Gold and the Two Ways -- part 2

This is part 2 of a series.  Part 1 is found here.

Gold and the Two Ways in the Old Testament/Book of Moses

A previous post discussing one meaning of the name Cain ("get gain") is worth mentioning in this context. The Book of Moses teaches quite clearly how Cain and Abel are archetypes for each of these two ways.  Abel brings an offering which the Lord respected (see Moses 5:20). Cain did not. "Who is the Lord that I should know him?" (Moses 5:16)

Abel's willingness to sacrifice even the fat of the firstling of his flock (a precious substance to be sure) would have led him to find this hidden wisdom, had he not been murdered by the secret combination Cain entered with Satan for the purpose of getting gain. It's a set up for the two ways: the way of life leads to hidden wisdom but requires a willingness to sacrifice riches, whereas the way of death leads one to enter a secret combination for the purpose of obtaining riches.

This seems to me to be essence of a foundational doctrine that shows up over and over again in the Old Testament.  Below is a sampling of examples in no particular order.  For each example, I'll highlight the "wisdom over worldly wealth" sections in green and the "worldly wealth over wisdom" sections in red.

Exodus 25

The Lord gives Moses specific instructions on how to build the tabernacle, stating explicitly that (1) it is to be made from the finest materials freely donated for that purpose (see verse 2; see also Exodus 35:5, 22), and (2) the tabernacle is to be made according to a heavenly pattern revealed to Moses on the mount (see verse 40).

1 And the Lord spake unto Moses, saying,
2 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.
3 And this is the offering which ye shall take of them; gold, and silver, and brass, ...
8 And let them make me a sanctuary; that I may dwell among them. ...
10 ¶ And they shall make an ark of shittim wood: ...
11 And thou shalt overlay it with pure gold, ...
13 And thou shalt make staves of shittim wood, and overlay them with gold. ...
17 And thou shalt make a mercy seat of pure gold: ...
18 And thou shalt make two cherubims of gold, ...
19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.
20 And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.
21 And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.
22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
23 ¶ Thou shalt also make a table of shittim wood: ...
24 And thou shalt overlay it with pure gold,...
28 And thou shalt make the staves of shittim wood, and overlay them with gold, ...
29 And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them. ...
31 ¶ And thou shalt make a candlestick of pure gold: ...
36 Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold. ...
38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold.
39 Of a talent of pure gold shall he make it, with all these vessels.
40 And look that thou make them after their pattern, which was shewed thee in the mount. (Exodus 25)

Daniel 5

2 Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein.
3 Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.
4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. (Daniel 5)

Proverbs 8

10 Receive my instruction, and not silver; and knowledge rather than choice gold.
11 For wisdom is better than rubies; and all the things that may be desired are not to be compared to it. (Proverbs 8)

Lamentations 4

1 How the gold has grown dim,
how the pure gold is changed!
The sacred stones lie scattered
at the head of every street.
2 The precious children of Zion,
worth their weight in fine gold—
how they are reckoned as earthen pots,
the work of a potter’s hands! (Lamentations 4, NRSV))

Ezekiel 16

17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, (Ezekiel 16; see also this post)

Isaiah 2

7 Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:
8 Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made: (Isaiah 2)

Isaiah 31

6 ¶ Turn ye unto him from whom the children of Israel have deeply revolted.
7 For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. (Isaiah 31)

Conclusion

The final example I'll cite to conclude this section does not directly mention gold, but this pattern goes beyond gold itself. Notice how Isaiah describes "the daughters of Zion" during a period of covenant rebellion:

16 ¶ Moreover the Lord saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet:
17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts.
18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon,
19 The chains, and the bracelets, and the mufflers,
20 The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,
21 The rings, and nose jewels,
22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,
23 The glasses, and the fine linen, and the hoods, and the veils.
24 And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty. (Isaiah 3)

Scent/smell/odour as covenant symbol

Smell plays an important role in ancient Israelite sacrifice and anointing. Repeatedly in the Pentateuch, the sacrifices are described as "a sweet savour before the Lord" (See Exodus 29:25 for one out of very many examples). In fact, the Hebrew reyach means scent/smell/odour but is also a technical term for a sacrifice. It is very similar to another word, ruach. This is difficult to translate because it has multiple meanings. In the Old Testament, it is translated as wind, breath or spirit. The sacrificial reyach is probably related to it in the sense that it ascends to God like a wind. But there is also another aspect of ruach

Because breath plays such a vital part of our lives, the word ruakh took on additional meanings. Speakers of biblical Hebrew recognized that without the breath of life, we die. It’s an essential part of who we are (e.g., Ps 32:2; 104:29; Isa 26:9). Additionally, our breath is closely linked to various emotional states. We breathe differently when we’re engaged in ruthless passion than when we’re acting with steady and skillful wisdom. So, the Hebrew Bible connects the ruakh with both the core of who we are and different emotional states. Thus, when God describes how courageous Caleb differs from the other Israelite spies too afraid to enter Canaan, God says: “But I’ll bring my servant Caleb into the land that he explored, and his descendants will possess it because he has a different spirit [ruakh], and he has remained true to me” (Num 14:24 CEB). Literally, God’s saying that Caleb has a different breath than the other spies, but the idea is that his inner disposition is different.

-Schlimm, Matthew Richard. 70 Hebrew Words Every Christian Should Know (pp. 47-48). 

To me, this contextualizes the admonition to sacrifice "a broken heart and a contrite spirit" in new ways. The reyach should be done with ruach. The sweet savour before the Lord that came from animal sacrifice is closely related to the core of who we really are. If that is "broken" to align with God's will, our personal sacrifice will "smell" sweet to God. Paul must have had something like this in mind when he said

But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. (Phillippians 4:18)

This theme is prevalent in ancient temple worship, not only for sacrifices but also incense and anointings. Exodus 30 is one of the chapters containing instructions for the tabernacle. Here they are instructed to burn "sweet incense every morning" (v.7) on the altar before the veil. They are instructed to make "holy anointing oil" (v.25) and a perfume (v.35) consisting of aromatic spices. 

The Hebrew word for those aromatic spices is bosem. This word is also found in Isaiah 3, where the "daughters of Zion" (inhabitants of Jerusalem) are warned of the coming destruction because of their pride

And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.

The sweet smell that will be replaced by stink is the "bosem" that compounded the holy anointing oil. This happens when a covenant people turns to pride and idolatry.

Leviticus 26 is another similar prophetic warning of the consequences if the people of Israel turn away from their covenants

And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. (Leviticus 26:31)

This is referring to the reyach, the sacrifices that God will no longer accept or "smell". The Benson commentary to this verse explains

The incense made of several sweet spices, which was daily offered to God in the sanctuary. These, though when offered to God with faith and obedience they were sweet and acceptable to him, he here threatens he will not smell, or accept, as being presented in hypocrisy and unbelief. The expression is metaphorical, and signifies that neither their prayers nor sacrifices should be accepted.

So what does all this have to do with the Book of Mormon? Reading the accounts of the destruction of the Jaredites and the people in Ammonihah and, this topic of smell comes up.

22 And so swift and speedy was the war that there was none left to bury the dead, but they did march forth from the shedding of blood to the shedding of blood, leaving the bodies of both men, women, and children strewed upon the face of the land, to become a prey to the worms of the flesh.
23 And the scent thereof went forth upon the face of the land, even upon all the face of the land; wherefore the people became troubled by day and by night, because of the scent thereof. (Ether 14)

Nevertheless, after many days their dead bodies were heaped up upon the face of the earth, and they were covered with a shallow covering. And now so great was the scent thereof that the people did not go in to possess the land of Ammonihah for many years. And it was called Desolation of Nehors; for they were of the profession of Nehor, who were slain; and their lands remained desolate. (Alma 16:11)

In both cases the description sounds like a fulfillment of these Old Testament warnings where the sweet savour of sacrifice is gone and replaced with a stink when the covenant people break their covenant. In both cases the dead bodies and the scent covers "the face of the land", a land "preserved for a righteous people" (Ether 2:7). But the Jaredites cast out Ether, the only righteous among them (Ether 13:13), and the people in Ammonihah cast out the righteous in Alma 14:7. When there were no more righteous among them, destruction was inevitable. There was obviously a foul smell from all those dead bodies, but on a deeper symbolic level there was also the stench of iniquity that covered the face of the land.

On a personal level, we can produce a sweet savour (reyach) before the Lord by sacrificing a contrite spirit (ruach). We can be the salt of an earth filled with iniquity, a salt that keeps its savour to preserve the earth from becoming rotten and stinky.

John the Revelator connecting the dots

This post needs some background. I have previously observed similarities and textual connections leading me to conclude that the great and spacious building and the great and abominable church are the same thing, just with different labels (see here and here). I also noticed that except for in Nephi's vision, where the term "great and abominable church" was introduced, this expression is only used in conjunction with Isaiah commentaries. I also posted about a common theme in Isaiah's writings about Babylon and Nephi's writings about the great and abominable Church, implying that these might also in essence be the same. 

I should have realized sooner, but the Book of Revelation is connecting the dots in unmistakeable terms. First, let's look at 1 Nephi 22:13

And the blood of that great and abominable church, which is the whore of all the earth, shall turn upon their own heads; for they shall war among themselves, and the sword of their own hands shall fall upon their own heads, and they shall be drunken with their own blood.

Nephi comments on what he has just read in Isaiah 49:26

And I will feed them that oppress thee with their own flesh; they shall be drunken with their own blood as with sweet wine; and all flesh shall know that I, the Lord, am thy Savior and thy Redeemer, the Mighty One of Jacob.

Isaiah talks about "them that oppress thee" without any other particular label in this instance. But we know that he often uses the Babylon metaphor when describing they who oppress the Lord's covenant people.

In Revelation 17:1, we read

And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters

So John is talking about "the great whore" who Nephi equated with the great and abominable church. In verse 5, we learn more about this "great whore":

And upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth.

Indeed, she has many names! Babylon and "abomination" are among those. The language with "whore" and "harlot" may seem a bit harsh. But it's part of common Old Testament imagery, where Jehovah's covenant is like a marriage and covenant breakers thus become fornicators.

In the next chapter, we learn what will happen to her. Observe how the descriptions in Revelation 18 compare with Nephi's writings on this subject

Babylon the great is fallen (Revelation 18:2)

the great and spacious building was the pride of the world; and it fell, and the fall thereof was exceedingly great. (1 Nephi 11:36)

that great whore, who hath perverted the right ways of the Lord, yea, that great and abominable church, shall tumble to the dust and great shall be the fall of it. (1 Nephi 22:14)

Then we see a description that fits right in with the pattern of exalting oneself and being abased.

7 How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.

8 Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.

In verses 12-18, we see more links to Nephi's and Isaiah's writings

12 The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,

13 And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.

14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.

15 The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,

16 And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!

17 For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,

18 And cried when they saw the smoke of her burning, saying, What city is like unto this great city!

Compare with Isaiah 3:18-23 / 2 Nephi 13:18-23, describing the "daughters of Zion" who have strayed from the covenant:

18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon,

19 The chains, and the bracelets, and the mufflers,

20 The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,

21 The rings, and nose jewels,

22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,

23 The glasses, and the fine linen, and the hoods, and the veils.

and 1 Nephi 13:6-7, describing the great and abominable church:

6 And it came to pass that I beheld this great and abominable church; and I saw the devil that he was the founder of it.

7 And I also saw gold, and silver, and silks, and scarlets, and fine-twined linen, and all manner of precious clothing; and I saw many harlots.

Identifying these common themes and connections, I think there are lessons here to be learned and understood. I'm not sure if I have yet. But I feel that a couple of overarching lessons might be

• Be humble. If you want to be exalted, you cannot exalt yourself in any way, because it will ultimately have the opposite outcome.
• Do not let gold, silver, silk, linen, ornaments, etc. (these could probably translate into different things today) take the slightest presedence over making and keeping covenants.