He will "seal you his"

I recently read the phrase "seal you his" and found it intriguing. I searched and found an article about it in the Book of Mormon Central. John Gee notes that the verb to seal occurs 34 times in the Book of Mormon. It usually takes a direct object referring to the law, the word, records, revelation, truth, etc. Twice the direct object is a person by using the expression "seal you his". Quoting from John Gee. 

While use of the term to seal to mean “to mark as one’s property, and secure from danger”
was known in Joseph Smith’s day, it was not usually used of persons. What, then, are we to make of the expression “seal you his” in the Book of Mormon? Hebrew seals from before the Babylonian exile (and thus in use during Lehi’s time) provide helpful insight. Many of those seals contain a formulaic inscription reading “belonging to,” followed by the owner’s name. To seal a document or an object, a person would wrap string or twine around it, place a daub of mud on the knot, and press the seal into the mud. Affixing this sort of seal marked the object as the possession of the person in whose name it was sealed. (Source)

What I find interesting is that the two usages of "seal you his" in the Book of Mormon are polar opposites. One is found in Mosiah 5:15

Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all. Amen.

The other in Alma 34:35

For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked.

In the first case, Christ seals us his. In the other, it is the devil who seals us his. This marks the end of The Two Ways, the destination they lead to, respectively. In one case it brings us to heaven to everlasting salvation and eternal life. In the other, the Spirit has withdrawn completely and the devil has all power. It is "the final state of the wicked". According to the ancient use of seals, we belong to Christ in one case, as his possession, or as king Benjamin states in that same chapter, his sons and daughters, since he has spiritually begotten us (Mosiah 5:7). I find it likely that the covenant King Benjamin's people entered into to become sons and daughters of Christ and sealed to him was marked by some formal ritual.

As mentioned, the more common usage of the word seal in the Book of Mormon is related to the word of God, often in the form of sacred records. A part of the Book of Mormon was sealed. I think there is deeper symbolism to that. We have to be ready for the word of God since it has the power to seal our ultimate fate. It is in the nature of his word

For as I, the Lord God, liveth, even so my words cannot return void, for as they go forth out of my mouth they must be fulfilled. (Moses 4:30)

D&C 1 reflects these ideas

8 And verily I say unto you, that they who go forth, bearing these tidings unto the inhabitants of the earth, to them is power given to seal both on earth and in heaven, the unbelieving and rebellious;

9 Yea, verily, to seal them up unto the day when the wrath of God shall be poured out upon the wicked without measure—

10 Unto the day when the Lord shall come to recompense unto every man according to his work, and measure to every man according to the measure which he has measured to his fellow man.

38 What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.

 

The everlasting covenant and gospel dispensations -- Part 7 (Joseph Smith)

The previous parts of this series are found here:

• Part 1: Introduction and Adam
• Part 2: Enoch
• Part 3: Noah
• Part 4: Abraham
• Part 5: Moses
• Part 6: Jesus Christ

Joseph Smith

We have finally come to the last part of this series to discuss the last gospel dispensation. I am doing this specifically to see how the everlasting covenant, or at least part of it, is restored at each dispensation. This is also usually linked to the creation. Paul talks about this final gospel dispensation

That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:10)

Gathering into one encompasses a lot of things: Priesthood keys, the gathering of Israel, doctrine, etc. But the everlasting covenant is a key component. As mentioned in the first part of this series, it is defined as follows:

This covenant, often referred to by the Lord as the “new and everlasting covenant,” encompasses the fulness of the gospel of Jesus Christ, including all ordinances and covenants necessary for the salvation of mankind.

In previous dispensations we have seen different covenants, sometimes quite specific for the time and place in which they were given. Now we have a fullness, everything we need for our salvation. In stark contrast to the earliest dispensations, we have an abundance of information about this one. A whole book of scripture with revelations primarily to Joseph Smith plus much that has been recorded about his life, sermons, etc. So it should not be difficult to find something about the everlasting covenant in the context of this final dispensation. A natural place to look would be in the first chapter of the Doctrine and Covenants. The relevance of covenants is of course implied in the title and the first chapter gives an introduction to the whole collection of revelations.

14 And the arm of the Lord shall be revealed; and the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles, shall be cut off from among the people;

15 For they have strayed from mine ordinances, and have broken mine everlasting covenant;

16 They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth old and shall perish in Babylon, even Babylon the great, which shall fall. (D&C 1)

This is a voice of warning explaining the reasons for this restoration and the calamities that await. Those who will not hear the voice of the Lord shall be cut off because they have broken the everlasting covenant. This post explains how "cut off" is related to covenants. It is also interesting to note another reference to the creation as we already have seen throughout this series whenever there is a restoration of the covenants. In the beginning God created man in his image and likeness, but man creates his own God in the image and likeness of the world.

Another trend we have seen throughout this series is that the head of each dispensation is ordained after the order of the Son of God. God reestablishes his covenant through his authorized servant. Not only was the Aaronic Priesthood conferred upon Joseph Smith by John the Baptist followed by the Melchizedek Priesthood by Peter, James and John but a lot of lost teachings about this order were restored. There are several chapters in the D&C explaining the priesthood and one of them, D&C 84, also lays out the oath and covenant of the priesthood. 

We have seen how the various gospel dispensations typically have referred to previous ones. This is natural since covenants have been lost and needed restoration in addition to new covenants specific for that dispensation. How are the covenants of previous dispensations relevant for this dispensation in the fullness of times?

• Adam: The creation-covenant connection that has been mentioned, is evident in the temple. Joseph Smith restored temples and temple work on earth. All I will say here is that the creation and Adam play a big part here and those who have been there understand.
• Enoch: The dispensation in the fullness of times will, unlike previous ones, not result in apostasy but rather a New Jerusalem. Enoch was told that his city would meet the Zion in the latter days. This is the coming together of two dispensations.
• Noah: As discussed in part 3 of this series, this covenant is closely connected with Enoch's covenant. According to JST Genesis 9:21-25, the part of Noah's posterity that embraces the truth shall some day be part of the new Zion that meets Enoch's Zion. But there is also a link between the earth's baptism by water in the dispensation of Noah followed by the earth's baptism by fire in this last dispensation.
• Abraham: The restoration of this covenant is discussed throughout D&C 132. I will not go into detail here but "everlasting covenant" is repeated 7 times in this chapter and Abraham is mentioned by name 20 times. The new and everlasting covenant of eternal marriage, which is arguably the crowning covenant within the new and everlasting covenant, enables us all to become "father of a multitude" like our father Abraham.
• Moses: As discussed in part 5, this covenant was a substitute for the one the children of Israel first rejected. It was fulfilled in Christ and should therefore not need any restoration. But in a way it has been after all. In his wisdom, God has given us the Aaronic priesthood in this dispensation to enable preparation for the Melchizedek priesthood and its ordinances. Just like Israel got the lesser priesthood and the "preparatory gospel" (D&C 84:26), we have the chance to get a preparation before we receive the greater priesthood and the ordinances in which the power of godliness is manifest.
• Jesus Christ: Despite all the connections to previous dispensations, the restoration in the latter days is first and foremost a restoration of the gospel that Jesus preached and the priesthood and priesthood keys that he gave to Peter. But it is interesting to note that he first received the preparatory (Aaronic) priesthood from John the Baptist, who was the son of a Levite priest and prepared the way for Christ.

Here are some modern day revelations to Joseph Smith in the last dispensation about the everlasting covenant.

Wherefore, I say unto you that I have sent unto you mine everlasting covenant, even that which was from the beginning. (D&C 49:9)

Verily I say unto you, blessed are you for receiving mine everlasting covenant, even the fulness of my gospel, sent forth unto the children of men, that they might have life and be made partakers of the glories which are to be revealed in the last days, as it was written by the prophets and apostles in days of old. (D&C 66:2)

And even so I have sent mine everlasting covenant into the world, to be a light to the world, and to be a standard for my people, and for the Gentiles to seek to it, and to be a messenger before my face to prepare the way before me. (D&C 45:9)

 

Conclusion

In this series we have seen how all the seven gospel dispensations have involved covenants. These are given in different forms but they can all be seen as part of the overall everlasting covenant and therefore are linked to each other and to the whole creation. The accounts of these dispensations often contain:

• References to the creation
• References to eternity or "before the foundation of the world"
• Hearkening to the word of God and receiving instruction
• Being called after His order
• Preaching and exemplifying redemption, becoming a new creation

In this final dispensation, we have the fullness of the gospel, often referred to as the new and everlasting covenant. "New" because it has been restored and "everlasting" because it is "from before the foundation of the world" and pertains to our eternal salvation.

Endowment Narratives in the Book of Mormon, Part 6

In this post, we'll close out the endowment pattern series by looking at the Doctrine & Covenants and see how the symbolism of Adam and Eve that we find repeated throughout scriptural account of the formation of new covenant groups can also be found in our modern day revelations.  God is calling us to leave the fallen world behind, enter the metaphorical wilderness, cross over the waters and enter into His rest. 

We'll conclude this series by looking at a pretty direct historical example in church history, then we'll conclude the series by reviewing some verses from the Doctrine & Covenants in which some of the elements of the endowment pattern are put to use. Below that, I'll list some verses from the Doctrine & Covenants which beautifully portray how this same endowment pattern is in effect for covenant-keeping latter-day saints in our day.

Exodus from Nauvoo

After the cold-blooded murder of their prophet and his brother, the saints were called to leave Nauvoo and travel into the wilderness to find refuge in the mountains to the west. They "covenant[ed] to leave no one behind... who wished to go west" (Saints, Vol. 1, Ch. 46).  This trek began by crossing the Mississippi river and camping (in tents) along the banks of the Mississippi, then making the trek west.

Reading Doctrine & Covenants 136 with the endowment pattern in mind is pretty interesting:

2 Let all the people of The Church of Jesus Christ of Latter-day Saints, and those who journey with them, be organized into companies, with a covenant and promise to keep all the commandments and statutes of the Lord our God.

3 Let the companies be organized with captains of hundreds, captains of fifties, and captains of tens, with a president and his two counselors at their head, under the direction of the Twelve Apostles.

4 And this shall be our covenant—that we will walk in all the ordinances of the Lord. ...

8 Let each company bear an equal proportion, according to the dividend of their property, in taking the poor, the widows, the fatherless, and the families of those who have gone into the army, that the cries of the widow and the fatherless come not up into the ears of the Lord against this people.

9 Let each company prepare houses, and fields for raising grain, for those who are to remain behind this season; and this is the will of the Lord concerning his people.

10 Let every man use all his influence and property to remove this people to the place where the Lord shall locate a stake of Zion.

11 And if ye do this with a pure heart, in all faithfulness, ye shall be blessed; you shall be blessed in your flocks, and in your herds, and in your fields, and in your houses, and in your families. (D&C 136)

Conclusion

God desires to bless us with "the greatest of all blessings" if we will hearken to His voice and covenant to obey Him and trust in Him to guide us to a land of plenty. His promise is that if we hearken to His voice, He will teach us through (priesthood ordinances and temple covenants) to call upon Him with a voice that He promises to hear.

1 Listen to the voice of Jesus Christ, your Redeemer, the Great I Am, whose arm of mercy hath atoned for your sins;

2 Who will gather his people even as a hen gathereth her chickens under her wings, even as many as will hearken to my voice and humble themselves before me, and call upon me in mighty prayer. (Doctrine & Covenants 29)

 

66 Behold, that which you hear is as the voice of one crying in the wilderness—in the wilderness, because you cannot see him—my voice, because my voice is Spirit; my Spirit is truth; truth abideth and hath no end; and if it be in you it shall abound. (Doctrine & Covenants 88)

 

1 Hearken and hear, O ye my people, saith the Lord and your God, ye whom I delight to bless with the greatest of all blessings, ye that hear me; (Doctrine & Covenants 41)

New creation in the image and likeness of God

Lord Wilmore has written several posts lately on the new creation and spiritual rebirth. He has demonstrated that this is an ancient teaching that goes all the way back to Adam. This was in the back of my mind when I read the creation account in Genesis recently. The following passage is very well known

And God said, Let us make man in our image, after our likeness (Genesis 1:26)

As a believing member of the Church of Jesus Christ of Latter-day Saints I understand this literally to mean that we look like God. But I think there is more to this phrase. The original man in the Garden of Eden had a certain spiritual resemblance to God that was partially lost by the fall. As Lord Wilmore has explained, walking the covenant path is a spiritual re-creation. This path leads through Christ back to the Garden of Eden and the tree of life, reversing the consequences of the fall. It only makes sense then, that this reversal and spiritual re-creation is also in the image and likeness of God.

Spiritual re-creation in the image and likeness of God in the Book of Mormon

Alma hints at it when he teaches

14 And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts?

15 Do ye exercise faith in the redemption of him who created you? (Alma 5)

The God who created us in his image before the fall wants us to be spiritually re-born and regain his image. Another example is Alma 32. This post shows that Alma is a second creation account. By referring extensively to the first creation account, he explains how the word (that created the world) is a seed that can be planted in our hearts and grow to a new creation, culminating in the tree of life.

And now, behold, are ye sure that this is a good seed? I say unto you, Yea; for every seed bringeth forth unto its own likeness. (Alma 32:31)

In the post I linked I took this as a hint to the fourth day of creation when seeds bring forth after their own kind. But the word, "likeness" is not used there. Not until Genesis 1:26, when man is created, is the word "likeness" (Hebr. דְּמוּת, demuth), used. Even though the seed grows to a tree in Alma 32, it happens within us. So the seed bringing forth unto its own likeness is not just a reference to the fourth day of creation. This is about man/mankind (Adam in Hebrew), who was created on the sixth day, and our growth into a new creation. We grow a tree of life inside us in the likeness of the tree of life in the Garden of Eden, symbolizing God's love and his gift of eternal life.

I am not surprised that it is primarily Alma that teaches us about this spiritual re-creation. His personal experience in this regard was very dramatic and these verses in Mosiah 27 follow immediately after his conversion

25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;

26 And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God.

The antithesis to the spiritual re-creation in the image and likeness of God

We live in a fallen world. The path that leads to the spiritual re-creation in the image and likeness of God is narrow. There is another broad way that leads to spiritual death. This way is walked by those who break the covenants instead of walking the covenant path. To re-establish his covenants, God called a young boy, Joseph Smith to restore his church and the priesthood. He received many revelations that the early church members eventually decided to collect in a book. In November 1831, God revealed an introduction to this collection of revelations, now known as D&C section 1. 

15 For they have strayed from mine ordinances, and have broken mine everlasting covenant;

16 They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth old and shall perish in Babylon, even Babylon the great, which shall fall. (D&C 1)

Here we are at the heart of the matter. Verse 15 clearly describes the people who have strayed from the covenant path and find themselves on the broad way leading to death, as mentioned. Then in verse 16, the antithesis to the spiritual re-creation that Alma asks us to strive for is spelled out. Notice the references to the creation account in Genesis 1. In the beginning, God created man in his image and likeness. But instead of striving to be re-created in his image after the fall, man now creates "his own god" in the image and likeness of the world. This is the exact opposite of what God wants for us. Instead of walking the covenant path out of this fallen world back to God's presence, man breaks the covenant and walks after the image of his own god "whose substance is that of an idol". 

This is why a restoration was needed. In the context of spiritual re-creation, these verses are an apt introduction to the revelations that accompanied the restoration of the covenants, priesthood and church. We have now received everything we need to become a new creation in the image and likeness of God. This will result in eternal life, symbolized by the tree of life. The alternative is walking our own way after the image of our own god that "waxeth old" (another antithesis to the new creation) and "shall perish".

"Chaneph" (חָנֵף) -- a biblical Hebrew concept that unlocks meaning throughout the scriptures (part 2 of 3)

In this post, I'd like to demonstrate how a deeper understanding of biblical Hebrew can unlock meaning and connections between all books of holy scripture. This can be done with many different root words and concepts, but I'll illustrate the principle with "chaneph." 

We'll take the concepts discussed in my most recent post (here) and show how they weave their way through the following passages: 

• Numbers 35:33
• Isaiah 24:5
• Jeremiah 3:1 
• Psalm 106:38-39 
• Moses 5:16-25, 35 
• The Lord's Prayer as found in Matthew 6:9-13
• D&C 1:15-16 
• D&C 52:14-18 
• 3 Nephi 9 
• Mormon 8:31,38

Old Testament

Until a few years ago, I typically avoided including OT references in my study of the scriptures. I found the book to be large and confusing, aside from a few verses here and there which seemed like beautiful gems.  This has changed quite a bit as I've become more fluent with the language and worldview of the OT. Interestingly, I've noticed how a concept rooted in the law given by Yahweh to the Israelites forms the foundation of concepts taught in other books of scripture. "Chaneph" is no exception. (I should note that this is a sampling of scriptures, not a comprehensive list of each and every use of this root.)

The first reference to "chaneph" in the OT is found in Numbers 35:33, in a passage about capital punishment for murder and other serious sins.

33 So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. (Numbers 35)

So the very first time we see this root, it shows up twice in the same verse, and it connects the righteousness of a people with the state of the land.  Sin pollutes the land.  This is a concept that shows up over and over again.

Next is Isaiah, in the context of describing desolation that accompanies covenant rebellion:

5 The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. (Isaiah 24)

This is an important verse because it connects the defiled state of the earth directly to the breaking of the everlasting covenant.

Jeremiah uses the root as he compares Israel's covenant rebellion to adultery, which adds a new layer of meaning to the metaphor of the covenant relationship between Christ and the church:

1 They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. (Jeremiah 3)

In this verse, "greatly polluted" is translated from the Hebrew:  

תֶּחֱנַ֖ף  חָנ֥וֹף

"ha-no-wp te-he-nap"

This is a repeat of the same root twice in a row, the equivalent of saying "pollutedly polluted."

In Psalms, we get a pairing of "chaneph" with its companion root "tame" (as discussed in the previous post:

38 And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.

39 Thus were they defiled with their own works, and went a whoring with their own inventions. (Psalm 106)

This passage begins by comparing covenant rebellion to child sacrifice (which I discussed in great length in this post about Ezekiel 16). We get a new idea in verse 39 which specifies the nature of this idolatry -- the people trusted in their own works and inventions rather than relying on God.

By searching the Old Testament, we've found a new layer of meaning for "chaneph." When we replace God's wisdom with something else (of our own making), we are practicing a form of idolatry which pollutes the ground (especially as this new center of our focus causes us to reject the prophets). This will play heavily in the additional scriptures we look at. But first, let's look in the Pearl of Great Price.

Pearl of Great Price

I'll move to the Book of Moses next, since it deals with ancient matters.  In the story of Cain and Abel, we see a contrast between a wicked man who loved Satan more than God who makes a delayed, half-hearted offering to God for disingenuous reasons (Moses 5:18-19) and a righteous man who makes a full offering to God of the firstling of his flock, including "the fat thereof" (Moses 5:20).

Cain hearkened not to the voice of the Lord but instead said: "Who is the Lord that I should know him?" (Moses 5:16)

We know how the story goes from here.  Cain is enticed by greed (Moses 5:38) into murdering his brother and entering an oath with Satan. The Lord says unto Cain: 

35 ...What hast thou done? The voice of thy brother’s blood cries unto me from the ground.

36 And now thou shalt be cursed from the earth which hath opened her mouth to receive thy brother’s blood from thy hand.

37 When thou tillest the ground it shall not henceforth yield unto thee her strength. A fugitive and a vagabond shalt thou be in the earth. (Moses 5)

He becomes a cursed vagabond. The earth curses him such that he will not be able to receive the strength of the earth from tilling. This is a great example of the concepts surrounding "chaneph" if you ask me.  The blood of the righteous pollutes the earth as it relates to the purpose of the creation itself.

New Testament

With those OT and PoGP references as a backdrop, let's revisit the Lord's Prayer and see it with new eyes:

9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
10 Thy kingdom come. Thy will be done in earth, as it is in heaven.
11 Give us this day our daily bread.
12 And forgive us our debts, as we forgive our debtors.
13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. (Matthew 6)

The message here seems to be: "Lord, we worship Thee (not idols of our own invention). We seek Thy will during mortality, not our own. Today, we will strive to engage the creation righteously and ask Thee to cause it to yield its strength up to us. Help us avoid Satan's temptations to misuse our time on earth and the abundance which comes from Thee."

Doctrine and Covenants

I'll note two references here. First, in Section 1, notice how the Lord describes the state of the world:

15 For they have strayed from mine ordinances, and have broken mine everlasting covenant;
16 They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth old and shall perish in Babylon, even Babylon the great, which shall fall. (D&C 1)

Verse 15 is a pretty clear reference to Isaiah 24:5. Verse 16 explains that "every man walketh in his own way." This is followed by a description of idolatry. Without ordinances, there is no covenant path to follow!

Interestingly, in the very next verse (D&C 1:17), the Lord describes this predicament as a "calamity." The solution to the calamity involves prophets and angels. (This will be the subject of part three of this series.)

The next reference from the Doctrine & Covenants is found in Section 52:14-18, where we are given a pattern to avoid deception by maintaining a contrite spirit and "obey[ing] [God's} ordinances." We are to "[tremble] under [God's] power" in order to "be made strong" and "bring forth fruits of praise and wisdom."

Book of Mormon

Ready for the grand finale of this very long post? Since this is a Book of Mormon blog, I decided to end with 3 Nephi 9.  Read the entire chapter and notice how the intense destruction is framed. Christ wanted to "gather" His covenant people (see 3 Nephi 10:4-6) "and [they] would not."

The destruction in chapter 9 is a result of the rejection of the prophets (the voice of the Lord), "to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints shall not come up any more unto me against them." (3 Nephi 9:7) This concept is repeat many times in the chapter.  The ground has certainly become polluted by their covenant rebellion and became a curse rather than a blessing. Those who are spared are given an invitation:

13 O all ye that are spared because ye were more righteous than they, will ye not now return unto me, and repent of your sins, and be converted, that I may heal you?

14 Yea, verily I say unto you, if ye will come unto me ye shall have eternal life. Behold, mine arm of mercy is extended towards you, and whosoever will come, him will I receive; and blessed are those who come unto me. (3 Nephi 9)

In the next post, the final post in this three-part series, we will begin with Moroni's description of the "great pollutions upon the face of the earth" in our day and what we can do to maintain the perspective which will allow us to heed Christ's invitation.

Covenant as messenger -- "Hearken ye together" (Part 3 of 4)

This is part 3 of a series connecting the symbol of the covenant as the messenger as found in Section 45.  Part 1 here.  Part 2 here. In this post we will look at what it means to hearken together, especially in the context of building Zion and creating a covenant people.

The context of Doctrine & Covenants 45 is Enoch and his people.  The Enoch chapters of what is now the Book of Moses had just been revealed. In verse 8, Christ explains that His intention is to offer the following to "as many as received me":

• power to do many miracles
• power to become the sons of God
• power to obtain eternal life

(Interestingly, that last item is a blessing connected to "believ[ing] on [Christ's] name." See Stisa's related posts here and here.)

These promises are fulfilled through divine authority, which is given to a group of believers seeking to build Zion (by "hearken[ing] together"). We are blessed to live in the dispensation of the fullness of times, when these blessings have been restored and temples dot the earth.

Following verses (9-11) each contain language that connects back to verse 8:  "even so I have..." and "Wherefore, ..."  In other words, verse 8 explains what Christ intends to give us and verses 9-11 explain how He intends to give it to us.

9 And even so I have sent mine everlasting covenant into the world, to be a light to the world, and to be a standard for my people, and for the Gentiles to seek to it, and to be a messenger before my face to prepare the way before me.
10 Wherefore, come ye unto it, and with him that cometh I will reason as with men in days of old, and I will show unto you my strong reasoning.
11 Wherefore, hearken ye together and let me show unto you even my wisdom—the wisdom of him whom ye say is the God of Enoch, and his brethren...

In many ways, I believe the Doctrine & Covenants is a handbook for how to build Zion -- "the wisdom of the God of Enoch." 

I looked for other examples in the Doctrine & Covenants where people are specifically commanded to hearken together. Here is what I found:

Section 1

1 Hearken, O ye people of my church, saith the voice of him who dwells on high, and whose eyes are upon all men; yea, verily I say: Hearken ye people from afar; and ye that are upon the islands of the sea, listen together. (Doctrine & Covenants 1)

This is an excellent example. The very first verse of the revealed preface of the book tells us to "listen together." Verses 1-23 go on to explain why the voice of warning is being raised: "...that mine everlasting covenant might be established" (verse 22).

There are some additional references, each of which is associated with a voice of warning or the giving of commandments:

• Doctrine & Covenants 41:2
• Doctrine & Covenants 42:1-3
• Doctrine & Covenants 72:1
• Doctrine & Covenants 136:41-42

Book of Mormon Relevance

4 Nephi 1 offers us a glimpse into what it looks like to have a Zion people on earth over a sustained period of time.  Among the many details given by Mormon, he includes the following:

• There was peace, prosperity, and miracles wrought "in the name of Jesus" (verses 4-7, 13).
• They met together oft "both to pray and to hear the word of the Lord" (verse 12).
• "surely there could not be a happier people among all the people who had been created by the hand of God" (verse 16)
• "they were in one, the children of Christ, and heirs to the kingdom of God" (verse 17) "and "partakers of the heavenly gift" (verse 3)

As the people thrive, the destruction that prededed Christ's appearance is reversed. The people become one, happy, children of Christ, and inherit eternal life. It is essentially the same formula outlined in Doctrine & Covenants 45 above!

I'll close this post with one final example. This example connects preparing for the second coming, gathering of a covenant people, the elements of creation, and the voice of the Lord:

16 Hearken and hear, O ye inhabitants of the earth. Listen, ye elders of my church together, and hear the voice of the Lord; for he calleth upon all men, and he commandeth all men everywhere to repent.
17 For behold, the Lord God hath sent forth the angel crying through the midst of heaven, saying: Prepare ye the way of the Lord, and make his paths straight, for the hour of his coming is nigh—
18 When the Lamb shall stand upon Mount Zion, and with him a hundred and forty-four thousand, having his Father’s name written on their foreheads.
19 Wherefore, prepare ye for the coming of the Bridegroom; go ye, go ye out to meet him.
20 For behold, he shall stand upon the mount of Olivet, and upon the mighty ocean, even the great deep, and upon the islands of the sea, and upon the land of Zion.
21 And he shall utter his voice out of Zion, and he shall speak from Jerusalem, and his voice shall be heard among all people;
22 And it shall be a voice as the voice of many waters, and as the voice of a great thunder, which shall break down the mountains, and the valleys shall not be found.
23 He shall command the great deep, and it shall be driven back into the north countries, and the islands shall become one land;
24 And the land of Jerusalem and the land of Zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided.
25 And the Lord, even the Savior, shall stand in the midst of his people, and shall reign over all flesh. (Doctrine & Covenant 133)