'You, A Lost Child & Chiasmus'
- Jesus talks about the individual and responsibility
- The Prodigal Son- Who are you?
- The Secret Code of Chiasmus
Come Follow Me New Testament
LDS Mormon Luke John Bible
this episode is about you the individual
a lost child and a secret code in the
scriptures called Chiasmus here we go
all right so this week's lesson covers
six chapters in Luke and then also one
chapter in John what we're going to do
is since so many of these chapters in
Luke overlap with things that we have
already covered this year and come
follow me I'm going to kind of dance
around a little bit not literally here
but we're gonna dance around a little
bit through these chapters and touch on
some things that we haven't touched on
yet and maybe just a little bit of
review on a few of the points here where
I may want to make a little bit more of
a nuanced point about what the scripture
is trying to tell us so we're gonna
start here in Luke 12 now Luke from
actually chapters 12 to 19 focus a lot
on the spiritual economy and what Jesus
does here specifically is he works in a
lot about a physical economy about the
rich and the poor and uses several
parables and teachings around the idea
of whoever's rich needs to watch out and
whoever is poor is more likely to be
blessed and so that a lot of these
parables are going to go along that
theme but there's a second theme that
Luke goes through here that I want to
point out and that is the theme of the
individual and you know a lot of times
we talk about pride and how we don't
want to focus on ourselves but what
Jesus is going through here is he's
pointing out
that you are important and that you are
an individual that you have agency and
that that is invaluable there is no
value that can be placed on that because
of your eternal future and a couple of
things that he goes over here in Chapter
12 give us this idea of each of our
importance as an individual this is
where he talks about the lilies have you
considered the lilies of the field he
gives the example of five sparrows and
not one of them being is forgotten of
God he gives the example of the hairs on
your head that each of them are counted
he wants us to know that each of us is
ultimately an individual but what goes
along with that is our agency that's
what makes us an individual and with
that agency comes responsibility and so
as he goes through this chapter giving
these different examples of how he's
watching out over us and how he sees
each of us counts each of us as an
invaluable individual he then comes down
and starts talking about our
responsibility that goes along with that
and this is where we've gone over before
don't worry about what you're going to
eat don't worry about your clothing
don't worry about all of these different
physical things but worry about what's
in your heart where is your treasure
are you building up treasures in heaven
and you know what how are you using your
agency and then as we use that agency
we're able to grow and to receive
blessings but then he gives us an
example of how this responsibility plays
in with this agency in this
individuality that we've been given he
says finishing up on the parable of the
steward he says in verse 47 and that
servant which knew his Lord's will and
prepared not himself neither did
according to his Will shall be beaten
with many stripes that's
the metaphor obviously but that person
is going to be beaten with many stripes
why because a servant that has been
given all of the right gifts given all
the right opportunities and received
numerous blessings but does not prepare
himself herself is going to be beaten
with many stripes in other words we're
going to suffer because of that probably
a lot of that is regret right we can
think sometimes maybe you have those
stripes that were beaten with as stripes
of regret but then in 48 he says but he
that knew not and did commit things
worthy of stripes so he that knew not
the Lord and did commit things worthy of
stripes shall be beaten with few stripes
for unto whomsoever much is given of him
shall be much required and to whom men
have committed much of him they will ask
the more so we get this idea through
this chapter here of how the Lord sees
each one of us as an individual and how
important we are and we start feeling
really good about that but that can't
sit by itself it's kind of like always
looking for something to receive but
then never taking on the responsibility
that goes for that it's like it's like
wanting rights it's not what what's do
to me what are my rights what are my
gifts what am I going to receive but
then never coupling those things with
our duty or coupling those things with
any responsibilities that would go along
with that that's kind of remaining like
a child
right you see a teenager wanting to grow
out and become an individual and have
freedom and depend independence but are
they willing to take on with that new
agency are they willing to take on the
responsibility that goes with it because
they have to go together things don't
function without that independence and
agency being coupled with the
responsibility that goes along with it
and along with this idea he follows up
here in verse 51 and says suppose ye
that I am come to give peace on earth
again just giving everything to us
I tell you nay but rather division and
so you think about that well why is he
gonna give us division isn't he the
Prince of Peace right isn't heaven
the idea of going in doing everything
right supposed to bring us just
blessings and the answer is no it's not
it is it is something that is fought for
it is something that is earned because
we have to take on the adversity and
the responsibility and the growth that's
going to go along with accepting the
message of truth and he says in 52 for
from will henceforth there shall be five
in one house divided three against two
and two against three so some are going
to accept this and some are not going to
accept the truth and a lot of it has to
do with responsibility it's interesting
a couple points here just above here
where I had mentioned the sparrows where
the Lord is mindful of the sparrows he
mentions five sparrows and then down
here where he's talking about the family
members being divided he mentions five
in one household we're gonna get to the
number five here again in a minute but
it's a consistent theme throughout a
number of these parables that Luke gives
us the second point here that I would
like to make about this verse is that
again there are divisions right there
are groups of people among the Jews I've
reiterated this numerous times because
it's hard to break this idea that the
Jews are all lockstep together in this
idea of who Jesus is and if they're
aligned with the high priests and the
Sadducees and the Pharisees and the
scribes the answer is no they're not
right there are a lot of different
groups and a lot of different people
accept Christ as the Son of God not just
the Messiah important distinction and a
number of them that don't even within
households and so the again the whole
idea it's really important to understand
the dynamics that are going on here
right people in groups don't act that
way we don't have everybody they're all
just the same a lot of people break out
of a collectivist idea and a number
of people have here and they accept
Jesus as the Son of God then I want to
bring in a couple points here about the
jobs of Smith translation and we're
gonna start with one of them here we're
gonna skip all the way over to chapter
14 and coming down all the way down to
verse 35 there's a pretty big insertion
here that shows us Smith gives and this
is really important in understanding
what has been lost in the scriptures if
you go through the Joseph Smith
translation you're going to find a theme
of apostasy of the higher law and of the
Melchizedek priesthood and here we see it
again in in chapters 14 and then later
in chapter 16 and so let's go over verse
chapter 14 right here and this is verse
35 in the Joseph Smith translation then
certain of them came to him saying good
master we have Moses this is the
Pharisees and others we have Moses and
the prophets and whosoever shall live by
them shall he not have life so again
I've talked a lot about this rivalry of
Moses and Jesus and where the a lot of
the Pharisees and Sadducees minds are in
respect to the law of Moses we really
need to keep a Ben and I in mind
throughout all of this a Ben and I is
key to understanding the situation in
the New Testament and just as we know
that it's another the Book of Mormon is
another testament of Jesus Christ it is
another testament of the New Testament
and
it clarifies a lot of things so a been a
dye King Noah and the priests that
situation there that mock-trial that is
going on there is key to understanding
what is happening in the time of Jesus
here in Jerusalem and so here we will
finish up here with verse 35 let me
start over with 35 then certain of them
came to him saying good master we have
Moses and the prophets and whosoever
shall live by them shall he not have
life and then 36 and Jesus answered
saying ye know not Moses neither the
prophets for if he had known them he
would have believed on me for - this
intent they were written for I am sense
that you might have life therefore I
will liken it unto salt which is good so
this gives us a different idea of what
Jesus is talking about when he uses the
metaphor of salt but if the salt has
lost its savor wherewith shall and be
seasoned here he's talking about the
scriptures he's talking about the law of
Moses and the scriptures that they have
as the salt the salt is no good if it's
lost its savor what good is the law of
Moses and everything that the prophets
have prophesied about if you don't
understand that it is all looking
forward to the Son of God being born and
sacrificed for the world as the Redeemer
if you don't understand all of that it's
worthless it's dead it is a dead law and
so that's what Christ is saying here
about the salt the law that you have the
the trust on Moses and Moses here is
both author of the law and he's also in
sent in a sense a title right we see him
kind of as used as a title here among
the Pharisees and the Sadducees this is
the same situation with a Benedict where
King Noah and the priests have forsaken
the law of Moses although they preach it
they don't follow it
and they don't look forward to the Son
of God coming down being born of a woman
and taking on the sins of the world so
it's the same situation it gives us
great clarification as to what Jesus is
preaching here and Joseph Smith is
filling in the gaps here with the
translation so that we understand that
what is lost during this time is the
higher law what is lost is the
Melchizedek Priesthood what is lost is
the idea that Jehovah is the son of God
and is Jesus and that he is going to be
sacrificed for the sins of the world
that does not exist in the mainstream of
the Jews that are in control and then we
go over to chapter 15 and we get again
this idea that Luke gives us about both
an economy the rich and the poor and
money as well as the individual these
are the two things I don't oftentimes
see this individual being written in is
a part of the theme of these parables
but it's definitely coupled with
the idea of the rich and the poor so in
chapter 15 we get the parable of the
sheep and the one the ninety-nine and
the one here's how it's set up
remember this is overlapping a lot of
what we've gone over previously but
Jesus is sitting with the sinners and
the publicans and he speaks this parable
unto them but mostly unto the Pharisees
that are wondering why he is sitting
with the publicans and the sinners and
he says what man of you having an
hundred sheep if he lose one of them
does not leave the ninety and nine in
the wilderness and go after that which
is lost until he find it and when he
hath found it he layeth it on his
shoulders rejoicing and when he cometh
home he calls together his friends and
neighbors saying unto them rejoice with
me for I have found my sheep which was
lost I say unto you that likewise
joy shall be in heaven over one sinner
that repenteth more than over ninety not
ninety and nine just persons which need
no repentance stop and think about that
we're the same way if we lose something
even if it's a smaller value to what the
larger amount that we might have is of
something we're very excited about
finding that smaller amount that was
lost there is a feeling of when
something is lost and it's brought back
right that that there's a rejoicing that
we have and then a second parable is
about the woman that has ten pieces of
silver and it's the same idea hers
here's how it goes
either what woman having ten pieces of
silver if she lose one piece does not
light a candle and sweep the house and
seek diligently till she find it and
when she hath found it she called her
friends and her neighbors together
saying rejoice with me for I have found
the peace which I had lost likewise I
say unto you there is joy in the
presence of the angels of God over one
sinner that repenteth in other words the
Pharisees focus is in the wrong place
right it's the Pharisee focus is hey
we're righteous we're good we follow all
these checklists we have all these rules
that we do and here we have the
publicans and the sinners so let's
separate ourselves from them we can do
that sometimes right again we might be
the Pharisees sometimes in certain
situations are we - pure sometimes to
mix with others to put our put a hand
out to others a friendship or charity or
maybe we're the sinners and sometimes we
wish we had more of an acceptance and
maybe that would help us change if
someone reached a hand out to us maybe
we're the lost one right and then lastly
in this chapter we get again something
else that has lost an individual and
this is this what we
termed the parable of the prodigal son
although that's never called that in the
scriptures now a couple things on
parables I want to go over at this point
before we go into this into this parable
one is that what you see typically in
the parables and I brought this off of a
PhD dissertation that I had read but
this is something that is a kind of a
process that each of these parables go
through first you have an established
vision of reality this is the way things
are in our life right now and the
parable presents that reality and then
secondly you have an alternate vision of
reality something that shocks you a
little bit like oh this is the way it
should be in the parable and then third
you have a challenge given directly to
the established order of things and
again that's typically going to the
Pharisees Sadducees high priests scribes
etc they are the established order of
things and you see Jesus constantly
going after them for the type of
established order that they have they've
hijacked they've hijacked the system and
so there's an orientation to the current
reality
then there's disorientation showing an
alternate reality and then there's going
to be a reorientation that comes in and
says okay this is we see how this is the
way it's supposed to be that is what the
parables are supposed to be doing here
the second thing about the parables that
we find often times maybe not in all of
them but throughout a lot of Scripture
we see the literary tool of Chiasmus we
have heard of this you may know a lot
about it you may know nothing about it
but basically Chiasmus is a literary
tool that is found in a number of
different scriptures but especially
Hebrew Scriptures it's found in the Book
of Mormon John Wells writes a lot about
this he discovered Chiasmus this
literary tool inside of the book
Gorman and here we find it a lot in the
New Testament and we find it within each
one of well several of these parables
the prodigal son is one of those and
basically the way this works is that you
have point a and then maybe point B and
then maybe point C and C would be the
center the central idea of the
parable in this case and then it would
reverse and go back to point B it would
correlate back to the second point and
then it would the last point would
go back to point a which was the first
point so it would be like this
a B C at the center and then back out
using the same points as above going
back out to B and then a it's something
that you can memorize easier when you
have these points that are put in place
it's something that could then be
verbally recounted to others a lot
easier if you understood the structure
but what it does for us is it lets us
see what the central point is so
typically the central point is whatever
is in the middle and so we see that in a
number of these parables so let's go
through the prodigal son then once we've
gone through it and I've read it will go
through the chiasmus on it a little bit
so he said Jesus says here a certain man
had two sons and the younger of them
said to his father father give me the
portion of goods that falls to me and he
divided unto them his living and not
many days after the younger son gathered
all together and took his journey into a
far country and there wasted his
substance with riotous living and when
he had spent all there arose a mighty
famine in that land and he began to be
in want and he went and joined himself
to a citizen of that country and he sent
him into the fields to feed swine and he
would fain have filled his belly with
the husks
that the swine did eat and no man gave
unto him and when he came to himself he
said how many hired servants of my
father's have bread enough and to spare
and I perish with hunger I will arise
and go to my father and will say unto
him father I have sinned against heaven
and before thee and I'm no more worthy
to be called thy son make me as one of
the hired servants and he arose and came
to his father but when he was yet a
great way off his father saw him and had
kept at compassion and ran and fell on
his neck and kissed him and the son said
unto him father I have sinned against
heaven and in thy sight and him no more
worthy to be called thy son but the
father said to his servants bring forth
the best robe and put it on him and put
a ring on his hand and shoes on his feet
and bring hither the fatted calf and
kill it and let us eat and be merry for
this my son was dead and is alive again
he was lost and is found and they began
to be merry
now his elder son was in the field and
as he came and drew nigh to the house he
heard music and dancing and he called
one of the servants and asked what these
things meant and he said unto Him thy
brother has come and they father hath
killed the fatted calf because he hath
received him safe and sound and he was
angry and would not go in therefore came
his father out and entreated him and he
answering said to his father lo these
many years do I serve thee neither
transgressed I at any time thy
commandment and yet thou never gave us
me a kid that I might make merry with my
friends but as soon as this thy son was
come which hath devoured thy living with
harlots thou hast killed for him the
fatted calf and he said unto Him son
thou art ever with me and all that I
have is thine it was meat that we should
make merry and be glad for the
thy brother was dead and is alive again
and was lost and is found
okay so here we have again this Lucan
theme or themes of money inheritance
economy and the individual that has been
lost and that is found and they're
coupled together here again perfectly in
this parable of the prodigal son
question before I go back into the
chiasmus of this is this fair as you're
listening to this or as you rate have
read it have you asked yourself well
wait a minute
I kind of have empathy for the other son
is this really fair and I think that we
can get caught into that trap of again
fairness as I said in the last week's
episode fairness is not a part of God's
plan it has nothing to do with fairness
just as with the lost piece of silver of
the woman just as with the lost sheep
there is going to be more joy for those
that have been lost and have then
returned and that's really important to
understand because you're lost you are
lost and just as we've talked about the
Platinum rule if you can't be merry and
grateful for somebody else who has been
lost and now is found then you're gonna
have a hard time right with a heavenly
father where you have been lost who you
are in a fallen state where you are a
sinner and then become found and
returned and are purified and in our
perfected because you're not perfected
so if you felt this way I understand I
probably felt that way but remember that
you are each one of these actors as I go
through the principle of the filter of
temple imagery and the drama it works
perfectly within these parables you
might imagine yourself as the older
brother but you're also the prodigal son
you're both at times there may be always
and so don't forget that if you place
judgment on the prodigal son or somebody
else who's lost then you're losing
perspective because you're going to be
judged you are also the prodigal son or
daughter that has been lost to Heavenly
Father and is trying to get back to him
and you're also the father or the mother
or will be and as we learn in the
structure here of the parable that
this really is focused in on the father
actually so let's look at this very
quickly if you've got your scriptures
with you then you can run down this with
me if not just kind of keep it straight
in your head as best you can and as we
look at chapter 15 verses starting with
verse 11 which is where the parable
starts 11 and 12 we have the father
dividing the property between them
that's a B is verse 13 he squandered his
inheritance on a life of dissipation
verses 14 to 16 RC nobody gave him
anything he didn't receive anything from
anybody else what he was gone out on his
own that's C D would be verses 17 to 19
father I have sinned against heaven and
against you
e is the central part of the parable
that is verse 20 and 20 is about
his father caught sight of him and was
filled with compassion so that is the
center of the parable as the son is
approaching coming back home it's the
father that sees him and is filled with
compassion and with joy over the son
that has been lost and has returned
that's the center of the parable it's
about the reunion of the child and the
parent it is about the compassion and
the joy that the father feels that the
parent feels that the mother would feel
and then we back out of it and
we return again going with now we were
at D at the sent at E at the center
we're gonna go back to D now father I
have sinned against heaven and against
you two repeats it again
and then C verses that was verse twenty
one C would be verses 22 to 24 take the
fatted calf and slaughter it that's in
comparison to him not receiving anything
when he was gone and then B would be
verses 25 to 30 your son returns who
swallowed up your property with the
harlots right and that is in comparison
with B in verse 13 he squandered his
inheritance on his life while he was
gone and then a goes right back to
everything I have is yours as he says
that to the other son and a to begin
with was the father divided the property
between the two boys and so the center
of this is the reunion of the father and
the son here and who is who you know
he's talking about this really to the
Pharisees who are upset that he is
sitting with the sinners the Pharisees
in this case as he's talking that he's
talking about are the older brother that
had stuck around that apparently are
following the rules but are very
self-righteous
because they don't want to sit with the
sinners and Jesus sitting with the
sinners those would be the prodigal sons
and daughters that are lost and he's
hoping to bring them back and what great
joy it would be if he can bring them
back and then of course the father is
our Heavenly Father but using the idea
of temple imagery and drama with the
parables we understand that we are all
each of these characters each of us is
the parent each of us is at times maybe
someone who's done the right thing
someone else hasn't or the other brother
and each of us is the prodigal son or
daughter no matter what even if we've
lived a more perfect life we are the
prodigal sons and daughters that are
fallen in a state in this mortality that
where we need to return back to our
father we're going to continue in part
two on another parable where we can see
and use again the temple drama with the
rich man and Lazarus and then we're
going to go to John chapter 11 as well
to finish up in part 2 for this week
I'll talk to you again next time
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