Links to
We have looked at the story in Genesis 2-4 from the perspective of the ground (Hebr. adamah) because it plays a central role and is even sometimes personified, but also because it forms an intimate relationship with man (Adam) in the text emphasized through the similarity of words. In part 1 we considered these three levels
- Garden of Eden. No cultivation needed because the ground brings forth "every tree" (Genesis 2:9)
- Cursed ground outside the Garden of Eden. Needs cultivation by man to bring forth fruit. (Genesis 3:19,23)
- Both ground and tiller of the ground (Cain) are cursed. The ground no longer yielding its strength. (Genesis 4:12)
To make it back to the tree of life, we need to reverse these curses. The plan of salvation can be framed in different ways but the reversal of these curses is one of them. I think Alma agrees
5 For behold, if Adam had put forth his hand immediately, and of the , he would have lived forever, according to the word of God, having no space for repentance; yea, and also the word of God would have been void, and the great plan of salvation would have been frustrated.
6 But behold, it was appointed unto man to —therefore, as they were cut off from the tree of life they should be cut off from the face of the earth—and man became forever, yea, they became man. (Alma 42)
In part 2 we considered the connection of blood (Hebr. dam) to adamah and adam. As Alma later explains in this chapter and as discussed in the last post, the sanctifying blood of Christ provides the means to reverse these curses. In this post I will demonstrate that keeping covenants is another. We are back to Christ and covenants (see here and here). No surprises there really.
The intimate relationship between man and ground characterizes the curses from Genesis 3 and 4 and their reversal. We see this pattern clearly in Lehi's dream, for example. It starts out in a dark and dreary wilderness. The wilderness is a place where the ground does not yield its strength. The endowment pattern that Lord Wilmore has discussed often starts there. Next, Lehi sees a large field. Then he gets to the tree of life.
After the wilderness phase, there is tilling of the ground. Lord Wilmore points out in this post that both the Nephites and Jaredites start tilling the ground as soon as they get to the promised land. I want to include additional examples because I think they tie back to the reversal of the curses in Genesis. They also link to covenants. Recall in Mosiah 5, when King Benjamin has finished his speech, his people enter into a covenant. In Mosiah 6, they write down the names of all those who have entered into the covenant, Mosiah starts his reign, and then they till the ground
And king Mosiah did cause his people that they should till the earth. And he also, himself, did till the earth, that thereby he might become burdensome to his people, that he might do according to that which his father had done in all things. And there was no contention among all his people for the space of three years. (Mosiah 6:7)
We see the same pattern in Mosiah 23. The people of Alma have just entered into a covenant at the waters of Mormon. This is what happens next.
3 And they fled days’ journey into the wilderness.
4 And they came to a land, yea, even a very beautiful and pleasant land, a land of pure water.
5 And they pitched their tents, and began to till the ground, and began to build buildings; yea, they were , and did labor exceedingly. (Mosiah 23)
The intimate connection between man and ground is reflected in a covenant people prospering in the land and the land yielding its strength. I quoted Moses 7:15-17 in the previous post with the promise that I would get back to that. It is worth repeating in this context of curses and blessings on man and land alike, (in this case also coupled with bloodshed)
15 And the of the land, also, stood afar off; and there went forth a upon all people that fought against God;
16 And from that time forth there were wars and bloodshed among them; but the Lord came and with his people, and they dwelt in righteousness.
17 The of the Lord was upon all nations, so great was the of the Lord, which was upon his people. And the Lord blessed the , and they were blessed upon the mountains, and upon the high places, and did flourish.
When we enter into and keep covenants, the earth yields its strength. The land is blessed and flourishes and so does the covenant people. This prepares us for Zion, the enclosed garden, where we can finally "put forth [our] hand" and "partake of the tree of life". Here is a final covenant example:
And I will them that bless thee, and him that thee: and in thee shall all of the earth be . (Genesis 12:3)
This is Yahweh's covenant with Abraham. "Earth" in this verse is from the Hebrew, adamah. Breaking the covenant brings a curse, keeping the covenant (by "blessing" Abraham as his seed) brings blessings. Adamah was cursed for Adam's sake after his transgression, but as a reversal of that curse, the families of adamah will be blessed in Abraham when entering into and keeping covenants.
I think all these examples are sufficient to conclude that the intimate relation between man and ground is reflected not only in Genesis 2-4 when they are cursed, but also in the covenant path that reverses those curses to blessings. Along with the sanctifying blood of Christ, covenants are what brings us back to the garden and the tree of life.
