"the blood of this wicked generation"

Stisa's "Adam and adamah" series has really stuck with me as I've been reading the Old Testament. There is a lot of blood imagery in the ordinances of the tabernacle. Exodus and Leviticus describe numerous situations in which an animal is to be killed and its blood poured on the ground. I can't help but think of this in the context of Cain and Abel. Here are a few examples:

12 And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar. (Exodus 29)

 

9 And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. (Leviticus 5)

 

15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it. (Leviticus 8)

 

9 And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar: (Leviticus 9)

I'm glad animal sacrifice is not asked of me. However, the symbolism of innocent blood being offered as a means of reconciliation/sanctification is an important symbol, then and now. We find this symbol frequently in scripture, and of course it has significant temple implications. As Stisa pointed out, the purpose of a temple is to create a sacred space -- a part of heaven on the earth -- towards which a covenant people can progress. 

Fallen mortals without the Gospel/covenant begin their journey through life as cursed people in a cursed land. Their default trajectory sends them headlong towards physical and spiritual death. If that was all we had of this story, it would be quite bleak.  But this is where the ministry of angels changes the story and fills it with hopeful anticipation. God sends angels to proclaim the glad tidings. 

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. (Doctrine & Covenants 29)

All those who hearken are taken along a different path -- the covenant path. Though we were "born ... in blood," this path leads to a new birth, in which we are "born again ... of water, and of the Spirit, and be cleansed by blood, even the blood of [God's] Only Begotten," described in Moses 6:

59 That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory;

60 For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified;

The shedding of innocent blood, according to Genesis 4, caused the ground to become cursed. Likewise, by the shedding of innocent blood, those who hearken find a release from this curse.

None of this is new or surprising doctrine, but when we stop to think about the role blood still plays in the covenant process, even if only in a symbolic sense today, it helps deepen our appreciation of Christ's sacrifice. The process that begins when we hearken to the angel leads us to Zion and holiness:

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,

12 Who were separated from the earth, and were received unto myself—a city reserved until a day of righteousness shall come—a day which was sought for by all holy men, and they found it not because of wickedness and abominations; (Doctrine & Covenants 45)

"God's wisdom" (discussed in more depth here) is to give us a the means whereby we can begin to progress to that state of holiness while we are still on the earth. In this sense covenants (made possible by Christ's blood being shed) cleanse us from the general state of wickedness of the world. In the process of making these covenants, we are washed and made clean:

74 And I give unto you, who are the first laborers in this last kingdom, a commandment that you assemble yourselves together, and organize yourselves, and prepare yourselves, and sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean;

75 That I may testify unto your Father, and your God, and my God, that you are clean from the blood of this wicked generation; that I may fulfil this promise, this great and last promise, which I have made unto you, when I will. (Doctrine & Covenants 88)

What a powerful promise! It is reserved for those who hearken:

17 And it shall come to pass, because of the wickedness of the world, that I will take vengeance upon the wicked, for they will not repent; for the cup of mine indignation is full; for behold, my blood shall not cleanse them if they hear me not. (Doctrine & Covenants 29)

Here are some poignant reminders of the sacrifice which made this cleansing possible:

69 These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood. (Doctrine & Covenants 76) 

4 I am the same which have taken the Zion of Enoch into mine own bosom; and verily, I say, even as many as have believed in my name, for I am Christ, and in mine own name, by the virtue of the blood which I have spilt, have I pleaded before the Father for them. (Doctrine & Covenants 38) 

I find beauty in the contrasting references to blood on the ground. On the one hand, the voice of Abel's blood cries unto God from the ground. On the other hand, Jesus pleads before the Father for those who have believed on His name by virtue of the blood which he spilt.

Adam and adamah -- Part 2 ("the earth which hath opened her mouth to receive thy brother's blood")

Adamah as the mother of adam

When I write adam with lower case 'a' in the heading, it is in the meaning of mankind, not as a personal name. 

With so much focus on the earth (Hebr. adamah) in Genesis 2-4, it is an interesting exercise to read these chapters from the perspective of the earth instead of the perspective of man. Part 1 displayed the role that the earth/ground is playing in this story. It is portrayed as much more than a lifeless planet of rock and dirt. It is "the mother of men" (Moses 7:48). Even though we all have mothers who have given us birth individually, the earth is portrayed as the mother of mankind in general. Adam/mankind is formed from the dust of the earth and has an intimate connection to adamah as shown in part 1. In Job 1:21, we read

Naked came I out of my mother’s womb, and naked shall I return thither

Obviously, Job does not think that he will return into his mother's womb, unless he considers earth itself to also be his mother. This is a reference to Genesis 3:19. But let's have a look at the larger passage for context

17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

20 And Adam called his wife’s name Eve; because she was the mother of all living.

The bold part is the allusion made by Job. It is also interesting to note that in the next verse, Adam calls his wife Eve because she is the mother of all living. As if there is a connection to the ground in the preceding verses. Eve brings forth life, just like mother earth.

Bloodshed and curse

In part 1 I noted that there are two curses in these chapters involving the ground. The passage from Genesis 3 quoted above, recounts the first curse that came as a consequence of Adam partaking of the fruit. A bit later in the story, in Genesis 4, Cain tills the ground and makes an offering of fruit. After God rejects it, he kills his brother, Abel, resulting in the second curse. So Abel also returns unto the ground, but in this particular case, the text focuses on his blood rather than his dead body made of dust. 

10 And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.

11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; (Genesis 4:10-11)

This presents a vivid and somewhat strange image. The adamah, mother earth, opens her mouth to receive Abel's blood. I am not sure if I fully understand the symbolism here, but eating and drinking in the Bible often has cultural and symbolic meaning. I wrote here about the covenant meal. Eating together binds people together because they partake of the same substance. Whatever you eat and drink becomes part of you. This is powerful symbolism that applies to the sacrament, for instance. In this case with the ground drinking Abel's blood, there is a negative connotation. There are several examples of that in the scriptures too. In Numbers 5:23, an adulterer is made to drink bitter water. In Exodus 32:20, Moses grinds the golden calf to powder, mixes it with water and makes the Israelites drink it. This all as a way to show that you internalize the bitter consequences of your actions. 

But what did the ground do wrong? Nothing, I guess. The story just shows the close relationship between adam and adamah (and in this case also dam). Mother earth involuntarily and unjustly suffers the consequences of human iniquity. In the Pearl of Great Price the story goes on and we get details that we don't find in Genesis. As the "children of men" began to multiply and became "numerous upon all the face of the land", there was "wars and bloodshed" (see Moses 6:15). More of that in Moses 7

15 And the giants of the land, also, stood afar off; and there went forth a curse upon all people that fought against God;

16 And from that time forth there were wars and bloodshed among them; but the Lord came and dwelt with his people, and they dwelt in righteousness.

17 The fear of the Lord was upon all nations, so great was the glory of the Lord, which was upon his people. And the Lord blessed the land, and they were blessed upon the mountains, and upon the high places, and did flourish.

Here is another curse because of bloodshed, but also a contrasted blessing upon the land. I will get more into that in the next post. Adamah suffers because of this bloodshed but has no other choice than to receive it. Here is how Mormon describes the bloodshed among his people.

15 And it came to pass that there were ten more who did fall by the sword, with their ten thousand each; yea, even all my people, save it were those twenty and four who were with me, and also a few who had escaped into the south countries, and a few who had deserted over unto the Lamanites, had fallen; and their flesh, and bones, and blood lay upon the face of the earth, being left by the hands of those who slew them to molder upon the land, and to crumble and to return to their mother earth. (Mormon 6)

As a side note, there are two Hebrew words with similar meaning, adamah and erets. Erets is usually translated as "earth" or "land". But when "face of the land/earth" is used in the Old Testament, it is usually from the Hebrew adamah.

Bloodshed and sanctification

I quoted Moses 7:48 in part 1, when mother earth cries out in agony longing for sanctification. Verse 45 explains where the sanctification comes from

And it came to pass that Enoch looked; and from Noah, he beheld all the families of the earth; and he cried unto the Lord, saying: When shall the day of the Lord come? When shall the blood of the Righteous be shed, that all they that mourn may be sanctified and have eternal life?

...as does Moses 6:60

by the blood ye are sanctified

Bloodshed both curses and sanctifies. The bloodshed by wicked men corrupting the earth is contrasted by the bloodshed of "the Righteous" that sanctifies. The latter is fulfilled in Gethsemane

And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. (Luke 22:44)

Perhaps there is a symbolic parallel between the bitter cup that Jesus had to drink and the blood that the ground had to "drink". Hebrews 12:24 ties this event to the blood of Abel that cried from the ground.

And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

The blood that speaks

Why does the blood of Jesus speak better things that that of Abel? The speaking blood is an interesting aspect of the Cain and Abel story. Not only is adamah personified (that is, assigned attributes of adam), but also the dam is personified and cries unto God from the ground. This is unique in the Old Testament but alluded to about a dozen times in the Book of Mormon. Here is one example

22 And whatsoever nation shall uphold such secret combinations, to get power and gain, until they shall spread over the nation, behold, they shall be destroyed; for the Lord will not suffer that the blood of his saints, which shall be shed by them, shall always cry unto him from the ground for vengeance upon them and yet he avenge them not. (Ether 8)

Note that the name Cain comes from the Hebrew word for "get gain". Like the blood of Abel, the blood of the saints will cry from the ground for vengeance upon the modern Cains who seek to get gain. The blood of Abel and by extension, the blood of all righteous and innocent who are killed by the wicked, always cry for justice. The blood of Jesus, however, cries for mercy and sanctifies. This is probably why Paul says that it "speaketh better things".

3 Listen to him who is the advocate with the Father, who is pleading your cause before him—

4 Saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified;

5 Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life. (D&C 45)

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.