The everlasting covenant and gospel dispensations -- Part 6 (Jesus Christ)

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

This post will focus on the gospel dispensation of Jesus Christ himself. There is plenty of material to take from since the scriptures testify of him. Some of that describes Christ as a restorer of the everlasting covenant. It is interesting to note that from Enoch and on, there is an increasing amount of available information on the gospel dispensations. We know next to nothing about Enoch from the Bible but the Pearl of Great Price gives us a chapter and a half. We have several chapters in Genesis about Noah. We have even more chapters about Abraham in Genesis plus the Book of Abraham in the Pearl of Great Price. We have entire books about Moses (Exodus-Deuteronomy). The same can be said about Jesus. In addition to the four gospels, we have the account of his visit among the Nephites in 3 Nephi, but numerous prophecies and sermons in addition. From Joseph Smith we have almost the entire Doctrine and Covenants plus much more detailed accounts of his life than any of the other heads of previous dispensations.

But back to Jesus Christ. The peculiar thing about this dispensation is that he, as the God of the Old Testament, established the everlasting covenant in the first place. He covenanted with Adam, Enoch, Noah, Abraham and Moses. He is "the Father of heaven and earth, the Creator of all things from the beginning" (Mosiah 3:8). The author of the everlasting covenant came to earth himself to restore it. He who created all things longs to re-unite all creation and paid the price of it with his own blood.

In the previous post we discussed the dispensation of Moses. How the Lord wanted to give them the fullness and they could only handle a part. But Moses prophesied:

The Lord your God will raise up for you a prophet like me from among your own brothers (Deuteronomy 18:15)

Christ identified himself as that prophet when he visited the Nephites.

Behold, I am he of whom Moses spake, saying: A prophet shall the Lord your God raise up unto you of your brethren, like unto me (3 Nephi 20:23)

More on this in a previous post about Moses and Christ, explained beautifully by Abinadi. There is a Jewish tradition of the Messiah as the second Moses and there are numerous parallels in addition to the simple fact that Jesus identified as the prophet that Moses told about and said he had come to fulfill the Law of Moses. For instance:

• Jesus was born without shelter and laid in a manger. Moses was also born without shelter and laid in a basket, interestingly called an ark.
• Pharaoh and Herod both order all male infants killed and thereby threaten the lives of Moses and Jesus
• Jesus and Moses both spent their childhood in Egypt
• Both Jesus and Moses fasted 40 days in the wilderness

These historical events establish a parallel such that we can find meaning in the following:

• Moses led Israel out of physical bondage. Jesus leads out out of spiritual bondage
• The people that Moses led were fed manna from heaven. Jesus referred to this event as he identified as the bread of life
• Moses smote the rock so the water gushed out. Jesus is the rock who offers the water of life
• The 10 commandments were given through Moses. Jesus discussed and re-interpreted these in the Sermon of the Mount
• Moses erected a tabernacle to house God. Jesus came down in an earthly tabernacle to house his spirit
• Moses initiated the passover lamb. Jesus is the Lamb of God offering himself as a sacrifice.
• Moses led the people to the promised land. Jesus leads us to the promised land of the celestial kingdom

Jesus came as the second Moses to fulfill the law. The law came with a covenant. The old covenant/testament was replaced by a new. The animal sacrifice pointing forward to Christ's sacrifice was replaced by the sacrament held in remembrance of Christ's sacrifice.

27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;

28 For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26)

Both the sermon of Abinadi and the Letter to the Hebrews explain that salvation could not come by the Law of Moses alone but only through the atoning sacrifice of Jesus Christ. The Law of Moses was administered with the Aaronic Priesthood, also called the lesser or preparatory priesthood. The gospel of Christ and the everlasting covenant are administered with the Melchizedek Priesthood.

11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

12 For the priesthood being changed, there is made of necessity a change also of the law. (Hebrews 7)

6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

7 For if that first covenant had been faultless, then should no place have been sought for the second.

8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: (Hebrews 8)

Since Christ's mission was to fulfill the Law of Moses, there are numerous parallels to that dispensation in particular. But the life and ministry of Christ also refers to the other gospel dispensations

• Adam plucked the fruit from the tree. Jesus reversed the fall as the firstfruits of God hanged on the tree at the crucifixion. "For as in Adam all die, even so in Christ shall all be made alive." (1 Corinthians 15:22)
• Enoch established Zion that was taken up to heaven. When Jesus comes again from heaven, he will establish the millennial Zion and the two will meet.
• Noah survived the baptism of the earth and sent forth a dove when the water receded. When Jesus was baptized and came out of the water, the Spirit descended on him in the form of a dove.
• Abraham was willing to sacrifice his son. This is a "similitude of God and his Only Begotten Son" (Jacob 4:5)

As in previous dispensations, the everlasting covenant was brought to earth when Christ came. But where previous dispensations only had looked forward to the sacrifice that was required to effectuate it, Jesus, the creator, came to sacrifice himself for the creation.

Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your Eternal King! And ye rivers, and brooks, and rills, flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy! And let the sun, moon, and the morning stars sing together, and let all the sons of God shout for joy! And let the eternal creations declare his name forever and ever! And again I say, how glorious is the voice we hear from heaven, proclaiming in our ears, glory, and salvation, and honor, and immortality, and eternal life; kingdoms, principalities, and powers! (D&C 128:23)

I think this verse is a fitting way to end the year on a positive note. We also wish our readers a Happy New Year! 

Laman and Lemuel as faithful Deuteronomists

In my last post, I introduced the concept of a mantic worldview (one which embraces a heavenly order and revelation from God through spiritual communication and prophets) and a sophic worldview (an intellectual, materialist worldview that denies the existence of heavenly things).

This contrast shows up throughout human history, including in the Book of Mormon. This post will be the first in a cluster of posts on this topic and how it shows up in many ways throughout the history of the Nephites.

Today we'll look at Laman and Lemuel.  The modern reader might be tempted to envision Nephi's older brothers as lazy, heathen, fickle, or just plain wicked. Why did they choose to follow their father yet criticize him every step of the way?  Why did they constantly try to kill their younger brother Nephi?

A new paper by Val Larsen suggests a different motivation for Laman and Lemuel's actions. He suggests they were faithful adherents to the reformed religion of Josiah which dominated Jerusalem at the time of Lehi. He suggests that viewing the brothers through this lens best explains their seemingly inconsistent and often aggressive actions towards Nephi and Lehi.

An overview of Josiah's reforms

To get a better sense of the impact Josiah's reforms had on the culture of the day, Larsen offers some details about the step Josiah took to consolidate religious practice (and consequently political power):

1. Eliminating the concept of a council of Gods ("Elohim ... Asherah ... [and] seventy sons who ruled the nations of the earth, the son Yahweh being the God of Israel" who resided both in the temple and in heaven) in favor of monotheistic worship of Yahweh.
2. Removing symbols of Asherah (including the tree/menorah) from the temple and the Mount of Olives.
3. Denying the corporeal nature of God in favor of an imperceptible, intangible God.
4. Emphasizing  strict adherence to the Law of Moses.
5. Declaring the written law to be complete and unchangeable.
6. Outlawing all forms of prophecy. ("Prophecy could be accepted as prophecy only after it was no longer prophecy, i.e., only after unfolding events had proved it to be true (Deuteronomy 13:1–3; 18:21–22).
7. Requiring the people to kill anyone who came to them as a prophet.
8. Banning all forms of sacrifice and ritual worship outside of the Jerusalem temple.

History repeats itself

As I look at this list, I see similar trends occurring after the time of Christ.  It's as if each period of restoration is inevitable followed by a drift from the mantic to the sophic. We can even see evidence of it in the church today, despite the urgings from our leaders to seek personal revelation and come to know God directly, worship Him more diligently in our homes, etc.

Lehi as a mantic restorer

What I also see is a good explanation for Lehi's concern for his people at the very beginning of the Book of Mormon (see 1 Nephi 1:5). Lehi would have descended from the Northern Kingdom tradition, which (according to this paper) embraced prophetic dreams, the ministry of angels, imagery of the Tree of Life, and the Bronze Serpent tradition. Each of Josiah's reforms would have struck at the heart of this Northern Kingdom tradition.

Of course what follows in 1 Nephi 1 is a heavy endorsement of the mantic worldview: Lehi is blessed with a vision of "he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God" (1 Nephi 1:8).  Later, he sees Jesus Christ descending and given a prophetic charge to minister to the people and cry repentance.  When that fails (the people try to kill him), he is commanded to flee the city with his family.

Laman and Lemuel

This leads us to Laman and Lemuel, who as Deuteronomist sophists would have simultaneously been required to obey him (Deuteronomy 5:16) and kill him (Deuteronomy 13:1-10;18:20)!

Here are a few additional points of evidence cited by Larsen in favor of his view of Laman and Lemuel as Deuteronomists:

• They first rebel after their father builds an alter outside of Jerusalem.
• They complain their father is a visionary man.
• Nephi describes his brothers as "like the Jews at Jerusalem, who sought to take away the life of my father” (1 Nephi 2:13).
• They ignore the sign of the angel after beating their younger brothers.
• They later rebel as they leave Jerusalem the final time, after Nephi rebukes them sharply, in accordance with Deuteronomy 13:5.
• They refuse to come to the Tree of Life in Lehi's dream.
• Nephi persuades them to help build the ship by invoking the example of Moses.

Conclusion

This is a fascinating idea, and I find it pretty compelling. It is very interesting to me how neatly this story found in the opening of the Book of Mormon fits a historical context only recently pieced together by scholars.

Sadly, the battle between these two ideologies does not end when the family crosses the ocean.  We see evidence of these same struggles happening repeatedly through Nephite history, as we'll discuss in future posts.

Abinadi and the first and second Moses

In his book, "Understanding the Book of Mormon", Grant Hardy writes about the connection between Abinadi and Moses.

The tale of Abinadi includes a number of parallels to the Exodus story, beginning with God's command "Go forth and say unto this people, 'Thus saith the Lord...'" (Mosiah 11:20). The injunction to "say (un)to [someone], 'Thus saith the Lord'" is fairly common in the Hebrew Bible, where it recurs more than fifty times, but the first - and most memorable - usages are in the story of Moses' confrontation with Pharaoh at Exodus 4:22, 8:1, 20, and 9:13. Although King Noah may unwittingly play the part of Pharaoh, Mormon recognizes the pattern and narrates accordingly, though it was God himself who first spoke to Abinadi in the same language he had used long before with Moses. It appears that both Mormon and God want us to perceive Abinadi's preaching not just as doctrinal discourse but as a reenactment of sacred drama - Abinadi is a New Moses, giving the Law once again (as when he recites the Ten Commandments) and standing up to a recalcitrant, faithless ruler. The verbal correspondences become more distinctive as the story progresses, though it adds yet another layer of complexity to note that the narrator never reports God's words directly; we always hear them as quoted by Abinadi

Hardy then goes on to give many examples of textual connections. Given the uniqueness of many of the shared phrases between the Exodus and the Abinadi story and sermon, I think they are significant. I cannot go into the same amount of detail as Hardy, but will just list the shared phrases or themes here

• "shall know that I am the Lord" (Mosiah 12:3) is a key phrase in Exodus
• "a jealous God, visiting the iniquities" (Mosiah 11:22) only occurs in the Abinadi story in the Book of Mormon and as part of the Ten Commandments in the Bible
• "Who is Abinadi, that I..." (Mosiah 11:27) reminds us of Pharaoh's "who is the Lord, that I..." in Exodus 5:2
• hardened hearts (Mosiah 11:29) is a common concept in the Book of Mormon but in the Bible it is ovewhelmingly associated with Pharaoh
• The Lord distinctly commands Abinadi to "stretch forth his hand" (Mosiah 12:2) as a prophetic gesture as he does five times in the Moses/Pharaoh story
• threats of hail, east wind, insects and pestilance in Mosiah 12:6-7 remind us of the plagues over Egypt

Then, in what may seem an effort to remove all doubt that these connections are intentional, Mormon narrates about Abinadi that

his face shone with exceeding luster, even as Moses' did while in the Mount of Sinai, while speaking with the Lord (Mosiah 13:5)

It is hard to tell how obvious these parallels were as they happened or to what degree Mormon creatively connected the words and events in his abridgement. In any case, they are quite interesting. Hardy does not really attempt to provide an explanation or speculate about why Mormon/Abinadi/God would draw these parallels. But I like to speculate, so here goes...

Lately I have read a bit about the old Jewish idea about the Messiah as a second Moses. See this article, for instance. Many Christian scholars also see these parallels between Moses and Christ. They are also present in the Book of Mormon around the time of Christ's coming to earth, see this blog post.

In another previous blog post, I noted that the first half of Abinadi's sermon is about Moses and the old law. Note that all the parallels to Pharaoh/Exodus are in Mosiah 11-13. Then, at a transition point in Mosiah 13:31, the second half of the sermon (Mosiah 14-16) is all about Christ, the second Moses, and salvation through Him. This makes me wonder if the Messiah as second Moses tradition is older than 600 BC and the Book of Mormon prophets had it. Perhaps this tradition is basically as old as Moses because he said himself that

The Lord your God will raise up for you a prophet like me from among your own brothers (Deuteronomy 18:15)

Compare with 1 Nephi 10:4, where Nephi talks about his father's prophecies

Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews—even a Messiah, or, in other words, a Savior of the world.

This sounds like a reference to Deuteronomy and Lehi clearly understood this prophet to be the Messiah. When Christ is among the Nephites he identifies himself as that prophet.

Behold, I am he of whom Moses spake, saying: A prophet shall the Lord your God raise up unto you of your brethren, like unto me (3 Nephi 20:23)

Realizing that the Nephites probably had this understanding of the Messiah as a second Moses, it is interesting to note that Abinadi's sermon was split into a first part about the first Moses and a second part about the second Moses the way he did. Thus all the references to Moses in the first half of his talk, both the Exodus and the Law, make sense. I don't think the point with these parallels was to just compare Abinadi with Moses. Abinadi is there to point the way from the first Moses to the second Moses. 

But one may wonder, why Abinadi and his sermon? It started with a question from King Noah's priests about the meaning of a scripture in Isaiah. What does Isaiah have to do with all this? I don't know if this scripture triggered Abinadi's choice/inspiration to give the sermon the way he did, or if it was the fact that King Noah's priests told him that they taught the people to live the law of Moses. Perhaps both? In the Isaiah scripture that they queried him about, we read:

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 (Isaiah 52:7 / Mosiah 12:21)

Two keywords in bold: Mountains can lead our thoughts to Mount Sinai, where Moses stood. Abinadi seizes the opportunity to ask if they think salvation comes through the Law of Moses. When they respond that they think it does, Abinadi explains how the first Moses and the Law merely represented "types of things to come" (Mosiah 13:31) and went on to talk about the second Moses, whose feet would stand on Mount Zion and publish salvation. 

I'm still not sure if I should credit Mormon or Abinadi or both for this brilliant allusion to the idea of a first and second Moses in this story and sermon, but in the end I believe the Book of Mormon is the inspired word of God and that he has left an abundance of treasures for us to find in the scriptures as we study.

Jesus quoting the Old Testament in 3 Nephi 21

An overview of Old Testament quotes in 3 Nephi 20 was given here. We see the same thing happening in 3 Nephi 21. Jesus quoting liberally from various Old Testament passages while mixing in his own words, or the words of his Father, as he puts it. We see many of the same trends as in the previous chapter, even some of the same scriptures quoted again. 

Note for instance how he quotes Micah 5:8-14, then adds his own words and squeezes in another allusion to Deuteronomy 18:19 that was quoted in the previous chapter, before he jumps right back into Micah 5:15, where he had left off. It's a carefully crafted text.

3 Nephi 21	Bible	Reference
8 And when that day shall come, it shall come to pass that kings shall shut their mouths; for that which had not been told them shall they see; and that which they had not heard shall they consider.	15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.	Isaiah 52:8
9 For in that day, for my sake shall the Father work a work, which shall be a great and a marvelous work among them; and there shall be among them those who will not believe it, although a man shall declare it unto them.	14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. / for I will work a work in your days, which ye will not believe, though it be told you.	Isaiah 29:14 / Habakkuk 1:5
10 But behold, the life of my servant shall be in my hand; therefore they shall not hurt him, although he shall be marred because of them. Yet I will heal him, for I will show unto them that my wisdom is greater than the cunning of the devil.
11 Therefore it shall come to pass that whosoever will not believe in my words, who am Jesus Christ, which the Father shall cause him to bring forth unto the Gentiles, and shall give unto him power that he shall bring them forth unto the Gentiles, (it shall be done even as Moses said) they shall be cut off from among my people who are of the covenant.	19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.	Deuteronomy 18:19
12 And my people who are a remnant of Jacob shall be among the Gentiles, yea, in the midst of them as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through both treadeth down and teareth in pieces, and none can deliver.	8 And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.	Micah 5:8
13 Their hand shall be lifted up upon their adversaries, and all their enemies shall be cut off.	9 Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.	Micah 5:9
14 Yea, wo be unto the Gentiles except they repent; for it shall come to pass in that day, saith the Father, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots;	10 And it shall come to pass in that day, saith the Lord, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:	Micah 5:10
15 And I will cut off the cities of thy land, and throw down all thy strongholds;	11 And I will cut off the cities of thy land, and throw down all thy strong holds:	Micah 5:11
16 And I will cut off witchcrafts out of thy land, and thou shalt have no more soothsayers;	12 And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers:	Micah 5:12
17 Thy graven images I will also cut off, and thy standing images out of the midst of thee, and thou shalt no more worship the works of thy hands;	13 Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.	Micah 5:13
18 And I will pluck up thy groves out of the midst of thee; so will I destroy thy cities.	14 And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.	Micah 5:14
19 And it shall come to pass that all lyings, and deceivings, and envyings, and strifes, and priestcrafts, and whoredoms, shall be done away.
20 For it shall come to pass, saith the Father, that at that day whosoever will not repent and come unto my Beloved Son, them will I cut off from among my people, O house of Israel;		See verse 11. Allusion to Moses and Deuteronomy
21 And I will execute vengeance and fury upon them, even as upon the heathen, such as they have not heard.	15 And I will execute vengeance in anger and fury upon the heathen, such as they have not heard.	Micah 5:15
22 But if they will repent and hearken unto my words, and harden not their hearts, I will establish my church among them, and they shall come in unto the covenant and be numbered among this the remnant of Jacob, unto whom I have given this land for their inheritance;
23 And they shall assist my people, the remnant of Jacob, and also as many of the house of Israel as shall come, that they may build a city, which shall be called the New Jerusalem.
24 And then shall they assist my people that they may be gathered in, who are scattered upon all the face of the land, in unto the New Jerusalem.
25 And then shall the power of heaven come down among them; and I also will be in the midst.
26 And then shall the work of the Father commence at that day, even when this gospel shall be preached among the remnant of this people. Verily I say unto you, at that day shall the work of the Father commence among all the dispersed of my people, yea, even the tribes which have been lost, which the Father hath led away out of Jerusalem.		See verse 9. Allusions to Isaiah 29
27 Yea, the work shall commence among all the dispersed of my people, with the Father to prepare the way whereby they may come unto me, that they may call on the Father in my name.
28 Yea, and then shall the work commence, with the Father among all nations in preparing the way whereby his people may be gathered home to the land of their inheritance.
29 And they shall go out from all nations; and they shall not go out in haste, nor go by flight, for I will go before them, saith the Father, and I will be their rearward.	12 For ye shall not go out with haste, nor go by flight: for the Lord will go before you; and the God of Israel will be your rearward.	Isaiah 52:12