The (s)word of God -- Part 1

I have written extensively about "the word" on this blog and apparently I cannot give it up quite yet. The word is frequently likened to a sword in the scriptures.

And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God. (Alma 31:5)

The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword (Isaiah 49:1-2)

Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore, give heed unto my word. (D&C 12:2)

A Jewish rabbi commenting on 1 Nephi 8:19, where the rod of iron in Lehi's dream is introduced, states:

According to Rashi in his commentary of Psalm 2:9 an iron rod is a poetic euphemism for a sword. The sword in ancient Jewish mysticism is represented by the letter ז (zayin) which in Kabbalah is associated with understanding. So the sword represents the word of G-d which brings understanding to some and judgement to others.

It is therefore ironic that these two words are so similar in English that Oliver Cowdrey likely misread it and confused them when creating a copy of the original manuscript.

The bold part of the last quote is actually a common theme in the Book of Mormon. When prophets speak, the word tends to have a divisive effect, depending on the audience.

There is a much more subtle example that I have been pondering. When Nephi gets the brass plates, he kills Laban and takes his sword. This sword is not just something nice and convenient that Nephi brings along. It is later used by Nephite kings to protect their people and becomes a sacred artifact handed from one generation to the next. Why? This is speculative, but I think there was much symbolic value in the sword of Laban for the Nephites. It was the means by which the brass plates were obtained. The sword and the word were obtained together and brought out in the wilderness. Later, the Liahona was found and became another sacred artifact. These things were handed from one generation of kings or prophets to the next. This verse describes king Benjamin handing these to his son, Mosiah.

And moreover, he also gave him charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which led our fathers through the wilderness, which was prepared by the hand of the Lord that thereby they might be led, every one according to the heed and diligence which they gave unto him. (Mosiah 1:16)

 According to this verse, the following sacred relics were passed from father to son:

• The brass plates = The word of God
• The plates of Nephi = The word of God
• The sword of Laban = The word of God?
• The Liahona = The word of God

Just to comment on the Liahona as the word of God, consider another example of handing these sacred artifacts from one generation to the next. In Alma 37, this is Alma-2 entrusting these to his son, Helaman. In verse 45, he compares the Liahona with the words of Christ.

And now I say, is there not a type in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise. (Alma 37:45)

The sword of Laban fits well in this context as an artifact accompanying the word of God and perhaps a symbol of the word of God in itself. I wonder if that is how the Nephites saw it. The early Nephite kings protected their people from physical destruction with the sword and from spiritual destruction with the word. See for instance the description of King Benjamin in the Words of Mormon

But behold, king Benjamin gathered together his armies, and he did stand against them; and he did fight with the strength of his own arm, with the sword of Laban. (WoM 1:13)

Then a few verses later

it came to pass that king Benjamin, with the assistance of the holy prophets who were among his people—
17 For behold, king Benjamin was a holy man, and he did reign over his people in righteousness; and there were many holy men in the land, and they did speak the word of God with power and with authority; and they did use much sharpness because of the stiffneckedness of the people—
18 Wherefore, with the help of these, king Benjamin, by laboring with all the might of his body and the faculty of his whole soul, and also the prophets, did once more establish peace in the land.

King Benjamin established peace in the land by fighting with the strength of his own arm, with the sword of Laban, and by "laboring with all the might of his body and the faculty of his whole soul" to "speak the word of God". He spoke with "much sharpness" the word of God, which is "sharper than a two-edged sword". The sword was "sharp" enough to protect from physical death. But to protect from spiritual death, something even sharper was needed: The word. In any case, it seems that the sword of Laban was one of the sacred relics to remind the Nephites of how they obtained the word in the first place and to symbolise the power of the word.

In his book "The lost 116 pages: Reconstructing the Book of Mormon's missing stories", Don Bradley calls these sacred Nephite relics the ark of the new covenant and draws a parallel to the ancient Israelite ark of the covenant. The old ark of the covenant was made during the exodus and carried into the promised land and placed in the Holy of Holies, first in the tabernacle and later in the temple of Solomon. It contained:

• The stone tablets with the commandments
• Aaron's rod
• A pot of manna

Comparing with the "ark of the new covenant", the stone tablets are clearly similar to the plates and a direct manifestation of the word of God. The pot of manna is another symbolic reminder of the word of God, just like the Liahona in the ark of the new covenant.

And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. (Deuteronomy 8:3)

What about Aaron's rod? It might be interpreted as another symbol of the word, in this case in the form of priesthood power. Perhaps it is the old covenant version of the sword of Laban, the "iron rod" (yes, the sword of Laban was made of steel, but all steel contains iron). Again, comparing the old and new world ark of the covenant, the metal sword would seem like an upgrade from the wooden rod, just like the Mechizedek priesthood represent higher power and authority than the Aaronic.

I realize this is all a bit speculative. But there must be a reason why the sword of Laban was treated like a sacred relic. I think it carries some symbolic significance. I also like thinking about the sacred Nephite artifacts as the ark of the new covenant and the word of God being the central element in it. The word is to be protected, held sacred and handed from generation to generation.

The next post will discuss another aspect of the sword/word relation and be perhaps even more speculative. I apologize in advance.

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.