A note on idolatry and culture

Idol worship in the Old Testament

When Moses received the 10 commandments on Mount Sinai, the first two dealt with idol worship.

3 Thou shalt have no other gods before me.

4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:

5 Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

6 And shewing mercy unto thousands of them that love me, and keep my commandments. (Exodus 20)

These are also the two commandments that the Israelites struggled with the most, as far as I can tell. Already while Moses received these commandments, the Israelites made and worshiped a golden calf. As soon as they started settling in the promised land, many of the Israelites started worshiping the local deities of the other nations there, despite the numerous warnings they had received in advance.

This is puzzling to us. Why would making and bowing down to a carved image be so tempting and so difficult to abstain from? To answer this question, I think it is important to understand the ancient Near Eastern culture. The gods (with plural ‘s’ since the monotheism of Israel was unique) had a central role in every community, for good or bad. Whenever something good happened, it was by divine favor, and whenever something went wrong, a petty god had been offended. The NRSV Cultural Backgrounds Study Bible states:

The polytheism of the ancient world was not just a matter of numbers. In the ancient world identity was found in one’s community rather than in one’s individuality. Like people, gods found their identity in relationship to the group to which they belonged. Each god had a constellation of attributes, just as people have different skills and abilities. As in human communities, the community of the gods called for hierarchy. So the pantheon of the gods was characterized by a hierarchy (cosmic gods, national gods, city patrons, clan deities, ancestral deities) and by differentiation (according to their jurisdiction, manifestations and attributes). Given this cultural reality, we can surmise that it was very difficult for the Israelites to adjust to a single God spanning all levels of hierarchy and all categories of jurisdiction.

So one explanation is the difficulty of Israel to adjust to a single God. This is certainly not a challenge for us, at least in a literal sense. We may of course have many so-called idols in the form of money, status, luxury items, sports, etc. This is often the modern-day Sunday School application of the ancient problem of idol worship and certainly one way to update an ancient and obsolete problem to our time. But I think there are also other underlying factors that help explain why bowing down to an image was so natural and attractive to an ancient Israelite, that I will get back to.

As I am studying the Old Testament cover to cover this year, I also read the parts that are often omitted from the church curriculum. By all means, I don't blame those who make the church manuals. First of all, there would be 18-19 chapters to study every week. Second, the poor Sunday School teachers would have to grapple with what to us is very strange behavior by ancient Israelites, and try to explain that to a group of people puzzled by what they have read during the week. Anyway, I have gotten a stronger sense of how different things were back then. Still, if you and I were born in Palestine around 1300 BC with our exact same genes, we would obviously think and act like most people did at the time. It would be hard to argue against that. It is the society and culture in which we have been raised that make the ancient Near Eastern culture seem so foreign and strange. But it has been quite rewarding for me to try to understand how people were thinking and acting and what underlying values and motives their behavior was based on, rather than just dismissing them as weird.

There is no doubt that these people in return would find modern people, especially in the Western World, really strange. Our actions would simply not make sense to them. A couple of examples would be

• Our culture of expressive individualism would seem extremely weird, selfish and even narcissistic to an ancient faithful Israelite. How could true believers of God be so self-centered?
• Our sexualized society would be shocking to an ancient faithful Israelite. Even if the modern day heathens treat the topic of sex very casually, show much skin at the beach, etc., surely true believers of God should know better and distance themselves from this far more than they actually do?

Similarly, we ask how people who had at least heard of and perhaps even seen the miracles of God leading them into the promised land could possibly start worshiping graven images? But the examples listed above would probably be just as strange to them as idolatry seems to us. Here is a common denominator that I have reflected on: It is done because it is considered normal. Normal is by definition what everybody else is doing. We don't even think about the examples I listed above and how peculiar they are compared to virtually the entire history of the human race. Because this is the normal worldview and behavior in the society that we find ourselves in right now. It was the same for Israel. They did not drive out all the inhabitants of the promised land. They lived among or close to other nations and they all had multiple gods that they worshiped, that they relied on for crop yields, weather, offspring, warfare, etc. The Israelites were the weird ones who only had one god. They relied on him alone for all of these things, but whenever they felt that He did not hear them, many of them resorted to other gods. To them, that was the only alternative. If the crops yields were too meager, what else was there to do?

It is easy for us to feel both morally and intellectually superior to ancient Near Eastern people. But we determine morality by our moral codes that are in fact quite different from these ancient societies. But for believers in the one true God it should be the same because the gospel is everlasting, right? Not quite, I would argue. Culture definitely influences our norms and our emphasis on some moral codes or commandments over others. How about intellect? Isn't idol worship kind of stupid? We obviously have the advantage of education, access to information and knowledge that people anciently could not even dream of. But if I were to be born in an ancient Israel society with the same cognitive abilities, I am pretty sure that I would not be any more successful there than I am here. A better approach than becoming arrogant is trying to understand ancient cultures. At least for me, that has been greatly rewarding.

Idol worship in the Book of Mormon

Idolatry is mentioned in the Book of Mormon, but is less prevalent than in the Old Testament. The word, "idol" appears 13 times, but almost half of those are from Isaiah quotes. The word "idolatry" appears 8 times. It is usually just mentioned as a vice among the wicked without giving details or including specific stories involving idol worship. It does make sense that the Nephites are a little less influenced by it than the Israelites. Lehi and Nephi surely did not bring that tradition across the sea. It would rather have come from other people living in the Americas already, of which the Book of Mormon tells us virtually nothing. But I believe that especially the Lamanites mingled with them.

Thus they were a very indolent people, many of whom did worship idols, and the curse of God had fallen upon them because of the traditions of their fathers; notwithstanding the promises of the Lord were extended unto them on the conditions of repentance. (Alma 17:15)

We learn that "many" Lamanites worshiped idols, which implies that not all did, like Israel's neighbors. Also, the general physical separation and distance between Nephites and Lamanites, at least after Mosiah-I's exodus, perhaps contributed to somewhat less influence. Still, some problems with idolatry among the Nephites at times is also evident.

And now behold, he had got great hold upon the hearts of the Nephites; yea, insomuch that they had become exceedingly wicked; yea, the more part of them had turned out of the way of righteousness, and did trample under their feet the commandments of God, and did turn unto their own ways, and did build up unto themselves idols of their gold and their silver. (Helaman 6:31)

Now it came to pass that after the end of Korihor, Alma having received tidings that the Zoramites were perverting the ways of the Lord, and that Zoram, who was their leader, was leading the hearts of the people to bow down to dumb idols, his heart again began to sicken because of the iniquity of the people. (Alma 31:1)

As mentioned, we know little about what exactly the idolatry of the Lamanites and apostate Nephites looked like. For the Nephites, it often seems connected to riches and pride. The concept is generalized by Jacob

30 But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god. And behold, their treasure shall perish with them also...

37 Yea, wo unto those that worship idols, for the devil of all devils delighteth in them. (2 Nephi 9)

Conclusion

The modern Western world is vastly different from any previous society in the history of mankind. But apart from the societal influences, which obviously play a very large role, we still may not have changed that much as people. We tend to habitually do whatever is considered normal and find people with a different worldview and behavior weird and perhaps even morally and intellectually inferior. But they just do the same as we do in a sense. For ancient Israelites, the commandment to have no other gods before Yahweh was arguably the hardest one, because it represented a drastic change from the rest of the world they knew. The Nephites also tended to devolve into this in periods of wickedness, but perhaps to a lesser degree, which can possibly be explained by less influence. As human beings then and now, we are very easily influenced by whatever others are doing and we don't like to stand out as different. Sometimes, God commands us to do just that. Those commandments are often the hardest to obey.

Circumcision of the heart

The Apostle Paul frequently uses the Israelite practice of circumcision as metaphor when teaching about Christ and his gospel. For instance

28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. (Romans 2)

I have assumed that the idea of circumcision of heart was Paul's invention, but it turns out I could not be more wrong. The idea of circumcision of heart is in fact more commonly conveyed in the Old Testament than in the New Testament!

Circumcise therefore the foreskin of your heart, and be no more stiffnecked. (Deuteronomy 10:16)

And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. (Deuteronomy 30:6)

Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. (Jeremiah 4:4)

25 Behold, the days come, saith the Lord, that I will punish all them which are circumcised with the uncircumcised;
26 Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart. (Jeremiah 9)

In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. (Ezekiel 44:7)

And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity (Leviticus 26:41)

Paul is really just repeating Old Testament teachings: The circumcision of the foreskin is merely an outward expression of an inward covenant commitment. As the Lord explains to Jeremiah in Jeremiah 9 quoted above, the circumcised will be punished with the uncircumcised because they are uncircumcised in heart and therefore their circumcision is hollow and useless. The heart in Hebrew may refer to the literal organ, but is most commonly understood as our inner control center, where our words, thoughts and true desires originate. (See this post).

These ideas and phrases are also found in the Book of Mormon

Wo unto the uncircumcised of heart, for a knowledge of their iniquities shall smite them at the last day. (2 Nephi 9:33)

But Nephi said unto them: O ye fools, ye uncircumcised of heart, ye blind, and ye stiffnecked people, do ye know how long the Lord your God will suffer you that ye shall go on in this your way of sin? (Helaman 9:21)

There is a twist in Jeremiah 6:10, talking about uncircumcised ears

To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the Lord is unto them a reproach; they have no delight in it.

And in Exodus 6:12, when Moses laments his speaking disabilities, the Hebrew literally reads "uncircumcised lips".

Circumcision is one of many specific and detailed instructions that the Israelites were commanded. It is clear that such instructions were not expressions of a petty God who just wanted to be obeyed. They carried deeper meaning, had a spiritual dimension, and were given for the benefit of the receiver. Circumcision represents a covenant dedication of our inner being/hearts, including our ears and mouth and all that we are.

"And it shall be unto you for a fringe" -- part 2

Part 1 introduced the commandment given to Moses in Numbers 15 that the Israelites "make a fringe" on their garments with ornate tassels, to remind them to "keep all the commandments of the Lord."

This post will continue to explore the topic by looking more deeply at the warning embedded in the commandment, then comparing the wording of the warning to Samuel the Lamanite's prophetic curse, and finally noting a similarity to a story found in Numbers 17-18.

The Warning

seek not after your own heart and your own eyes, after which ye use to go a whoring:

The KJV uses really interesting wording here. The underlying idea is that of giving away something most precious in exchange for something of no worth. I really like the Common English Bible translation of this verse:

This will be your fringe. You will see it and remember all the Lord’s commands and do them. Then you won’t go exploring the lusts of your own heart or your eyes. (source)

'Exploring the lusts of your own heart or your eyes' is such a great way to describe a great variety of sins.

Samuel the Lamanite's prophecy

The wording of the warning reminds me of a part of Samuel the Lamanite's warning to the Nephites:

27 But behold, if a man shall come among you and shall say: Do this, and there is no iniquity; do that and ye shall not suffer; yea, he will say: Walk after the pride of your own hearts; yea, walk after the pride of your eyes, and do whatsoever your heart desireth—and if a man shall come among you and say this, ye will receive him, and say that he is a prophet. (Helaman 13)

Just a few verses later, Samuel prophecies their lamentation if they choose not to repent:

32 And in the days of your poverty ye shall cry unto the Lord; and in vain shall ye cry, for your desolation is already come upon you, and your destruction is made sure; and then shall ye weep and howl in that day, saith the Lord of Hosts. And then shall ye lament, and say:

33 O that I had repented, and had not killed the prophets, and stoned them, and cast them out. Yea, in that day ye shall say: O that we had remembered the Lord our God in the day that he gave us our riches, and then they would not have become slippery that we should lose them; for behold, our riches are gone from us. (Helaman 13)

Note the inversion -- when the covenant people welcome in those who tell them to walk after the pride of the hearts and eyes, they will become cursed and their wealth will be taken away from them, because they forgot that the Lord is the source of their riches. 

Putting it all together

Here's where I arrive after all of this exploration: God recognizes the fickle nature of mortals and knows that without some safeguards, we are highly likely to sell ourselves "for that which has no worth" (2 Nephi 9:51). And so He mercifully offers an antidote.  This is where the wordplay and symbolism come together and transform this strange commandment into something really beautiful.  As discussed in part 1, the tassel ('zizith') of blue thread serves as a reminder of the head plate ('ziz') worn by the high priest and bearing the words "HOLINESS TO THE LORD." Combine this connection with the fact that both the word for tassel ('zizith') and the word for plate ('ziz') can have a floral connotation -- 'zizith' can refer to a 'floral projection' and 'ziz' can mean 'blossom.'

With this in mind, it is fascinating to then read on and come across the story of Aaron's rod just a few chapters later, in Numbers 17-18.  After an act of rebellion on the part of some Israelites, Moses is commanded to take Aaron's rod and one from each of the other ancestral houses, write their names upon them, and place them in the tabernacle.  The following day, a miracle is witnessed by all when Aaron's rod blossoms:

8 And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. (Numbers 17)

Guess what root the word highlighted in green comes from?  'Ziz'! The same word that refers to the shiny gold head plate worn by Aaron as the high priest. Are the tassels then a symbol of life and increase, similar to Aaron's rod?  Perhaps.

Conclusion

In order to protect us from the lusts of our eyes and hearts, God gives His children something holy to think about and be reminded of frequently, by commanding them to sew a reminder of heaven (blue), eternal increase and eternal life (tassels -- a representation of buds/blossoms) into the fringe of their clothing.

Eternal life is the greatest of all of God's gifts (see Doctrine & Covenant 14:7). Our own pride/lusts cause spiritual myopia that might allow us to be tricked into giving away our eternal birthright for a proverbial mess of pottage.  God's wrath is directed at those things that cause us to forget He has in store for us.  

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men ... (Romans 1)

To the extent that those distractions have entered our hearts and minds, we will perceive that His wrath is directed at us.  But this is not so.  God's wrath can best be likened to the feeling a parent might have toward a snake slithering up to their toddler. The closer the snake is to the child, the easier it might be for the child to misinterpret the parent's aggression.

Blood and soul

Israel are commanded time and again not to eat or drink any blood. This strict prohibition is repeated many times in the Torah. For example, in Leviticus 17:

10 And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.

11 For the life (Hebr. nephesh) of the flesh is in the blood (Hebr. dam): and I have given it to you upon the altar to make an atonement for your souls (Hebr. nephesh): for it is the blood (Hebr. dam) that maketh an atonement for the soul (Hebr. nephesh).

12 Therefore I said unto the children of Israel, No soul (Hebr. nephesh) of you shall eat blood (Hebr. dam), neither shall any stranger that sojourneth among you eat blood (Hebr. dam).

13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood (Hebr. dam) thereof, and cover it with dust (Hebr. aphar).

14 For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.

I have written the original Hebrew for some selected words in verses 11-13. The Hebrew word, nephesh, does not have a clear English equivalent and is translated into soul, living being, life, self, person, desire, passion, appetite, emotion. It is the essence of our inner being. I think the idea that nephesh is closely connected to blood is an important part of understanding all the instructions and focus on blood in general in Jewish law. 

For instance, as stated in verse 11 above, "it is the blood (where nephesh is found) that maketh an atonement for the soul (nephesh)". When the Israelites sinned, it came from their nephesh, their desire, passion, appetite, ... To make amends, they had to sacrifice it. But instead of sacrificing their own blood (the physical representation of the more abstract nephesh), an animal representing them could be used instead. Their blood would then represent the nephesh where the sin originated and be dashed against all sides of the altar as a sacrifice to God. This would also represent Christ, who like the animals, took our sins upon him and made atonement. There are many approaches to and layers of symbolism related to the ancient practice of animal sacrifice and this is merely one of them. But this relation between nephesh and dam perhaps reflects Jacob's worldview, adding context to his statement in 2 Nephi 9:44

O, my beloved brethren, remember my words. Behold, I take off my garments, and I shake them before you; I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul (nephesh), and that I stand with brightness before him, and am rid of your blood (dam).

Jacob didn't write in Hebrew, but I assume that the words translated into "soul" and "dam" here are Nephite equivalents of nephesh and dam. It was important to Jacob that his nephesh was not mingled with and contaminated by the nephesh in the blood of the wicked. Removing his garments marked a separation.

The prohibition to eat blood did not originate in the Law of Moses, though. It was given for the first time in Genesis 9

3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.

4 But flesh with the life (nephesh) thereof, which is the blood (dam) thereof, shall ye not eat.

This is right after the flood when the earth "re-starts" with multiple references back to the creation account. This leads to another verse in Genesis:

And the Lord God formed man of the dust (Hebr. aphar) of the ground (Hebr. adamah), and breathed into his nostrils the breath of life; and man became a living soul (Hebr. nephesh). (Genesis 2:8)

According to instructions in Leviticus 17 and other parts of the Torah, blood should be poured on the ground and covered with dust. It is a reversal of the creation of man who was formed from the dust of the ground and became a living soul. Indeed, "for dust (aphar) thou art and unto dust thou shalt return" (Genesis 3:19). The soul simply returning to the dust from which it was formed does not really sound like the plan of salvation as we know it. But here is the twist:

53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.

55 For my flesh is meat indeed, and my blood is drink indeed.

56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. (John 6)

This image may be grotesque enough for a modern reader, but imagine how horrific it sounds to a faithful and strictly Torah-abiding Jew, who would never even think the thought of eating anything with blood in it. When we partake of the blood of other unholy beings, we contaminate ourselves with their impure nephesh instead of becoming holy like God wants us to. But when we partake of the blood of Christ we dwell in him and he in us as stated in verse 56. His nephesh is pure and holy and this is why we can make an exception to the rule. Instead of staying in the dust that we return to at death we are raised up to eternal life at the last day, according to verse 54.

Consider the words of Christ to the Nephites:

And he said unto them: He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled. (3 Nephi 20:8)

The nephesh in the blood of Christ fills up our nephesh and purifies it.  

Gold and the Two Ways -- part 5 (Conclusion)

This is the conclusion of a series of posts about Gold and treasure in the scriptures and how they are used in connection with the doctrine of the Two Ways. Here is an overview and summary of each part with links:

Part 1 -- We begin with an introduction to the concept and a few key examples demonstrating how multiple bible authors speak of God's hidden wisdom as more precious than gold or treasure. 

Part 2 -- In this part we cover examples from the Old Testament and the Book of Moses. The Tabernacle was to be built of gold and treasure given "willingly with [the] heart" (Exodus 25:2, NRSV). One great sin of Israel involves adorning themselves in gold and treasure and holding the necks high (and stubbornly) rather than caring for the poor. Ironically, the gold they begin to worship corrupts them and transforms God's precious chosen people into "earthen pots" (Lamentations 4:2, NRSV)

Part 3 -- This post covers references to gold/riches in the New Testament.  Particular attention is given to how often Jesus speaks of treasure as a potential barrier to spiritual progress. In addition, James 5:1-4 alludes directly to the story of Cain, indicating this is an ancient metaphor/teaching. This post concludes with 1 Corinthians 3:10-16, which discusses a "testing by fire" which will happen at the day of judgment to see what kind of temple each individual has built upon the foundation that is Jesus Christ.

Part 4a -- This post covers references to gold and treasures in the Book of Mormon. We see that wealth is mentioned quite frequently in the context of pride and wickedness.

Part 4b -- This post discusses a closely related covenant symbol of "slippery treasure" and lays out how this curse connects not only to the covenant people's righteousness (regarding how they handle and esteem their riches), but also to a much older doctrine regarding the corrupting "sins of the fallen angels" as taught in the Book of Enoch. The Book of Mormon makes direct reference to demons and angels of Satan in relation to the curse of slippery treasures.

Part 5 -- This post (see below) will attempt to tie this all together and connect several important and powerful metaphors about mortality and the day of judgment 

Dross versus gold at the Day of Judgment

As noted in the previous sections above, several scriptures refer to a test by fire at the day of judgment. This metaphor is referenced in many different ways. Ezekiel 22 offers one particularly stark example. As the Lord is condemning Israel for rebellion, we get this metaphor:

17 The word of the Lord came to me: 18 Mortal, the house of Israel has become dross to me; all of them, silver, bronze, tin, iron, and lead. In the smelter they have become dross. 19 Therefore thus says the Lord God: Because you have all become dross, I will gather you into the midst of Jerusalem. 20 As one gathers silver, bronze, iron, lead, and tin into a smelter, to blow the fire upon them in order to melt them; so I will gather you in my anger and in my wrath, and I will put you in and melt you. 21 I will gather you and blow upon you with the fire of my wrath, and you shall be melted within it. 22 As silver is melted in a smelter, so you shall be melted in it; and you shall know that I the Lord have poured out my wrath upon you. (Ezekiel 22, NRSV)

Book of Enoch references

I won't attempt to list every reference in the Book of Enoch on this topic. I may address these in more depth in a future post, but for now it seems sufficient to offer a few of the clearest examples from the Book of Enoch.

The sins of the fallen angels relating to metal working and treasure can be found in 1 Enoch 8. The bigger context is very interesting, but will have to wait for a different post to keep this one from being way too long.

[Chapter 8]

¹ And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments ... ² ... And there arose much godlessness, and they committed fornication, and they ³ were led astray, and became corrupt in all their ways. ... And as men perished, they cried, and their cry went up to heaven . . . (source)

Later in the book, as Enoch is seeing visions of the fate of the earth, his eyes "saw all the secret things of heaven that shall be, a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead. " (1 Enoch 52:2)  Enoch asks his angelic escort what the meaning of this vision is, and eventually receives this answer:

6 And these mountains which thine eyes have seen, The mountain of iron, and the mountain of copper, and the mountain of silver, And the mountain of gold, and the mountain of soft metal, and the mountain of lead, All these shall be in the presence of the Elect One As wax: before the fire, And like the water which streams down from above [upon those mountains], And they shall become powerless before his feet. 7 And it shall come to pass in those days that none shall be saved, Either by gold or by silver, And none be able to escape. 8 And there shall be no iron for war, Nor shall one clothe oneself with a breastplate. Bronze shall be of no service, And tin [shall be of no service and] shall not be esteemed, And lead shall not be desired. 9 And all these things shall be [denied and] destroyed from the surface of the earth, When the Elect One shall appear before the face of the Lord of Spirits.' (1 Enoch 52)

Even a mountain of gold will be meaningless at the day of judgment.  It will flow away like water in a stream. The vision continues with more explanation about the fate of those kings and rulers who exploited the knowledge of the fallen angels, not to mention the fallen angels themselves:

[Chapter 54]

¹ And I looked and turned to another part of the earth, and saw there a deep valley with burning ² fire. And they brought the kings and the mighty, and began to cast them into this deep valley. ³ And there mine eyes saw how they made these their instruments, iron chains of immeasurable weight. ⁴ And I asked the angel of peace who went with me, saying: ' For whom are these chains being prepared ? ' And he said unto me: ' These are being prepared for the hosts of Azazel, so that they may take them and cast them into the abyss of complete condemnation, and they shall cover their jaws with rough stones as the Lord of Spirits commanded. ⁶ And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.' (1 Enoch 54)

This imagery falls right in line with the symbols we've been discussing from the scriptures.

If mortality is a test of our mettle (pun intended), to see if we will serve God or seek treasure, then it stands to reason that the day of judgment metaphor will exalt those who have not set their hearts on riches in mortality (they become gold in this metaphor) and those who have set their heart on gold in mortality will find their riches slipping away from them in the day of judgment (they are dross in this metaphor).  It is a grand reversal -- the lofty and haughty shall be abased and the humble shall be exalted. A king who used a knowledge of metal working to oppress his people and wage war will be cast into a fiery pit as one might do with dross.

It occurs to me that the metaphor of this purity test by fire at the day of judgment described in multiple scriptures and in the Book of Enoch may be a direct reference to this ancient metaphor. See 2 Nephi 9:16, 19, 26; Jacob 3:11; Jacob 6:10; Mosiah 3:27; etc.

Conclusion

These deep and seemingly ancient purification metaphors/doctrines related to gold and other treasure offer us a wonderful and sweeping view of God's plan for His children.  To realize our divine destiny, we must be able to overcome the short-term temptations which stem from the sins of the fallen angels. We must see ourselves as gold, not dross, and seek for God's hidden wisdom by consecrating our worldly riches for God's purposes. When we do this, as we read in the scriptures and in the apocryphal Book of Enoch, the earth finds harmony with heaven and creation flourishes. This is the way of mercy, made possible by Jesus Christ, and is the only way we can withstand the day of judgment.

We can tie all of these symbols together by reading Joseph Smith's words to the saints from 1842, found in Doctrine & Covenants 128:

23 Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your Eternal King! And ye rivers, and brooks, and rills, flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy! And let the sun, moon, and the morning stars sing together, and let all the sons of God shout for joy! And let the eternal creations declare his name forever and ever! And again I say, how glorious is the voice we hear from heaven, proclaiming in our ears, glory, and salvation, and honor, and immortality, and eternal life; kingdoms, principalities, and powers!

24 Behold, the great day of the Lord is at hand; and who can abide the day of his coming, and who can stand when he appeareth? For he is like a refiner’s fire, and like fuller’s soap; and he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Let us, therefore, as a church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in his holy temple, when it is finished, a book containing the records of our dead, which shall be worthy of all acceptation. (D&C 128)