“if they keep quiet, the stones will cry out.”

Today is Palm Sunday. As I read the relevant passage from the Gospel of Luke recounting Jesus' triumphal return to Jerusalem, this part really caught my attention:

37 When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen:
38 “Blessed is the king who comes in the name of the Lord!”
“Peace in heaven and glory in the highest!”
39 Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!”
40 “I tell you,” he replied, “if they keep quiet, the stones will cry out.” (Luke 19, NIV)

This is the positive form of a theme we find in many scriptures, in which the elements of creation praise the Creator. Psalm 148 is a great example of this

1 Praise ye the Lord. Praise ye the Lord from the heavens: praise him in the heights.
2 Praise ye him, all his angels: praise ye him, all his hosts.
3 Praise ye him, sun and moon: praise him, all ye stars of light.
4 Praise him, ye heavens of heavens, and ye waters that be above the heavens.
5 Let them praise the name of the Lord: for he commanded, and they were created.
6 He hath also stablished them for ever and ever: he hath made a decree which shall not pass.
7 Praise the Lord from the earth, ye dragons, and all deeps:
8 Fire, and hail; snow, and vapour; stormy wind fulfilling his word:
9 Mountains, and all hills; fruitful trees, and all cedars:
10 Beasts, and all cattle; creeping things, and flying fowl:
11 Kings of the earth, and all people; princes, and all judges of the earth:
12 Both young men, and maidens; old men, and children:
13 Let them praise the name of the Lord: for his name alone is excellent; his glory is above the earth and heaven.
14 He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him. Praise ye the Lord. (Psalm 148)

Here are a few of the thoughts I had as I studied:

1. As we are spiritually recreated in His image, we will echo these same sentiments. We will praise Him in our thoughts and our actions. In this sense, good works are an effect of the spiritual recreation, not its cause.
2. Psalm 148:5 applies equally to the physical creation of the world and the spiritual recreation of man. The physical creation took place by the power of the word (see John 1:1-3; Hebrews 11:3). It was prepared from the beginning to create a probationary state for mankind, to allow for repentance (see Abraham 3:25). The spiritual creation which then occurs in the heart of man takes place as we each heed God's commands and participate in sacred ordinances, also performed by the power of the word. In both cases, "He command[s] and they [are created]."

Once again, we find harmony between the doctrines of creation and covenant-making. There is a deep connection between these concepts, so much so that they share a primitive Hebrew root. It is just as natural for the children of Christ (see Mosiah 5:7) to praise Him as it is for the sun, moon, stars, and mountains to do so.

I'll close this post with the words of Alma-2 following his remarkable conversion, which were given to him by the Lord:

25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;

26 And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God. (Mosiah 27)

Abinadi and the name of Christ

In this post, Lord Wilmore identifies angels as the source of the name of Christ in the Book of Mormon. The name, Jesus Christ, is special sacred knowledge revealed by angels and recorded in holy writ. The post mentions Abinadi as an example. In Mosiah 15:21, Abinadi says:

And there cometh a resurrection, even a first resurrection; yea, even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ—for so shall he be called.

At this point, Abinadi reveals the name of Christ to king Noah and his priests as if they don't know. Really? The Book of Mormon has mentioned Jesus Christ numerous times before this point. But what we need to keep in mind (and what makes the Book of Mormon so complex) is that it was put together long after these events from different sources, some of them being abbreviated. There are several subtle details that are easily missed, but demonstrate another case of both complexity and internal consistency of the Book of Mormon.

Abinadi's use of the name, Christ

Abinadi enters the scene in Mosiah 11 and in Mosiah 12 he starts his sermon. Not once is Christ mentioned by name until Mosiah 15:21. "Christ - for so shall he be called" signifies an introduction. After this, Abinadi mentions Christ by name 7 times in the remaining 25 verses of his sermon. We have seen some posts before demonstrating how many details Joseph Smith would need to keep in his mind and get straight, had he made this up. Making sure to mention Christ by name only after an introduction in the middle of the sermon (actually more towards the end), is another one of those. These details are sometimes so subtle that nobody even thinks about it. I didn't until very recently.

Zeniff's people's knowledge of Christ

Not only does Abinadi not mention Christ by name until Mosiah 15:21. He is not mentioned at all among the people of Zeniff. Abinadi started preaching during the reigh of King Noah, Zeniff's son. Unlike Noah, Zeniff seemed a righteous king. But even though Mormon quotes directly from Zeniff's writings in Mosiah 10 and 11, Christ is not mentioned at all. It is obvious that his name was not common knowledge among the people of Zeniff and Noah. How can that be? Surely, Christ is mentioned multiple times just a few chapters earlier in Mosiah. King Benjamin gave the people a new name. The name was Christ. They entered into a covenant and were born by Him becoming his sons and daughters.

But this is all just another demonstration of the complex, yet consistent narrative of the Book of Mormon, including subtle details. Zeniff and his group had already left Zarahemla when King Benjamin addressed the people. The reason is the Book of Mormon not always being chronological and Mosiah 9 starting with a flashback. In fact, Abinadi revealed the name of Christ to King Noah and his people in the land of Nephi a few decades before king Benjamin revealed the name of Christ to his people in Zarahemla. The reception could not have been more different. Here is the result from King Benjamin's speech

And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters. (Mosiah 5:7)

King Noah on the other hand, says

7 And he said unto him: Abinadi, we have found an accusation against thee, and thou art worthy of death.
8 For thou hast said that God himself should come down among the children of men; and now, for this cause thou shalt be put to death (Mosiah 17)

The "new name" that King Benjamin would give his people indicates that the name of Christ was not common knowledge among the people of Zarahemla at the time. In that case, it is reasonable to conclude that it was not common knowledge decades earlier either, as Zeniff and his group went up to the Land of Nephi. That explains why Zeniff never mentioned Christ and Abinadi had to introduce him by name. 

Access to the small plates of Nephi

Is it really reasonable to think that the people of Zarahemla, led by a righteous king, did not know Christ by name? Then why is "Christ" found multiple times in the Book of Mormon prior to these events in Mosiah? We need to keep in mind that everything prior to Mosiah in the Book of Mormon is taken from the small plates of Nephi. They were considered sacred and contained sacred knowledge revealed by angels. Nephi has this to say about them:

And an account of my making these plates shall be given hereafter; and then, behold, I proceed according to that which I have spoken; and this I do that the more sacred things may be kept for the knowledge of my people. (1 Nephi 19:5)

Since Nephi has just mentioned the large plates, I assume "more sacred" is in comparison with them. Perhaps the small plates, for this reason, were not copied and distributed among the people and the name of Christ was not taught and generally known in Zarahemla until King Benjamin gave his speech. Similarly, the people of Zeniff and Noah had no access to the small plates of Nephi that were in King Benjamin's possession, and had to learn the name of Christ from Abinadi (who might have learned it from an angel?).

It all makes sense and remains consistent, but we need to study deep and pay attention to the details to realize it. 

A reasonable question to ask about all this is what "Christ" is doing in the Book of Mormon at all, being a Greek translation of the Hebrew, "Messiah". Obviously, Christ is just the English translation (because that is considered his name in English) of an unknown word/name in the Nephite language. We don't know what that was. We only know that it was considered sacred, it was only revealed on certain occasions and it had special transforming power.

The power of the name -- Part 2

In part 1 we saw how the name of Christ establishes a connection that binds us to him as a prerequisite for our exaltation. There are many examples listed in that blog post to demonstrate it, but the most profound example, in my opinion, is saved for this post. It is found in King Benjamin's talk in the Book of Mosiah. Already before the talk, King Benjamin asks his son, Mosiah, to make a proclamation to the people to gather together. King Benjamin gives two purposes. In Mosiah 1:10 he says that he will retire as king and announce Mosiah as his successor. The other purpose is given in verses 11 and 12

11 And moreover, I shall give this people a name, that thereby they may be distinguished above all the people which the Lord God hath brought out of the land of Jerusalem; and this I do because they have been a diligent people in keeping the commandments of the Lord.
12 And I give unto them a name that never shall be blotted out, except it be through transgression.

He does not yet say what name he will give them. Just a name that they may be distinguished. He goes on to give a long talk in chapters 2-4 but does not give the people a name until chapter 5, when the formal part of the talk is over. But notice how he brings up the topic of "the name" in his talk.

9 And lo, he cometh unto his own, that salvation might come unto the children of men even through faith on his name; and even after all this they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him.

There is something special about this name and a reason we should have faith on it

17 And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent...
21 And behold, when that time cometh, none shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent.

But King Benjamin still waits to give the people a name. He does not only want to teach them about the power of the name but he wants them to experience for themselves. In the next chapter they fall down to earth and ask for a remission of their sins. They receive it immediately "because of the exceeding faith which they had in Jesus Christ who should come, according to the words which king Benjamin had spoken unto them." (Mosiah 4:3). King Benjamin is pleased with that and goes on to talk for the rest of chapter 4, but still does not give them a name. Not until chapter 5 when the people were "willing to enter into a covenant with our God" (Mosiah 5:5). I will quote each of the verses 7-11 and comment along the way

7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters.

Here they finally get the name that he promised. The name is Christ and they shall be called the children of Christ. But it is more than just a name. It is the establishment of a familial connection. This happens because of the covenant and through faith on his name. Compare this with all the verses quoted in part 1 about becoming his sons or belonging to him. 

8 And under this head ye are made free, and there is no other head whereby ye can be made free. There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives.

When Christ is the father (head) of our spiritual rebirth, we are made free and we are saved. Notice how King Benjamin repeats the statement that I quoted from Mosiah 3:17 ("no other name") to connect it to the covenant they just had made.

9 And it shall come to pass that whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ.

 Again, we see the doctrinal consistency with the scriptures I quoted in part 1, especially Mosiah 26:18-24. The right hand of God places them in a unique position and distinguishes them "above all people" as King Benjamin promised. There is a fun Hebrew wordplay being used here, by the way. Benjamin means "son of the right hand". Verse 6 states that "this was what Benjamin (son of the right hand) desired of them". He goes on to say that his people have now become sons and daughters of Christ (v.7) and shall be found at the right hand of God (v.9). 

10 And now it shall come to pass, that whosoever shall not take upon him the name of Christ must be called by some other name; therefore, he findeth himself on the left hand of God.

Here is another manifestation of the Two Ways. If there is a possibility to take upon yourself the name of Christ, there is also a possibility not to do it. If there is a possibility to be found at the right hand, there is also a possibility to be found on the left.

11 And I would that ye should remember also, that this is the name that I said I should give unto you that never should be blotted out, except it be through transgression; therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts.

Here, Benjamin refers to chapter 1 and the promise he made that he would give the people a name. I go deeper into this verse in a recent post. 

We see that "the name" is a main theme in the first chapters of Mosiah. A name is an identifier so when someone calls your name, you respond. Both Mosiah 5:9 and other scriptures quoted in part 1 state that we will be called by the name of Christ. I find that particularly interesting. Christ wants us all to have faith on his name, take upon us his name and become his sons and daughters. We become "<first name>, son/daughter of Christ" after the father of our spiritual re-birth. If we "take heed" and stay in that covenant relationship, we are so intimately familiar with this name that we naturally respond when we are called by it.

"take heed that you do not transgress"

We are all familiar with the reaction of King Benjamin's people after his talk. Because they believe all his words, the are willing to enter into a covenant

And we are willing to enter into a covenant with our God to do his will, and to be obedient to his commandments in all things that he shall command us, all the remainder of our days (Mosiah 5:5)

King Benjamin explains that by entering into this covenant and taking upon them the name of Christ, they become the children of Christ and will be found at his right hand, while those who never take upon them the name of Christ will ultimately find themselves at his left hand. Entering into a covenant, therefore places us in a very distinct position. You are either inside or outside, at the right or at the left.

This will be another one of those posts focusing on Hebrew words that I believe influenced the Nephite language and worldview, even if the words were changed and spelled with different characters. Two such words in this case are "take heed" and "transgress". They relate to being inside the covenant in ways that are not obvious in English. Let us first have a look at Mosiah 5:11

And I would that ye should remember also, that this is the name that I said I should give unto you that never should be blotted out, except it be through transgression; therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts. (Mosiah 5:11)

"Take heed" in the KJV Bible is usually translated from the Hebrew, shamar (שָׁמַר). Lord Wilmore has already posted about this word here, here and here. The last link shows how this in fact is a major theme in King Benjamin's talk. "Take heed that ye do not transgress" would normally be understood in English as "beware", "watch out", "be careful" that ye do not transgress. This is not wrong but the term will lose some of its meaning by only looking at it this way. Shamar is also about guarding, preserving and protecting. In the Garden of Eden, Adam was commanded to "shamar" the garden. Israelites were commanded to "shamar" the sabbath (Exodus 31:14,16). King Benjamin himself was concerned about "shamar"ing his people as explained in the last of the three links to Lord Wilmore's posts. Now he has set an example and asks them to "shamar" their covenant and the name of Christ that he has given them. They should watch over, guard and preserve it, like a righteous king his people.

"Transgress" is another word that adds depth to this verse when looking into the Hebrew. It also links to "take heed" and the covenant theme in ways that are not apparent in English. The Hebrew word is avar (עָבַר). It literally means to pass through or traverse. When this is used in the Old Testament, it is often without any relation to God, commandments or covenants. People are described as passing through something like the spies passed through the promised land in Numbers 14:7 and the Israelites passed through the Jordan river in Joshua 3:14-17. It does not seem to have much to do with our traditional understanding of transgression, which we relate to sin. But frequently this term is also used in relation to God. It is the same word and the same meaning, but in a metaphorical sense. 

On several occasions, this image is used to speak about disobeying God. The idea is that people hear God’s command but pass through it. They don’t dwell in or with God’s instruction. They are quick to move on to other things. Distraction takes them away from what God has said.

-Source: Schlimm, Matthew Richard. 70 Hebrew Words Every Christian Should Know (p. 63). Abingdon Press.

This helps us understand that "transgress" is in fact the polar opposite of "take heed". They need to take heed so they do not transgress, because if they really take heed, transgression is not going to happen. This meaning of transgression help us understand what King Benjamin is really warning the people of. You have entered into a covenant. Now, make sure that you do not just pass through it or wander out of it because you are distracted by other things and don't pay much attention to where you are and should stay. Instead, "take heed", guard and preserve the sacred place you are in, the covenant you have entered into and the name you have received, which is the only name "whereby salvation can come unto the children of men" (Mosiah 3:17).

The rhetorical question that comes next makes sense in this context

For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart? (Mosiah 5:13)

If transgression implies a drift away from "the name" and the covenant because we are easily distracted by other things, it will be far from the thoughts and intents of our hearts. If we instead take heed by guarding and preserving the name and staying firmly within the covenant that we have entered into, rich blessings are promised:

Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all. Amen. (Mosiah 5:15)

שָׁמַר -- shamar: to keep, watch, preserve, part 2

In my last post, I reviewed various words translated from "shamar" in the Old Testament.  In this post, we'll look at how those same terms are used in the Book of Mormon.

I'll post many examples below, but one example stood out to me as I undertook this study, from the words of King Benjamin to his sons:

5 I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct.

6 O my sons, I would that ye should remember that these sayings are true, and also that these records are true. And behold, also the plates of Nephi, which contain the records and the sayings of our fathers from the time they left Jerusalem until now, and they are true; and we can know of their surety because we have them before our eyes.

7 And now, my sons, I would that ye should remember to search them diligently, that ye may profit thereby; and I would that ye should keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers. (Mosiah 1)

I appreciate the balance in this passage:

• The scriptures have been "kept and preserved by the hand of God"...
• ...in order to allow the covenant people to have His commandments "before [their] eyes" (observe)...
• ...so that they can "keep the commandments"...
• ...in order to prosper (be preserved) in the land of promise.

In fact, the Book of Mormon proverb (alluded to in verse 7) demonstrates this balanced keeping/preservation between God and His covenant people.

"Shamar" in the Book of Mormon

The various words translated from "shamar" show up many times in the Book of Mormon.  Below is a sampling of a few of these. Notice the balance between the responsibilities of the covenant people and the blessings promised to the faithful by God:

• Keep
• 11 But I am like as yourselves, subject to all manner of infirmities in body and mind; yet I have been chosen by this people, and consecrated by my father, and was suffered by the hand of the Lord that I should be a ruler and a king over this people; and have been kept and preserved by his matchless power, to serve you with all the might, mind and strength which the Lord hath granted unto me. (Mosiah 2)
• As ye have kept my commandments, and also the commandments of my father, and have prospered, and have been kept from falling into the hands of your enemies, even so if ye shall keep the commandments of my son, or the commandments of God which shall be delivered unto you by him, ye shall prosper in the land, and your enemies shall have no power over you. (Mosiah 2:31)
• Beware

• 32 But, O my people, beware lest there shall arise contentions among you, and ye list to obey the evil spirit, which was spoken of by my father Mosiah. (Mosiah 2)

• 15 Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravening wolves. (3 Nephi 14)

• Take heed
• 11 "...therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts." (Mosiah 5) 
• 14 Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil. (Moroni 7)
• Observe
• 6 "And now, this commandment they observe to keep; wherefore, because of this observance, in keeping this commandment, the Lord God will not destroy them, but will be merciful unto them..." (Jacob 3)
• "6 And this shall ye always observe to do, even as I have done, even as I have broken bread and blessed it and given it unto you." (3 Nephi 18)
• To mark
• 14 "...Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall..." (Jacob 4)
• 16 And again: I will set a mark upon him that fighteth against thee and thy seed. (Alma 3)
• Preserve
• 17 "...he will preserve the righteous by his power..." (1 Nephi 17)
• 3 "...I should preserve these plates and hand them down unto my seed, from generation to generation." (Jacob 1)
• 11 "... I, Mormon, pray to God that they may be preserved from this time henceforth. And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day..." (Words of Mormon 1)

"Good works" in association with "faith" and "repentance"

I noticed something interesting as I studied references to "good works" and connected the concept to covenants (part 1 and part 2). In many cases, the mention of "good works" happens in connection with faith and repentance.  The table below demonstrates how these references relate to adjacent mentions of "faith" and "repentance" (or very similar phrases, as indicated below in parentheses)

Ch	“Faith”	“Repentance”	“Good works”
Mos. 5	4,7	7 (“hearts are changed”)	15
Alma 5	12,13,15	12,13,14 (“change in heart”); 31,32,33,49,50,51,54,56,62 (“repent”)	41,42
Alma 7	6,14,17,24,27	9,14,15	24,27
Alma 13	3,4,10,18,29	12:33,34,37; 13:10,13,18,21,27,30	3
Alma 26	22	22 (x3),35,	22
Alma 37	33,40,41	9,22,25,26,31,33	34
Hel. 12	N/A	22,23,24	24
3 Ne. 12	1,2,19 (“believe")	19	16
Eth. 12	3,4,6-23,27-31	3	4

For me, this reinforces the idea that "good works" have to do with the covenant-making ordinances of the gospel (See Articles of Faith 1:4).

Mercy is associated with...

I'm studying references to "mercy" in the Book of Mormon.  In my last post, I looked at 5 references to "the arm of mercy."

In this post, I've compiled a list of attributes mentioned in association with mercy.  I've noticed that God's "mercy" is often mentioned in a list of other attributes. Before you look at this list, ask yourself which attributes you might think are most often connected with God's mercy.

In the list below, I've highlighted attributes which show up in more than one list, and italicized attributes which only show up once.

Passages containing lists about attributes of God which include mercy

"through the wisdom, and power, and justice, and mercy of him who created all things" (Mosiah 5:15)
"by the mercy and power of God" (Alma 5:4)
"have you sufficiently retained in remembrance his mercy and long-suffering towards them?" (Alma 5:6)
"the Son, the Only Begotten of the Father, full of grace, and mercy, and truth." (Alma 5:48)
"if it had not been for his matchless power, and his mercy, and his long-suffering towards us" (Alma 9:11)
"the Only Begotten of the Father, full of grace, equity, and truth, full of patience, mercy, and long-suffering," (Alma 9:25)
"who can say too much of his great power, and of his mercy, and of his long-suffering towards the children of men?" (Alma 26:16)
"he has all power, all wisdom, and all understanding; he comprehendeth all things, and he is a merciful Being, even unto salvation" (Alma 26:35)
"that God might be a perfect, just God, and a merciful God also" (Alma 42:15)
"let the justice of God, and his mercy, and his long-suffering have full sway in your heart" (Alma 42:30)
"according to the mercy, and the justice, and the holiness which is in Christ" (3 Nephi 26:3)
" the mercies and the long-suffering of the Lord" (Mormon 2:12)
"his justice and mercy" (Mormon 6:22)
"may his sufferings and death, and the showing his body unto our fathers, and his mercy and long-suffering, and the hope of his glory and of eternal life" (Moroni 9:25)
"thy power, and goodness, and mercy" (1 Nephi 1:14)
"through the merits, and mercy, and grace of the Holy Messiah" (2 Nephi 2:8)
"the power, and the mercy, and the justice of God" (2 Nephi 2:12)
"O the wisdom of God, his mercy and grace!" (2 Nephi 9:8)
"his greatness, and his grace and mercy" (2 Nephi 9:53)
"his justice, and power, and mercy" (2 Nephi 11:5)
"he counseleth in wisdom, and in justice, and in great mercy" (Jacob 4:10)

Mercy is associated with...

• justice x 8
• long-suffering x 7
• grace x 5
• wisdom x 4
• power x 3
• truth x 2
• equity x 1
• patience x 1
• understanding x 1 
• goodness x 1
• greatness x 1
• holiness x 1
• hope of his glory x 1
• sufferings and death x 1
• merits x 1
• the showing his body unto our fathers x 1

Conclusions

Should we be surprised that God's mercy is most often associated with His justice? Or that long-suffering, grace, wisdom, power, and truth show up more than once on this list? I'm not sure any of those findings surprise me too much. It seems that studying each of these concepts in more detail would likely enhance my understanding of His mercy, too.