Wings of healing and protection -- Part 1

In our modern society, wings are associated with freedom and movement. Spreading your wings is an idiom relating to independence. This is very different from how ancient Israel used the symbolism. They used wings as symbol of healing and protection. The Hebrew word for wings is kanaph. This can also mean extremity or edge and is associated with a garment. I will get to that soon. 

Wings of healing and protection

First a few examples showing the symbolic meaning of wings in the Old Testament.

3 For thou hast been a shelter for me, and a strong tower from the enemy.

4 I will abide in thy tabernacle for ever: I will trust in the covert of thy wings (Hebr. kanaph). (Psalm 61)

 

Because thou hast been my help, therefore in the shadow of thy wings (Hebr. kanaph) will I rejoice. (Psalm 63:7)

 

2 I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust.

3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.

4 He shall cover thee with his feathers, and under his wings (Hebr. kanaph) shalt thou trust: his truth shall be thy shield and buckler. (Psalm 91)

When "trust" is used in Psalm 61 and 91 in the KJV, the underlying Hebrew is more commonly translated into "seek refuge". Refuge and protection is what we find under the wings of God. This does not mean that the Israelites believed that God was a winged being. They were more interested in his attributes than physical appearance and often used metaphors to describe them. Another well-known example is Malachi 4:2

But unto you that fear my name shall the Sun of righteousness arise with healing in his wings (Hebr. kanaph); and ye shall go forth, and grow up as calves of the stall.

This is an expression that Nephi uses too and that probably originates with the prophet Zenos.

Behold, they will crucify him; and after he is laid in a sepulchre for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved in the kingdom of God. (2 Nephi 25:13)

These examples demonstrate that the symbolism of wings is understood differently by ancient Israelites than modern Westerners. The symbolic meaning has to do with healing and protection more than independence and freedom. With that established, let us move on to some other interesting aspects of this symbol. 

The wings of the garment

As mentioned, the Hebrew 'kanaph' means both wings and extremity and edge and can refer to the borders of a garment. Somehow the wings of God were the edges of his garments that covered the Psalmist and the righteous. 

Lord Wilmore wrote two posts about the instruction for Israel to put fringes in the borders of their garments. (See here and here). Let's have another look at the verse giving this instruction.

Speak unto the children of Israel, and bid them that they make them fringes in the borders (Hebr. kanaph) of their garments throughout their generations, and that they put upon the fringe of the borders (Hebr. kanaph) a ribband of blue: (Numbers 15:38)

The fringes and ribband of blue were reminders of God's commandments and linked to heaven, blooming and eternal life, as Lord Wilmore explains in his posts. The use of kanaph here adds another dimension. The fringes on the kanaph would mean that the reminder of God's commandments protected the Israelite from the consequences of following the lust of their own hearts and eyes. There is a clear covenant connotation here that I will get back to in the next part. First there are two more examples of the connection between wings and garments that I want to discuss. 

In 1 Samuel 24 there is a story where king Saul seeks David's life out of jealousy. As he eases himself in a cave, he is unaware of David sneaking up behind him and cutting off the kanaph of his garment. This is to demonstrate that even though Saul seeks his life, David does not want to harm him even when he had the chance. David later calls out to Saul, showing him the kanaph as a witness to his determination not to harm the king. Still, David feels terrible about what he has done, indicating that there is significance to the cutting of the kanaph. Metaphorically, David is clipping Saul's wings. I am not sure if this would be understood as Saul losing his protection or losing his ability as king to offer protection, but I am inclined to believe the latter. The NRSV Cultural Backgrounds Study Bible explains:

In acceding to the people’s demand for a king, Yahweh did not relinquish his rights as Great King over his inheritance to the human monarch. Rather, the human king was to be Yahweh’s vice-regent and was to subordinate himself within an authority structure that Yahweh himself would stipulate

With this context it is easy to imagine the king's garment with its "wings" as an earthly representation of Yahwehs protective garment/wings. The kings were not just to rule but to offer the people protection as part of their jurisdiction. David stripped Saul of this authority in a humiliating gesture and felt bad about it afterwards.

5 And it came to pass afterward, that David’s heart smote him, because he had cut off Saul’s skirt (Hebr. kanaph).

6 And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lord’s anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord. (1 Samuel 24)

Shortly after this event, David wrote Psalm 57. Consider the subheading to this psalm and the first verse

To the chief Musician, Al-taschith, Michtam of David, when he fled from Saul in the cave.

1 Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings (Hebr. kanaph) will I make my refuge, until these calamities be overpast.

He had just cut Saul's kanaph and is troubled by the trial resulting from a king who seeks his life, but finds refuge in the kanaph of God. As Yahweh's vice-regent, this king was supposed to offer such protection but had utterly failed to do. Fortunately, the kanaph of God never fails.

Over to the final example of this part. But there is much more to say about this topic so I will write more in my next post. This is from the Book of Ruth, that I find absolutely beautiful. Ruth shows great faith, diligence and care and loyalty to her mother-in-law. This is noticed by Boaz who treats her kindly and praises her.

11 And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.

12 The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings (Hebr. kanaph) thou art come to trust. (Ruth 2)

Again, the KJV uses "trust" where most other translations would use "seek refuge". As a foreigner from a different land with different gods, Ruth has come in under the protection of Yahwehs wings. Since Boaz is the next of kin (technically there was someone even nearer but he declined), it is his responsibility to "redeem" Ruth. (See this post about the role of the kinsman-redeemer). This is what Ruth appeals to in the next chapter.

8 And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.

9 And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt (Hebr. kanaph) over thine handmaid; for thou art a near kinsman. (Ruth 3)

When kanaph is translated into words as diverse as wings, skirt and borders it is difficult to immediately see this connection that exists in the Hebrew Bible. Here it seems that Ruth is referring to Boaz' statement from the chapter before. In his role as redeemer, Boaz is to emulate God in offering protection by covering her with his "wings". The garment of Boaz symbolize the wings of God and is an act of redemption and protection. We don't really see protection as the primary need of a young widow in a modern Western society, but in ancient Israel, a widow who was much more vulnerable and protection essential. This story of a widow being redeemed is also about a foreigner who is gathered into the fold of a covenant people and offered the protection that comes with that. This is a topic I will explore further in the next part.

"A scourge on your sides"

As noted before, for instance in my recent posts on inheritance (Hebr. yeresh), there are several parallels between the Old Testament exodus and entry into the promised land and the Book of Mormon. Here is another one:

Know assuredly that the LORD your God will not continue to drive out these nations before you; but they shall be a snare and a trap for you, a scourge on your sides, and thorns in your eyes, until you perish from this good land that the LORD your God has given you. (Joshua 23:13, NRSV)

The context of this verse is a warning of what will happen if Israel stray from the covenant and worship the idols of other nations. The other nations around the promised land would be scourges for Israel. Nephi uses the same metaphor when prophesying about the Jews

15 Wherefore, the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; wherefore, the Jews shall be scattered by other nations.

16 And after they have been scattered, and the Lord God hath scourged them by other nations for the space of many generations, yea, even down from generation to generation until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all mankind (2 Nephi 25)

The scourging of Israel by other nations in Palestine is paralleled by the scourging of a branch of Israel in the Americas. Compare with these Book of Mormon verses:

And if it so be that they rebel against me, they shall be a scourge unto thy seed, to stir them up in the ways of remembrance. (1 Nephi 2:24)

And the Lord God said unto me: They shall be a scourge unto thy seed, to stir them up in remembrance of me; and inasmuch as they will not remember me, and hearken unto my words, they shall scourge them even unto destruction. (2 Nephi 5:25)

But, wo, wo, unto you that are not pure in heart, that are filthy this day before God; for except ye repent the land is cursed for your sakes; and the Lamanites, which are not filthy like unto you, nevertheless they are cursed with a sore cursing, shall scourge you even unto destruction. (Jacob 3:3)

Although not seen directly in the first two verses, we know from the context that "they" refer to the Lamanites. Just like the nations around Israel were a scourge to them, the Lamanites act in a similar role as a scourge to the Nephites. The interesting part is that God seems to deliberately set it up that way. To Joshua he clearly states that he will not drive out the other nations before Israel. They shall remain there as a scourge. Granted, this is the consequence of their sins, but Nephi expands on what seems like a divine plan. When "the Lord God hath scourged them by other nations" they will eventually be persuaded to believe in Christ. 

Similarly, God deliberately sets up the Lamanites as a scourge to the Nephites. This has at least two purposes, according to 2 Nephi 5:25: To stir them up to remembrance or to destroy if they are stirred up and still don't hearken. This is something we recognize from the Old Testament as well and the conditions for the land of inheritance. Either you must remember and hearken unto God or be destroyed. Living in the promised land in sin is not an option, at least not in the long term.

This shows how God creates a branch of Israel in a new promised land with the same conditions as their forefathers. The pattern also repeats later as prophesied by the Savior himself

27 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.

28 And they shall be a scourge unto the people of this land. Nevertheless, when they shall have received the fulness of my gospel, then if they shall harden their hearts against me I will return their iniquities upon their own heads, saith the Father.

29 And I will remember the covenant which I have made with my people; and I have covenanted with them that I would gather them together in mine own due time, that I would give unto them again the land of their fathers for their inheritance, which is the land of Jerusalem, which is the promised land unto them forever, saith the Father. (3 Nephi 20)

The Gentile nations around Israel being a scourge to them, repeats in the latter days. History repeats itself. Scribes after ancient Israelite tradition held a worldview where time ran in cycles and God's dealings with his children followed established recurring patterns. The ancient rabbis highlighted the repeating elements in biblical narrative, noting that “what happens to the fathers, happens to the sons.” The Book of Mormon seems to follow this pattern. 

We also see from the last quote how the scourge links to the Abrahamic covenant and lands of inheritance. Promised lands are a blessing of the Abrahamic covenant, granted as an inheritance (Hebr. yeresh) to God's covenant people. But it needs to be kept undefiled, either by stirring the covenant people to repentance or destroying the unrepentant people. The scourge serves both functions.

Another parallel between the word of God and the covenant people

14 And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever. (2 Nephi 29)

Writing about the miraculous preservation of a remnant of Joseph of Egypt's coat (see here) got me thinking about the verse above.

The preservation of the coat is a symbol of both the promises made by God about His seed and also about His word. Both would be miraculously preserved by the hand of God until the day comes when they shall be gathered in one. We live in the day when that has begun. The covenant people are the ones who make sacred promises to live by the word of God. Both are miraculously preserved by the Word of God, who came into the world to be a light unto it.

12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name (John 1)

In this post, I will review some of the key verses which detail how these promises are written about in the Book of Mormon.

The Words of Jacob/Israel

Here are the words of Jacob as quoted by Moroni as he rallied an army (by covenant) to defend the liberty of the Nephites:

24 Yea, let us preserve our liberty as a remnant of Joseph; yea, let us remember the words of Jacob, before his death, for behold, he saw that a part of the remnant of the coat of Joseph was preserved and had not decayed. And he said—Even as this remnant of garment of my son hath been preserved, so shall a remnant of the seed of my son be preserved by the hand of God, and be taken unto himself, while the remainder of the seed of Joseph shall perish, even as the remnant of his garment.

25 Now behold, this giveth my soul sorrow; nevertheless, my soul hath joy in my son, because of that part of his seed which shall be taken unto God.

26 Now behold, this was the language of Jacob. (Alma 46)

(The phrase "taken unto himself" in red is interesting and related, but outside the scope of this post, It will be the subject of a post in the next few days.)

Notice how Israel describes the remnant: "preserved and not decayed." He prophesies that the same will happen to a remnant of his son's seed.  What will make the difference between decaying and being preserved?  The word of God, of course. Having it and "keeping" it. In a magnificent and directly relevant sermon to his son Joseph, Lehi teaches this very clearly:

23 Wherefore, because of this covenant thou art blessed; for thy seed shall not be destroyed, for they shall hearken unto the words of the book. (2 Nephi 3)

As I read the words of Joseph of Egypt in Alma 46, I was immediately reminded of two key phrases in the Book of Mormon which revolve around the same theme, which equally apply to the people of God and the word of God and which have been the subject of several previous posts:

• "Kept and Preserved" (see this post)
• "Retain their Brightness" (see this post)

"Kept and Preserved"

Summarizing from the post linked above, we find various contexts in which the phrase "kept and preserved" appears in the Book of Mormon:

• the plates of brass (see Mosiah 1:3-5, Mosiah 28:11, Alma 37:3-4 and 14)
• the plates of Nephi (see 2 Nephi 25:21, Mosiah 28:11)
• righteous leaders (see Mosiah 2:11)
• God's people (see Omni 1:6, Mosiah 2:20, Mosiah 7:20, Alma 9:22, Alma 44:4)
• the Urim and Thummim (Mosiah 28:14)

The express purpose of the word of God is to bring about covenants (see 1 Nephi 13:40-41), thereby creating a covenant people.  Keep in mind that the word of God goes far beyond the written word.  It includes all that is necessary to walk to the tree of life.

"Retain their brightness"

Another phrase/symbol that can be applied to the word of God and the people of God is the concept of brightness. 

• Nephi's brother Jacob knew the things which were written upon plates "must remain" (Jacob 4:1), whereas anything written "upon anything save it be upon plates must perish and vanish away."
• Lehi, upon receiving the plates of brass, states: "these plates of brass should never perish; neither should they be dimmed any more by time." (1 Nephi 5:19)
• King Benjamin says this about the words he was commanded to deliver to his people by an angel: "They shall stand as a bright testimony against this people, at the judgment day" (Mosiah 3:24)
• Alma-2 tells his son Helaman that "if they are kept they must retain their brightness; yea, and they will retain their brightness; yea, and also shall all the plates which do contain that which is holy writ." (Alma 37:5)

Conclusion

This promise given by God to the ancient patriarchs underscores the intimate connection between God's covenant people and His word.  The connection between covenant-making and the scriptures is emphasized in our modern temples, too, in several important ways. I'll close this post with a prophecy of Joseph in Egypt about a Latter-day Joseph who restore this everlasting covenant to the earth and begin the final gathering of Israel:

7 Yea, Joseph truly said: Thus saith the Lord unto me: A choice seer will I raise up out of the fruit of thy loins; and he shall be esteemed highly among the fruit of thy loins. And unto him will I give commandment that he shall do a work for the fruit of thy loins, his brethren, which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which I have made with thy fathers. (2 Nephi 3)

Judgments, statutes and commandments

The Law of Moses was important for righteous Nephites, but they offered a unique perspective on it combined with faith in Jesus Christ.

24 And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled.

25 For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. (2 Nephi 25)

This post explains that the oft-repeated 'Book of Mormon proverb', is a reference to the Mosaic covenant. When a term is used as a key word or phrase to reference a longer text, it is called metalepsis. This is an appropriate description of "inasmuch as ye shall keep my commandments, ye shall prosper in the land". It invokes the entire Mosaic covenant. A related phrase that I have found is the "judgments, statutes and commandments" of God. This is also a metalepsis referring to the terms and conditions of the Mosaic covenant for the people of Israel. All that they are asked to do to become a "peculiar nation" (Deuteronomy 26:18) and God's chosen covenant people is laid out in the books of Exodus to Deuteronomy. It is summarized by his "judgments, statutes and commandments". For instance:

In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it. (Deuteronomy 30:16)

The Nephite term, "prosper in the land" is a summary of "live and multiply" and "the Lord thy God shall bless thee in the land" and other covenant promises scattered around in the Torah, especially in Deuteronomy. But the "keep the commandments" part of the Book of Mormon proverb is also short for the commandments, statutes and judgments, even though all three are also mentioned at times in the Book of Mormon. The order of those three terms varies and sometimes only one or two of the three are used, but I don't know if that has significance. They are repeated multiple times in the Book of Deuteronomy, usually to summarize and refer to all the detailed instructions that Israel have received through Moses. Here are a couple more examples

Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them in the land whither ye go to possess it (Deuteronomy 6:1)

Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway. (Deuteronomy 11:1)

These are only a few examples but Deuteronomy is saturated with this language. These expressions are also used when explaining why Israel have lost wars and ultimately been taken captive by the Babylonians.

And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. (Ezekiel 11:12)

In the Book of Mormon, this expression seems to be used to inform the reader that the broken off branch of the House of Israel in a promised land were keeping their part of the covenant. This is how Nephi puts it

10 And we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things, according to the law of Moses.

11 And the Lord was with us; and we did prosper exceedingly; for we did sow seed, and we did reap again in abundance. And we began to raise flocks, and herds, and animals of every kind. (2 Nephi 5)

Nephi clearly attributes their abundant reaping and increase of flocks to the fact that they kept the terms of the Mosaic covenant. Prospering in the land was the promise. They had kept their part and the Lord always keeps his. Another similar example

Nevertheless Helaman did fill the judgment-seat with justice and equity; yea, he did observe to keep the statutes, and the judgments, and the commandments of God; and he did do that which was right in the sight of God continually; and he did walk after the ways of his father, insomuch that he did prosper in the land. (Helaman 3:20)

At this point, several hundred years have passed since Lehi and his family left Jerusalem, but the Nephites obviously remember the covenant of their fathers, the covenant terms and the Lord's promises that are still in effect. It is also interesting to note that the terms and blessings of the Mosaic covenant applied on an individual level as well as collectively. "he [Helaman] did prosper in the land".

Several times, this expression is used about Lamanite converts. The Book of Mormon stresses that true conversion at the time before Christ included keeping the Law of Moses. This is how they became covenant people. But unlike the Deuteronomists of old, it also included looking forward to Christ and his redemption, like Nephi expressed in the first verse I quoted.

14 And they did also bury their weapons of war, according as their brethren had, and they began to be a righteous people; and they did walk in the ways of the Lord, and did observe to keep his commandments and his statutes.

15 Yea, and they did keep the law of Moses; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled. But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them.

16 Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come. (Alma 25)

Like Nephi, they kept the law of Moses because of the commandments. Those were the covenant terms and source of their blessings. But it was also the pointer towards Christ, the ultimate source of blessings and prosperity, even "eternal salvation". 

"Sanctified unto us for righteousness"

Given the fact that Lehi's group left Jerusalem around 600 BC, you would think that their religious writings would read much like the Old Testament. That is only partly the case. Critics have argued that it reads too much like the New Testament. There are numerous examples on this blog showing how the Book of Mormon fits an ancient Israelite worldview. Still, it is true that the Book of Mormon "talk[s] of Christ, [...] rejoice[s] in Christ, [...] preach[es] of Christ [and] prophes[ies] of Christ" (2 Nephi 25:26), something that we don't see much of in the Old Testament in such a straight-forward manner.

There are theories postulated that our current Old Testament has been highly influenced by King Josiah and the so-called Deuteronomic reforms. Before these reforms, the ancient Israelites had a richer temple worship including a Heavenly Mother and the Son of God, among other things. King Josiah was primarily concerned with the Law (of Moses). Margaret Barker and other scholars argue that the former theology was not completely forgotten and is one of the reasons why Christianity could be accepted and spread like it did. This Deuteronomist thinking and theology is still prevalent today among orthodox Jews. They interpret the tree of life as the Torah (the Law). 

Interestingly, the Nephites actually explain why the Book of Mormon reads like an Old/New Testament hybrid themselves. Their explanation fits very well into the paradigm briefly laid out in the previous section and explained in more detail in the link I gave.

24 And, notwithstanding we believe in Christ, we keep the law (Torah) of Moses, and look forward with steadfastness unto Christ, until the law (Torah) shall be fulfilled.
25 For, for this end was the law given; wherefore the law (Torah) hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law (Torah) because of the commandments. (2 Nephi 25)

For Deuteronomists as well as believing Jews today, the Torah seems to be considered an end goal in itself. Lehi and Nephi's views came from an older tradition, where the Torah was just the means to an end. The end was the Son of God, the Messiah, Christ who should redeem them and who the law was pointing to. They brought this tradition with them to the promised land and taught their children about it. There is a similar sentiment in Jacob 4

4 For, for this intent have we written these things, that they may know that we knew of Christ, and we had a hope of his glory many hundred years before his coming; and not only we ourselves had a hope of his glory, but also all the holy prophets which were before us.
5 Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name. And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten Son.

Jacob talks about the holy prophets that lived before and their hope in Christ. This is an ancient tradition and goes all the way back to Adam as we read in the Pearl of Great Price, even though it was corrupted and lost several times throughout history. Jacob clearly also views the law of Moses as a means to a higher end. That does not mean he does not keep it. It was important for the Nephites to keep the law but the reason for doing so was completely different from the Deuteronomists. When the Nephites kept the law of Moses with the intent to have their souls pointed to Christ, the law was sanctified unto them for righteousness.

I find that phrase intriguing. The law in itself is dead according to Nephi, but it is sanctified for them when they use it as a vehicle to come unto Christ. We do not live the law of Moses anymore. It was replaced by a higher law. Does that mean we got better commandments now? Commandments that can actually bring salvation unlike the "dead" law of Moses? No. If we let any commandment be an end in and of itself, we make the same mistake as the Jews. 

8 For behold, the covenant which I have made with my people is not all fulfilled; but the law which was given unto Moses hath an end in me.

9 Behold, I am the law, and the light. Look unto me, and endure to the end, and ye shall live; for unto him that endureth to the end will I give eternal life.

10 Behold, I have given unto you the commandments; therefore keep my commandments. And this is the law and the prophets, for they truly testified of me. (3 Nephi 15)

These are the words of the Savior. My conclusion from these verses is that even though we don't follow those weird rules in Leviticus and Numbers, nothing else has changed much. We are still asked to keep the commandments in verse 10, but the reason for that is clear: They testify of Him. They bring us to Him. He is the law. If we let the commandments point our souls to the Savior, they are "sanctified unto us for righteousness". It is not only the law of Moses that point our souls to Him. 

Behold, my soul delighteth in proving unto my people the truth of the coming of Christ; for, for this end hath the law of Moses been given; and all things which have been given of God from the beginning of the world, unto man, are the typifying of him. (2 Nephi 11:4)

All things given by God point to him. Anything that we treat as an end goal instead of a gateway to Christ becomes "dead". As Nephi stated, we are made alive in Christ.

This is expressing New Testament views in Old Testament times. Testament means covenant and Christ is the mediator of the new covenant (Hebrews 9:15). Lehi and Nephi coming from an Israelite culture in 600 BC Jerusalem, having a pre-Deuteronomist belief that they passed on to their children in the Americas, explains perfectly well why the Book of Mormon is written the way it is.