Circumcision of the heart

The Apostle Paul frequently uses the Israelite practice of circumcision as metaphor when teaching about Christ and his gospel. For instance

28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. (Romans 2)

I have assumed that the idea of circumcision of heart was Paul's invention, but it turns out I could not be more wrong. The idea of circumcision of heart is in fact more commonly conveyed in the Old Testament than in the New Testament!

Circumcise therefore the foreskin of your heart, and be no more stiffnecked. (Deuteronomy 10:16)

And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. (Deuteronomy 30:6)

Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. (Jeremiah 4:4)

25 Behold, the days come, saith the Lord, that I will punish all them which are circumcised with the uncircumcised;
26 Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart. (Jeremiah 9)

In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. (Ezekiel 44:7)

And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity (Leviticus 26:41)

Paul is really just repeating Old Testament teachings: The circumcision of the foreskin is merely an outward expression of an inward covenant commitment. As the Lord explains to Jeremiah in Jeremiah 9 quoted above, the circumcised will be punished with the uncircumcised because they are uncircumcised in heart and therefore their circumcision is hollow and useless. The heart in Hebrew may refer to the literal organ, but is most commonly understood as our inner control center, where our words, thoughts and true desires originate. (See this post).

These ideas and phrases are also found in the Book of Mormon

Wo unto the uncircumcised of heart, for a knowledge of their iniquities shall smite them at the last day. (2 Nephi 9:33)

But Nephi said unto them: O ye fools, ye uncircumcised of heart, ye blind, and ye stiffnecked people, do ye know how long the Lord your God will suffer you that ye shall go on in this your way of sin? (Helaman 9:21)

There is a twist in Jeremiah 6:10, talking about uncircumcised ears

To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the Lord is unto them a reproach; they have no delight in it.

And in Exodus 6:12, when Moses laments his speaking disabilities, the Hebrew literally reads "uncircumcised lips".

Circumcision is one of many specific and detailed instructions that the Israelites were commanded. It is clear that such instructions were not expressions of a petty God who just wanted to be obeyed. They carried deeper meaning, had a spiritual dimension, and were given for the benefit of the receiver. Circumcision represents a covenant dedication of our inner being/hearts, including our ears and mouth and all that we are.

Judgments, statutes and commandments

The Law of Moses was important for righteous Nephites, but they offered a unique perspective on it combined with faith in Jesus Christ.

24 And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled.

25 For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. (2 Nephi 25)

This post explains that the oft-repeated 'Book of Mormon proverb', is a reference to the Mosaic covenant. When a term is used as a key word or phrase to reference a longer text, it is called metalepsis. This is an appropriate description of "inasmuch as ye shall keep my commandments, ye shall prosper in the land". It invokes the entire Mosaic covenant. A related phrase that I have found is the "judgments, statutes and commandments" of God. This is also a metalepsis referring to the terms and conditions of the Mosaic covenant for the people of Israel. All that they are asked to do to become a "peculiar nation" (Deuteronomy 26:18) and God's chosen covenant people is laid out in the books of Exodus to Deuteronomy. It is summarized by his "judgments, statutes and commandments". For instance:

In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it. (Deuteronomy 30:16)

The Nephite term, "prosper in the land" is a summary of "live and multiply" and "the Lord thy God shall bless thee in the land" and other covenant promises scattered around in the Torah, especially in Deuteronomy. But the "keep the commandments" part of the Book of Mormon proverb is also short for the commandments, statutes and judgments, even though all three are also mentioned at times in the Book of Mormon. The order of those three terms varies and sometimes only one or two of the three are used, but I don't know if that has significance. They are repeated multiple times in the Book of Deuteronomy, usually to summarize and refer to all the detailed instructions that Israel have received through Moses. Here are a couple more examples

Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them in the land whither ye go to possess it (Deuteronomy 6:1)

Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway. (Deuteronomy 11:1)

These are only a few examples but Deuteronomy is saturated with this language. These expressions are also used when explaining why Israel have lost wars and ultimately been taken captive by the Babylonians.

And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. (Ezekiel 11:12)

In the Book of Mormon, this expression seems to be used to inform the reader that the broken off branch of the House of Israel in a promised land were keeping their part of the covenant. This is how Nephi puts it

10 And we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things, according to the law of Moses.

11 And the Lord was with us; and we did prosper exceedingly; for we did sow seed, and we did reap again in abundance. And we began to raise flocks, and herds, and animals of every kind. (2 Nephi 5)

Nephi clearly attributes their abundant reaping and increase of flocks to the fact that they kept the terms of the Mosaic covenant. Prospering in the land was the promise. They had kept their part and the Lord always keeps his. Another similar example

Nevertheless Helaman did fill the judgment-seat with justice and equity; yea, he did observe to keep the statutes, and the judgments, and the commandments of God; and he did do that which was right in the sight of God continually; and he did walk after the ways of his father, insomuch that he did prosper in the land. (Helaman 3:20)

At this point, several hundred years have passed since Lehi and his family left Jerusalem, but the Nephites obviously remember the covenant of their fathers, the covenant terms and the Lord's promises that are still in effect. It is also interesting to note that the terms and blessings of the Mosaic covenant applied on an individual level as well as collectively. "he [Helaman] did prosper in the land".

Several times, this expression is used about Lamanite converts. The Book of Mormon stresses that true conversion at the time before Christ included keeping the Law of Moses. This is how they became covenant people. But unlike the Deuteronomists of old, it also included looking forward to Christ and his redemption, like Nephi expressed in the first verse I quoted.

14 And they did also bury their weapons of war, according as their brethren had, and they began to be a righteous people; and they did walk in the ways of the Lord, and did observe to keep his commandments and his statutes.

15 Yea, and they did keep the law of Moses; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled. But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them.

16 Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come. (Alma 25)

Like Nephi, they kept the law of Moses because of the commandments. Those were the covenant terms and source of their blessings. But it was also the pointer towards Christ, the ultimate source of blessings and prosperity, even "eternal salvation". 

The Abrahamic and Mosaic covenants in the Book of Mormon -- Part 3

In part 1, I gave an introduction to this topic, largely based on Tyler Halverson's last FairMormon conference presentation. In part 2, I focused on the Abrahamic covenant and how it is referenced in the Book of Mormon. In this part, I want to focus on the Mosaic covenant and how it is referenced in the Book of Mormon.

I mentioned in part 1 that the Mosiac covenant is about the promises Abraham's seed, the Israelites, made to God. Moses received commandments. But didn't God promise something in return? Absolutely, but those promises were not new. They were only a repetition of those he already made to Abraham and his posterity.

In Exodus 2:24, the Israelites are suffering in Egyptian bondage, and complain.

And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.

The Exodus, the promised land and blessings promised to the Israelites were all part of the old covenant God had made with Abraham. I find it interesting that the Israelites had not made any promises at this time. They were freed from bondage in Egypt simply out of mercy. But entering into the promised land was conditioned on them making and keeping covenants. Simliarly, we are freed from physical and spiritual bondage through the atonement. This is a free gift. But to enter into the highest kingdom of glory (our promised land or "his rest") and receive the fullness of that gift, we must make and keep covenants.

On Mount Sinai, Moses received commandments and instructions for all of Israel to follow. This is the Mosaic covenant. In return, God would give them the blessings promised to Abraham, prosperity and a promised land. According to Halverson, the Book of Deuteronomy is basically a long summary of these covenant terms and blessings/curses. The short version is what I previously have labelled the Book of Mormon proverb. At the time, I had no idea about this context. Compare this with some statements in Deuteronomy.

All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord sware unto your fathers. (Deuteronomy 8:1)

In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it. (Deuteronomy 30:16)

There are several other examples. We see the same in the Book of Mormon. Lehi's family was not in bondage in Jerusalem like the Israelites had been in Egypt. But they were in the middle of wickedness and were led out into the wilderness and to a promised land. With all those similarities, Nephi draws many parallels to the Exodus in his narrative and the Lord echoes the words of Moses to the group to indicate that the same covenant applies to them.

20 And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands.
21 And inasmuch as thy brethren shall rebel against thee, they shall be cut off from the presence of the Lord. (1 Nephi 2)

This is repeated consistently throughout the Book of Mormon. I will not repeat the examples since many are given in the previous post that I referenced. Having no idea about the Mosaic covenant relation at the time, I noticed that the Book of Mormon proverb is only used before the coming of Christ. Now I understand why. As Halverson also mentions in his presentation, the Mosaic covenant was updated when "the second Moses", Christ, came to fulfill it. In the Book of Deuteronomy, Moses prophecies of this.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken (Deuteronomy 18:15)

When Jesus came to the Nephites, he identified himself as this 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)

"The second Moses" came to update the Old Testament/covenant and the reference to the Mosaic covenant and Deuteronomy was not relevant anymore. That is why it disappears from the Book of Mormon.

Behold, I am he that gave the law, and I am he who covenanted with my people Israel; therefore, the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end. (3 Nephi 15:5)

This does not mean the end of a covenant altogether. As part of the restoration, the new and everlasting covenant is the fullness of the gospel and includes all ordinances and blessings necessary for our salvation. In the Book of Mormon we repeatedly read that God in the latter days ("on that day") will show that He has not forgotten his covenants. True to his word, He has caused the Book of Mormon to be found and translated and restored the priesthood and his church. Anyone who wishes to enter into a covenant with Him will be counted as part of the House of Israel and the promised blessings to Abraham and his posterity will apply, with our "promised land" being the celestial kingdom.

Consider how neatly Alma ties all this together in Alma 36:1-3

1 My son, give ear to my words; for I swear unto you, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land.
2 I would that ye should do as I have done, in remembering the captivity of our fathers; for they were in bondage, and none could deliver them except it was the God of Abraham, and the God of Isaac, and the God of Jacob; and he surely did deliver them in their afflictions.
3 And now, O my son Helaman, behold, thou art in thy youth, and therefore, I beseech of thee that thou wilt hear my words and learn of me; for I do know that whosoever shall put their trust in God shall be supported in their trials, and their troubles, and their afflictions, and shall be lifted up at the last day.

Verse 1 consists of the Book of Mormon proverb, the reference to the Mosaic covenant. As discussed, "keep the commandments" was the condition for the Israelites and "prosper in the land" was the repetition of the blessing originally given to Abraham. To fulfill His promise, God first delivered the Israelites from captivity. I don't know if Alma in verse 2 refers to the captivity of the Israelites in Egypt or the captivity of Alma's father and/or the people of Limhi among the Lamanites. Perhaps both. But he definitely refers to the Abrahamic covenant ("the God of Abraham, and the God of Isaac, and the God of Jacob"). This is the God that delivers His people.

Not only that. In verse 3, Alma seems to make a case for physical bondage and delivery only giving a pattern that can be applied on a spiritual level. Since the God of Abraham, Isaac and Jacob has kept his promises and always will, we can "put [our] trust in [Him]" and He can also deliver us from our spiritual captivity and afflictions and be "lifted up" at the last day to our personal promised land.