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.

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.

"...the way is prepared that whosoever will may walk therein and be saved." (Part 1)

8 Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved. (Alma 41)

"Walk" as a covenant symbol.

I love identifying covenant symbols in the Book of Mormon.  The more I carefully study these words, the stronger I come to know how carefully prepared these words were. This two-part series of posts will cover the term "walk," which I believe most often refers to a people who are living according to the temple covenant.

To illustrate this, I'll give a few example of how this word is used in the other books of scripture in part 1, followed by a long list of examples of its use in the Book of Mormon in part 2.

Old Testament

• Enoch "walked with God." (See Genesis 5:22.)
• Noah "walked with God." (See Genesis 6:9.)
• Abraham walked "before God." (See Genesis 17:1, Genesis 48:15.)
• Leviticus 26 specifies the conditions of the covenant.  The Lord outlines conditions for what will happen in consequence of the people "walk[ing] in [His] statutes" and "walk[ing] contrary unto [Him]" (see verses 3 and 21, for example).  One of the blessings of obedience is to have the Lord's promise: "I will walk among you" (see verse 12). One of the consequences of disobedience is to have the Lord "walk contrary unto you" (see verse 24).
• 33 Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess. (Deuteronomy 5)
• 3 And the king (Josiah) stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant. (2 Kings 23)
• 18 Whoso walketh uprightly shall be saved... (Proverbs 28)

Of all of the references in the Old Testament, perhaps my favorite is found in Micah 4:

2 And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem...

5 For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever.

In these verses we get a direct connection between the latter-day temple, Zion, walking in the Lord's ways, and "walk[ing] in the name of the Lord."  We also find some of these direct connections in Isaiah 2/2 Nephi 12:2-5.

New Testament

• 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6) This verse seems to clearly connect the baptismal covenant with the term "walk."
• 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (Ephesians 2) This verse connects "good works," "walking," and the purpose of our creation in "Christ Jesus." This is a very interesting passage that I will dedicate an entire future post to.
• 6 As ye have therefore received Christ Jesus the Lord, so walk ye in him... (Colossians 2)
• 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1)
• 6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. (2 John 1)
• 4 Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy. 5 The one who is victorious will, like them, be dressed in white. I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels. (Revelation 3, NIV) We find some pretty striking temple imagery in these verses.

D&C

• 133 Art thou a brother or brethren? I salute you in the name of the Lord Jesus Christ, in token or remembrance of the everlasting covenant, in which covenant I receive you to fellowship, in a determination that is fixed, immovable, and unchangeable, to be your friend and brother through the grace of God in the bonds of love, to walk in all the commandments of God blameless, in thanksgiving, forever and ever. Amen. (D&C 88)
• 24 Search diligently, pray always, and be believing, and all things shall work together for your good, if ye walk uprightly and remember the covenant wherewith ye have covenanted one with another. (D&C 90)

In the next part, we'll look at how "walk" is used in the Book of Mormon in a covenant context.