Friday, July 10, 2015

The Savior’s Suffering in the Garden of Gethsemane

What words or phrases do we have that describe the Savior's suffering?

(Matthew 26:38) (Mark 14:34) “My soul is exceeding sorrowful (Greek: deeply grieved), even unto death”

(Luke 22:44) And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

What additional insight do we have about the Savior’s suffering in Gethsemane?

(Mosiah 3:7) And lo, he shall suffer temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every pore, so great shall be his anguish for the wickedness and the abominations of his people.

(Alma 7:11-13) And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people. And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities. Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me.

(Doctrine and Covenants 19:16-19) For behold, I, God, have suffered these things for all, that they might not suffer if they would repent; But if they would not repent they must suffer even as I; Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink— Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.

(The institute student manual commentary, “To What Extent Was the Atonement Completed in the Garden of Gethsemane?” pg. 173) “It seems, that in addition to the fearful suffering incident to crucifixion, the agony of Gethsemane had recurred, intensified beyond human power to endure. In that bitterest hour the dying Christ was alone, alone in most terrible reality. That the supreme sacrifice of the Son might be consummated in all its fullness, the Father seems to have withdrawn the support of His immediate Presence, leaving to the Savior of men the glory of complete victory over the forces of sin and death.” (Talmage, Jesus the Christ, p. 661.) When the Savior exclaimed in triumph, "It is finished” (John 19:30), he knew his atoning sacrifice had been accepted by the Father. (See John 19:28.) “Sweet and welcome as would have been the relief of death in any of the earlier stages of His suffering from Gethsemane to the cross, He lived until all things were accomplished as had been appointed.” (Talmage, Jesus the Christ, p. 662.)

(The institute student manual commentary for Luke 22:44, “And Being in an Agony, He Prayed More Earnestly” pgs.173-74) “How perfect the example is! Though he were the Son of God, yet even he, having been strengthened by an angelic ministrant, prays with increased faith; even he grows in grace and ascends to higher heights of spiritual unity with the Father. How well Paul wrote of this hour: ‘In the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him.’ (Heb. 5:7-9.)” (McConkie, DNTC, 1:776.) But what was it that caused the Savior’s intense agony? “Jesus had to take away sin by the sacrifice of Himself. . . . And as He in His own person bore the sins of all, and atoned for them by the sacrifice of Himself, so there came upon Him the weight and agony of ages and generations, the indescribable agony consequent upon this great sacrificial atonement wherein He bore the sins of the world, and suffered in His own person the consequences of an eternal law of God broken by men. Hence His profound grief, His indescribable anguish, His overpowering torture, all experienced in the submission to the eternal fiat of Jehovah and the requirements of an inexorable law. “The suffering of the Son of God was not simply the suffering of personal death; for in assuming the position that He did in making an atonement for the sins of the world He bore the weight, the responsibility, and the burden of the sins of all men, which, to us, is incomprehensible. . . . “Groaning beneath this concentrated load, this intense, incomprehensible pressure, this terrible exaction of Divine Justice, from which feeble humanity shrank, and through the agony thus experienced sweating great drops of blood, He was led to exclaim, ‘Father, if it be possible, let this cup pass from me.’ He had wrestled with the superincumbent load in the wilderness, He had struggled against the powers of darkness that had been let loose upon him there; placed below all things, His mind surcharged with agony and pain, lonely and apparently helpless and forsaken, in his agony the blood oozed from His pores.” (Taylor, The Mediation and Atonement, pp. 149-50.)

(The institute student manual commentary for Luke 22:44, “And His Sweat Was As It Were Great Drops of Blood Falling Down to the Ground” pg. 174) “Christ's agony in the garden is unfathomable by the finite mind, both as to intensity and cause. The thought that He suffered through fear of death is untenable. Death to Him was preliminary to resurrection and triumphal return to the Father from whom He had come, and to a state of glory even beyond what He had before possessed; and, moreover, it is within His power to lay down His life voluntarily. He struggled and groaned under a burden such as no other being who has lived on earth might even conceive as possible. It was not physical pain, nor mental anguish alone, that caused Him to suffer such torture as to produce an extrusion of blood from every pore; but a spiritual agony of Soul Such as only God was capable of experiencing. No other man, however great his powers of physical or mental endurance, could have suffered so; for his human organism would have succumbed, and syncope would have produced unconsciousness and welcome oblivion. In that hour of anguish Christ met and overcame all the horrors that Satan, ‘the prince of this world’ could inflict. The frightful struggle incident to the temptations immediately following the Lord‘s baptism was surpassed and overshadowed by this supreme contest with the powers of evil. “In some manner, actual and terribly real though to man incomprehensible, the Savior took upon Himself the burden ofthe sins of mankind from Adam to the end of the world.” [Talmage, Jesus the Christ, p. 613.)

how does the meaning of Gethsemane add insight to what the Savior experienced there?

“Gethsemane.—The name means ‘oil-press’ and probably has reference to a mill maintained at the place for the extraction of oil from the olives there cultivated. John refers to the spot as a garden, from which designation we may regard it as an enclosed space of private ownership. That it was a place frequented by Jesus when He sought retirement for prayer, or opportunity for confidential converse with the disciples, is indicated by the same writer (John 18:1, 2).” (Talmage, Jesus the Christ, p. 620.)

What had the Lord taught the Apostles who accompanied Him in Gethsemane?

(Matthew 26:41) Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

What does His example teach about how to be obedient even when “the spirit indeed is willing, but the flesh is weak”?

Through this they learned that because “the spirit indeed is willing, but the flesh is weak,” they needed to “watch and pray” so they would “enter not into temptation.”
(Doctrine and Covenants 10:5) Pray always, that you may come off conqueror; yea, that you may conquer Satan, and that you may escape the hands of the servants of Satan that do uphold his work.

What motivated the Savior to “drink the bitter cup?

It was love for all of us, and love for God and His plan of redemption.

(Mosiah 15:7) Yea, even so he shall be led, crucified, and slain, the flesh becoming subject even unto death, the will of the Son being swallowed up in the will of the Father.

(3 Nephi 11:11) And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning.

(Doctrine and Covenants 19:19) Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.

As the Savior prayed to God, what did He ask for?

(Matthew 26:39) And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

(Mark 14:36) And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

(Luke 22:42) Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

What does it require to submit one’s will to the Father in this way, no matter how painful or difficult the outcome might be?

We have to remember that Heavenly Father loves us and that His plan may not be what we want, but what He wants for us. It can be hard to see. Our challenge is to submit our will to His.

Prayer is the act by which the will of the Father and the will of the child are brought into correspondence with each other. Humble, earnest, and persistent prayer enables us to recognize and align ourselves with the will of our Heavenly Father. And in this the Savior provided the perfect example as He prayed in the Garden of Gethsemane, “saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. … And being in an agony he prayed more earnestly” (Elder David A. Bednar, April 2008)

I invite you to leave a comment if you feel inspired to do so.

Friday, July 3, 2015

Three Parables of Preparation

Matthew 25 is a continuation of the Savior’s teaching on the Mount of Olives. The three parables in Matthew 25 each teach how to be prepared to meet the Lord when He comes again.

Matthew 25 Parable Main Message
Verses 1–13 Ten virgins Prepare spiritually for the Second Coming.
Verses 14–30 Talents We are accountable to the Lord for what we have done with spiritual gifts. He will reward us for developing those gifts.
Verses 31–46 Sheep and goats The Lord will judge each of us. Those who have faithfully served their fellowman will sit on “his right hand.”

Matthew 25:1-13. What Is the Meaning of the Parable of the Ten Virgins?


Harold B. Lee (1899-1973) talked about this in Conference Report, Oct, 1951.
“The purpose of this lesson was to impress upon those called to the ministry and upon his followers and upon the world that there should be an unceasing watchfulness and preparation for the day which he had predicted when the Lord would come again in judgment upon the earth.
"The bridegroom of the parable was the Master, the Savior of mankind. The marriage feast symbolized the second coming of the Savior to receive his Church unto himself. The virgins were those who were professed believers in Christ, because they were expectantly waiting for the coming of the bridegroom to the marriage feast, or they were connected with the Church and the events which were to transpire with reference to it.
“That this parable did refer particularly to the believers in Christ with a warning to them is further indicated by what the Lord has told us in modern revelation in which he said: “ ‘These are the things that ye must look for; . . . even in the day of the coming of the Son of Man.
“ ‘And until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked. (D. & C. 63:53-54.)' [This] undoubtedly mean [s] a separation of the wicked from the righteous among the professing believers in the Lord Jesus Christ.
“The Lord defines the wise virgins of his parable in still another revelation in which he said,
“ ‘For they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived—veri1y I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day. (Ibid., 45: 57.)‘
“Here is clearly indicated a truth we must all recognize, that among the people of God, the believers in the Savior of the world, there are those who are wise and keep the commandments, and yet there are those who are foolish, who are disobedient, and who neglect their duties."

What are the similitudes in this parable and what can we learn?

The “bridegroom” in this parable represents the Savior (see Matthew 9:15; John 3:28–29), and His arrival with the wedding procession represents His Second Coming. The tarrying of the bridegroom teaches that the Lord has His own timetable for His Second Coming.
Elder Dallin H. Oaks spoke about the ten virgins who had been invited to join the wedding party: “The ten virgins obviously represent members of Christ’s Church, for all were invited to the wedding feast and all knew what was required to be admitted when the bridegroom came. But only half were ready when he came” (“Preparation for the Second Coming,” 8).
The oil in this parable represents spiritual preparation. In reference to the parable of the ten virgins, the Lord revealed to the Prophet Joseph Smith:
“And at that day, when I shall come in my glory, shall the parable be fulfilled which I spake concerning the ten virgins.
“For they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived—verily I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day.
“And the earth shall be given unto them for an inheritance” (D&C 45:56–58; see also D&C 63:54).

President Spencer W. Kimball (1899–1985) discussed what the oil symbolizes and why it cannot be shared with those who are foolish:
“The kind of oil that is needed to illuminate the way and light up the darkness is not shareable. How can one share obedience to the principle of tithing; a mind at peace from righteous living; an accumulation of knowledge? How can one share faith or testimony? How can one share attitudes or chastity, or the experience of a mission? How can one share temple privileges? Each must obtain that kind of oil for himself. . . .
“In the parable, oil can be purchased at the market. In our lives the oil of preparedness is accumulated drop by drop in righteous living. Attendance at sacrament meetings adds oil to our lamps, drop by drop over the years. Fasting, family prayer, home teaching, control of bodily appetites, preaching the gospel, studying the scriptures—each act of dedication and obedience is a drop added to our store. Deeds of kindness, payment of offerings and tithes, chaste thoughts and actions, marriage in the covenant for eternity—these, too, contribute importantly to the oil with which we can at midnight refuel our exhausted lamps” (Faith Precedes the Miracle [1972], 255–56).

Elder Lynn G. Robbins of the Seventy made this observation about why the unwise virgins found the door closed and why they were denied entrance: “The closed door is a poignant reminder that ‘this life is the day for men to perform their labors’ (Alma 34:32). . . . The fact that the five foolish virgins knocked, expecting to enter the marriage supper, indicates one of two things: (1) they thought they could prepare themselves after the Bridegroom came, or (2) knowing that they at first had not been prepared to enter, they were hoping for mercy. Either way, the door was shut” (“Oil in Our Lamps,” Ensign, June 2007, 47).

President Henry B. Eyring of the First Presidency warned: “There is a danger in the word someday when what it means is ‘not this day.’ ‘Someday I will repent.’ ‘Someday I will forgive him.’ ‘Someday I will speak to my friend about the Church.’ ‘Someday I will start to pay tithing.’ ‘Someday I will return to the temple.’ ‘Someday . . .’ The scriptures make the danger of delay clear. It is that we may discover that we have run out of time” (“This Day,” Ensign or Liahona, May 2007, 89).

(Doctrine and Covenants 45:56-57) And at that day, when I shall come in my glory, shall the parable be fulfilled which I spake concerning the ten virgins. For they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived—verily I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day.



An Explanation for the Parable of the Entrusted Talents.

Joseph Smith gave us these words: “You know, brethren, that when the Master in the Saviors parable of the stewards called his servants before him he gave them several talents to improve on while he should tarry abroad for a little season, and when he returned he called for an accounting. So it is now. Our Master is absent only for a little season, and at the end of it He will call each to render an account; and where the five talents were bestowed, ten will be required; and he that has made no improvement will be cast out as an unprofitable servant, while the faithful will enjoy everlasting honors. Therefore we earnestly implore the grace of our Father to rest upon you, through Jesus Christ His Son, that you may not faint in the hour of temptation, nor be overcome in the time of persecution.” (Smith, Teachings, p. 68.)

In the Savior’s time, a “talent” was a unit of weight and also a large sum of money. In modern usage, the word “talent,” as used in this parable, has come to represent any spiritual gift or any skill or ability given to us by God, and the parable teaches that we are responsible to use these gifts wisely and profitably. The Second Coming is represented by the arrival, “after a long time,” of a master who had entrusted his servants with talents (Matthew 25:19). The servant who doubled his two talents received the same commendation as the one who doubled his five talents (see Matthew 25:21, 23); each was expected to try to improve on what he had been given. Thus, in the end, only the servant who did nothing with his talent was rejected by his master. President James E. Faust (1920–2007) of the First Presidency explained that the Lord will hold all people accountable for what they do with their talents:
“Some of us are too content with what we may already be doing. We stand back in the ‘eat, drink, and be merry’ mode when opportunities for growth and development abound. We miss opportunities to build up the kingdom of God because we have the passive notion that someone else will take care of it. The Lord tells us that He will give more to those who are willing. They will be magnified in their efforts. . . . But to those who say, ‘We have enough, from them shall be taken away even that which they have’ [2 Nephi 28:30].
“The Lord entrusts all of His servants, including every priesthood holder, with spiritual talents. . . . While we are not all equal in experience, aptitude, and strength, we have different opportunities to employ these spiritual gifts, and we will all be accountable for the use of the gifts and opportunities given to us” (“I Believe I Can, I Knew I Could,” Ensign, Nov. 2002, 50).

How can we overcome our fears and develop and use the talents given to us from the Lord?

(2 Timothy 1:7) For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.
(Proverbs 3:5-6) Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.
(Doctrine and Covenants 3:7-8) For, behold, you should not have feared man more than God. Although men set at naught the counsels of God, and despise his words— Yet you should have been faithful; and he would have extended his arm and supported you against all the fiery darts of the adversary; and he would have been with you in every time of trouble.
(Doctrine and Covenants 6:33-37) Fear not to do good, my sons, for whatsoever ye sow, that shall ye also reap; therefore, if ye sow good ye shall also reap good for your reward. Therefore, fear not, little flock; do good; let earth and hell combine against you, for if ye are built upon my rock, they cannot prevail. Behold, I do not condemn you; go your ways and sin no more; perform with soberness the work which I have commanded you. Look unto me in every thought; doubt not, fear not. Behold the wounds which pierced my side, and also the prints of the nails in my hands and feet; be faithful, keep my commandments, and ye shall inherit the kingdom of heaven. Amen.



The Parable of the Sheep and the Goats.

In the Savior’s time, sheep and goats typically grazed together, but they were separated at the end of the day. In this parable, the separating of the sheep and goats represents the Judgment that will occur at the Savior’s Coming. The righteous will receive a place at the King’s right (representing a place of honor and power), and the unrighteous will be assigned to the King’s left (representing disfavor). This judgment will largely be based on how well individuals have shown their love for God by caring for others (see Matthew 25:34–46; see also Matthew 22:35–40). As in the two previous parables in Matthew 25, the righteous are prepared because of what they have done, while the unrighteous are unprepared because of what they have neglected to do.
Referring to the parable of the sheep and the goats, Elder Joseph B. Wirthlin testified: “At the final day the Savior will not ask about the nature of our callings. He will not inquire about our material possessions or fame. He will ask if we ministered to the sick, gave food and drink to the hungry, visited those in prison, or gave succor to the weak [see Matthew 25:31–40]. When we reach out to assist the least of Heavenly Father’s children, we do it unto Him [see Matthew 24:40]. That is the essence of the gospel of Jesus Christ” (“The Great Commandment,” Ensign or Liahona, Nov. 2007, 30).

What permitted “the sheep” to receive their reward at the King’s right hand?

(Matthew 25:34-36) Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

What difference does the way we treat others make to the Lord?

(Matthew 25:40) Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.



Summary of these three parables.

Matthew 25 examines the procedure and preparation required to enter into Heaven. We see what happens to foolish or lazy followers of Christ. The wise virgins were prepared. The good servants worked diligently while the master was away. It is not enough to profess our love for Him, but by our actions will we be judged. The Savior is very specific about what actions are required as well. We must use our God given talents in His service. The goats only had a ritual observance of their faith. The sheep acted in charity and love. What we do, we do it unto Him. It is not to gain the reward but out of love for Him that we turn our hearts to the least of us.



I invite you to leave a comment if you feel inspired to do so.