To overcome vs. being overcome

Reading D&C 50 as part of the Come, Follow Me lesson last week, I noticed the word, "overcome" four times in that chapter. Twice with negative connotation and twice with positive connotation. Here they are: 

wo unto them who are cut off from my church, for the same are overcome of the world. (verse 8)

Not with railing accusation, that ye be not overcome (verse 33)

the kingdom is given you of the Father, and power to overcome all things which are not ordained of him (verse 35)

Fear not, little children, for you are mine, and I have overcome the world, and you are of them that my Father hath given me (verse 41)

Notice the contrast in the first and last example. You can be overcome of the world or you can overcome the world. In this life where there is a constant battle between good and evil, we ultimately win or lose, we overcome or we are overcome. This is another example of The Two Ways. From what I have learned about the plan of salvation, it is difficult to see any other alternative. I cannot imagine a future peace treaty between God and Satan, working out some compromise. Therefore, overcoming or being overcome are ultimately the two options. This is speaking in simple terms, of course, since we also know there are degrees of glory. 

Let us turn to other scriptures to see if we can learn how to ultimately overcome and avoid being overcome. More than anywhere else in the Book of Mormon, this expression is used in the allegory of the olive tree in Jacob 5. We see several examples of both overcoming and being overcome like verses 40 and 66

And the wild fruit of the last had overcome that part of the tree which brought forth good fruit

ye shall clear away the bad according as the good shall grow, that the root and the top may be equal in strength, until the good shall overcome the bad

The interpretation of Jacob 5 is intended to be on more of a global than personal level, but the principle is the same. The wild fruit and branches can overcome the good and vice versa. For the good to overcome the bad, a lot of effort is needed. Even with all the pruning, digging, dunging and tender care by the master of the vineyard, it is a real challenge to accomplish the good overcoming the bad in the end. But he manages with the help of his servant and "other servants".

In the context of this allegory, it is also interesting to read what D&C 52:18 says

And again, he that is overcome and bringeth not forth fruits, even according to this pattern, is not of me.

The fruit symbolism of Zenos' allegory is coupled with "overcome" but on an individual basis in this case. What do we learn from these verses about what it takes to overcome instead of being overcome? There are some clues already but I will quote two verses from the New Testament before we conclude. The first one is better contextualized without the chapter division. The original letters of Paul obviously did not have any chapter division. Reading the last verse of chapter 12 and the first two verses of chapter 13, we get

Be not overcome of evil, but overcome evil with good. Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

"Let every soul be subject unto the higher powers" is a way to overcome instead of being overcome. This adds to the lessons from the other scriptures quoted. In D&C 50:8 we learned that those who are "cut off" are overcome. Since it says "cut off from my church", we might conclude that the difference between overcoming and being overcome is church membership. But I don't think that is correct.

Behold, this is my doctrine—whosoever repenteth and cometh unto me, the same is my church. (D&C 10:67)

The difference is not made by a membership record but by coming unto Christ. This is consistent with the other scriptures quoted. Consider D&C 50 again that was quoted at the beginning: "You are mine" and "you are of them that my Father hath given me" in verse 41 is the contrast to the "cut off" in verse 8. But in verse 41 it is Christ who has overcome the world. In other verses, we can overcome. How does that work? One last example from John 16:33

In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

Jesus then goes on to pray that his disciples should become one with him as he is one with the Father, similar to Paul's advise to be subject unto God. With all that the conclusion is crystal clear: The only way we can overcome evil/the world is through Christ and covenants. If we come unto him and stick to him like a branch of a tree, nourished by the roots, we do not have to overcome the world by ourselves. He has done it already so we will automatically too if we just stay "one" with him. It is a simple but profound lesson.

"Left by the hands of those who slew them to molder" versus "grafted into the true vine" (Creation-in-reverse)

My last post ended with a brief discussion of "creation-in-reverse," which is my term for a process described in the scriptures in two different ways.

Here is a very brief summary of each type:

1. Covenant makers experience "creation-in-reverse" by "rend[ing] that veil of unbelief" (see Ether 4:15) and experiencing the "light of the glory of God" (see Alma 19:6). This joyful process is symbolically represented in ancient temple worship. 
2. Covenant breakers experience "creation-in-reverse" of a different sort, in that their wickedness leaves them unprotected and "cut off" from God's presence. The decay of their bodies is often described in detail, often emphasizing the return to dust (see Alma 16:10-11; Alma 28:11; Mormon 6:15) or being buried in the deep (see Alma 44:22). 

Compare Genesis 1:2-4

Let's review the earliest description of the creation process:

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

3 And God said, Let there be light: and there was light.

4 And God saw the light, that it was good: and God divided the light from the darkness. (Genesis 1)

Before the addition of light, and the division of light and darkness, the creation was:

• without form (tohu)
• void (bohu)
• dark (choshek)

When we reject the covenant, we simultaneously reject the purpose of the creation. In a sense, our soul becomes formless, void, and dark. The creation spoils around us.

And when thou art spoiled, what wilt thou do? (Jeremiah 4:30)

Jeremiah preaches against Israel's wickedness and connects their covenant-breaking with a spoiling of the creation around them:

22 For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.
23 I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.
24 I beheld the mountains, and, lo, they trembled, and all the hills moved lightly.
25 I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
26 I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger.
27 For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end.
28 For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it. (Jeremiah 4)

Notice how Jeremiah uses those same three descriptors for the earth from Genesis 1:2, positioned between a description of the covenant people's wickedness and the description of the creation's response. (Notice also that in verses 25-28, there is a mention of the elements of creation in reverse order -- "man" then "bird" then "fruitful place" then "land" then "heavens" becoming "black.")

Connecting "creation-in-reverse" and scriptural descriptions of hell

This leads into a bigger topic of study, one that I've been working on for several weeks. It began as I was working in my yard. My wife and I had lopped off some dead branches from a tree we are trying to revive (using Jacob 5 as our instruction manual, of course, even though it isn't an olive tree).

One Saturday, my task was to decide the fate of this pile of dead branches.  I chose fire. For about an hour, I stood in front of the firepit, gradually feeding in these dead branches. As I worked I entertained two thought processes at once: chemistry and scripture. The chemical reaction we call fire involves the breaking down of the "organized" hydrocarbon elements of the wood into more fundamental elements: water vapor, carbon dioxide, and, well, dust. 

At the same, I thought of Mormon lamenting the fate of his people:

...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 6:15)

I hadn't ever thought of this description of the fate of the bodies of the wicked as a symbol of hell, but it fits. 

Consider other related phrases, such as "hewn down and cast into the fire." King Benjamin (and others) describe the result of rejecting the word: 

25 ... if they be evil they are consigned to an awful view of their own guilt and abominations, which doth cause them to shrink from the presence of the Lord into a state of misery and endless torment, from whence they can no more return; therefore they have drunk damnation to their own souls.
26 Therefore, they have drunk out of the cup of the wrath of God, which justice could no more deny unto them than it could deny that Adam should fall because of his partaking of the forbidden fruit; therefore, mercy could have claim on them no more forever.
27 And their torment is as a lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever.

There is a lot to unpack in these verses, including references to justice and Adam.   I'll pick this up in a future post, but for now it's enough to point out that the fire of guilt and torment that afflicts the wicked who knowingly reject the word is a result of their decision to reject the plan of mercy. Thus we can reinforce that the purposes of mortality have much to do with the plan of mercy.

Connection to 'The Two Ways'

Mormon also summarizes the contrast between the righteous and the wicked very nicely after describing the aftermath of a war:

10 And from the first year to the fifteenth has brought to pass the destruction of many thousand lives; yea, it has brought to pass an awful scene of bloodshed.
11 And the bodies of many thousands are laid low in the earth, while the bodies of many thousands are moldering in heaps upon the face of the earth; yea, and many thousands are mourning for the loss of their kindred, because they have reason to fear, according to the promises of the Lord, that they are consigned to a state of endless wo.
12 While many thousands of others truly mourn for the loss of their kindred, yet they rejoice and exult in the hope, and even know, according to the promises of the Lord, that they are raised to dwell at the right hand of God, in a state of never-ending happiness.
13 And thus we see how great the inequality of man is because of sin and transgression, and the power of the devil, which comes by the cunning plans which he hath devised to ensnare the hearts of men.
14 And thus we see the great call of diligence of men to labor in the vineyards of the Lord; and thus we see the great reason of sorrow, and also of rejoicing—sorrow because of death and destruction among men, and joy because of the light of Christ unto life. (Alma 28)

Light versus darkness

The symbolism here boils ties in with the very fundamental elements of creation -- light versus darkness. This fundamental contrast is emphasized multiple times in the scriptures.  Here is a notable example:

23 And that which doth not edify is not of God, and is darkness.

24 That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.

25 And again, verily I say unto you, and I say it that you may know the truth, that you may chase darkness from among you;

26 He that is ordained of God and sent forth, the same is appointed to be the greatest, notwithstanding he is the least and the servant of all.

27 Wherefore, he is possessor of all things; for all things are subject unto him, both in heaven and on the earth, the life and the light, the Spirit and the power, sent forth by the will of the Father through Jesus Christ, his Son. (Doctrine & Covenants 50)

See also Doctrine & Covenant 88:6-13.

Choosing the light is the way of life. Jesus Christ, of course, is both the light and life of the world (John 8:12 and John 1:4).

Conclusion

Once again we connect the temple covenant with the creation, quite directly. God created the light as He separated the light from the darkness. "Let there be light" may be seen by us as a divine injunction in addition to a declaration by God during the creation process. Mortality is all about seeking the light and cleaving to it. When we do, God promises to send us more and more, until the day comes when we can rend the veil of unbelief and experience the "marvelous light of [God's] goodness—yea, this light [which] infuse[s] such joy into [our] soul, ... that the light of everlasting life [becomes] lit up in [our] soul ... overcom[ing] [our] natural frame, and [we are] carried away in God" (Alma 19:6).

The Creation-Covenant Connection in more detail, part 4

These days I'm spending a lot of time thinking about the connection between Creation and Covenant.  Margaret Barker proposes that both words derive from a primitive Hebrew root associated with "organizing" and "bringing together." The covenant was first introduced in the Garden of Eden. Transgression led to the Fall, which drove Adam and Eve out into a cursed, thorny, dusty wilderness (see Genesis 3:17-19).

The Fall brought us to a wilderness and a world of trouble.  The Everlasting Covenant shows us the way to return to the garden. This theme has been discussed many times in other posts, which you can find here.

In this series of posts, we'll walk through this concept in more detail and hopefully find new meaning in a few scriptural passages along the way.

Part 1 -- "The Light of the Knowledge of the Glory of God in the Face of Jesus Christ"
Part 2 -- A Divinely-Appointed Curse "for [our] sakes"
Part 3 -- "Rending the Veil of Unbelief" and "Dispersing the Cloud/Mists of Darkness"
Part 4 -- Creation, Covenant, and "Life"

Part 4

I started my journey to better understand the connection between creation and covenant because of these verses:

13 Come unto me, O ye Gentiles, and I will show unto you the greater things, the knowledge which is hid up because of unbelief.
14 Come unto me, O ye house of Israel, and it shall be made manifest unto you how great things the Father hath laid up for you, from the foundation of the world; and it hath not come unto you, because of unbelief.
15 Behold, when ye shall rend that veil of unbelief which doth cause you to remain in your awful state of wickedness, and hardness of heart, and blindness of mind, then shall the great and marvelous things which have been hid up from the foundation of the world from you—yea, when ye shall call upon the Father in my name, with a broken heart and a contrite spirit, then shall ye know that the Father hath remembered the covenant which he made unto your fathers, O house of Israel. (Ether 4)

We, as Gentiles, come unto Christ through baptism and the preparatory Gospel, at which point we become part of the House of Israel.  Then, it is our privilege to learn greater knowledge -- the "great things the Father hath laid up for [us], from the foundation of the world." Our unbelief is the veil which hides these things from us.  Once we rend that veil and learn to call upon the Father in the name of Christ, we receive these things and come to know that the Father "hath remembered the covenant which he made unto [our] fathers."

If that isn't a succinct summary of the purpose of the ordinances of the Gospel, including the temple, I don't know what is.

I now see how clearly covenant and creation are intertwined.

What is the central purpose of the Creation?

Perhaps somewhat paradoxically, the creation created diversity of all kinds, to beautify and give variety to the earth.  But diversity was not the purpose of the creation.  Every single person who comes to earth gets to experience a unique journey through life, complete with unique gifts and blessings, as well as unique struggles and weaknesses. Yet the purpose of creation is the same as the purpose of the Everlasting Covenant.  It is designed to bring about unity with the divine. In all this diversity, are to find unity. More about that below.

As we draw closer to God, and become more like Him, and gain an eye single to His glory, we strip away the layers of material creation and identify our true selves -- sons and daughters of God. This spiritual rebirth is like the physical creation in reverse.

Consider the following points as you study the scriptures, and hopefully you will find deeper meaning in many passages:

1) Jesus Christ, the Firstborn of the Father, is the light of the world. He was with the Father from the beginning, before the foundation of the world. The entire creation is filled with His light.

2) The main obstacle we have obscuring the divine light from our view is the physical creation itself.  This allows room for our agency to be tested. (See Alma 42:3-5.)

3) "Rending the veil of unbelief" is a process whereby our faith in God allows His divine light to fill our soul, offering us joy, hope in Christ, and an assurance of eternal life.


Notice how these verses fit into this context:

4 This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom;
5 Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—
6 He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth;
7 Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.
8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;
9 As also the light of the stars, and the power thereof by which they were made;
10 And the earth also, and the power thereof, even the earth upon which you stand.
11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
12 Which light proceedeth forth from the presence of God to fill the immensity of space—
13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. (D&C 88)

The entire creation is filled with the light of Jesus Christ, "which light proceedeth forth from the presence of God to fill the immensity of space."

67 And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things.
68 Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will. (D&C 88)

When we sanctify ourselves (through making and keeping temple covenants), our eye becomes single to the glory of God and our whole body becomes filled with light, allowing us to have His face "unveiled" to us, and then we comprehend "all things."

28 He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things.
29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.
30 All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence.
31 Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light.
32 And every man whose spirit receiveth not the light is under condemnation. (D&C 93)

In these verses we learn a key truth -- not only was Christ with the Father in the beginning...so were we! The purpose of creation and covenant is the same -- to restore us to His presence. The creation provides us time and space to act.  The covenant prepares the way for us to receive knowedge by obedience to that portion of the word we have been given, in order to receive more.

24 That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day. (D&C 50)

A review of each use of the word "light" in the scriptures would take a long time, but I encourage you to spend some time studying how this word is used and see if you can find additional instances where the principles above aid in your understanding of what it means that Christ is "the light of the world."

7 For verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and the life of the world—a light that shineth in darkness and the darkness comprehendeth it not.
8 I came unto mine own, and mine own received me not; but unto as many as received me gave I power to do many miracles, and to become the sons of God; and even unto them that believed on my name gave I power to obtain eternal life.
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. (D&C 45)

That's about as clear as it can be: the everlasting covenant was sent into the world to be a light to the world and "prepare the way."

Unity with the Divine -- also known as Eternal Life

Obedience to the everlasting covenant brings about unity among mortals:

18 And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them. (Moses 7)

Obedience to the covenant also brings us into harmony with the Father through the Atonement of Christ, and qualifies us to enter into His presence and dwell with Him.

56 They are they who are priests and kings, who have received of his fulness, and of his glory;
57 And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son.
58 Wherefore, as it is written, they are gods, even the sons of God—
...
60 And they shall overcome all things.
...
62 These shall dwell in the presence of God and his Christ forever and ever. (D&C 76)

Conclusion

1. It is amazing to me that a concept introduced by Margaret Barker (who is not of our faith, and yet who seeks to reconstruct the religion of the first temple period) fits so neatly into the restored Gospel of Jesus Christ as taught in scriptures received through Joseph Smith. This is truly remarkable.
2. If you have ever wondered why the creation story is so essential to the temple endowment, this concept should help establish the connection.
3. The purpose of mortality (the creation) is identical to the purpose of the everlasting covenant -- to bring us into unity with God. This is a key to understanding many symbols in the scriptures.