"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.

Bosom

I became interested in the word bosom as I studied the phrase "taken unto himself" in Alma 45 and Alma 46.  The connection comes from this verse:

69 And Enoch and all his people walked with God, and he dwelt in the midst of Zion; and it came to pass that Zion was not, for God received it up into his own bosom; and from thence went forth the saying, Zion is Fled. (Moses 7)

The Hebrew meaning of bosom reminds me of the metaphor of Zion as a hidden garden. The bosom is where you keep something that is both cherished and protected/hidden from plain view.

Bosom --חֵיק (ḥêq)

The word is translated in various ways, including 'lap' and 'arms.' It can even refer to the cloak covering the chest, where important things are stored (even the hands). As with many Hebrew terms, there is both a positive and and negative connotation to this term.  In the positive sense, the bosom of the Lord is a symbol of divine care and protection, as in Enoch.  See also this verse:

11 He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. (Isaiah 40)

In this Psalm, the author pleads with God to act on Israel's behalf by no longer withdrawing His hand in protecting and defending His people:

11 Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom. (Psalm 74)

In the negative context, the word can refer to divine judgement as well, as in these verses:

6 Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom,

7 Your iniquities, and the iniquities of your fathers together, saith the Lord, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom. (Isaiah 65)

According to the NIDOTTE, the expression in Hebrew is “pay back/measure/bring into the lap.” (See also Psalm 79:12 and Jeremiah 32:18.) The verses above offer a twist on the more familiar expression "burning in the bosom." 

One additional negative example: 

11 Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city.

12 They say to their mothers, Where is corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers’ bosom. (Lamentations 2)

In this verse, the author uses very stark imagery to make it clear that in the day of judgement a mother will not be able to save her precious child -- the children die in their mothers' arms. 

Let's close on a more positive note.  Getting back to Enoch, we learn some important truths from the Doctrine & Covenants about the gathering, centered on the word "bosom." For example, in Doctrine & Covenants 76, Christ is described three times as being "in the bosom of the Father" (see verses 13, 25, and 39).  Then in section 38, we see these three references to "bosom":

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. ...

30 I tell you these things because of your prayers; wherefore, treasure up wisdom in your bosoms, lest the wickedness of men reveal these things unto you by their wickedness, in a manner which shall speak in your ears with a voice louder than that which shall shake the earth; but if ye are prepared ye shall not fear. ...

38 See that all things are preserved; and when men are endowed with power from on high and sent forth, all these things shall be gathered unto the bosom of the church. (Doctrine & Covenants 38)

From these verses, we see that just as Christ is in the bosom of the Father, Enoch has been taken into the bosom of Christ. The same blessing is promised to us if we will "treasure up wisdom in [our] bosoms."  Finally, the gathering of property and possessions into the "bosom of the church" happens as a result of temple covenants and blessings.  It is the surrendering of our will to God, allowing Him to lead us, that creates peace and abundance on earth and brings about the conditions of the Second Coming. All of this is taught beautifully using the word bosom.

One final example is found in section 88, in reference to the celestial heirs and the final "resting" state of the earth:

4 This Comforter [the Holy Spirit of Promise] 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;

...

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.

...

17 And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.

18 Therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory;

19 For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father;

20 That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified. (Doctrine & Covenants 88)

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)