaten by the priests
(Lev.24:8–9 ). (1 Sam.21:1–6 )
11. 25:31-40-The
Golden Candlestick called menorah in Hebrew,
which means the “place of lights” It held not candles but 7 (perfect light) cup-shaped containers filled with pure
consecrated olive oil (D&C 45:56-57-10 virgins)into which a wick was
inserted and lit. Made of solid gold, it was supported by a base which rested
upon 3 feet. Its shaft rose from the base which was decorated by knops. It was to be kept burning continuously
symbolizing the eternal nature of God. Hannukah, 165 B.C.
12. The 3rd piece of furniture in the holy place was the altar of incense. It
stood in front of the veil. It was made
of shittim wood covered with gold and had rings and staves for carrying. Hot
coals were placed on the altar, and each morning and evening the high priest
would burn incense. This ritual seems to signify that one can approach the
presence of God only through prayer, Incense is a symbol of prayer Revelation 5:8 ; 8:3–4 ; Psalm 141:2 ).
13.
26:1-30
- The Tabernacle a portable Temple was about 15X15X45 & placed toward the
western end of the 75X150' court which had a 7 1/2 ft fence. The Holiest Place
measured about 15' cubed.
14.
Note
the high quality of material; goats hair &
fine-twined linen. The Hebrew word translated “linen”
signifies not only the fabric but also “whiteness”. The inner layer was to have
cherubim (angels) embroidered upon it and was to incorporate, besides the
whiteness, the colors blue, purple, and scarlet symbolizing power, royalty and redemption.
15.
Altar of burnt
offerings. All burnt offerings
performed within the tabernacle took place on this altar. It was hollow, about
7½ x 7½ x 5 feet in dimension. Made of shittim wood overlaid with brass plates.
It had 4 horns on its corners. Upon these horns the blood of the sacrifice was
to be smeared.
16.
Holy instruments of
sacrifice. The pan was a
large, brazen dish placed under the altar to receive the ashes as they fell
through. Brazen fire shovels were used for emptying the pans. The basins were
receptacles used to catch the blood from the sacrifice. The fleshhook was a
three-pronged hook that the priest used to dip into the sacrificial container.
That which he brought up was to be kept for himself. The firepan was the
container in which was kept the continuously burning fire for sacrifice.
17.
Laver. Made of brass. Stood between the altar of sacrifice and the tabernacle.
Used by the priests for cleansing, preparatory to entering the tabernacle. In
Solomon’s day, when a permanent temple was constructed, the laver was set on
the backs of twelve oxen (see 1 Kings 7:23–26 ).
18.
Exodus
28 ; 39 .
The Priesthood Garments and Their Significance. Israel was reminded continually of the atoning sacrifice of
the Savior, who was symbolically represented before them in the person
officiating as priest. Lord directed that they were not to wear ordinary
clothing during their service, but they were to have ‘holy garments’ made by
those whom the Lord had ‘filled with the spirit of wisdom. The pattern was
given by revelation and had symbolic as well as practical significance.
19.
Ephod [ay’fode] worn over a blue robe, was made of blue,
purple, and scarlet material, with designs of gold thread skillfully woven into
the fabric. This garment was fastened at each shoulder and had an intricately
woven band with which it could be fastened around the waist. In gold settings
on each shoulder were onyx stones engraved with the names of the 12 sons of
Israel as a ‘memorial’ as the priest served before the Lord. Fastened to the
ephod was a breastplate into which the Urim and Thummin could be placed. “The
exact function of the ephod is not known. Information concerning these ancient
ordinances ‘was never recorded in any detail, because such ordinances are
sacred and not for the world.’ ( JFS Improvement Era, November 1955, p.
794.) This “apron,” as it is sometimes translated, signified a beautiful
symbolic concept. With the two onyx stones, which fastened the ephod on the
shoulders, the high priest (a type of Christ and also of His authorized
representatives) entered the tabernacle (the house of the Lord, or God’s
presence) carrying Israel on his shoulders.
20.
The breastplate. Attached to the ephod
with golden chains and ouches (sockets or fasteners) was the breastplate. The
breastplate worn by Aaron and subsequent high priests should not be confused
with the one used by the Prophet Joseph Smith in translating the Book of
Mormon. Aaron’s breastplate was made of fabric rather than of metal and was
woven of the same material that was used in making the ephod. It was twice as
long as it was wide and when folded became a square pocket into which the Urim
and Thummim was placed. Upon the exposed half of the breastplate were precious
stones inscribed with the names of each of the tribes of Israel. Thus, the high priest bore “the names of the children of Israel in the
breastplate of judgment upon his heart . . . for a memorial before the Lord
continually” The symbolism of the high
priest carrying Israel next to his heart lends added meaning to the promise
that the Lord will some day select His “jewels” ( D&C 60:4 ; 101:3 ).
21.
The Urim and Thummim. As noted above, the Urim and Thummim was carried in the pouch formed
when the breastplate was folded over. “A Urim and Thummim consists of two
special stones called seer stones or interpreters. The Hebrew
words urim and thummim, both plural, mean lights and perfections.
Presumably one of the stones is called Urim and the other Thummim. “. . .
Abraham had them in his day ( Abra. 3:1–4 ), and Aaron and the priests in Israel had them from generation to
generation. ( Ex. 28:30 ; Lev. 8:8 ; Num. 27:21 ; Deut. 33:8 , 1 Sam. 28:6 ; Ezra 2:63 ; Neh. 7:65 .) . . . “. . . Ammon said of these . . . stones: ‘The things are called
interpreters, and no man can look in them except he be commanded, lest he
should look for that he ought not and he should perish. And whosoever is
commanded to look in them, the same is called seer.’ ( Mosiah 8:13 ; 28:13–16 .) “The
existence and use of the Urim and Thummim as an instrument of revelation will
continue among exalted beings in eternity.” (McConkie, Mormon Doctrine, pp.
818–19.) The Urim and Thummim of Aaron was not the same as that used by Joseph
Smith, for the Prophet received the Urim and Thummim used by the brother of
Jared (see McConkie, Mormon Doctrine, p. 819).
22.
The robe. This robe was blue and was woven without seams with a hole
for the head to go through (see Exodus 28:31–32 ). Jesus, the Great High Priest, was clothed in a similar
seamless garment prior to His Crucifixion (see John 19:23 ). Along the hem of the robe were placed, alternately, bells and
fringes woven to look like pomegranates. One scholar noted the significance of
the robe and its ornaments: “[The robe was] woven in one piece, which set forth
the idea of wholeness or spiritual integrity; and the dark-blue colour indicated
nothing more than the heavenly origin and character of the office with which
the robe was associated.
23.
The golden diadem
and the mitre. The mitre (or hat)
was made of fine linen (see Exodus 28:39 ), and each priest wore one. In addition, the high priest
wore a golden band on the front of his mitre on the forehead. Engraved on the
band were the words “Holiness to the Lord” ( v. 36 ; see also vv. 37–38 ), signifying first that the high priest should be
characterized by this attribute, and second that Christ, the Great High Priest,
would be perfectly holy before God.
24.
Exodus 29:20 -
Part of the ceremony of consecration of Aaron, in the Mosaic dispensation, was
the application of a drop of sacrificial blood to the right ear, to signify his
willingness to hear and obey the laws of God. A similar ceremony, with the same
import, was part of the healing of a leper. (Lev. 14:14) The "servant” in
2 Nephi 7:5, says that the Lord had healed him, giving him the Priesthood and
made him willing to obey. This is particularly true in our day when the
restored Gospel is received chiefly by those in whose veins the blood of Israel
is flowing. (Commentary on the Book of Mormon Vol. 1 p. 286, Reynolds and
Sjodahl)
LEVITICUS- ISRAEL'S PRIESTHOOD HANDBOOK Called after the
Levites. The Hebrew names is ויקרא, Vayikra=and he called. Leviticus is perhaps the most Christian
book in the Old Testament, since it teaches better than any other book the
consequences of sin, and the redemptive nature of vicarious sacrifice.
(Jackson) Holiness is the central them of the book.
High Priest- Priests-Levites
Keys
to the Book of Leviticus (MOSIAH 13:29-33; 16:14-15; 2 NEPHI 11:4; ALMA 12:10-11; 25:15-16; 29:8; 3 Nephi 26:9-10)
SACRIFICES - MOSES 5:5- One of the first
commandments given to man after being expelled from the Garden was to worship
God and present the firstlings of his flocks for an offering unto the Lord.
MOSES 5:7- Eventually, due to
Adam's obedience an angel appeared and revealed the significance of the
ordinance. There was no Aaronic
priesthood until the Mosaic law. During the time of the Patriarchs, sacrifice
served as a token of the renewal of the covenants that the people had with God.
While Israel was in bondage in Egypt, their covenant relationship was greatly
strained. Many became apostate. At Sinai, God sough to renew the covenant and
sought to cleanse the people, but they rebelled. In mercy, God designed a new
law to bring his people to him. The system was constructed so that the people
were required to pledge new allegiance to God each day of their lives.
The
Law had another purpose. It was to teach through types and symbols about the
Savior’s Atoning Sacrifice.
TYPE=Something
which represents spiritual truth through symbolic means.
SIMILITUDE=Something
similar to something else.
Thus, the animal offered as a
sacrifice was a "type" of Christ.
The offering of the animal was
in similitude of the future sacrifice of Jesus on the Cross.
Leviticus 16:21-22. Part of the revealed
ceremony of the Law of Moses involved the use of a scapegoat. On the Day of
Atonement the high priest lad his hands on the head of a live goat, which then
bore the sins of the community and were sent outside of the camp. This clearly
points to Christ's taking upon himself the sins of all mankind. (Matthews p.
49)
In each offering there were 3 distinct objects
A.
The Priest=Christ, the Mediator
B.
The Offering=Christ, the Lamb of God
C.
The Offerer=Christ, He offered himself
D.
The Place= the Altar, where man met w/ God, on a raised platform
representing heaven.
E.
The Laying on of hands= A confession or transfer of sin
F.
The Salt=A preserver, it was an unbreakable eternal covenant.
G.
The Fire=Symbolized purifying action of the Holy Spirit & the
torment of damnation.
H.
The Blood=Life and shedding of blood
I.
Olive Oil=Holy Ghost
J.
Frankincense=Prayer and fervency of supplication
Criteria of offering
1.
Declared by God to be clean
2.
Domesticated-a product of the offerer’s own labor.
3.
Free from physical flaws as it was to be a type of the Lord.
4.
The offerer was not allowed to approach the altar as he was unclean until the
offering was made.
Name of Ordinance
|
Objects Used
|
Purpose
|
References
|
Burnt Offering-Another name
for the sacrifice from Adam on-Moses 5:7
|
Male animal-0 defects- The
entire animal was burned. Often they were public sacrifices as part of the
regular daily routine of the priests.
|
Similitude of Christ's
sacrifice
|
Lev. 1-10;6:9-13; 14:5-7;20;
27:26; Ex. 12:5; 13:12; 29:38-42;Num. 3:41;
18:17; 28:3-4;11-15; t.12:6;15:19-21;1 7:1; Moses 5:7; Heb. 9:14; 2 Ne. 11:4;
25:24-27; Jacob 4:5; Jarom 1; Gen.
4:4; 8:20; 15:9; 22:1-18; 1 Pet. 1:19; Mosiah 3:15
|
Peace Offering-Well Being-initiated
by worshippers for their own special purposes. Parts eaten by offerer.
|
Male or female-0 defects.
Cattle, sheep or goats but no fowl. Parts burned on altar & parts given
to Priests for sacrificial meal.
|
1)To thank God. 2) Vow
offering
|
Lev. 3; 7:11–38; 22:18, 21, 23,27;3:3–5; 7:12-16; 15:22; 29; Num.
15:3, 8; 29:39; Dt. 12:6, 17; 16:10; 23:23
|
Sin or Trespass Offering
|
Male or female animal or
fowl-defects. Offering varied according to position of offerer. Offering not
consumed but given to Levites.
|
Sins including those committed
in ignorance, or not known by the people, violations of oaths, sin of
uncleanness. Special sin-offering made for all on Day of Atonement. All
others were private & personal, most often at 3 feasts.
|
Lev. 4; 5:1–13; 6:25–30; 7:7-8;10:17;
12:1-8; 14:13; 15:28-39; 16:3, 6, 11, 15-19. Num. 8:8; 15:20-29; JST-Matt.26:24;
Exodus 30:10
|
Trespass Offering
|
Rams-0 defects. Leper or
Nazirite offer a lamb.
|
Offenses against others.
|
Lev. 5:15-19; 6:1-7; 7:1-10;
14:12; 18; 6:6; 19:20-22; 26:40-45;Num. 6:12
|
Meal or Meat Offering
|
Unleavened Bread
|
This offering completed the sacrificial
meal of the burnt and peace offerings. It was then given to the priests for
their service and sustenance.
|
Ex. 29:40; Lev2; 6:14-23;
7:9-10; Num. 15:4-24; 28; 29
|
Heave Offering
|
The heave offering
is the right shoulder and the wave offering the breast of the peace offering
animal given in payment by the offerer for the services of the priest.
“Heave” and “wave” refer to gestures of
lifting the offerings up and extending them toward the priest who received
them on behalf of the Lord.
|
This is the
priest’s portion. This memorial offering was a type of peace or thank
offering to the Lord, as well as a remembrance of God and service to Him.
The Levites also received the hides of
all the animals sacrificed for their labors and services.
|
Ex. 29:26-27; Lev. 2:2, 9,16;
5:12; 6:15; 7:8, 14, 32, 35-36; Num.
5:26; 18:19, 26-29; Dt. 18:1-8
See
Ensign, Dec. 1973-Ed Brandt
|
Leviticus 11–127 A Law of
Performances and Ordinances, Part 2: The Clean and the Unclean Old Testament Student Manual
Genesis-2 Samuel, (1980), 172–78
The
prophet Abinadi characterized the law of Moses as being “a very strict law; … yea, a
law of performances and of ordinances … to keep them in remembrance of God and
their duty towards him” (Mosiah 13:29–30). But then he immediately
added, “But behold, I say unto you, that all these things were types of things
to come” (Mosiah 13:31).
The
law had two functions: to teach the people obedience point their minds toward Jesus Christ.
Take,
for example, the laws of clean and unclean animals.
If
the dietary code is seen both symbolically and as part of a system of laws that
covered all the customary acts of life, it becomes apparent how it served. God
was using the diet as a teaching tool. People may forget or neglect prayer,
play, work, or worship, but they seldom forget a meal.
Leviticus 11. Clean and Unclean Food Two conditions determined the cleanliness of animals.
They had to be cloven-footed (that is, the hooves had to be separated into two
parts), and they had to chew their cud (see v. 3). Seafood was limited to those
that had scales and fins. This requirement eliminated all shellfish, such as
lobster and shrimp, and fish such as sharks and dolphins, as well as other sea
creatures such as the eel (see vv. 9–12). Birds forbidden were
generally birds of prey that lived on carrion, or, as in the case of the stork
and heron, those that may have eaten other unclean creatures (see vv. 13–20). Most flying insects were
also forbidden. The phrase “going upon all four” (see v. 21) indicates insects that have
four short legs and two long legs used for hopping. Of these, four are suitable
for food. All are members of the locust family.
The
law specified that contact with the carcass of an unclean animal (or a clean
animal that had died in some way other than by proper slaughter) caused one to
be unclean. “The human corpse was the most defiling according to Old Testament
regulations. In all probability it epitomized for the people of God the full
gravity and ultimate consequences of sin.” (Douglas, New Bible
Dictionary, s.v. “clean and unclean,” p. 239.) That the
unclean person was barred from temple service and fellowship with other
Israelites seems to bear out this assumption. The symbolism suggests that
contact with sin leaves one tainted, and from this taint there had to be a
period of cleansing. This period was symbolized by the restrictions placed on
the individual “until the even” (v. 24), at which time the new
Israelite day began.
Leviticus 12–15. Further Laws for Dealing
with Uncleanness This
section of the Levitical law deals with aspects of what could be called
uncleanness in the flesh due to infections or secretions of the body, including
the expulsion of fluids associated with birth (see 12:1–8), sores or skin infections found
with such maladies as leprosy and boils (see 13), running infections (see 15:1–15), the “seed of copulation” (15:16–18), and menstrual fluids (see 15:19–33).
This
part of the law raises some questions in the minds of many readers. The most
obvious question is, Why should natural bodily functions render one unclean?
First, unclean in the Mosaic sense did not suggest something disgusting or
filthy, nor did it imply that the body or the natural functions of the body,
such as childbirth or sexual relations, were inherently evil. “The term unclean
in this and the following cases, is generally understood in a mere legal sense,
the rendering a person unfit for sacred ordinances” (Clarke, Bible Commentary,
1:559).
(15-6)
Leviticus 13. What Is Meant by Leprosy? The Hebrew root tzarah, which is
translated into the English words leper and leprosy, means “to smite heavily,
to strike,” because a leprous person was thought to have been “smitten,
scourged of God” (see Wilson, Old Testament Word Studies, s.v. “leper,”
pp. 248–49). Although it included modern leprosy (Hansen’s disease),
leprosy also seems to have designated a wide range of diseases and even such
physical decay as mildew or dry rot. The common characteristic seems to be
decay and putrefaction, and thus leprosy became a type or a symbol of sin or
the sinful man.
Classical
leprosy was a dreaded disease that required exile from society and isolation. So
the leper himself provided a type or similitude of what King Benjamin called
the ‘natural man.’ (See Mosiah 3:19.)
“The
Day of Atonement, which took place in the fall of the year, was the most sacred
and solemn of all the Israelite festivals. In it we most clearly see the
typology or symbolism of Christ’s work for Israel. It was a day of national
fasting and one that signified that the sins of Israel had been atoned for and
that the nation and its people were restored to a state of fellowship with God.
The feast included the following major items (see Leviticus 16 where the details are given):
1.
The high priest had to go through meticulous preparation to be worthy to act as
the officiator for the rest of the house of Israel. This included sacrifices
for himself and his house, as well as washing and purification through the
sprinkling of sacrificial blood on various objects in the tabernacle.
2. The high priest put off the official robes
he normally wore and clothed himself in simple, white linen garments. (See Revelation 19:8 for the significance of
white linen garments.)
3.
Two goats were chosen by lot. One was designated as the goat of the Lord, and
one was designated as the scapegoat, or in Hebrew, the goat of Azazel. The goat
of Jehovah was offered as a sin offering, and the high priest took its blood
into the holy of holies of the tabernacle and sprinkled it on the lid of the
ark of the covenant (called the ‘mercy seat’), thus making atonement for the
sins of Israel.
4.
The other goat, Azazel, was brought before the high priest, who laid his hands
upon its head and symbolically transferred all of the sins of Israel to it.
Then it was taken out into the wilderness and released where it would never be
seen again. One commentator explained the significance of Azazel by saying that
it represented ‘the devil himself, the head of the fallen angels, who was
afterwards called Satan; for no subordinate evil spirit could have been placed
in antithesis to Jehovah as Azazel is here, but only the ruler or head of the
kingdom of demons.’ (C. F. Keil and F. Delitzsch, Commentary on the
Old Testament, bk. 1: The Pentateuch, ‘The Third Book of Moses,’ 10 bks.
[n.d.], p. 398.)
“… The
book of Hebrews [draws] heavily on the typology of the Day of Atonement to
teach the mission of Christ. In that epistle he made the following points:“a. Christ
is the great high priest (Hebrews 3:1) who, unlike the high priest of
the Aaronic Priesthood, was holy and without spot and did not need to make
atonement for his own sins before he could be worthy to officiate for Israel and
enter the holy of holies (Hebrews 7:26–27). His perfect life was the
ultimate fulfillment of the symbol of wearing white garments. b. The true
tabernacle (or temple, or house of the Lord) is in heaven, and the earthly
tabernacle made by Moses was to serve as a shadow or type of the heavenly one.
(See Hebrews 8:2–5; 9:1–9.) c. Christ is the Lamb of Jehovah as well as
the High Priest. Through the shedding of his blood he became capable of
entering the heavenly Holy of Holies where he offered his own blood as payment
for the sins of those who would believe in him and obey his commandments. (See Hebrews 9:11–14, 24–28; 10:11–22; D&C 45:3–5.)” (Lund, “Old Testament
Types and Symbols,” Symposium, 187–88.)
What appears at first to be only a series of
outdated laws given as part of the Mosaic covenant on uncleanness upon closer
examination carries a powerful message to Saints of all ages. If we are to be
God’s people, we must become different from other peoples.
1. What specifics would God give today in terms of
remaining morally clean? We know the broad principles—keep the law of chastity,
stay morally clean, and so on—but what specifics would God give to a Mosaic
society today? Would there be commandments about music? entertainment?
literature?
2.What kinds of things in modern society could add to a
state of “spiritual leprosy”? Are there modern equivalents to clean and unclean
objects?
Leviticus 19:2–18. “Ye Shall Be
Holy: For I the Lord Your God Am Holy -19:18 ¶Thou
shalt not a, nor bear any b against the children of thy people,
but thou shalt c thy d as thyself: I am the Lord.
Leviticus 20 This chapter specifies some of
the sins so serious that they were worthy of death. The Lord clearly stated
again and again that the purpose of these laws was to separate Israel from
other people so that they could be sanctified and become holy unto God (see vv. 7–8, 24, 26).
Leviticus 20:22–24. “Ye Shall Not Walk in
the Manners of the Nation, Which I Cast Out”
Leviticus 21–22. The Laws of Cleanliness
for the Priesthood -In other words, all of Israel was called to a special life
of separation and holiness, but the priests who served as God’s authorized
representatives to the people had to maintain an even higher level of
separation and sanctification. The high priest, who was a symbol or type of
Jesus, “the great high priest,” had to meet a still stricter code (Hebrews 4:14). In addition to meeting the
requirements of the regular priesthood for marriage and defilement, he had to
be without any physical defects (see Leviticus 21:16–21). Such strictness was to
remind the people that Christ, the true Mediator between God and His children,
was perfect in every respect.
Leviticus 23- In this chapter the Lord indicated five
holy days or feasts that were to be observed by all Israel. These were the
Sabbath (see vv. 1–3), the Passover and the feast
of Unleavened Bread (see vv. 4–14), the feast of Weeks, or
Pentecost, as it was called in the New Testament (see vv. 15–23), the day of Atonement (see vv. 26–32), and the feast of
Tabernacles (see vv. 33–44). The sabbaths, of course, were weekly; the others are listed
in the order in which they occurred. Passover was in late March or early April
(corresponding to Easter), and Pentecost followed seven weeks later in May. The
day of Atonement, which occurred in late September or early October, was
followed five days later by the feast of Tabernacles, or feast of Booths.
Leviticus 24:17–22. Was the Law of Moses Really an Eye for an Eye? This passage has come to be
regarded by many as the substance and summary of the Mosaic law: “eye for eye,
tooth for tooth” (v. 20). This misunderstanding is
unfortunate because it makes the law appear cold, unbending, and revengeful.
This misconception has resulted from a failure to distinguish between the
social law and the criminal law. The social law was based on love and concern
for one’s neighbor (see Leviticus 19:18). The criminal law was not
outside that love, but was made to stress absolute justice. Even then, however,
three things must be noted about this eye-for-an-eye application: “First, it was intended to be a
law of exact justice, not of revenge. Secondly, it was not private vengeance,
but public justice. Thirdly, by excluding murder from the crimes for which
ransom is permissible (Nu. 35:31f.) it makes it probable that compensation for
injuries was often or usually allowed to take the form of a fine.” (Guthrie and
Motyer, Bible Commentary: Revised, p. 164.)
Leviticus 25. The Sabbatical and Jubilee
Year The Israelite was told
that once in every 7 years he was to trust wholly in
God rather than in the fruits of his own labor. The land, too, was to have its
sabbath rest, and no plowing, or harvesting was to take place. Further, once each
fifty years the land would have a double rest. The seventh sabbatical year (the
forty-ninth year) was to be followed by a jubilee year. God had delivered
Israel from the bondage of Egypt, forgiven their numerous debts to Him, and
given them an inheritance in the land of promise. To demonstrate their love of
God and fellow men, Israel was to follow that example during the jubilee year.
Slaves or servants were to be freed, the land returned to its original owner,
and debts forgiven (see vv. 10, 13, 35–36). Modern followers of the higher gospel law would do well to assess their
own commitment to God and their own love of neighbor by asking themselves if
they could live such a law. Is their faith sufficient to trust in the Lord.
Leviticus 26. Blessings or Cursings: An
Option for Israel - Leviticus 26 is one of the most powerful
chapters in the Old Testament. The Lord put the options facing Israel so
clearly that they could not be misunderstood. If Israel was obedient, they
would be blessed with the bounties of the earth, safety and security, peace and
protection from enemies. Even more important, the Lord promised: “My soul shall
not abhor you. And I will walk among you, and will be your God, and ye shall be
my people.” (vv. 11–12) Those promises could be
summarized in one word: Zion. If Israel was obedient, she would achieve a Zion
condition.
Church History by the Decade
1900's
|
1900
|
Church Membership
|
283,765 - 43 Stakes and 19 missions
|
|
1900-Jan. 8
|
Pres. Snow issued an
|
official
statement reaffirming the Church's ban on polygamy.
|
|
1900-Jan. 21
|
55 ward Salt Lake Stake
|
divided -Jordan
& Granite stakes created. 1st stake division in valley since the stake was created in 1847.
By 1904-6 stakes.
|
|
1900-Apr. 5
|
Acceptance into the 12
|
Fixed rank of
position in the Apostleship.
|
|
1900-Jan. 25
|
BH Roberts excluded
|
From the US
House of Representatives.
|
|
1901
|
Juvenile Instructor
|
official organ
of the Sunday School-Juvenile dropped in 1830
|
|
1901
|
Mexican Mission
|
Reopened.
(Closed in 1891 due to clerical opposition)
|
|
1901-Aug. 12
|
Heber J. Grant of the 12 dedicated Japan &
|
opened mission
there as a first step in renewed emphasis on preaching the gospel in all the
world. 3 converts in 2 yrs.
|
|
1901-Oct. 6
|
Joseph F. and Rudger
|
Clawson
sustained as counselors in 1st Pres. Never set apart.
|
|
1901-Oct. 10
|
Lorenzo Snow died. In last public discourse
|
he said Stake Presidents should shoulder local responsibilities. The
12 & 70 are special witnesses to
the world.
|
|
1901-Oct. 17
|
Joseph F. Smith ordained
|
Church President with
Presidents John R. Winder and Anthon H. Lund as counselors. Sustained in
special conference-Nov.
|
|
1902
|
Church published Vol 1 of History of the Church
|
edited by B.H.
Roberts. Publication continued over the next decades, with a seventh volume
added in 1932.
|
|
1902
|
897 Polygamous families
|
In 1890 2,451
|
|
1902
|
New edition of PofGP
|
Children's friend
1st published.
|
|
1902-Aug. 4
|
Bureau of Information opened on Temple
|
Square. It was
replaced by a larger building in March 1904 and by the present visitors
centers in 1966 and 1978.
|
|
1903-
|
Reed Smoot elected
|
United State
Senator
|
|
1903
|
Theodore Roosevelt
|
Visited Salt
Lake City. He was a friend to the church.
|
|
1903-Nov. 5
|
Carthage Jail purchased
|
For $4000. First of
many Church History Sites
|
|
1904-Apr. 6
|
Joseph F. Smith issues
|
Second manifesto on
Plural marriage. Worldwide ban
|
|
1904
|
US Senate opened
|
Hearings on Elder
Reed Smoot's election as senator.
|
|
1904
|
Newspaper attacks on
|
Church lead by
Thomas Kearns and the Salt Lake Tribune
|
|
1905
|
Wm. S. Groves LDS
|
Hospital opened in
SLC. 1st in Church-operated hospitals.
|
|
1905-Oct. 28
|
Elders John W. Taylor & Matthias F. Cowley
|
finding themselves out of
harmony with Church policy on plural marriage, submitted resignations from
the Quorum of the Twelve that were announced to the Church April 6, 1906.
|
|
1905-Dec. 23
|
|
& Monument (38 1/2 ft. tall) at Sharon, Windsor County,
Vt., the site of the Prophet's birth 100 years earlier.
|
|
1906
|
Sunday School began
|
Adult classes
|
|
1906
|
David O. McKay to 12 &
|
Sunday School Gen. Pres.
Instituted many improvements
|
|
1906-Summer
|
Pres. Smith visited Europe, 1st such visit
|
of a Church
president to the area. He also visited Hawaii, Canada and Mexico during his
presidency.
|
|
1906
|
Organ recitals began on
|
Temple Square
|
|
1907
|
Church purchased the
|
100-acre Smith
farm near Palmyra, including Sacred Grove.
|
|
1907-Jan. 10
|
Pres. Smith announced
|
The Church was
free from debt with payment of 2nd bond.
|
|
1907-Feb.
|
Senator Reed Smoot
|
Seated in the
Senate after a 3 year investigation.
|
|
1907
|
Howard W. Hunter
|
born
|
|
1907-Dec. 14
|
1st Pres. sent letter to urge European Saints
|
not immigrate
to the United States, but remain and build up Church in their own countries. Future
letters were sent April 28, 1921, Aug. 2, 1921, and Oct. 18, 1929.
|
|
1908-Apr. 8
|
Gen. Priesthood Committee on Outlines which served until 1922
|
Created
definite age groupings for priesthood offices (deacons 12, teachers 15,
priests 18, elders 21), year-round weekly priesthood meetings, & in other
ways reformed, reactivated and systematized priesthood work.
|
|
1908-Nov. 2
|
Joseph Fielding married
|
Ethel Georgia
Reynolds. He was 32-She 18-He had 2 children together they had 9 more. Plus
they raised the son of another.
|
|
1909
|
Weekly ward priesthood
|
Meetings commenced.
|
|
1909
|
Church issued
|
statement on
"Origin of Man" in response to Evolution debate.
|
The Priesthood Restored
I attended the Bishops meeting this
evening with Elder Thomas Kington. I addressed the Bishops and had the spirit
of the Lord. We are now beginning to ordain our young Sons to the lesser
priesthood here in Zion. (Wilford Woodruff’s Journal, p. 243, January 31,
1854.)
Another important accomplishment of the priesthood reform
movement was systematizing ordinations to offices in the Aaronic Priesthood at
specified ages. As early as 1877, the First Presidency had endorsed the
practice of ordaining young men to the lesser priesthood to give them
experience before they received the higher or Melchizedek Priesthood. Although
it became typical to ordain boys to the office of deacon at age twelve, no ages
were fixed for ordination to subsequent offices. In 1908 the General Priesthood
Committee recommended that deacons be ordained at twelve, teachers at fifteen,
priests at eighteen, and elders at twenty-one, thus giving young men three
years’ experience in each Aaronic Priesthood office. Standardizing the ages of
ordination enabled the committee to more effectively plan the program for each
priesthood group. The concept of set ages for ordination has continued even
though some of the ages had been modified. (Cowan, Richard O., “The Church in
the Twentieth Century,” p. 77-78)
AGES FOR ADVANCEMENT
|
OFFICE
|
1887
|
1908
|
1934
|
1934
|
1954
|
1960
|
1972
|
|
|
15+
|
|
|
|
|
|
|
|
DEACON
|
|
12
|
12
|
12
|
12
|
12
|
|
|
TEACHER
|
|
15
|
15
|
15
|
14
|
14
|
|
|
PRIEST
|
|
18
|
17
|
17
|
16
|
16
|
|
|
ELDER
|
|
21
|
18
|
19
|
19
|
20
|
18 FOR TEMPLE
MARRIAGE, MISSION,
MILITARY
|
וְיָשֵׂם לְךָ שָׁלוֹם and give you
peace
וְיָשֵׂם לְךָ שָׁלוֹם and give you
peace
