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How Does the Story of David’s Loyalty to Saul Apply in Our Day? (Gospel Doctrine Lesson 23A)

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David Cuts Off a Corner of Saul’s Robe

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 22: “The Lord Be Between Thee and Me Forever” (1 Samuel 18-20; 23-24) (JBOTL23A)

Question: How does the story of David’s loyalty to Saul apply in our day?

Summary:The story of David’s rise to power “is designed to demonstrate David’s innocence of wrongdoing in his conflict with the house of Saul and to explain his dramatic ascent to the throne as a consequence of divine favor.” His self-restraint in the face of both Saul’s murderous intentions and his own anointing to become king “shows his respect for God’s appointment of Saul and his patience to wait for God’s timing.” David never speaks of Saul as his enemy, and his declaration to Saul after he cuts off a part of the old king’s cloak make it clear that “what David wanted was not to harm Saul but to demonstrate his own loyalty.” Though it is unlikely that any of us will encounter the sort of challenges faced by David in his relationship with Saul, his story serves as a reminder of the attitude of love and respect that should be maintained with regard to “the Lord’s anointed.” It is hoped that the suggestions collected in the discourse below will be a helpful resource for members who seek to resolve differences with Church leaders in the Lord’s way.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL23A — How Does the Story of David’s Loyalty to Saul Apply in Our Day?

What Was the Religious Role of Music in the Life and Times of David? (Gospel Doctrine Lesson 22A)

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Lyrist from the tomb-painting of Khnumhotep II, Beni-Hasan, Egypt. Twelfth Dynasty, ca. 1900 BCE

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 22: “The Lord Looketh on the Heart” (1 Samuel 9-11; 13; 15-17) (JBOTL22A)

Question: What was the religious role of music in the life and times of David?

Summary: From the earliest times, music has played a central role in religion. The book of Samuel is a good example. Before Saul became king, music enabled the Spirit of the Lord to come upon him in the company of prophets; afterward, in Saul’s misery, David’s harp — or, more accurately, lyre (Hebrew kinnôr) — invited the Spirit into his palace once more. Later, in likeness of other nations in the ancient Near East, music and dance became an inseparable part of the institution of kingship in Israel. The Psalms, in a tradition that stretches back to David, contain some of the most significant prophecies of scripture and became the backbone of temple liturgy. In this article, we will explore all these themes and will finish with examples of how the combination of inspired singing and playing continue as important mainstays of the religious life of the Saints today.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL22A — What Was the Religious Role of Music in the Life and Times of David?

What Is the Meaning of the Samuel’s Reply: “Here Am I”? (Gospel Doctrine Lesson 21A)

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Eli and Samuel

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 21: “God Will Honor Those Who Honor Him” (1 Samuel 2-3; 8) (JBOTL21A)

Question: Within the short space of one chapter, the boy prophet Samuel speaks the phrase “Here am I” five times. Is there something more than meets the eye in his repeated reply?

Summary: Yes, when spoken in a spirit of meekness in response to a call from the Lord, it is not a simple assertion of availability but rather of humility and moral readiness. In this article, we will review a few instances of the phrase “Here am I” in scripture. With the these examples in mind, we will examine the story of Samuel’s call verse-by-verse — and its implications for our own responses to God’s invitations to serve. Modern photographs and descriptions of the ancient site of Shiloh, where the building housing the Tabernacle once stood, are included at the end of the article.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL21A — What Is the Meaning of the Samuel’s Reply: “Here Am I”?

How Does the Book of Ruth Provide a Model for Marriage? (Gospel Doctrine Lesson 20A)

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Ruth and Boaz on the Threshing Floor

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 20: “All the City … Doth Know That Thou Art a Virtuous Woman” (Ruth; 1 Samuel 1) (JBOTL20A)

Question: How does the book of Ruth provide a model for marriage?

Summary: According to an insightful presentation by Catholic Bible scholar Gary A. Anderson included in this week’s article, the book of Ruth establishes a model for marriage in three ways: “1. the love of God for Israel as a lens with which to examine the love between a husband and wife; 2. the relationship of the married couple to the larger network of family relations – marriage is not just an arrangement between two individuals; and 3. The necessary and non-negotiable linkage of conjugal love and procreation.” In making his arguments for Ruth as a biblical model of marriage, Anderson goes further, revealing selected temple themes that that are key to understanding the role of Boaz as a redeemer. Careful study of Ruth will reveal that its story of redemption concerns not only a family but also all of Israel, past and future.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL20A — How Does the Book of Ruth Provide a Model for Marriage?

Why and How Should We Study the Old Testament? (Gospel Doctrine Lesson 19A)

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Details of Saturn’s atmosphere and rings

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 19: The Reign of the Judges (Judges 2; 4; 6-7; 13-16) (JBOTL19A)

Question: The Bible account of Creation explains very little about the formation of the solar system or the biological origin of life. Archaeological evidence sometimes directly contradicts it, its laws of diet and purity seem irrelevant, and its prophecies are largely unintelligible. Why should I spend my time studying the Old Testament when I could be focusing my attention instead on up-to-date history and science or on the practical, ethical teachings of Jesus that teach us how we should live.

Summary: Having most recently discussed archaeological findings that relate to the books of Joshua and Judges, and having written prior to that on the historical context of the Exodus, I would now like to consider the larger question of why and how one might study the Old Testament. Specifically, in this article, I will explain why I think it is important to counterbalance the study of scripture in its historical and scientific context with traditional forms of scripture reading. First, it should not be forgotten that the Old Testament provides essential background not only for Jesus’ teachings on how we should live from day to day but also on His words about the meaning and purpose of life from an eternal perspective. Relatively little of the rest of scripture — whether ancient or modern — can be adequately understood without reference to its Old Testament backdrop. Sadly, given the common tendency today to treat the stories of the Old Testament as targets of humor and caricature (when they are not ignored altogether), it is difficult for some people to take them seriously. However, serious study of the Old Testament will reveal not merely tales of “piety or … inspiring adventures” but in addition carefully crafted narratives from a highly sophisticated culture that frequently preserve “deep memories” of doctrinal understanding. We do an injustice both to these marvelous records and to ourselves when we treat them merely as pseudo-science, botched history, or careless editorial paste-up jobs. A doctrinal perspective on the Old Testament should always remain central to our efforts to appreciate and understand it, even while acknowledging the significant enrichment that historical, scientific, and textual studies can provide in a secondary role.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL19A — Why and How Should We Study the Old Testament?

See https://www.youtube.com/watch?v=aXiVXmUBqn0 for a 15-minute excerpt from the 1960’s church film “The Search for Truth” posted on the Interpreter channel. It contains an opening statement by President David O. McKay on the value of science and the search for truth, followed by perspectives from prominent scientists, including Henry Eyring.

Did Joshua “Utterly Destroy” the Canaanites? (Gospel Doctrine Lesson 18A)

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James Jacques Joseph Tissot (1836-1902): The Songs of Joy, ca. 1896-1902. Photo © The Jewish Museum, New York

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 18: “Be Strong and of a Good Courage” (Joshua 1-6; 23-24) (JBOTL18A)

Question: Israel was commanded to “utterly destroy” the Canaanites and the book of Joshua later claimed that they had done so. Why do archaeological findings and other references in the Bible make it seem that this was not actually done? What does it mean to “utterly destroy”? And why would God command such a thing in the first place?

Summary: There is no simple answer to these questions. As confidence in the likely timeframe for the Exodus and the rise of early Israel has increased, it has easier for archaeologists to pinpoint the conditions in Canaan when Joshua and his people entered the land. Surprisingly, there is little evidence for the picture of widespread warfare and displacement of Canaanite religion and culture that the book of Joshua seems to portray. After summarizing the archaeological evidence, I will argue that we can sometimes be misled by the assumptions we make when we encounter difficult-to-understand scriptural passages. Although the scriptures are trustworthy, coming to understand them is a lifelong effort. To understand the book of Joshua, we need to consider that its purpose is something more than simply laying out “exactly what happened” (in the modern sense) when Israel entered Canaan. Part of the problem in understanding Joshua may be in that the words “utterly destroy” do not accurately convey the meaning of the Hebrew term ḥerem. The story of Joshua should be interpreted in light of the larger, divine scheme of things outlined throughout the rest of scripture. It is a story from which everyone can continue to learn.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL18A — Did Joshua “Utterly Destroy” the Canaanites

For an interview of John Walton about his book on the conquest of Canaan, see https://www.youtube.com/watch?v=Fbm_JSa9Hcw

What Are the Most Cited, Recited, and Misunderstood Verses in Deuteronomy? (Gospel Doctrine Lesson 17A)

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“Shema‘ Yisrael” (“Hear, [O] Israel”) at the Knesset Menorah in Jerusalem

An Old Testament KnoWhyrelating to the reading assignment for Gospel Doctrine Lesson 17: “Beware Lest Thou Forget” (Deuteronomy 6; 8; 11; 32) (JBOTL17A)

Question: What are the most cited, recited, and misunderstood verses in Deuteronomy?

Summary: Without any doubt Deuteronomy 6:4-5 best fits this description:

  1. Hear, O Israel: The Lord our God is one Lord:
  2. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

The wording of Deuteronomy 6:5 is echoed frequently in the Old and New Testaments, the Book of Mormon, and the Doctrine and Covenants It is recited twice daily by observant Jews. And, sadly, commentaries on this and related scriptural verses rarely explore in any depth the long history of Jewish interpretation of the Hebrew terms that lie behind the key English words: “one,” “heart,” “soul,” “might.” A solid understanding of what Jesus Christ called the “first and great commandment” will illuminate the meaning of the law of consecration, “the last and hardest requirement made of men in this life.”

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL17A — What Are the Most Cited, Recited, and Misunderstood Verses in Deuteronomy?

Have There Been Any Latter-Day Parallels to Balaam’s Blessing? (Gospel Doctrine Lesson 16A)

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Balaam Son of Beor Inscription from Deir ʿAllah. This fragment, dating to several centuries after the events of Numbers, recounts a night vision of Balaam, son of Beor, a “seer of the gods.” Though the content of the vision has nothing to do with the Bible story, the text provides evidence that stories surrounding the figure of Balaam were known anciently outside the Bible among peoples who lived in the area east of the River Jordan.

 

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 16: “I Cannot Go Beyond the Word of the Lord” (Numbers 22-24; 31:1-16) (JBOTL16A)

 

Question: Have there been any latter-day parallels to Balaam’s blessing?

Summary: In 1898, Dr. John M. Reiner, a Roman Catholic scholar, visited Utah. In a talk given at the Salt Lake Tabernacle at the invitation of President Wilford Woodruff, he described in striking terms the parallels he found between ancient and modern Israel. Throughout his talk, he wove in colorful and informative allusions to the story of Balaam, who had blessed Israel in spite of himself. Reiner also spoke vigorously of the strength of the claims of apostolic authority that, in his view, had been credibly put forth by only two churches: the Roman Catholics and the Mormons. Although not claiming the gift of prophecy, Reiner’s eloquent words of appreciation and friendship for the Latter-day Saints were sincere and generous. His little-known discourse drawing out modern day parallels to the story of Balaam and Israel deserves to be better known.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL16A — Have There Been Any Latter-Day Parallels to Balaam’s Blessing?

How Do the Serpent and the Shewbread Symbolize Christ? (Gospel Doctrine Lesson 15A)

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Moses and the Brazen Serpent, ca. 1866. Stained glass window at St Mark’s Church, Gillingham, England, 2006. Photograph by Mike Young

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 15: “Look to God and Live” (Numbers 11-14; 21:1-9) (JBOTL15A)

Question: Though the importance of the need generally for all of us to “look to God and live” is easily apparent to modern readers, the specific choice of a brazen serpent on a pole as a symbol of Christ is difficult to understand. How does the brazen serpent symbolize Christ? And, in addition, does the symbolism of the temple shewbread relate in any way to the modern LDS sacrament?

Summary: The serpent raised by Moses is cited more than once in the Book of Mormon as a type of Christ. Moreover, Jesus Christ Himself cites this story to explain His mission, but the imagery would have been much better understood by His disciples than it is to people today. In this article, we will draw out some of the ancient meanings of the serpent that was “lifted up”as they are found in the New Testament and the Book of Mormon. Less well known than the story of the brazen serpent is the symbol of the temple shewbread. Although reminiscent in some ways of the emblems of the Lord’s death that are administered in our weekly sacrament meetings, this article will explain how the symbolism of the shewbread builds upon and extends the significance of sacrament in ways that were meaningful in the time of Moses and continue to be so in our day.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL15A — How Do the Serpent and the Shewbread Symbolize Christ?

What Were Israel’s Most Serious Provocations of the Lord in the Wilderness? (Old Testament Gospel Doctrine Lesson 14B)

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Nicolas Poussin, 1594-1665: The Adoration of the Golden Calf, 1634-1635

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 14: “Ye Shall Be a Peculiar Treasure Unto Me” (Exodus 15-20; 32-34) (JBOTL14B)

Question:The making of the golden calf is often presented as the height of Israel’s rejection of God and His law. But it was only one of several incidents of rebellion that occurred in the wilderness. Among all these provocations, which ones were the most serious?

Summary: The translations, revelations, and teachings of the Prophet Joseph Smith make it clear that the most serious provocations of Israel had nothing to do with their frequent complainings in the wilderness, as one might otherwise imagine. Rather, they had to do with Israel’s deliberate rejection of “the last law from Moses,” a law associated with the fulness of the priesthood and its blessings. In their rejection of that law, Israel had refused “to sanctify [themselves] that they might behold the face of God” at Sinai. Instead, they prayed “that God would speak to Moses and not to them.” “In consequence of [their actions, God] cursed them with a carnal law.” And, as a result of their actions, the generation of Israelites who left Egypt in the Exodus would neither enter into the promised land nor into “the rest of the Lord” during their mortal lives. Happily, the Lord holds out the possibility of receiving these sometimes-rejected blessings to faithful disciples in our day who are willing to make and keep the covenants that will enable them to continually enjoy the divine presence. Through “sufficient hope,” the “peaceable followers of Christ” may “enter into the rest of the Lord” in this life, “until [they] shall rest with him in heaven.” This rest “is the fulness of his glory.”

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL14B — What Were Israel’s Most Serious Provocations of the Lord in the Wilderness?