Collectivism in the Book of Mormon

I am currently reading a book called "Misreading scripture with western eyes". It shows how we often misunderstand scripture because we read it through the lens of our culture which is very different from the culture of those who wrote it. The authors are Christian but not LDS so I am interested to see how this also might apply to the Book of Mormon. One chapter discusses the modern western individualist culture versus the eastern collectivist culture.

Here are a few examples from the Bible that I have never considered: The Christmas story has been Westernized. We imagine (and illustrate in paintings and school plays) Joseph and Mary and possibly a donkey trudging alone up to Jerusalem in the quiet of the night. This is very unlikely. A passage from the book explains:

Since we know from prophecy that Jesus needed to be born in Bethlehem, we don’t ask the obvious question: why in the world would a guy drag his pregnant wife across the country? We assume the Romans must have required it (within the will of God, of course). Sure, the Romans required a census, but they allowed a large window of time for people to register. It wasn’t in Rome’s best interest to suddenly require everyone in the empire to travel to their ancestral homeland during one weekend. It seems clear in the text that Mary and Joseph were traveling during festival time—that’s why all the inns were full. Bethlehem was what we might call a bedroom community, or suburb, for Jerusalem. Joseph, unlike many Galileans, was apparently a regular attender of Judean festivals. This might explain why Joseph wanted to visit Jerusalem when he did. But why take Mary when she was “great with child”? It wasn’t ignorance; ancients knew how to count to nine. The reason is simple: if Joseph was of the lineage of David, then so were all his relatives. So were all of Mary’s relatives. Moreover, in antiquity one’s relatives were the birthing crew. Mary and Joseph went to Bethlehem when they did because everybody else was going.

This goes without saying for the gospel writers. In the modern West, we emphasize each individual being of equal importance. It is not obvious to us that a lot of people who are not mentioned in the story are also there. Another example is Paul's letter-writing. A passage from the book states:

Ancient letter-writing was different in just about every way. Ancients had no writing desks. Authors commonly stood and dictated while a scribe sat with a sheet of parchment balanced on his knee or in his lap. Paul would not have locked himself away in some private room to write. (It would have been too dark anyway.) He more likely would have sat in a public place: the breezy, well-lit atrium of a prosperous home like Lydia’s, or in an upstairs balconied apartment. Family and friends walking by would have stopped to listen (ancients read out loud) and to offer advice (it shows you care).

These are interesting perspectives that make sense only when I better understand the cultural differences. I have been thinking of similar examples in the Book of Mormon where people are not as alone as we think they are when we (mis)read it through modern western eyes. Take the sons of Mosiah who went to preach to the Lamanites. Were there four people making the journey to the Lamanites, preaching the gospel there for 14 years? We know it wasn't. It is not emphasized much in the text but there were definitely more:

And thus they departed into the wilderness with their numbers which they had selected, to go up to the land of Nephi, to preach the word of God unto the Lamanites. (Alma 17:8)

We even get two of their names in Alma 20:2, Ammah and Muloki. So this is not a very obscure fact, on a close reading we understand that there probably was a sizeable group going up to the Lamanites. But it is mentioned only in passing, focusing on certain characters, just like the Christmas story for obvious reasons focuses on Mary and Joseph and not all their relatives. So we should not be surprised if people who are not central to the story sometimes are not mentioned at all. I think this might be the case with the Lehite exodus. Once Nephi mentions in passing that he has sisters (See 2 Nephi 5:6). It is not obvious that he made a conscious effort to inform the reader about that detail, probably because he did not really think it was too important. Informing about family matters was not the point of his writings unless it served the purpose of teaching the reader about God's ways, which is illustrated in the conflicts with his brothers.

Learning about a typical Jewish household in Lehi's time, it is reasonable to assume that there were many more people journeying to the promised land than the ones we know by name from the Book of Mormon. These households would usually consist of three generations. We know from 1 Nephi 7 when they get Ishmael and his houshold that he had two sons who also had families. They were all part of the same household. (See 1 Nephi 7:5-6). In addition, an ancient Jewish household would include debt servants, slaves, concubines, resident aliens, sojourners, day laborers and orphans. Even though I think we may safely assume that Lehi had no concubines, I find it likely that he had servants and maids. This was not frowned upon in ancient Israel like it is in the modern West, as even the Bible clearly shows. Besides, Lehi was definitely rich, something that would increase the size of his household.

When the Lord spoke to Lehi in a dream and told him to flee Jerusalem and travel into the wilderness to a promised land, I find it likely that he brought everyone along. This was probably something that went without saying for Nephi, but it is not obvious to us before we learn more about ancient Israelite culture.

There is no spiritual lesson or gospel principles hidden in this, just an interesting tidbit. But it might be part of the explanation for how the Nephites seem to have become so many so fast (like having wars with the Lamanites while Nephi was still alive).

 

A follow up note on "sweet savor"

In my last post, I attempted to describe/define what it might mean to "smell" the word of God. The essence of the symbol is this:

Hearing the word of God and seeing the heavenly light creates a strong desire to worship God and offer Him praise for His mercy and love. 

I stand by that definition.  In searching the scriptures to learn more, I came across a few gems in the Bible:

1 Be ye therefore followers of God, as dear children;

2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. (Ephesians 5)

15 ·Our offering to God is this: [or For God’s sake; or To God] We are the ·sweet smell [aroma; fragrance] of Christ among those who are being saved and among those who are ·being lost [perishing; headed for destruction].  (2 Corinthians 2, EXB)

41 I will accept you as fragrant incense when I bring you out from the nations and gather you from the countries where you have been scattered, and I will be proved holy through you in the sight of the nations. (Ezekiel 20, NIV)

It pleases the Lord when His children earnestly and humbly seek to make an offering to Him that is acceptable.  This must be done in the context of purity and humilty:

3 Who shall ascend into the hill of the Lord? or who shall stand in his holy place?
4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation. (Psalm 24)

The Gentiles and the Holy Ghost

For someone who has grown up in a modern Western culture, it may be difficult to understand God's different dealings with different people throughout history. For instance, when Abraham receives special promises concerning his seed, does that favor one nation above other nations unfairly? Personally, I have no problems with this because I simply observe that life favors us all differently anyway, and that is apparently part of the plan. What is important, is what each of us do, individually, in our unique circumstances and with the possibilities that we have been given. "Unto whom much is given, much is required" etc. 

But I also can't help but think that there is wisdom in God's dealing with his children throughout history, also where different nations have been treated differently.

37 And he raiseth up a righteous nation, and destroyeth the nations of the wicked.

38 And he leadeth away the righteous into precious lands, and the wicked he destroyeth, and curseth the land unto them for their sakes. (1 Nephi 17)

One can argue that we are saved individually and as families, but I have never heard anyone teach that we are saved as nations. But there must be a reason for this focus on nations, even though we don't always fully understand His purposes. For instance, we find a lot of separation between Israel and the Gentiles in the scriptures. Jesus himself said

But he answered and said, I am not sent but unto the lost sheep of the house of Israel. (Matthew 15:24)

Still, only a short time later, Peter received the revelation that the gospel should be preached to the Gentiles. Why was it first wrong and then right to preach to the Gentiles? We don't really know but obviously timing is of essence here.

Because of the Abrahamic covenant, Israel became God's chosen people. As such, they even had God dwelling among them. This was the idea with the tabernacle and later the temple. It was a place where God could dwell in their midst. Even though God's covenant people were not always true and faithful, God eventually became flesh and dwelled among them in plain sight. Meanwhile, the Gentiles were ungodly and disfavored. Still, there had been prophecies like this one in Nephi's vision:

And the time cometh that he shall manifest himself unto all nations, both unto the Jews and also unto the Gentiles; and after he has manifested himself unto the Jews and also unto the Gentiles, then he shall manifest himself unto the Gentiles and also unto the Jews, and the last shall be first, and the first shall be last. (1 Nephi 13:42)

The time was not there yet but it would come and it would happen according to a certain pattern, the first (Jews) being the last and the last (Gentiles) being the first. There also seems to be a certain pattern as to how God would manifest himself unto the different nations. As mentioned, God would manifest himself directly to the Jews who had the temple. He did the same for other scattered parts of Israel. In 3 Nephi 15, he told them:

21 And verily I say unto you, that ye are they of whom I said: Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

22 And they understood me not, for they supposed it had been the Gentiles; for they understood not that the Gentiles should be converted through their preaching.

23 And they understood me not that I said they shall hear my voice; and they understood me not that the Gentiles should not at any time hear my voice—that I should not manifest myself unto them save it were by the Holy Ghost.

These words were spoken at the temple in Bountiful to a branch of the house of Israel. Jesus was there in their midst. This was right around the time when the gospel started being preached to the Gentiles in the Old World. But they would not hear his voice like the Jews and the Nephites had. To the Gentiles, Jesus would only manifest himself by the Holy Ghost. This is consistent with the prophecy in 1 Nephi 10:11

And it came to pass after my father had spoken these words he spake unto my brethren concerning the gospel which should be preached among the Jews, and also concerning the dwindling of the Jews in unbelief. And after they had slain the Messiah, who should come, and after he had been slain he should rise from the dead, and should make himself manifest, by the Holy Ghost, unto the Gentiles.

Not only is the Holy Ghost the means to make God manifest among the Gentiles, it is also a source of strength leading to the scattering of the House of Israel

And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be blessed—unto the pouring out of the Holy Ghost through me upon the Gentiles, which blessing upon the Gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel. (3 Nephi 20:27)

What we observe is "the first" (the House of Israel) having the privilege of God dwelling among them, both in the tabernacle/temple and in an earthly tabernacle. But they reject him. Instead, God manifests himself to "the last" (the Gentiles). But he does not show himself to them and they don't build a temple. Instead, God manifests himself to them through the Holy Ghost. After the day of Pentecost, right before Peter received the revelation to also preach the gospel to the Gentiles, the Holy Ghost plays a more dominant role. In the Old Testament, at least, his role is quite obscure.

Why does God not dwell among the Gentiles? Why is he "replaced" by the Holy Ghost? I am not able to answer that, but again I think there might be hidden wisdom and a pattern that is part of a greater plan. In the latter days, the roles are reversed. The Gentiles, who have the Holy Ghost shall be the instrument to bring back the scattered house of Israel to the fold.

And now, the thing which our father meaneth concerning the grafting in of the natural branches through the fulness of the Gentiles, is, that in the latter days, when our seed shall have dwindled in unbelief, yea, for the space of many years, and many generations after the Messiah shall be manifested in body unto the children of men, then shall the fulness of the gospel of the Messiah come unto the Gentiles, and from the Gentiles unto the remnant of our seed (1 Nephi 15:13)

This is the fulfillment of the first becoming last and the last becoming first. But there is another important element to this grand narrative:

Wherefore, my beloved brethren, thus saith our God: I will afflict thy seed by the hand of the Gentiles; nevertheless, I will soften the hearts of the Gentiles, that they shall be like unto a father to them; wherefore, the Gentiles shall be blessed and numbered among the house of Israel. (2 Nephi 10:16)

When the Gentiles are numbered among the house of Israel in the latter days, both the power of the Holy Ghost and the privilege of having God in their midst is now offered to the new, united Israel. In 1836, after the gospel had been restored again to the Gentiles, they became like Israel of old with a temple among them where God could dwell. At the temple invocation in Kirtland:

For thou knowest that we have done this work through great tribulation; and out of our poverty we have given of our substance to build a house to thy name, that the Son of Man might have a place to manifest himself to his people. (D&C 109:5)

We see the same sentiment in the next chapter where Joseph Smith and Oliver Cowdery have a glorious vision in that temple

7 For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house.
8 Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house.

For those who are willing to enter into covenants today and become part of the fold, there is no real division between Gentile and the House of Israel any longer. We have temples among us where God can dwell, like Israel of old, and the power and gift of the Holy Ghost, like Gentiles of old. At some point in the future, Jesus will also dwell among us in plain sight, just like he did among the Jews. There will be one fold and one shepherd in the New Jerusalem.

 

Hearing, Seeing, Smelling, and Speaking the Word of God

In this post I'm going to introduce a concept from a fascinating presentation given by John Thompson, PhD, as part of the Interpreter Foundation 2021 Egypt Lecture Series. I'll have more to say in future posts on this presentation, but this post will focus on a one-minute segment dealing with ancient Egyptian anointing rituals.

Here is the one minute clip:

When he mentioned seven openings to the head and how each one is anointed, my curiosity was piqued. These rituals he is describing are extremely old, far older than Moses or Solomon's temple. The tombs in which this iconography is found are from ~2600 BC. 

Dr. Thompson points out that the Book of Abraham offers an intriguing explanation for where these rituals came from:

26 Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah ... (Abraham 1)

In other words, these rituals were sincere imitations of the Priesthood ordinances established and passed down by Adam.

Hearing, Seeing, Smelling, and Speaking the Word of God

Three out of four of these are pretty easy to connect with the Gospel.  We "hear" the word of God by hearkening to the messengers and to the still, small voice of the Holy Spirit.  We "see" the word of God when we rend the veil of unbelief and see the heavenly light. Let's skip the nose for now. And, of course, Nephi teaches us quite clearly how we can "speak" the word of God:

2 Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the Holy Ghost?
3 Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do. (2 Nephi 32)

Most of my life, I interpreted "speaking with the tongue of angels" in a very broad and generic way.  Anytime anyone speaks words that are inspired by the Spirit, they are speaking with the tongue of angels. I still believe that is an entirely valid interpretation. But like so many Gospel principles, there is deeper covenant significance to be found when we understand the doctrine and symbols of the temple (modern and ancient).  Recent experiences in the temple and in the scriptures have opened my eyes to a deeper meaning for speaking with the tongue of angels. The ordinances of the priesthood literally add power -- priesthood power -- to our prayers to God. Our walk on the covenant path is an ascension. Metaphorically speaking, that added elevation takes us out of the world and draws us closer to heaven, where our prayers will be heard by God in a way not previously possible.

Notice these beautiful closing words from the dedicatory prayer of the Kirtland Temple, including the three-fold repetition "O hear" in verse 78:

77 O Lord God Almighty, hear us in these our petitions, and answer us from heaven, thy holy habitation, where thou sittest enthroned, with glory, honor, power, majesty, might, dominion, truth, justice, judgment, mercy, and an infinity of fulness, from everlasting to everlasting.

78 O hear, O hear, O hear us, O Lord! And answer these petitions, and accept the dedication of this house unto thee, the work of our hands, which we have built unto thy name;

79 And also this church, to put upon it thy name. And help us by the power of thy Spirit, that we may mingle our voices with those bright, shining seraphs around thy throne, with acclamations of praise, singing Hosanna to God and the Lamb! (Doctrine & Covenants 109)

"Speaking" the word of God, then, involves fully embracing His covenant path and "mingl[ing] our voices" with the angels who constantly sing praise to God. Notice also the tight connection in 2 Nephi 32 and D&C 109 between the "power" of the Holy Spirit and the voice of angels. We'll come back to that after we tackle the mystery of the nose in all of this.

So now we've covered "hearing," "seeing," and "speaking." What about "smelling"?

How does one "smell" the word of the Lord?

In short, temple incense, or to put it a little bit more accurately, the desire to serve God according to His divine pattern. I think we can summarize the essence of what it means to "smell" the word of the Lord as the natural effect that hearing the word and seeing the heavenly light has upon a person -- it creates a strong desire to worship God and offer Him praise for His mercy and love. 

Stisa covered much of this in this post, and one point he makes in that post is key:

The reyach [sweet savor associated with temple sacrifice rituals] should be done with ruach [the Spirit]. 

The sweet aroma produced by the burning incense is a symbol of the Spirit. Anciently, only with a broken heart and a contrite spirit could a disciple of Christ please God by sacrificing an animal, shedding its blood, and burning it on an altar. It was to be done with humility and according to the specifications given by God. The ritual, in addition to producing a "sweet savor," would also point the mind to the sacrifice of the Only Begotten Son of God.

When Noah exited the ark, he emulated Adam and built an altar and offered sacrifice, which created a "pleasing odor" to the Lord (Genesis 8:21 NRSV). God then covenanted with Noah and gave him commandments (see Genesis 9:1-17). (More to come on that "pleasing odor" in a future post.)

As an aside, this a great example of a symbol that would have been so obvious to any temple-worshipping Israelite that it would have gone without saying, but for us it is almost completely foreign, especially since we do not use incense at all in our modern temple worship. Instead, we have certain symbols which evoke the image of temple incense when understood in their original context. This paper summarizes the symbolism associated with incense in the temple.

Conclusion

There are seven openings in the head, and the arrangement and function of each outlines a heavenly pattern. As part of "becoming a new creature" in Christ (see Mosiah 27:26), each of these openings can be consecrated for the purpose of seeking the word of God. Ears to hear, eyes to see, a nose to smell (a symbol of our humble efforts to worthily worship and praise God), and a mouth to speak with the tongue of angels.  

The arrangement of these openings also points to unity with God. The ears are situated on opposite sides of the head, and we see progressive closeness with the eyes and then the nostrils, until we are united with God and the angels and are taught to speak (through one mouth) with the tongue of angels and the power of the Spirit. 

This is a beautiful set of symbols. I am constantly amazed by the layers of depth embedded in these sacred things.

"an help meet for him"

I used to think that "helpmeet" was an archaic noun meaning something like "helper". But these are two separate words translated from the Hebrew "neged" and "ezer" in Genesis 2:18. Ezer means a help or helper. Neged is in the KJV translated into meet, an archaic word meaning something like suitable. But the Hebrew , "neged", is much more multi-faceted than that. It can mean "in front of", "in sight of" or "opposite to". This is what is conspicuous, what you have right in front of you and are facing. But a more implicit and perhaps symbolic meaning is "counterpart". 

Here is what is written in Genesis 2:18

And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him

"The man" in the Hebrew text is Adam. It can be interpreted as a personal name or a noun meaning "man" or "mankind". We see both interpretations in the English translations of the first chapters of Genesis. Eve means "life" or "living". It was not good for man to be alone and so God made him a counterpart, life. I see different levels of symbolism here. Man and woman fit together like two pieces of a puzzle, being incomplete on their own and fulfilling each other. Perhaps a more subtle meaning is this: In Genesis 2:7 man becomes a living soul. In the Hebrew text, Adam becomes a chayah soul. Chavah, which is spelled Eve in English, is a derivative from chayah. So this is a similar concept to Adam getting Eve/life as help meet for him later on. (There are numerous wordplays in the first few chapters of Genesis). Mankind and life go together like man and woman. The existence of mankind is meaningless without the life on earth/mortal experience and possibilities for eternal life.

As mentioned before on this blog, the creation account is full of opposites like heaven and earth, light and darkness, water and dry land, etc. Adam and Eve is the culmination of that account. I sense this understanding in the words of Book of Mormon prophets also. Here is one example

the Lord spake unto him again, saying that it was not meet for him, Lehi, that he should take his family into the wilderness alone; but that his sons should take daughters to wife, that they might raise up seed unto the Lord in the land of promise. (1 Nephi 7:1)

The idea that the Lord said it was not good to be alone is a reflection of Genesis 2:18. Just like man needed woman to have life, Lehi's sons needed wives to have offspring. Not only that, they needed to raise up seed unto the Lord. This is the seed that can prosper and grow into life. The Book of Mormon is full of references to the life and prosperity that comes with keeping the Lord's commandments and the death that follows covenant rebellion.

Interestingly, the idea of opposites also frequently show up together with references to Adam and Eve in the Book of Mormon. At least, the passages where opposites are discussed are also those with the most extensive references to the creation and the story of Adam and Eve. The obvious Book of Mormon chapter that comes to mind when speaking of opposites, is 2 Nephi 2, with its famous "it must needs be, that there is an opposition in all things" (2 Nephi 2:11). In the verses that follow, Lehi discusses the creation, heaven and earth, the tree of life and tree of knowledge, and Adam and Eve.

Another Book of Mormon chapter that is full of opposites but perhaps less known for it, is Alma 42. This is, after all, a beautiful discourse on justice and mercy, as masculine and feminine counterparts:

For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved. (Alma 42:24)

Another example:

Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul. (Alma 42:16)

Another one (this one is beautiful):

And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence. (Alma 42:14)  

...and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God (Alma 42:23)

This also happens to be the chapter in the Book of Mormon with possibly the most direct and extensive references to Adam and Eve. Similar to 2 Nephi 2, it discusses the two trees, what happened in the garden and the consequences of it.

In light of all this, and hopefully without getting too political, I find it sad that there are strong forces in the modern western world that try to rid society of gender differences altogether. I am all for women's rights and equal opportunities, but I think we lose something valuable when we try to make women more like men or erase the concept of sex/gender altogether. There is beauty in the counterparts. Not only that, but they are the essence of creation and a necessary ingredient in the plan of salvation. Without it, "all things" would just be "a compound in one" and "created for a thing of naught" (2 Nephi 2:11-12)

 

A note about "frankincense" -- labenah (לָבַן)

As a follow-up to my most recent post on brimstone, here is another short note about a different material also made from plant resin -- frankincense.

The Hebrew for frankincense is: לָבַן -- labenah

This word derives from the root "laben" which can mean "to make white" or "purify." For example in Isaiah 1:

18 Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isaiah 1)

The words in bold italics are translated from "laben." 

Frankincense

a vegetable resin, brittle, glittering, and of a bitter taste, used for the purpose of sacrificial fumigation. (Exodus 30:34-36) It was called frank because of the freeness with which, when burned, it gives forth its odor. It burns for a long time, with a steady flame. (Smith's Bible Dictionary)

Here is the reference to Exodus 30:

34 The Lord said to Moses: Take sweet spices, stacte, and onycha, and galbanum, sweet spices with pure frankincense (an equal part of each), 35 and make an incense blended as by the perfumer, seasoned with salt, pure and holy; 36 and you shall beat some of it into powder, and put part of it before the covenant in the tent of meeting where I shall meet with you; it shall be for you most holy. 37 When you make incense according to this composition, you shall not make it for yourselves; it shall be regarded by you as holy to the Lord. 38 Whoever makes any like it to use as perfume shall be cut off from the people. (Exodus 30, NRSV)

It is interesting that this precious substance was to be given freely as a holy offering to the Lord and was forbidden for personal use. This is the same general pattern outlined in the gold and riches series (see part 1 here).

Getting back to Isaiah 1, I find it interesting to contrast the symbolic significance of brimstone and frankincense. In the same chapter that the Lord condemns Israel for covenant rebellion, He pleads with her to "wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;" (verse 16).

That is certainly interesting. The temple significance seems obvious enough (this is stated explicitly in verse 11). Notice how these the temple-related purification symbols are juxtaposed with brimstone-related symbols:

• "your cities are burned with fire" in verse 7
• "Sodom" and "Gomorrah" in verses 9-10

And this one from the final verse:

The strong shall become like tinder,
    and their work like a spark;
they and their work shall burn together,
    with no one to quench them. (Isaiah 1, NRSV)

I see a dualistic pattern in the symbolism of frankincense and brimstone. Both derive from the resin of plants.  Both are burned. One is a temple symbol of purity. The other symbolizes the burning that will be the fate of those who reject their Redeemer. We are free to choose which path we will follow. 

Rending the veil

Both Lord Wilmore and I have written about the veil before. See here and here. God's presence (heaven) and the material creation (earth) are separated by a veil. Rending the veil opens the pathway for man into God's presence and unites heaven and earth. This is symbolically represented by the temple. There are different ways and occasions where the veil can and will be rent. This became clearer to me as I read D&C 101 recently, which I will get to soon. Here are three ways of rending the veil:

Rending the personal veil of unbelief

This has been discussed on this blog before. Having been sent to earth, we are surrounded by the material creation and need to exercise faith to see beyond the veil.

And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad. (Ether 12:19)

The brother of Jared is one example of rending the veil by seeing with the eye of faith. King Lamoni also has an experience where the veil of unbelief is dispelled.

the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God (Alma 19:6)

The veil being removed and the light shining, in fact reminds of the veil taken off from the eyes of the Brother of Jared and seeing the finger of God giving light to the stones in Ether 3. The point is that unbelief and pride is withholding a portion of light from us, preventing all of us from seeing clearly.

And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things. (D&C 88:67)

The glory of God is represented by the holy of holies / celestial room in the temple. If our eye is single to his glory, we are seeing beyond the veil into the light. Even though Christ has prepared a way into the holy of holies as I soon will show, we must each rend our personal veil of unbelief to walk that way. 

Christ's first coming: The way to salvation prepared

I think I have mentioned this symbol a few times before on this blog. I bring it up again for context since it is leading into my next point that I just learned. When Christ had completed the atonement and died on the cross, the veil of the temple in Jerusalem was "rent in twain" (Matthew 27:51). As the true high priest, Christ entered into the holy of holies, God's presence, like many high priests symbolically had done before him once a year on the day of atonement. But rending the veil meant that something was different this time. This was the ultimate sacrifice. Now the way was prepared so that anyone could enter in. This is why the holy of holies in the ancient temple was restricted to the high priest symbolizing Christ and the celestial room in the temple today is open to anyone who is willing to enter into covenants. Christ rent the veil of the temple through his atonement so that anyone who has rent their veil of unbelief can follow him into the holy of holies, God's presence. 

Christ's second coming: His glory revealed

Christ completed his atoning sacrifice when he come to earth the first time in a mortal tabernacle. He promised to come again in glory. D&C 101 explains that he will rend the veil separating heaven and earth at his second coming. Notice the temple symbolism. 

And prepare for the revelation which is to come, when the veil of the covering of my temple, in my tabernacle, which hideth the earth, shall be taken off, and all flesh shall see me together. (D&C 101:23)

There is also an apt reference to Isaiah 40, that I did not pick up until I read the footnote of the verse.

And the glory of the Lord shall be revealed, and all flesh shall see it together (Isaiah 40:5)

According to Bible scholar, Margareth Barker, the setting of Isaiah 40 is the holy of holies. The glory of God was exactly what King Lamoni could see when the veil was cast away from his mind as I just quoted in Alma 19. At the second coming ("the revelation which is to come"), the veil of the temple shall be lifted once more in a way that reveals his glory to the whole earth and all flesh shall see it. Those who are not prepared will be consumed. D&C 101 continues:

24 And every corruptible thing, both of man, or of the beasts of the field, or of the fowls of the heavens, or of the fish of the sea, that dwells upon all the face of the earth, shall be consumed;

25 And also that of element shall melt with fervent heat; and all things shall become new, that my knowledge and glory may dwell upon all the earth.

The material creation cannot endure this glory. This is why a veil must separate the two in the first place. But we can prepare to endure the day by rending our personal veil of unbelief and follow Christ into the holy of holies. Then we can dwell on an earth where also his "knowledge and glory" dwells, an earth that is no longer separated from heaven by a veil. The bride removes her veil after she has become married to the groom. When the earth lifts her veil, we have a marriage of heaven and earth.