"and they became a sign"

Today's post will outline an interesting new idea I recently had about this promise in Isaiah:

26 ¶ And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth... (Isaiah 5)

I've always thought of this "ensign" as a positive thing -- a banner or a beacon to which the honest in heart will flock. And I still think that is a perfectly valid way to think about this verse.

What I offer below is an alternative suggestion for what this "ensign" might be. In this post, every time you see a word highlighted in blue, it comes from the same Hebrew root.

The company of Korah

In the book of Numbers, we read about a challenge to the authority of Moses and Aaron.  Descendants of Reuben (the eldest son of Jacob) dispute over who should have the right to lead the people.

Moses prevails in a pretty miraculous way, and then we read this:

10 And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. (Numbers 26)

The NRSV translates this word as "warning." Although I'm only a novice when it comes to Hebrew, I get curious as I read the Old Testament about what the original Hebrew words are for certain phrases. I read this and really wanted to know what word was translated into "sign" in this verse. Here is is:

nes (נֵס): a standard, ensign, signal, sign

This same word is used to describe the brazen serpent that Moses raises in the wilderness to heal the people from the fiery serpents (see Numbers 21:8-9).

Isaiah uses the word several times in a similar context as the verse quoted above from Isaiah 5.  A few key examples are presented below:

Isaiah 11

10 ¶ And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

Interestingly, Doctrine & Covenants 113:3-4 seems to indicate that the "root of Jesse" is Joseph Smith. Furthermore, in verse 11, flanked by two references to the latter-day "ensign for the nations," we get the prophecy that the Lord "shall set his hand again to recover the remnant of his people." The Hebrew of this phrase includes yō·w·sîp̄, from which the name Joseph derives. Very interesting and clever, if you ask me.

Isaiah 13

2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.

This verse is also very interesting.  It's presented in a clear military context.  Bible commentaries outline how this verse essentially describes the Lord declaring war on Babylon and calling His people to gather to the standard to prepare for the coming war.

Isaiah 18

3 All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye.

In this verse we see much of the same imagery as in Isaiah 13:2, with the addition of the trumpet.  I'll get to that symbol as I attempt to tie all of these symbols together below.

Connecting to the Book of Mormon

With all of this in mind, what is the latter-day 'ensign' spoken of in these verses? I can't help but see the Book of Mormon itself as the best fit.  Of course it connects to the restoration of the Gospel, the priesthood, the temple, covenants, etc.  But the Book of Mormon itself is the voice of warning to the world. What better way to warn than to give us the record of a civilization of Israelites who collapsed as a result of rejecting the covenant? The voice of warning "[cries] from the dust" (2 Nephi 33:13) and admonishes us to "give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been." (Mormon 9:31).

Moroni, the same being who is depicted with a trumpet on so many of our temples, sounds this voice of warning to the world and reminds us that the coming forth of the Book of Mormon is the sign that the Lord has set His hand again to recover the remnant of his people.

16 ... Remember, when ye see these things, ye shall know that the time is at hand that they shall be made manifest in very deed.

17 Therefore, when ye shall receive this record ye may know that the work of the Father has commenced upon all the face of the land. (Ether 4)

The company of Korah "became a sign" for the ancient Israelites to remember by what power they had been delivered from Egypt.  Similarly, the Nephites have become a sign for us in the latter days to remember that the way of life comes through hearkening the voice of the Lord.

Subtle evidence that the latter-day Gentiles are meant to be a covenant people

32 (And these are the words which I spake unto my servant Moses, and they are true even as I will; and I have spoken them unto you. See thou show them unto no man, until I command you, except to them that believe. Amen.) (Moses 4)

As I finished up my most recent three part post series about Adam and Even in the scriptures, an idea grabbed my attention. It has a lot to do with the verse above, which is the final verse in Moses 4 contained in parentheses.  

The other important context has to do with the target audience in each sermon in the Book of Mormon that contains references to Adam and Eve:

• 2 Nephi 2:15-26 (Lehi speaking to his son Jacob)
• 2 Nephi 9:9,21 (Jacob speaking to Nephites)
• Jacob 4:3-5 (Jacob speaking to Nephites)
• Mosiah 3:11-26; 4:7 (King Benjamin speaking to his people/s as they enter a covenant)
• Mosiah 16:3 (Abinadi speaking to apostate Nephite priests)
• Alma 12:21-26 (Alma-2 speaking to rebellious Nephites)
• Alma 42:2-7 (Alma-2 speaking to his son Corianton)
• Helaman 14:16-18 (Samuel the Lamanite speaking to wicked Nephites)
• Mormon 3:20 (Mormon writing to latter-day Gentiles)
• Mormon 9:11-14 (Moroni writing to latter-day Gentiles)
• Ether 8:25 (Moroni writing to latter-day Gentiles)
• Moroni 8:8 (Mormon writing to his son Moroni)
• Moroni 10:3 (Moroni writing to latter-day Gentiles)

Do you see a pattern? Aside from the Gentiles, the audience is always comprised of covenant-keepers or those who were once covenant-keepers.

I see a message embedded in the fact that the last of these prophets spoke to us in the same way and about the same topics their predecessors spoke to other covenant-keepers. We are part of the house of Israel. We belong in the fold of God. That we have these words is an indication that the latter-day work has commenced (see Ether 4:17). This fits with the purposes outlined in the Title Page:

Which is to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever—And also to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations

Furthermore, this detail gives us a plausible explanation for why/how these doctrines came to be suppressed/lost.  Suppose they were given to given from the beginning with the instruction that they only be shown to believers.  As apostasy set in, it wouldn't take long for these hidden doctrines to come to be viewed with suspicion and eventually left behind altogether.  

There is a pretty close parallel in the early Christian church that is well documented, where esoteric teachings and rites were widely practiced at first, but eventually considered heretical and excised from the practice of Christianity.

Even in the church today there are quite a few mainstream believing members who consider the temple problematic. This could be a pattern. Unlike previous dispensations, though, we know there won't be another global apostasy, so it becomes an individual question.  Will we embrace these doctrines and seek to understand them?  Or will we reject them and lose the understanding they offer?

Covenant as messenger -- "[God's] strong reasoning" (Part 2 of 4)

This post is a continuation of this post, in which I looked at the description of the covenant as the messenger before God's face as noted in Doctrine & Covenants 45. In part 2, we'll look at the first of three phrases from Section 45 which describes how the covenant helps prepare a Zion people: the "strong reasoning" of God.

"[God's] strong reasoning"

How does God reason with man? This is a question I've been pondering for some time. My first thought went to a famous verse in Isaiah containing the word "reason":

18 Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
19 If ye be willing and obedient, ye shall eat the good of the land:
20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. (Isaiah 1)

In light of the "two ways" reference in those verses, here's my summary of what God's strong reasoning looks like:

1) Without the covenant, mortality ends in death -- not just a return to the dust, either. We are talking about permanent separation from God. "...an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness; for they are unclean, and no unclean thing can inherit the kingdom of God; but they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter cup." (Alma 40:26)

2) The covenant prepares the way whereby man may inherit all that the Lord has.  In light of all the He stands ready to give us, it is disheartening how easy it is for us to lose sight of that and choose some other path instead! (See Helaman 12:4-6.)

I can't think of stronger reasoning than this. God's "strong reasoning" is to convince us of our infinite worth and persuade us to follow His Son in order to experience a fulness of joy in this life and an eternal reward (exaltation) in the next life. (See D&C 76:59.)

Yet we know that without faith in God, it is easy to discount the value of covenant blessings. Perhaps for this reason, Paul speaks of the wisdom of God as "hidden wisdom" --

4 And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:
5 That your faith should not stand in the wisdom of men, but in the power of God.
6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. (1 Corinthians 2)

The wisdom of the world, taught openly, comes to an end, just as the rewards of this world. God's wisdom is hidden and teaches us (through the power of the Spirit) of a reward of incomparable worth, "which God ordained before the world unto our glory."

9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. (1 Corinthians 2)

To obtain this reward, we must embrace the reality of a day of judgment and the need to repent prior to that great day. The only way to be found clean is through the grace of Jesus Christ, offered freely to all as a wrapped gift (the covenant) and put into effect by those willing to unwrap the gift and make it effective in their life. (See Ether 4:13-15.)

The day of judgment is described in detail in Section 133. Just after describing those who will stand on His right hand at that day, we are told this about the everlasting covenant:

57 And for this cause, that men might be made partakers of the glories which were to be revealed, the Lord sent forth the fulness of his gospel, his everlasting covenant, reasoning in plainness and simplicity—
58 To prepare the weak for those things which are coming on the earth, and for the Lord’s errand in the day when the weak shall confound the wise, and the little one become a strong nation, and two shall put their tens of thousands to flight. (Doctrine & Covenants 133)

There you have it. God's strong reasoning. He does not want us to be deceived, yet He will not force us to accept the gift He has laid up for us. He invites us to "consider the end of [our] salvation" (D&C 46:7) as we seek Him and do those things which the Spirit testifies unto us.

In the next post, I'll move on to the next topic in the chain (D&C 45:8-13) -- "hearken ye together."  When it comes to becoming a Zion people, personal righteousness is necessary but not sufficient. We must also learn to be one.

The power of the name -- Part 1

There are multiple posts on this blog (too many to link) discussing the power of "the word". It is clear from the scriptures that the word is much more than a string of letters. It is the means of creation and salvation. It is quick and powerful and sharper than a double edged sword. It is sometimes equated with Christ.

I have noticed something similar about "the name". In many ancient cultures, including Israel, your name was not just something that people could say to have you respond. It was connected to your character and it was always a word with a specific meaning in that language (like some English names  today, like Faith, Charity, Joy). Your name was more important in many respects than what is the case today in the Western world. 

The name, Jesus Christ, also has specific meaning. Jesus comes from the Hebrew, Yeshua, and is the same name as the one transliterated as Joshua. As a side note, the fact that this was the name of the successor of Moses is interesting in the context of Jesus as the second Moses. Christ is the anglicized form of the Greek, chrīstós, which in turn is the translation of the Hebrew, Messiah. It means "anointed one" and refers to the tradition of anointing kings. He is the anointed one, the king, who brings salvation to mankind. 

But when it comes to the name of Christ, I think there is even more to it than its literal meaning. The name of Christ is the only name under heaven whereby man can be saved. The scriptures frequently admonish to believe in his name, rather than just believe in Him. We are asked to take upon us his name. Miracles and ordinances have been and are performed in his name. There is great power in the name.

One particular aspect I found as I studied this, is how the name is the means to bind us to him. Through the name we become his sons and daughters or his sheep, and are granted a place at his right hand. This is taught very clearly in the Book of Mormon. I will give several examples below

18 Yea, blessed is this people who are willing to bear my name; for in my name shall they be called; and they are mine.
19 And because thou hast inquired of me concerning the transgressor, thou art blessed.
20 Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name, and shalt gather together my sheep.
21 And he that will hear my voice shall be my sheep; and him shall ye receive into the church, and him will I also receive.
22 For behold, this is my church; whosoever is baptized shall be baptized unto repentance. And whomsoever ye receive shall believe in my name; and him will I freely forgive.
23 For it is I that taketh upon me the sins of the world; for it is I that hath created them; and it is I that granteth unto him that believeth unto the end a place at my right hand.
24 For behold, in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand. (Mosiah 26)

And as many as have received me, to them have I given to become the sons of God; and even so will I to as many as shall believe on my name, for behold, by me redemption cometh, and in me is the law of Moses fulfilled. (3 Nephi 9:17)

And after that he came men also were saved by faith in his name; and by faith, they become the sons of God. And as surely as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name, which is good, in faith believing that ye shall receive, behold, it shall be done unto you. (Moroni 7:26)

And blessed is he that is found faithful unto my name at the last day, for he shall be lifted up to dwell in the kingdom prepared for him from the foundation of the world. And behold it is I that hath spoken it. Amen. (Ether 4:19)

5 Have they not read the scriptures, which say ye must take upon you the name of Christ, which is my name? For by this name shall ye be called at the last day;
6 And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day. (3 Nephi 27)

There are numerous examples like this. When we bear his name, believe in his name, have faith in his name and are faithful unto his name, we are his, we are his sheep, we become his sons and daughters, we have a place at his right hand and are lifted up to dwell in his kingdom. Here are a couple of examples from other standard works:

I am Jesus Christ, the Son of God, who was crucified for the sins of the world, even as many as will believe on my name, that they may become the sons of God, even one in me as I am one in the Father, as the Father is one in me, that we may be one. (D&C 35:2)

12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1)

Ancient Israelites used patronymic names, which means that they were identified by their personal name and who was their father. For instance, we have "John the son of Zacharias" (Luke 3:2), "David the son of Jesse" (2 Chronicles 23:1) and "Manasseh the son of Joseph" (Joshua 17:2). So did the Nephites: "Amaleki, the son of Abinadom." (Omni 1:12), "Nephi the son of Helaman" (Helaman 7:1), "Ammon the son of Mosiah" (Alma 48:18), etc.

From their perspective, it is therefore natural that taking upon us the name of Christ means that we become his sons and daughters. We are born of him and even become one with him. Imagine being called <first name> the son/daughter of Christ! This is something King Benjamin wants for his people and this concept is detailed in the early chapters of Mosiah more than anywhere else in the scriptures. We will spend the next post going through that. But I will close this with a final example from Moses 6. In verse 52, God speaks to Adam

And he also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you.

In verses 59-60, God goes on to describe this spiritual rebirth, after which Adam is baptized. When he comes out of the water, God speaks to him again

Behold, thou art one in me, a son of God; and thus may all become my sons

Fallen -- Part 2 (The Brother of Jared)

In part 1 I described the plan of salvation in terms of down and up movements. The fall and exaltation are key parts of the plan. But even though the fall was part of the plan and it is also normal to slip during the ascension on the covenant path, we must be careful not to become fallen again by abandoning the covenant completely as exemplified in certain Book of Mormon passages.

I may have given the impression in that last post that the downward movement is always negative and the upward movement is always positive. It's a bit more complicated than that. For instance, we can be lifted up in pride. This is a type of false ascension and is not sustainable. We also read that King Benjamin's people had fallen to the earth and begged for mercy through the atoning blood of Christ in Mosiah 4:1-2. Obviously a good thing.

For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted (Luke 14:11)

The point is not any ascension but the right kind of ascension. The right kind comes by first humbling yourself (which can somewhat ironically be considered a downward movement) and then covenant with a being that exist on a higher level than yourself with the power to lift you up. Sometimes that even entails beings on a higher level descending to get you and pick you up. This is the ministry of angels. They need to descend to reach us with their ministry (see Mosiah 27:11 and 3 Nephi 17:24, for instance). When the high priest in the ancient temple had been in the Holy of Holies symbolizing the celestial realm, he went out again to serve the people and symbolically atone for their sins again the next year. Similarly, Nephi, the Brother of Jared, Moses and others went down from those mountains to fulfill their mission on a telestion earth and teach others. Christ has been seen descending out of heaven too on several occasions, see 1 Nephi 1:9, 1 Nephi 11:7 and 3 Nephi 11:8. He even descended below all things (D&C 88:6).

With this as backdrop, we will take a closer look at the Brother of Jared, because there is a lot of play on this theme in his story.

First of all, and this is something I have posted about before, the name, "Jared", in Hebrew means "descend" or "go down". As we often see in both the Bible and the Book of Mormon, there are puns on his name in the text. In the Book of Ether, the story of the Brother of Jared figuratively starts with him symbolically coming down from the Tower of Babel (Ether 1:33). Then he goes down into the valley (1:42, 2:1, 2:4), falls down before the Lord (3:6), goes down out of the mount (4:1, 6:2), bows down in the promised land (6:12) and goes down to the grave (6:19, 6:21). The interesting part is that the Brother of Jared obviously has his own name, it's through the use of his brother's name that the word-play is working.

Keeping in mind that Christ descended below all things and other similarities, it makes sense to view the Brother of Jared as a type of Christ. But in addition to the puns on his name (or rather his brother's name), there is an intricate play on this theme in the story of the Brother of Jared on the mount.

We know the story. He is on the mountain with the stones and offers a humble prayer.

...we know that thou art holy and dwellest in the heavens, and that we are unworthy before thee; because of the fall our natures have become evil continually; nevertheless, O Lord, thou hast given us a commandment that we must call upon thee... (Ether 3:2)

Again, in verse 6

And the veil was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord; and it was as the finger of a man, like unto flesh and blood; and the brother of Jared fell down before the Lord, for he was struck with fear.

This is one of those puns. If you translate "Jared", you read that "go down fell down". The Brother of Jared humbles himself as advised in that verse in Luke. After this, the Lord tells him to arise (verse 7) and brings him back into his presence (verse 13). "he that humbleth himself shall be exalted". But as mentioned, he doesn't stay on that mountain but goes down again. He has a mission to fulfill, just like Christ went down to fulfill his mission. This is specified in Ether 4:1

And the Lord commanded the brother of Jared to go down out of the mount from the presence of the Lord, and write the things which he had seen; and they were forbidden to come unto the children of men until after that he should be lifted up upon the cross

So there is another pun when the Lord commands the brother of "Go down" to go down. But the theme continues. He is commanded to write what he saw. But it is "forbidden to come unto the children of men" until after Christ is "lifted up" on the cross. We are not told why, but the Brother of Jared undoubtedly saw wonderful things pertaining to exaltation on that mountain, which is only made possible through Christ being "lifted up".

 

A Christmas metaphor for Ether 4:13-15

It just so happened that Christmas came just as I have been contemplating one of my favorite passages in the Book of Mormon, found in Ether 4:13-15.

One of our family traditions is to make sure there is an unwrapped gift from Santa near the tree for each of the little children to find on Christmas morning.  All of the other gifts are wrapped and under the tree.  

This tradition got me thinking about a gift from the Atonement of Jesus Christ that comes to each of us unwrapped, so to speak, in the form of a guaranteed victory over physical death.  Nothing is required from us to access this gift.

On the other hand, there is another gift -- a wrapped gift -- sitting under the tree for each of us.  The wrapped gift is eternal life -- living forever with God in a state of never-ending happiness and eternal increase. Unlike the promise of resurrection to a kingdom of glory, this gift must be unwrapped by us to take effect in our lives. We unwrap this gift through covenant-making and covenant-keeping. The wrapping paper symbolizes unbelief due to the material world itself, which separates us from the glory of God during mortality.

This metaphor fits very nicely into the words of Christ:

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)

At the conclusion of the Book of Mormon, Moroni directly connects "lay[ing] hold upon every good gift" with making and keeping covenants in order to access Christ's grace and become "holy, without spot":

30 And again I would exhort you that ye would come unto Christ, and lay hold upon every good gift, and touch not the evil gift, nor the unclean thing.

31 And awake, and arise from the dust, O Jerusalem; yea, and put on thy beautiful garments, O daughter of Zion; and strengthen thy stakes and enlarge thy borders forever, that thou mayest no more be confounded, that the covenants of the Eternal Father which he hath made unto thee, O house of Israel, may be fulfilled.

32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.

33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot. (Moroni 10)

The meaning of the veil

Growing up in the church, we learn about the veil as something that we pass through on our journey from the pre-mortal existence to mortal life. Similarly, we read about ancient temples where a veil separated the holy of holies, God's presence, from the rest of the temple. This is familiar also to a latter-day saint who has been through the modern temple. Until recently, I didn't think much about the fact that this concept is quite unique in latter-day saint theology. At least to my knowledge, this kind of symbolism is not used in other christian churches.

I am currently reading Margaret Barker's very interesting book called "Temple theology", where she explains the meaning and theology connected to the first temple of Solomon and also argues that the early Christian theology to a large degree was based on it. She describes the meaning of the veil in this temple. According to her research, the veil represented

the web of matter that conceals the throne of God from human perception

When making the portable proto-temple in the wilderness, Moses was instructed:

And look that thou make them after their pattern, which was shewed thee in the mount. (Exodus 25:40)

Barker uses extra-biblical sources as evidence that the creation account was revealed to Moses on the mountain (which fits nicely with the Pearl of Great Price) and that the temple was built after the pattern of the creation account. Just as God created "heaven and earth", the temple had the holy of holies with the throne of God (heaven) and a veil separating it from "earth". The veil represented the second day of creation when the firmament was made to separate the waters above (heaven) from below (earth).

In Barker's words:

Those who passed beyond the veil found themselves outside time.

Passing through the veil was thus a transition from earth to heaven and from time to timelessness or infinity, from mortality to eternal glory. This symbolism is very recognizable to a latter-day saint.

I have previously written about the heaven-earth pairing in the scriptures. See here and here. I didn't mention the veil in those posts, but the idea of bringing heaven and earth together is very relevant in this context since the veil separates the two. We sometimes talk about the veil being thin in certain circumstances. There are also examples in the scriptures where the veil can be rent. When Christ died on the cross, the following happened: 

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent (Matthew 27:51)

The heaven-earth posts I linked explain that the heaven earth connection is typically made in conjunction with creation, atonement, restoration or covenant making in general. The rent veil brings heaven and earth together. In this example from Matthew, Christ's atonement opened the way for man into the holy of holies, God's presence.

With all this background, I will finally turn to the Book of Mormon, more specifically, the story of the Brother of Jared. His interaction with the Lord after he brings the sixteen stones to the mountain is very interesting in a temple context.

• In Ether 3:6, the Lord "stretched forth his hand" and the veil was removed enough for the brother of Jared to see his finger
• An interaction follows where the Lord asks some questions and the brother of Jared answers
• Then in verse 13, the brother of Jared was "brought back into [the Lord's] presence"

The brother of Jared had passed through the veil and found himself in the holy of holies or the celestial sphere, God's presence. Notice how verse 25 describes the timelessness, where both past and future are right in front of him

And when the Lord had said these words, he showed unto the brother of Jared all the inhabitants of the earth which had been, and also all that would be; and he withheld them not from his sight, even unto the ends of the earth.

Compare with D&C 130:7

But they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest, past, present, and future, and are continually before the Lord.

Moroni explains how this way through the veil is available to us and that the brother of Jared shows a pattern to follow. 

And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad. (Ether 12:19)

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... then shall my revelations which I have caused to be written by my servant John be unfolded in the eyes of all the people. (Ether 4:15-16)

Notice also how the heaven-earth pairing appears in Moroni's comments to this story about the brother of Jared.

And in that day that they shall exercise faith in me, saith the Lord, even as the brother of Jared did, that they may become sanctified in me, then will I manifest unto them the things which the brother of Jared saw, even to the unfolding unto them all my revelations, saith Jesus Christ, the Son of God, the Father of the heavens and of the earth, and all things that in them are... And at my command the heavens are opened and are shut; and at my word the earth shall shake (Ether 4:7-9)

Summary

• In the beginning, God created heaven and earth. He also separated them. The veil in the temple, ancient and modern and the use of this word in the scriptures, symbolizes this separation.
• The intention was not to keep them separate. Rending the veil and unifying heaven and earth is the goal. But we first need to learn to see with the "eye of faith" and walk the covenant path
• The story of the brother of Jared and the temple shows a pattern for how we can pass through the veil