Righteousness -- Part 1

After I posted on the paths of righteousness and wisdom, I got stuck in the concept of righteousness. Looking into the ancient Hebrew understanding of certain concepts or words sometimes opens up a new world. This is definitely the case with righteousness and I find it fascinating. This paper by Margaret Barker introduces this concept and its background. Here is the essence:

The Bible is full of words that describe the creation as a web of life, the role of human beings in guarding and preserving it, and why things went wrong[...] the Bible writers said that God had bound all creation into one system. This was how people talked about it, and thought about it, and so this was how they lived. Human society and all the natural world belonged together. Everything had its place and its boundary[...] These bonds of creation formed the great covenant - the word means binding together - and as long as the bonds of the covenant remained in place, people could live in peace and prosperity. The bonds were called the covenant of peace, or the covenant of life and peace (Numbers 25.12; Malachi 2.5). Peace did not mean simply ‘absence of conflict’. The Hebrew word shalom implies far more: rest, balance, harmony and completion - we might nowadays say ‘a sustainable state.’ The story of the creation in the Bible says this was achieved when everything was very good and at rest. There is no mention of maximum production. Resting was an essential part of the system; enough was enough. The bonds and boundaries maintained everything as the Creator intended it to be, and human beings had to live in such a way that the covenant was not broken. The storyteller said that Adam was put in the Garden of Eden to serve it and to preserve it (Genesis 2.15). The English versions say something like ‘to till it and to keep it’ but this does not make clear what Adam had to do: he had to be the Servant and Guardian of the creation, not just a gardener. The Servants of the LORD had to maintain the covenant of peace. When it was threatened or damaged, they had to do whatever was necessary to restore it. And here we come to the word that forms the title of this talk; righteousness, tsedaqah. Righteousness describes both the action needed to restore the broken covenant, and also the result of that action. Righteous people had been restored to their intended place in the creation, and they then had to work to restore other parts of the covenant system. Righteousness meant the activity of making righteous, protecting and maintaining the covenant.

In other words, the term "righteousness" ties neatly into the creation-covenant connection. Righteousness is what preserves or restores the bonds of creation. This adds context to the "paths of righteousness". In that post, I showed some examples where God himself was described as righteousness. He is the originator of the covenant and the creator of this harmonic system. His paths lead to this peace and "rest" that Barker mentions. (See previous posts on "enter into His rest"). But He also wants Adam ("man" or "mankind" in Hebrew) to be righteous as He is - a servant and guardian of creation.

I don't really know Hebrew, but I have seen that some nouns have both a masculine and a feminine version. This is the case with righteousness. Tsedeq is the masculine form and tsedaqah is the feminine form. They carry the same meaning but there is disagreement among scholars if these words can be used interchangeably or if there in fact are differences. Some claim that tsedeq signifies the right order of things (think God as the creator and preserver of the creation-covenant connection) and tsedaqah is the human behavior (think the servant who guards the "garden" or creation).

I studied some scriptures that give deeper meaning with this background knowledge. In Moses 7 we read about the establishment of Zion. This is where righteousness has overcome the unrest, the broken covenant, and brought back the initial "shalom" and bonds of creation. "Righteous" and "righteousness" are mentioned 11 times in this chapter. For example:

And it came to pass that Enoch looked upon the earth; and he heard a voice from the bowels thereof, saying: Wo, wo is me, the mother of men; I am pained, I am weary, because of the wickedness of my children. When shall I rest, and be cleansed from the filthiness which is gone forth out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face? (Moses 7:48)

The earth, the creation, is pained because of wickedness (which is the common word used as the opposite of righteousness). The creation mourns and longs for rest; the harmony that only the covenant bonds can give through righteousness. I also highlighted "my face" since Lord Wilmore previously speculated that "face of the earth/land" is another covenant symbol, which I agree with. 

When I posted about the concept of "heaven and earth" previously, it was triggered by a verse in this same chapter, in Moses 7. 

And righteousness will I send down out of heaven; and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; his resurrection from the dead; yea, and also the resurrection of all men; and righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem. (Moses 7:62)

I believe that heaven and earth is an allusion to the very first verse of the Bible and the creation, including the "web of life"/bonds/covenant that comes with it. When righteousness comes from heaven and truth from the earth, they meet and are united. This is the setting for the establishment of Zion. This same idea is found in Psalms.

11 Truth shall spring out of the earth; and righteousness shall look down from heaven.

12 Yea, the Lord shall give that which is good; and our land shall yield her increase.

13 Righteousness shall go before him; and shall set us in the way of his steps. (Psalm 85)

In this case, righteousness looks down from heaven and gives another example of the personification that I wrote about in "paths of righteousness and wisdom" post I linked. In verse 13, the path of righteousness is established when righteousness goes in front and creates a way for us to follow. Another example:

Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the Lord have created it. (Isaiah 45:8)

As in Moses 7, righteousness is sent from heaven. Avraham Gileadi comments on this verse:

Jehovah’s sending down righteousness out of heaven alludes to blessings flowing as a consequence of covenant keeping by his elect.

In this case, righteousness also springs up from the earth. Whereas the righteousness from heaven in both the quoted verses from Psalms and Isaiah is the masculine, tsedeq, the rightousness from earth in the same Isaiah verse, is the feminine tsedaqah. I interpret this as an allusion to the covenant concept of a symbolic marriage between heaven and earth, between Jehovah and his bride, Israel. This is the establishment of Zion.

Righteousness springing up is also reminiscent of the righteous branch that the Book of Mormon mentions. This aspect and a few others found in the Book of Mormon related to "righteousness" will be the topic for part 2.

But there is also one more verse in Isaiah related to this that I'd like to include:

For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. (Isaiah 5:7)

This is Isaiah's song of the vineyard that tells of wickedness, covenant-breaking and scattering, the very opposite of the establishment of Zion through righteousness. God expected to find righteousness in the vineyard (creation) and the plant springing up, but found "a cry" instead. The Hebrew word means an outcry, a cry of distress. Consistent with the other quoted verses, "righteousness" in this case is the feminine, tsedaqah. Isaiah is engaging in a word-play here by applying similar words with opposite meaning.

and he looked for judgment (Hebr. mispat), but behold oppression (Hebr. mispah)

for righteousness (Hebr. tsedaqah), but behold a cry (Hebr. tseaqah)

Brilliant poetry! My take from all this: The initial bond that keeps all creation in balance and harmony is established by the Creator, the righteous one. Man has been assigned to serve and guard it, but has broken the covenant and caused disruption through wickedness. In order to establish Zion and restore the covenant of peace, God sends righteousness (tsedeq) from heaven and calls on righteous people from all the face of the earth/land to walk on His paths and gather. The righteousness from heaven was sent in the form of his Son a couple of millennia ago. In the latter days it has been in the form of a glorious restoration, including priesthood power from heavenly messengers and revelations. At the same time, the Book of Mormon has been coming forth from the earth and righteous (tsedaqah) people are participating in the gathering of Israel.

In the next part we will see how the Book of Mormon is particularly concerned with the establishment and preservation of a righteous people.

"Striving," Part 2

In part 1, we looked at the use of the word "striving" in the Book of Mormon and noted that the most common context relates to the final ripening of a wicked people rejecting the covenant and inviting destruction.

In this post, we'll take a look at how "striving" is used in other books of scripture.

Old Testament

Out of the 23 occurrences in the King James Old Testament, "strive/striving" usually occurs in the context of contention between people. The most notable exception is the first instance:

2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

3 And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. (Genesis 6)

Other exceptions:

1 Plead my cause, O Lord, with them that strive with me: fight against them that fight against me. (Psalm 35)

10 ¶ Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.

11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.

12 Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.

13 For I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. (Isaiah 41)

9 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? (Isaiah 45)

New Testament

In the New Testament, we have 13 occurrences, usually related to "endeavoring," but sometimes meaning "fighting against." Here is one example of each context:

24 ¶ Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

27 But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. (Luke 13)

24 And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; (2 Timothy 2)

Doctrine and Covenants

The two examples from the D&C are listed below:

33 And he that repents not, from him shall be taken even the light which he has received; for my Spirit shall not always strive with man, saith the Lord of Hosts.

34 And again, verily I say unto you, O inhabitants of the earth: I the Lord am willing to make these things known unto all flesh;

35 For I am no respecter of persons, and will that all men shall know that the day speedily cometh; the hour is not yet, but is nigh at hand, when peace shall be taken from the earth, and the devil shall have power over his own dominion. (D&C 1)

68 O Lord, remember thy servant, Joseph Smith, Jun., and all his afflictions and persecutions—how he has covenanted with Jehovah, and vowed to thee, O Mighty God of Jacob—and the commandments which thou hast given unto him, and that he hath sincerely striven to do thy will. (D&C 109)

Pearl of Great Price

We have one occurrence in the Book of Moses. It is this context I'd like to focus the next post on.  Notice the connection to Enoch in these verses.

17 And the Lord said unto Noah: My Spirit shall not always strive with man, for he shall know that all flesh shall die; yet his days shall be an hundred and twenty years; and if men do not repent, I will send in the floods upon them.

18 And in those days there were giants on the earth, and they sought Noah to take away his life; but the Lord was with Noah, and the power of the Lord was upon him.

19 And the Lord ordained Noah after his own order, and commanded him that he should go forth and declare his Gospel unto the children of men, even as it was given unto Enoch. (Moses 8)

In the next post, I'd like to pick up with the story of Enoch and the City of Zion, which is found in Moses 7, and connect the concept of the Spirit/divine messengers working to bring about Zion with the concept of the Spirit "striving with man."

Allusions to the creation account in the Book of Mormon

In this article, David E. Bokovoy gives several examples of Book of Mormon prophets and sermons drawing on creation imagery and language. In Hebrew tradition, the essence of the creation is to make order out of chaos. It demonstrates the power of God on which humans can rely. Therefore, in the Old Testament, we frequently see the authors refering to the creation to promote faith. One well-known example is Job 38:4-7

4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.

5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?

6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;

7 When the morning stars sang together, and all the sons of God shouted for joy?

Another is Isaiah 45:12

I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.

The context here is freeing the captive exiles of Israel and the message is that God who has power to create the earth also has power to help his people. Here is Bokovoy's explanation of this ancient Israelite thought:

Since Israel’s God had assumed ownership over the unorganized primordial earth and miraculously provided that chaotic base with the structure manifested in the historical era, those encountering biblical references to creation should follow the example of chaos and obey the divine will. 

It seems that the Nephites carried on this tradition because we see many examples of this in the Book of Mormon. For instance, in Mormon 9:17

17 Who shall say that it was not a miracle that by his word the heaven and the earth should be; and by the power of his word man was created of the dust of the earth; and by the power of his word have miracles been wrought?

This fits the pattern from the Old Testament. We notice the chaos motif, dust, and we see how Moroni uses the creation to argue that God is a God of miracles. He miraculously created the earth and therefore can work miracles in our lives too. This is only one quite obvious example that fits this ancient Israelite thought. But Bokovoy argues that...

...while some Book of Mormon passages draw in a relatively vague manner on this broad biblical trend, certain Book of Mormon sermons can be shown to allude specifically to the creation stories in Genesis and to do so in a manner much more intricate in nature than what appears in comparable biblical sources. 

Mosiah 2:21 is an example of a more intricate and subtle allusion to the creation.

I say unto you that if ye should serve him who has created you from the beginning, and is preserving you from day to day, by lending you breath, that ye may live and move and do according to your own will, and even supporting you from one moment to another—I say, if ye should serve him with all your whole souls yet ye would be unprofitable servants.

I haven't made this connection before, but it becomes apparent when the multiple parallels are pointed out

• "created you from the beginning" reminds us of Genesis 1:1: "In the beginning God created..."
• "day to day" reminds us of the daily sequence in the creation account
• "lending breath" is an allusion to the "breath of life" in Genesis 2:7
• "serve" is less obvious, but the word often translated as "tend" or "dress" in Genesis 2:15, comes from the Hebrew root, "abad", which means to serve

All this in just one verse. Only a few verses later, in Mosiah 2:25, we read

And now I ask, can ye say aught of yourselves? I answer you, Nay. Ye cannot say that ye are even as much as the dust of the earth; yet ye were created of the dust of the earth; but behold, it belongeth to him who created you.

The dust motif shows up again and King Benjamin talks directly about the creation. Later in his sermon, King Benjamin refers to the creation again.

Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend. (Mosiah 4:9)

We are back in Genesis 1:1 where God created "the heaven and the earth".

Like Moroni, King Benjamin uses the creation account to argue that God has infinitely more power and wisdom than us, his creations. We would therefore be wise to humble ourselves and rely on Him.