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By Richard D. Draper and Michael D. Rhodes. This is the seventh in a series of articles extracted and edited from The Revelation of John the Apostle, volume fourteen in the Brigham Young University New Testament Commentary Series.
The real horror of the last days is not the locusts with their vicious scorpion tails or the horseman and their deadly mounts so vividly described in Revelation chapter 9. It is that there will be men and women who will live through the evil day and not be humbled, who will continue to cling to their gold and silver as though these lifeless and powerless things were gods. Thus, these people practice the most blatant form of idolatry—knowing the impotence of the works of their hands coupled with a refusal to admit their error and turn to the truth (Rev. 9:20-21).
And all this will “be accomplished after the opening of the seventh seal, before the coming of Christ” (D&C 77:13). The Second Coming does not usher in the millennial era. The woes pronounced by the trumpets in Revelation chapter 8 and 9 do. Let us emphasize, Christ will not appear in glory as the millennial day dawns. Instead, Satan’s inferno-created sadistic hoards and their murderous horses will (v. 18).
How long after the millennium begins will it take for the Lord to come? At the present time, “the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes” (D&C 49:7), but it will likely be sometime after the seventh seal is opened. During these last days, the faithful of God are to watch and wait, taking the time to fully prepare for what is to come. Continue reading
By S. Kent Brown
Somewhere near the Gentile town of Caesarea Philippi, close to the base of Mount Hermon, Jesus speaks words to Peter, his chief apostle, that find no correspondence in ancient scripture: “I will give unto thee the keys of the kingdom of heaven” (Matthew 16:19). (Outside of scripture, Michael the Archangel appears as keyholder; see 3 Baruch 11:2 and 4 Baruch 9:5). The question arises, What is Jesus promising to Peter? What are these keys? Latter-day Saints usually think of keys as the divinely bestowed, authorizing powers that allow a priesthood holder to exercise priesthood authority when performing an ordinance such as a setting apart, or a baptism, or a sealing in a temple. Resting beside this LDS understanding of such priesthood and temple keys are patterns that illuminate how people in the New Testament world may have understood the nature of Peter’s keys. It will become clear that the promised keys bear links to “the gates of hell,” to the next world, and to a greater knowledge of God.
To begin, we first turn to Isaiah’s record that offers the one instance of an Old Testament person receiving keys. A man named Eliakim, son of Hilkiah, is called by the Lord through Isaiah his prophet to serve as the royal treasurer. In intriguing language, the Lord hands the duty to Eliakim with the words, “the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open” (Isaiah 22:22). It appears that, among his duties, this man is to hold the key to the main door of the palace, part of his responsibility “over the [royal] house” (Isaiah 22:15). Continue reading
Save the date for Wednesday, May 13, 2015, for the next BYU New Testament Commentary conference. The conference will be held on the BYU campus in Provo, Utah. The topic of this year’s conference is 1 Corinthians. The commentary on that book has been written by Michael Rhodes and Richard Draper and is under review by the committee. The conference will include a variety of presentations and discussions about this forthcoming volume in the commentary series and about Corinth, Paul, and LDS biblical studies in general. Anyone interested in New Testament studies will find this conference very helpful. The conference is free and open to the public. The schedule of speakers will be announced soon.
Only Luke tells the story of the widow of Nain, whose son Jesus revived even as his body was being taken to its burial (Luke 7:11–17). Placed after the healing of the centurion’s son and before the calming of the storm, this story may have been the first instance of Jesus’ raising someone from the dead (see “List of the Miracles of Jesus” in the Appendix). According to the Lucan account, Jesus approached the city of Nain in Galilee, accompanied by a large following of disciples and others. The site of ancient Nain, is now occupied by the Arab village of Na`in some four miles southeast of Nazareth. The town has a beautiful view of the Jezreel Valley, which might have given it its name, meaning “lovely” or “charming.” At the gate of this town Jesus met the funeral procession of the young man, described as “the only son (Greek, monogenēs huios) of his mother, and she was a widow” (Luke 7:12, emphasis added). Moved with compassion, Jesus told the bereft mother not to weep, reached out and touched the funeral bier, and called upon the young man, saying, “Young man, I say unto thee, Arise (Greek, egerthēti)” (Luke 7:14, emphasis added). Immediately the young man sat up alive and began to speak. Continue reading
By Eric D. Huntsman. Cross-posted at New Testament Thoughts
In a culture and time period that were so male-centric, the attention that Jesus paid to women was noteworthy. All four of the gospels, and especially Luke, contain stories of Jesus healing women, teaching them, including them in his parables, and even allowing them to become part of his ministry. In addition to three individual stories about Jesus healing women, Luke also includes a summary that notes how Jesus was accompanied in his Galilean ministry by a group of women “which had been healed of evil spirits and infirmities,” including Mary Magdalene, Joanna, Susanna, “and many others, which ministered unto him of their substance” (Luke 8:2–3). All this is particularly striking in the cultural context of the gospels, in which Jewish men would be wary of interaction and especially any kind of physical contact with women to whom they were not related. The fact that none of these women are directly named allows them to serve as types of all women whom Jesus invites to come to him and be healed. Continue reading
The divinity of Jesus that the miracle at Cana symbolized was even more clearly demonstrated in those nature miracles that are the clearest examples of epiphanies, or direct revelations of a divine identity. The twin examples of Jesus’ calming a storm on the Sea of Galilee and his later walking on that same body of water are striking illustrations of this because they employ common Near Eastern symbols of creation, which often involved a deity defeating the unruly powers of chaos, which were often represented with images of stormy seas. But more importantly, because the Hebrew Bible credited YHWH, or Jehovah, with the ability to subdue the sea and tread upon the face of the waters, these New Testament miracles directly connect Jesus with the Jehovah of the Old Testament.
Mark 4:35–41 gives the earliest account of Jesus stilling a storm and thereby saving his disciples. Continue reading
By Eric D. Huntsman. Cross-posted at New Testament Thoughts.
Gospel Doctrine Lesson 7 focuses on the miracles of Jesus, a topic that has been of great interest to me the last several years, and the results of my research and thinking on this topic have recently been published by Deseret Book as The Miracles of Jesus. Continue reading
Another early miracle, the healing of the paralyzed man at Capernaum (KJV, “one sick of the palsy”), who was lowered through the roof by his friends, appears in all three Synoptic gospels (Mark 2:1–12; Matthew 9:1–8; Luke 5:17–26). The scene is set with Jesus teaching inside a private home, which overflowed with people who came to hear him. The only way that the paralyzed man’s friends could bring him close to Jesus was to tear up the roof of the house and lower him down through the hole. Jesus acknowledged their efforts as a sign of their faith, but before healing the man, he makes a pronouncement that causes contention with some of the Jewish scribes present: “Son, thy sins be forgiven thee” (Mark 2:5). Continue reading
One of the earliest miracles recorded in the Synoptics is the cleansing of a leper (Mark 1:40–45; Matthew 8:1–4; Luke 5:12–15). Leprosy in the biblical world was not necessarily the better known Hansen’s Disease. Instead, it was a catch-all condition for a spectrum of conditions that affected the skin or even clothing and dwellings (see Leviticus 13:1–59). While some cases may have indeed involved considerable deformity and sickness, every instance of biblical leprosy had significant ritual, and hence social, implications as the sufferer was excluded from religious life and often even the company of others. Hence, the leper who first approached Jesus needed help and attention beyond simply being healed of his disease. Continue reading