"Stretch forth thine hand" -- Part 3 (Book of Mormon)

This post will take us back to continue a series of posts from a few weeks ago on the phrase "stretch forth thy hand."

Part 1: Introduction

Part 2: Old Testament

In today's post, we'll look at how this phrase is used in the Book of Mormon. 

So far, we've seen (in part one) that Nephi subtly compares himself to Moses using this phrase in 1 Nephi 17. In part two, we noted that the underlying Hebrew term 'shalach' is used in Genesis 3 both to describe God send Adam and Eve out of the Garden and to describe why He expelled them -- to prevent them from stretching forth their hand and partaking of the tree of life. 

As is often the case, the Book of Mormon sheds a lot of light on how this phrase relates to the gospel of Jesus Christ. We find this phrase many time in the Book of Mormon, often in the context of calling a people to repentance.  

I've already cited two examples from the Book of Mormon back in part 1.  See Helaman 13:4 and 1 Nephi 17:53.)

Here are a few more examples:

In Jacob 5, the Lord of the vineyard weeps and laments the corruption of his fruit (see verse 41):

47 But what could I have done more in my vineyard? Have I slackened mine hand, that I have not nourished it? Nay, I have nourished it, and I have digged about it, and I have pruned it, and I have dunged it; and I have stretched forth mine hand almost all the day long, and the end draweth nigh. And it grieveth me that I should hew down all the trees of my vineyard, and cast them into the fire that they should be burned. Who is it that has corrupted my vineyard?

As he calls King Noah and his wicked priests to repentance, Abinadi says this:

2 Yea, wo be unto this generation! And the Lord said unto me: Stretch forth thy hand and prophesy, saying: Thus saith the Lord, it shall come to pass that this generation, because of their iniquities, shall be brought into bondage, and shall be smitten on the cheek; yea, and shall be driven by men, and shall be slain; and the vultures of the air, and the dogs, yea, and the wild beasts, shall devour their flesh. (Mosiah 12)

And again:

1 And now, it came to pass that after Abinadi had spoken these words he stretched forth his hand and said: The time shall come when all shall see the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to eye and shall confess before God that his judgments are just. (Mosiah 16)

Alma-2 and Amulek stretch forth their hands on multiple occasions as they preach repentance:

25 But Amulek stretched forth his hand, and cried the mightier unto them, saying: O ye wicked and perverse generation, why hath Satan got such great hold upon your hearts? Why will ye yield yourselves unto him that he may have power over you, to blind your eyes, that ye will not understand the words which are spoken, according to their truth? (Alma 10)

21 And now it came to pass that when Alma had said these words unto them, he stretched forth his hand unto them and cried with a mighty voice, saying: Now is the time to repent, for the day of salvation draweth nigh; (Alma 13)

7 Therefore he did say no more to the other multitude; but he stretched forth his hand, and cried unto those whom he beheld, who were truly penitent, and said unto them: (Alma 32)

The soldier who smote off the scalp of Nephite dissenter Zerahemnah uses this gesture as he invites the enemy soldiers to lay down their weapons and enter into a covenant (I discussed covenant imagery contained in this chapter in this post):

13 And it came to pass that the soldier who stood by, who smote off the scalp of Zerahemnah, took up the scalp from off the ground by the hair, and laid it upon the point of his sword, and stretched it forth unto them, saying unto them with a loud voice: (Alma 44)

Finally, we see Christ stretching forth His hand twice before "crying" unto the people:

9 And it came to pass that he stretched forth his hand and spake unto the people, saying:

10 Behold, I am Jesus Christ, whom the prophets testified shall come into the world. (3 Nephi 11)

1 And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called, (now the number of them who had been called, and received power and authority to baptize, was twelve) and behold, he stretched forth his hand unto the multitude, and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am. (3 Nephi 12)

There is a definite theme here.  Prophets are an extension of God, sent to fallen man to proclaim repentance. It is also interesting to note that Alma-2 explains the reason why God sent Adam and Eve out of the Garden before they had a chance to partake of the fruit of the tree of life. It was to grant them time and space to repent prior to partaking of the fruit of the tree of life:

2 Now behold, my son, I will explain this thing unto thee. For behold, after the Lord God sent our first parents forth from the garden of Eden, to till the ground, from whence they were taken—yea, he drew out the man, and he placed at the east end of the garden of Eden, cherubim, and a flaming sword which turned every way, to keep the tree of life—

3 Now, we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live forever, the Lord God placed cherubim and the flaming sword, that he should not partake of the fruit—

4 And thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God.

5 For behold, if Adam had put forth his hand immediately, and partaken of the tree of life, 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. (Alma 42; see also Alma 12:23-24)

What I've learn from these verses is that God always warns His children of the danger of turning away from Him. This is accomplished by messengers, descending from Mount Zion, stretching forth their hand, and calling the covenant people to repentance. 

I believe Jacob summarizes it best when he says:

4 And how merciful is our God unto us, for he remembereth the house of Israel, both roots and branches; and he stretches forth his hands unto them all the day long; and they are a stiffnecked and a gainsaying people; but as many as will not harden their hearts shall be saved in the kingdom of God. (Jacob 6)

We read several times in Isaiah chapters quoted in 2 Nephi the the hand of the Lord is "stretched out still" (see 2 Nephi 19:12, 17, 21; 20:4). I typically see this referenced in a positive sense -- and it surely is a positive thing that we have time and space granted to us to repent and prepare to meet God.  Scholars note that the imagery referred to by Isaiah is actually harsh and threatening. (See this paper by Ann Madsen for a more detailed discussion.) I enjoy the dual nature of this phrase: at the same time a loving invitation to the penitent and a stern reminder to the rebellious. This is yet another manifestation of "the two ways."


In the final installment in this series, we'll look at the Book of Moses. We find there are remarkable and unique example of "stretching forth" of hands during a visionary experience Enoch had with God.

"Ripening for destruction" in the story of Moses in Egypt

(This post is a side note that interrupts the conclusion of the endowment pattern series, which will be posted next week.)

When it comes to scripture study, one thing often leads to another.  As I was studying the endowment pattern in the Book of Mormon, I noticed a repetitive warning about the people who occupy the land of promise:

And the fulness of his wrath cometh upon them when they are ripened in iniquity. (Ether 2:9)

Later, as I was studying the story of Moses looking for those same elements, I came across this very interesting verse describing the fiery hail which destroyed the crops and cattle of the Egyptians:

31 And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.

32 But the wheat and the rie were not smitten: for they were not grown up. (Exodus 9)

Here are a few thoughts about this symbolism:

1. The crops which had ripened were destroyed by the hail, but those that were not yet ripened were spared. This fits the pattern from Ether 2:9 above.  Destruction comes when the people have fully ripened in iniquity.
2. The crops which were destroyed had specific purposes (and idolatrous/worldly symbolic value). Flax was used to make the linen clothing Egyptian priests were required to wear. Barley was used primarily to feed horses and make beer. (See the commentary note for verse 31 here.)  Wheat and rye are more directly useful for sustaining man.
3. The Hebrew root used to describe the state of the barley is 'giḇōl' from a root meaning 'to be convex or cupped in shape.' This is extremely intriguing, as it conjures imagery related to consecration and the Hebrew/Egyptian symbolism of the cupped hand, described in detail in this post. It seems ripening in destruction present a "Two Ways" alternative to the righteous symbol of the cupped hand by shaping the wicked into a vessel prepared to receive the wrath of God rather than His blessing. Thus, accepting the fulness of the word of God leads one to receive powerful blessings from God, whereas rejecting the word of God leads to receiving the fulness of His wrath -- both symbolized in various ways by a cup. 
4. The crops and cattle of the Israelites were spared from this calamity. The Israelites were given the land of Goshen to settle, and Goshen did not experience the hail (see Exodus 9:26).
5. The Egyptians were warned, and some were spared by "fear[ing] the word of the Lord." (See Exodus 9:20-21.)

Conclusion

I'll end this post by listing some verses from the Book of Mormon which mention ripening:

35 ... this people had rejected every word of God, and they were ripe in iniquity; and the fulness of the wrath of God was upon them; and the Lord did curse the land against them, and bless it unto our fathers... (1 Nephi 17)

16 ... For the day shall come that the Lord God will speedily visit the inhabitants of the earth; and in that day that they are fully ripe in iniquity they shall perish. (2 Nephi 28)

37 But behold, the wild branches have grown and have overrun the roots thereof; and because that the wild branches have overcome the roots thereof it hath brought forth much evil fruit; and because that it hath brought forth so much evil fruit thou beholdest that it beginneth to perish; and it will soon become ripened, that it may be cast into the fire, except we should do something for it to preserve it. (Jacob 5, see also verse 58)

19 ... if the time should come that this people should fall into transgression, they would be ripe for destruction. (Alma 10)

28 For behold, there is a curse upon all this land, that destruction shall come upon all those workers of darkness, according to the power of God, when they are fully ripe; therefore I desire that this people might not be destroyed. ...

31 Yea, and cursed be the land forever and ever unto those workers of darkness and secret combinations, even unto destruction, except they repent before they are fully ripe. (Alma 37)

16 And he said: Thus saith the Lord God—Cursed shall be the land, yea, this land, unto every nation, kindred, tongue, and people, unto destruction, which do wickedly, when they are fully ripe; and as I have said so shall it be; for this is the cursing and the blessing of God upon the land, for the Lord cannot look upon sin with the least degree of allowance. (Alma 45)

2 For as their laws and their governments were established by the voice of the people, and they who chose evil were more numerous than they who chose good, therefore they were ripening for destruction, for the laws had become corrupted. (Helaman 5)

39 And thus they did obtain the sole management of the government, insomuch that they did trample under their feet and smite and rend and turn their backs upon the poor and the meek, and the humble followers of God.

40 And thus we see that they were in an awful state, and ripening for an everlasting destruction. (Helaman 6)

25 But behold, ye have rejected the truth, and rebelled against your holy God; and even at this time, instead of laying up for yourselves treasures in heaven, where nothing doth corrupt, and where nothing can come which is unclean, ye are heaping up for yourselves wrath against the day of judgment.

26 Yea, even at this time ye are ripening, because of your murders and your fornication and wickedness, for everlasting destruction; yea, and except ye repent it will come unto you soon. (Helaman 8)

37 And it came to pass in the eighty and fifth year they did wax stronger and stronger in their pride, and in their wickedness; and thus they were ripening again for destruction. (Helaman 11)

14 But behold, it is for the righteous’ sake that it is spared. But behold, the time cometh, saith the Lord, that when ye shall cast out the righteous from among you, then shall ye be ripe for destruction; yea, wo be unto this great city, because of the wickedness and abominations which are in her. (Helaman 13)

The covenant meal

I was not sure if this should be another part of the Melchizedek series or not. But I will leave it a general note that will provide context for the next part of the series but also for other topics we have discussed on this blog. In ancient Israel, covenants were often associated with a meal. This was a way to seal the deal, so to speak, or the means for reconciliation between two parties. There are no formal instructions of a covenant meal in the Old Testament, it was simply a part of the culture that went without saying. But there are numerous examples describing such events.

The covenant meal in the Bible

Two persons or groups of people could covenant (for instance a peace treaty or other promises) and would share a meal together as a sign of unity and commitment. In the Old Testament, God is frequently one of the two parties. How can you share a meal with God? It turns out that there are ways to do that. What I will get to in the next post on the Melchizedek series is the meeting with Abraham where Melchizedek brings bread and wine in Genesis 14. This is of course shared between two men, but Melchizedek as the "priest of the most high God", can also be seen as a representative for God in this case.

Later in Genesis 18, Abraham is visited by three messengers. They share a meal together as the men deliver the message that Sarah will bear a son as part of the covenant promise that Abraham will become a great nation (see Genesis 18:8-18).

Exodus 24 is another interesting example.

7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient.

8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.

9 ¶ Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:

10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.

11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.

In this case, they actually eat and drink in the presence of God. This is the establishment of the Mosaic covenant. Moses reads the covenant terms and the people promise to follow it after which the elders of Israel see God and have a meal in his presence. It is of course quite rare to physically eat with the Lord. But just like the Mosaic covenant (old covenant/testament) was instituted with a meal in Exodus 24, so was the new covenant/testament. As Jesus and his disciples ate the Passover lamb (another covenant meal by the way), he took bread and wine, gave it to his disciples and said.

For this is my blood of the new testament [or covenant, depending on the translation], which is shed for many for the remission of sins. (Matthew 26:28)

This is another example of the Lord himself sharing a covenant meal with his people. Both the old (Mosaic) covenant and the new covenant were associated with a meal shared between the physically present Lord himself and his elders/apostles.

Another more common way to share a meal with the Lord is through sacrifice. See for instance this instruction in Leviticus.

14 And this is the law of the meat offering: the sons of Aaron shall offer it before the Lord, before the altar.

15 And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the Lord.

16 And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it. (Leviticus 6)

Here, the sons of Aaron are instructed to burn the offering "before the Lord" and then "eat the remainder thereof". Offerings would usually consist of a part that was burnt and a part that the priests, who made the sacrifice, ate. This can be viewed as a meal with the Lord where they give him his share in the form of "a sweet savour" ascending to heaven. Sacrifices were done in temples (or tabernacles) and Lord Wilmore has recently written about the meals in the temple. 

There are several other examples of such covenant meals in the Old Testament, like Moses and Jethro in Exodus 18:12, Jacob and Laban in Genesis 31, etc. but I will not get into all of those. But I will bring up a well-known verse in Psalm 23 that I think is worth re-reading in this context.

5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.

6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

This is not just the Lord assuring the psalmist that he will have enough to eat and drink. It is the concept of reconciliation and covenant associated with a meal. ("in the presence of mine enemies" and "dwell in the house of the Lord"). There is a Middle Eastern concept of "sulha" (coming from the Hebrew word, "shulchan" – meaning table) where two rival groups come together in discussion over a big meal and at the end of the meal are fully reconciled. This is described in more detail here.

I will include the Book of Revelation as a final example from the Bible. In Revelation 3:20, we read

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

This leads our thoughts to the last supper and a meal with the mediator of the new covenant. "I...with him, and he with me" indicates a two-way covenant, where each party makes promises. But it may also hint at the future supper at the great wedding feast described in Revelation 19. Or at least that chapter describes another covenant meal. In the grand feast of tabernacles described in this post, the Lord reunites with his covenant people. 

The covenant meal in the Book of Mormon?

There are not many descriptions of meals in the Book of Mormon at all. The only one I could think of (except for the sacrament in 3 Nephi) was Amulek sharing a meal with Alma. But this example does fit the context as discussed. Alma had been cast out of Ammonihah by a people hostile to him. Eating with one of its inhabitants later would signify reconciliation and unity with at least one of its inhabitants, even though many others would still reject him. After the meal, Alma the high priest also pronounced a special high priestly blessing on Amulek and his household. 

7 As I was journeying to see a very near kindred, behold an angel of the Lord appeared unto me and said: Amulek, return to thine own house, for thou shalt feed a prophet of the Lord; yea, a holy man, who is a chosen man of God; for he has fasted many days because of the sins of this people, and he is an hungered, and thou shalt receive him into thy house and feed him, and he shall bless thee and thy house; and the blessing of the Lord shall rest upon thee and thy house...

11 For behold, he hath blessed mine house, he hath blessed me, and my women, and my children, and my father and my kinsfolk; yea, even all my kindred hath he blessed, and the blessing of the Lord hath rested upon us according to the words which he spake. (Alma 10)

Notice that after they have eaten together, "a chosen man of God" and the high priest, Alma, gave a blessing that became the blessing of the Lord. This is exactly what we see when the high priest, Melchizedek, blesses Abraham, but we will look into that in detail in the next post.