Melchizedek -- Part 4 (Bread and wine)

I decided to study more about the somewhat mysterious figure, Melchizedek, to see what I could learn. In part 1 and part 2, we looked at the covenant explained in JST of Genesis 14 when Melchizedek met Abraham. In part 3 we saw how the title, prince of peace, connects to this covenant and the priesthood administering it. There is another post about "the covenant meal" that provides background and context for this post, where we will have a closer look at the meal and blessing that we read about as Melchizedek and Abraham meet.

As mentioned in the post about the covenant meal, there is another high priest, Alma, who

• Eats together with Amulek
• Blesses Amulek and his family
• Alma's blessing becomes the Lord's blessing upon Amulek

In Genesis 14, we see the same pattern. Verse 18 is from the original Genesis before the JST kicks in at verse 19 and adds a great deal. 

18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God...

25 And Melchizedek lifted up his voice and blessed Abram...

37 And he lifted up his voice, and he blessed Abram, being the high priest, and the keeper of the storehouse of God...

40 And it came to pass, that God blessed Abram, and gave unto him riches, and honor, and lands for an everlasting possession; according to the covenant which he had made, and according to the blessing wherewith Melchizedek had blessed him. 

There is a lot between verses 25 and 37 that we have already discussed in this series. We see that these two verses have a common phrase creating a repetitive resumption. All the discussion of the covenant, peace and righteousness is therefore sandwiched between the mentions of Melchizedek blessing Abraham. I therefore think that Melchizedek played a central role in the Abrahamic covenant, perhaps formalizing the promises that God already had given him by a priesthood ordinance. Just like Alma, Melchizedek can pronounce a blessing in the name of the Lord, and representing him as high priest, Melchizedek's blessing becomes God's blessing.

We also see another example of a covenant meal as Melchizedek brings bread and wine. Paul spends much of his letter to the Hebrews to make a case for Jesus Christ as the great high priest after the order of Melchizedek. The bread and wine that Melchizedek offers Abraham surely reminds us of the bread and wine that Jesus Christ offered to his disciples who were the seed of Abraham. 

In his commentary on the Hebrew scriptures, Jewish thinker Philo points out that Melchizedek brought bread and wine instead of the expected hospitality gift of bread and water (see e.g. Deuteronomy 23:4). Based on that, Bible scholar Margaret Barker interprets Jesus' first miracle where he turned water into wine as a Melchizedek sign. This is speculative of course but an intriguing thought. By turning water into wine at the wedding feast in Cana and giving his disciples bread and wine at the last supper, Jesus is confirming his identity as high priest after the order of Melchizedek. As John 2:11 states, Jesus "manifested forth his glory" with this miracle.

The main responsibility of the high priest was temple service. As Paul argues, Jesus went into the holy of holies sacrificing himself (instead of an animal) of which the sacramental bread and wine were reminders. At the wedding feast in Cana, "there were set there six waterpots of stone, after the manner of the purifying of the Jews" (John 2:6). Jews had cleansing rituals where they washed their hands before meals. That is a funny thing to write since most of us also wash our hands before eating without considering it anything remotely close to a religious ritual. These same cleansing rituals where performed by the priests who entered into the temple. There were waterpots outside the temple and shewbread and wine (for libation) inside. But there is also the concept of a temple meal that Lord Wilmore wrote about and that is contextualized by the covenant meal post. 

This is another obscure source but the Testament of Levi (that is Levi, son of Jacob/Israel) tells about his vision where he finds himself in the temple visited by seven men in white raiment. He is clothed in sacred vestments, served bread and wine and promised to be a priest forever. So in a sense, the water belongs outside the temple and the wine inside. As I mentioned, this is speculative, but Jesus turning water into wine moves the wedding feast from outside the temple to inside the temple and Jesus thereby establishes his role as the high priest after the order of Melchizedek.

In any case, there is a relationship between Melchizedek, Abraham and Jesus Christ, as also the previous post demonstrated (linking "Prince of Peace" to all three). There is also a strong case to be made here for a covenant meal between Melchizedek and Abraham. This meal with associated covenants and blessings is a foreshadowing of the "meal", covenant and blessings between the priest after the order of Melchizedek and Abraham's seed. 

Today we drink water instead of wine for practical reasons at the sacrament as a reminder and renewal of our covenants. The sacrament is also administered by the Aaronic priesthood. But the Lord has promised that the hour cometh when he will drink the fruit of the vine with us once again. This is the "small meal" and "big meal" symbolism from the video in Lord Wilmore's post that I linked.

5 Behold, this is wisdom in me; wherefore, marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, whom I have sent unto you to reveal the Book of Mormon, containing the fulness of my everlasting gospel, to whom I have committed the keys of the record of the stick of Ephraim...

10 And also with Joseph and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain;

11 And also with Michael, or Adam, the father of all, the prince of all, the ancient of days;

12 And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them;

13 Unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven, and which are on earth;

14 And also with all those whom my Father hath given me out of the world. (D&C 27)

As both priests after the order of Melchizedek and Abraham's seed, we are fathers and sons, kings and princes and thereby the covenant is perpetuated throughout the generations. The covenant is renewed by a small meal at the sacrament table but will be realized in full in a grand meal in the future.

I set out to learn more about Melchizedek with this study and ended up learning little about the person and much about related doctrine and symbolism. That is fine as far as I'm concerned. With the limited information we have, Melchizedek will always remain a bit mysterious, but the priesthood that he held is among us today blessing millions of Abraham's seed. And the blessing by the priesthood holder becomes the blessing of God.

Adam and Eve in the scriptures, part 2

In the last post, I focused on the number of times Adam and Eve are mentioned in each book of scripture.  I learned a few surprising things from that part of the study.  The next step was to take a qualitative look at each reference and compare how doctrine in connected to Adam and Eve.  In this regard, the Book of Mormon really stands out. First we'll look at references to Adam and Eve in each of the other books. This part will include the Bible and the Doctrine & Covenants and part three will include the Book of Abraham, Book of Moses, and Book of Mormon. I'll highlight the references which connect to doctrine, light yellow if it touches a little on core gospel doctrine, and a deeper yellow if it connects deeply with core doctrine.

The Old Testament

As discussed in part 1, 18 of the 21 references to Adam and Eve in the entire Old Testament happen in Genesis 1-5.  These occur as part of the narrative account -- there is no real discussion of doctrine, just a telling of the events that transpired.

The rest of the OT only contains 3 other references to Adam the person (there is one reference to a city called Adam in Joshua 3 which I excluded from this study):

1. Deuteronomy 32:8 -- "When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel." (This is an oblique reference to Adam as the father of the human family.)
2. 1 Chronicles 1:1 -- "Adam, Sheth, Enosh," (This is the beginning of a genealogy.)
3. Job 31:33 -- "If I covered my transgressions as Adam, by hiding mine iniquity in my bosom:" (This is a reference to an event in the Garden of Eden.)

That's it for the entire Old Testament.  I don't see much, if any, deeper doctrine connected with these references.

New Testament

The New Testament contains a few references to Adam and Eve and includes some doctrine:

1. Luke 3:38 -- "Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God." (Part of a genealogy.)
2. Romans 5:14 -- "Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come." (These two mentions of Adam come in a doctrinal discussion about sin and death.)
3. 1 Corinthians 15:22 -- "For as in Adam all die, even so in Christ shall all be made alive." (This is a well-known verse in a doctrinal treatise on sin and atonement.)
4. 1 Timothy 2:13-14 -- "For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression." (This set of references includes references to events in the Garden as well as some doctrinal discussion about the roles of men and women.)
5. Jude 1:14 -- "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints," (This reference to Adam is only in passing.)

Doctrine & Covenants

For the sake of post length, I'm going to summarize the 31 references found in the Doctrine & Covenants a little more generally:

• Section 27: Connects Adam/Michael/Ancient of days.
• Section 29: "all things unto me are spiritual" / Satan rebelled before Adam and sought God's honor / Adam became subject to the will of the devil by partaking of the fruit / God gave Adam the gospel of repentance
• Section 78: Adam-ondi-Ahman
• Section 84: Abel received the priesthood "by the hand of his father Adam"
• Section 107: The history of the order of the priesthood / a description of the great priesthood meeting held prior to Adam's death
• Section 116: Identifying Adam-ondi-Ahman
• Section 117: Adam-ondi-Ahman
• Section 128: Keys of the priesthood
• Section 136: A promise that we shall behold God's glory if we are faithful in keeping all His words.
• Section 137: A vision of Adam in the celestial kingdom
• Section 138: Adam and Eve standing in the "vast congregation of the righteous" in the post-mortal spirit world

Conclusion

We're building to something here.  Notice how the Old Testament is essentially devoid of deeper doctrine connected to Adam and Eve.  The New Testament fares a little better. The Doctrine and Covenants does quite well in this regard.  In the next post, we'll see how the last three Books included in this investigation compare.

Moroni's "covenant of peace" -- part 2 (sending forth angels)

In my last post, I outlined an example of what I call the covenant worldview on display in Alma 44.

There's a little more to the story which I'd like to share in this post, which relates to the principle of mercy. The Doctrine & Covenants summarizes this principle very nicely:

42 But, behold, I say unto you that I, the Lord God, gave unto Adam and unto his seed, that they should not die as to the temporal death, until I, the Lord God, should send forth angels to declare unto them repentance and redemption, through faith on the name of mine Only Begotten Son.

43 And thus did I, the Lord God, appoint unto man the days of his probation—that by his natural death he might be raised in immortality unto eternal life, even as many as would believe;

44 And they that believe not unto eternal damnation; for they cannot be redeemed from their spiritual fall, because they repent not;

45 For they love darkness rather than light, and their deeds are evil, and they receive their wages of whom they list to obey. (D&C 29)

In short, we are destined to die at the end of the probationary phase known as mortality, but we are given a promise that divine messengers will show us the way to avoid spiritual death at the day of judgment.

These angels come in various forms (Hebrew malak simply means messenger). All the way back in Genesis 3:24 we are told that cherubim (a Hebrew transliteration referring to "probably an order of angelic beings", derived from an ancient Akkadian word for "an intercessor," NIDOTTE Vol. 2, p. 717)

Notice how even in the war chapters of Alma, this principle is on display. I always found this part of the story quite confusing, but now I see its purpose clearly:

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:
14 Even as this scalp has fallen to the earth, which is the scalp of your chief, so shall ye fall to the earth except ye will deliver up your weapons of war and depart with a covenant of peace.
15 Now there were many, when they heard these words and saw the scalp which was upon the sword, that were struck with fear; and many came forth and threw down their weapons of war at the feet of Moroni, and entered into a covenant of peace. And as many as entered into a covenant they suffered to depart into the wilderness. (Alma 44)

The imagery of a soldier holding aloft his sword and warning the wicked must have been too close to the "angels will declare repentance and redemption" message for Mormon to avoid weaving that core concept into the narrative. And so the soldier "stretche[s] forth" his sword to the people and says "with a loud voice" that they must -- in a way -- repent and enter into a covenant of peace or be destroyed.

It works, only for some.

Those who died were "not numbered because of the greatness of the number" (verse 21) and they were "cast ... into the waters of Sidon, and they have gone forth and are buried in the depths of the sea" (verse 22).

Verse 18 contains several more covenant allusions:

18 But behold, their naked skins and their bare heads were exposed to the sharp swords of the Nephites; yea, behold they were pierced and smitten, yea, and did fall exceedingly fast before the swords of the Nephites; and they began to be swept down, even as the soldier of Moroni had prophesied.

The soldier had spoken through the spirit of prophecy that those who would not enter into the covenant would be destroyed, and they were.  The word of God is often referred to as a sword which is quick, powerful, sharp, and able to divide asunder (see D&C 6:2, 11:2, 12:2, 14:2, 33:1).

The enemies of the Nephites were not able to withstand the swords because of their naked skins and bare heads. Compare D&C 27:15-18, especially verse 18.

Similar to the story of Ammon defending King Lamoni's flocks in Alma 17, I believe this was a real event recounted by a faithful historian who never missed an opportunity to put the covenant worldview on display.

"Catch/Caught" in the Book of Mormon

As I was studying the double-meaning of "carried away" in the scriptures (see here, here and here), I noticed a similar term is used in the same way: "catch/caught"

The positive examples are intimately connected with the word of God and heavenly experiences:

• We find people "[catching] hold of the end of the rod of iron" in 1 Nephi 8:24, 30. 
• The three disciples who were to tarry are "caught up into heaven, and saw and heard unspeakable things" which were "forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard." (3 Nephi 28:13, 26).  Compare 2 Corinthians 12:2-4.
• Nephi is "caught away in the Spirit of the Lord" as he sat pondering in faith "into an exceedingly high mountain" (see 1 Nephi 11:1). Compare Moses 1:1 where Moses is "caught up into an exceedingly high mountain" and Moses 6:64 where Adam is "caught away by the Spirit of the Lord" and was baptized.
• As Alma recounts his conversion, he explains that as he was "racked with torment," he remembered his father prophesy concerning Jesus Christ. "Now, as my mind caught hold upon this thought, I cried within my heart: O Jesus, thou Son of God, have mercy on me..." This leads to a vision of "God sitting upon his throne, surrounded with numberless concourses of angels..."
• Ammon "caught" King Lamoni with guile in convincing him to believe all his words. (See Alma 18:23.) Compare 2 Corinthians 12:16.
• In Alma 12:1, Alma sees that Amulek had silenced Zeezrom by "[catching] him in his lying and deceiving to destroy him." Alma sees an opportunity to teach. Seeing that Zeezrom "began to tremble under a consciousness of his guilt, he opened his mouth and began to speak unto him, and to establish the words of Amulek, and to explain things beyond..."

The negative examples connect with the concept of a trap or snare:

• The best example of this might be Alma 12:6, which is contained in the same passage as the final positive example above. "6 And behold I say unto you all that this was a snare of the adversary, which he has laid to catch this people, that he might bring you into subjection unto him, that he might encircle you about with his chains, that he might chain you down to everlasting destruction, according to the power of his captivity." (See a similar usage in Luke 11:54.)
• Alma 10 offers us a detailed description of the plans of these same men. In verse 13: "...there were some among them who thought to question them, that by their cunning devices they might catch them in their words, that they might find witness against them, that they might deliver them to their judges that they might be judged according to the law, and that they might be slain or cast into prison, according to the crime which they could make appear or witness against them." From Amulek's rebuke in verse 17: "O ye wicked and perverse generation, ye lawyers and hypocrites, for ye are laying the foundations of the devil; for ye are laying traps and snares to catch the holy ones of God."
• As Alma-1 refuses to be king over his people, he offers this counsel: "But remember the iniquity of king Noah and his priests; and I myself was caught in a snare, and did many things which were abominable in the sight of the Lord, which caused me sore repentance..." (Mosiah 23:9)

We also find multiple examples in the Doctrine & Covenants:

D&C 88:

96 And the saints that are upon the earth, who are alive, shall be quickened and be caught up to meet him.

97 And they who have slept in their graves shall come forth, for their graves shall be opened; and they also shall be caught up to meet him in the midst of the pillar of heaven—

98 They are Christ’s, the first fruits, they who shall descend with him first, and they who are on the earth and in their graves, who are first caught up to meet him; and all this by the voice of the sounding of the trump of the angel of God.

See also D&C 101:31, D&C 109:75, D&C 75:102. A similar example is also found in 1 Thessalonians 4:17.

D&C 27:

18 ...be faithful until I come, and ye shall be caught up, that where I am ye shall be also.

D&C 61:

18 And now I give unto you a commandment that what I say unto one I say unto all, that you shall forewarn your brethren concerning these waters, that they come not in journeying upon them, lest their faith fail and they are caught in snares;

19 I, the Lord, have decreed, and the destroyer rideth upon the face thereof, and I revoke not the decree.

In the New Testament:

Luke 8:

29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)

Conclusion

I don't think it is a coincidence that the two positive contexts involve hearing the word of God and having an encounter with the divine. I believe the one naturally leads to the other. These two elements bookend the way of life.

Similarly and by contrast, the negative examples connect being caught by words and being taken captive.  These two points illustrate the way of death.

Thus, just like with "carried away" there will necessarily be a "catching" for each one of us -- either we "catch" the rod of iron and allow ourselves to be led back to God's presence, or we allow ourselves to be caught by Satan's lies and end up caught in his carefully prepared snare of damnation. 

The Armor of God, Feet, and Preparation

I've been thinking a lot about feet lately.  In a recent series of posts (especially this one), I connected Zion and the idea of being carried away by the Spirit.  Part of that connection involves the concept of divine messengers (also known as angels) descending from on high to deliver the good news of the Gospel, preparing the earth for the Messiah. (Twice!)

In this post, I'll attempt to connect some of the dots surrounding the symbol of the foot and the preparatory work of salvation.

Several passages in scripture refer specifically to the feet of these divine messengers. Isaiah writes about it:

7 ¶ How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! (Isaiah 52)

Abinadi enhances this same language with a past/present/future rendition:

13 Yea, and are not the prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression, I mean all the holy prophets ever since the world began? I say unto you that they are his seed.
14 And these are they who have published peace, who have brought good tidings of good, who have published salvation; and said unto Zion: Thy God reigneth!
15 And O how beautiful upon the mountains were their feet!
16 And again, how beautiful upon the mountains are the feet of those that are still publishing peace!
17 And again, how beautiful upon the mountains are the feet of those who shall hereafter publish peace, yea, from this time henceforth and forever!
18 And behold, I say unto you, this is not all. For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people; (Mosiah 15)

Notice the language in Ephesians and the related verses in the Doctrine & Covenants discussing the armor of God:

15 And your feet shod with the preparation of the gospel of peace; (Ephesians 6)

16 Stand, therefore, having your loins girt about with truth, having on the breastplate of righteousness, and your feet shod with the preparation of the gospel of peace, which I have sent mine angels to commit unto you; (D&C 27)

Finally, intriguingly, notice these words of John the Baptist, found in several places in the scriptures:

7 And he spake also concerning a prophet who should come before the Messiah, to prepare the way of the Lord—
8 Yea, even he should go forth and cry in the wilderness: Prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe’s latchet I am not worthy to unloose. And much spake my father concerning this thing. (1 Nephi 10)

11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: (Matthew 3)

I'm convinced John makes a deliberate reference to Christ's footwear. I am not sure I understand this fully, but I find it very interesting.  This is of course coupled with a parallel image of Christ washing the feet of his disciples at the last supper.

All of this connects. What do we learn?

The symbol of feet connects to the Preparatory Gospel and the Aaronic Priesthood. God desires a righteous people to engage in the work of salvation. He brings this about by sending His angels down to mortals to commit to them this preparatory gospel -- faith, repentance, and baptism.

More on this to come.

Feet and the work of Angels

In light of yesterday's post, this verse stands out.

16 Stand, therefore, having your loins girt about with truth, having on the breastplate of righteousness, and your feet shod with the preparation of the gospel of peace, which I have sent mine angels to commit unto you; (D&C 27)

See an angel, be an angel. Another verse connecting missionary work with our feet.

It seems Mormon understands this same connection.  Notice how he describes the actions of Alma-2 and the sons of Mosiah after their encounter with the angel:

32 And now it came to pass that Alma began from this time forward to teach the people, and those who were with Alma at the time the angel appeared unto them, traveling round about through all the land, publishing to all the people the things which they had heard and seen, and preaching the word of God in much tribulation, being greatly persecuted by those who were unbelievers, being smitten by many of them. ...
35 And they traveled throughout all the land of Zarahemla ... publishing all the things which they had seen, and explaining the prophecies and the scriptures to all who desired to hear them.
36 And thus they were instruments in the hands of God in bringing many to the knowledge of the truth, yea, to the knowledge of their Redeemer.
37 And how blessed are they! For they did publish peace; they did publish good tidings of good; and they did declare unto the people that the Lord reigneth. (Mosiah 27)

To me, this sounds like the same work Enoch ("the initiated one") was engaged in.

19 And Enoch continued his preaching in righteousness unto the people of God. And it came to pass in his days, that he built a city that was called the City of Holiness, even Zion.
20 And it came to pass that Enoch talked with the Lord; and he said unto the Lord: Surely Zion shall dwell in safety forever... (Moses 7)