"Word", "thing" and Christ -- Part 4: The priesthood

I was not planning a fourth part of this series. But when I study a topic, I occasionally come across things that add a new dimension. This happened again. To recap briefly, the previous posts were based on the Hebrew root, 'dbr'. It is both a verb and a noun and is associated with speaking or word. But as a noun it can also be translated into "thing" or "matter". It is even the name of the inner sanctuary in the temple.

In another recent post, I shared some reflections on the priesthood. As mentioned in that post, the term "priesthood" is not common in the Bible and Book of Mormon. Rather, it is referred to as "the order of God" or the "order of Mechizedek". In D&C 107:1-4

1 There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood.

2 Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest.

3 Before his day it was called the Holy Priesthood, after the Order of the Son of God.

4 But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood.

Even though Lehi left Jerusalem long after the days of Melchizedek, it seems that the Nephites kept the older tradition of referring to the priesthood as the "order of the Son of God". As I tried to understand the original meaning of the word that has been translated into "order" in this context in English, I found something interesting. This is a rare word in the Old Testament, but the "order of Melchizedek" is found in Psalm 110:4. The Hebrew word for "order" in this case is "dibrah". It is based on the triliteral root, 'dbr' and derived from "dabar" ("word").

In English, you would not usually connect "order" and "word". But that is the case in Hebrew. Consequently, "the order of God" is derived from and associated with "the word of God". Considering all that I have studied and found about this topic recently, I find that profound. For instance, as touched upon in a few blog posts, there is a relation between the word and power in the scriptures. See here and here, for instance. This makes a lot of sense when I connect that power to his "order"/priesthood. Also, the importance of "the word" in the creation account makes sense when it is linked to the priesthood. Further, this realization humbles me when I exercise the priesthood to speak the words of an ordinance, like blessing the sacrament at home church. I feel that I borrow God's power of the word, to bind in heaven and on earth, the same power that was used to create heaven and earth.

Again, I cannot help but think that this Hebrew tradition and feature of their language carried over into Nephite tradition. The "order of (the Son of) God" in the Book of Mormon is often closely linked to "word"/"thing" or "speak". In Hebrew or a language similar to Hebrew, the following examples look like wordplays.

Now we shall say no more concerning their preaching, except that they preached the word [dabar], and the truth, according to the spirit of prophecy and revelation; and they preached after the holy order [dibrah] of God by which they were called. (Alma 43:2)

Yea, and there was continual peace among them, and exceedingly great prosperity in the church because of their heed and diligence which they gave unto the word [dabar] of God, which was declared unto them by Helaman, and Shiblon, and Corianton, and Ammon and his brethren, yea, and by all those who had been ordained by the holy order [dibrah] of God, being baptized unto repentance, and sent forth to preach among the people. (Alma 49:30)

For I am called to speak [dabar] after this manner, according to the holy order [dibrah] of God, which is in Christ Jesus; yea, I am commanded to stand and testify unto this people the things [dabar] which have been spoken by our fathers concerning the things [dabar] which are to come. (Alma 5:44)

There are several other examples but these are sufficient to illustrate my point. This connection to the priesthood adds another layer to this topic. Hopefully, with all these layers, it has not become too muddled at this point, but I will try to summarize:

• The Hebrew root, 'dbr', means "speak" or "word", but can also be translated into "thing" or "matter". Further, it is associated with the temple and the priesthood. Thus, in ancient Hebrew language and tradition, especially in a religious context and when associated with God, the concept of word and speaking is much more than a string of letters or a sound in your ear.
• This link between word and power and matter is particularly evident in the creation account. It is an account of the word materializing and demonstrates God's power.
• When Alma compares the word with a seed, he uses much of the same language and imagery. He seems to invite us to become creators and benefit from the power of the eternal word.
• The plan of salvation is reflected in the movement from the invisible and eternal world associated with "the Word" to the material creation and then back again. The "back again" is symbolized in the ancient temple, which is the creation in reverse.
• All of the above represents the "order" of God. It is manifest in and possible through the priesthood.

 

The order of the Son of God

Many biblical scholars claim that the priesthood with its formal duties started with Aaron and his sons. The term, priest, is used in passing on a few occasions before that time, but there is little information from reading the Bible alone. What was the nature of the authority and duties of a priesthood holder before Moses? I have tried to find out what those of other faiths believe and there is little to be found on this topic. Many would say that they are "priests" only in the sense that they are first-born with some privileges, but have not formally been conferred the priesthood because it didn't exist until Aaron and his sons. Of course, modern revelation, including the Pearl of Great Price and the Doctrine and Covenants, tell us otherwise and provide much valuable information.

I also think that the Book of Mormon can teach us a great deal. I base that on the fact that Lehi, a prophet from the tribe of Manasseh, made an altar and sacrificed and that his son, Nephi, built a temple. The Aaronic priesthood was strictly following a line of priesthood holders from the tribe of Levi. That is why I believe that Lehi and Nephi and their decendants in the Book of Mormon had a more ancient priesthood authority after the order of the Son of God or Mechizedek ("the king of righteousness"). Lord Wilmore makes the same case here with additional arguments.

In the Book of Mormon, the term "priesthood" exists but is not that common. It is more commonly referred to as the "(holy) order of (the Son of) God". I have noticed something that the Book of Mormon teaches us about the priesthood in ancient times. Notice the similarities between these three verses.

Helaman 8:18

Yea, and behold I say unto you, that Abraham not only knew of these things, but there were many before the days of Abraham who were called by the order of God; yea, even after the order of his Son; and this that it should be shown unto the people, a great many thousand years before his coming, that even redemption should come unto them.

Alma 13:2

And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption.

Alma 13:16

Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord.

The common denominator is clear: One of the main functions of the priesthood ordination, ordinances and the priesthood itself was to help people look forward to Christ for redemption. How exactly was that done? What was it about the priesthood itself that pointed people to Christ? I have more questions than answers here, but I might have some speculative ideas.

First of all, according to Alma 13:2, the ordination itself was pointing people towards the redemption through Christ. I am not sure how, but my guess is that the ancient priest-king tradition and the anointing with oil and laying on of hands, symbolizes the coming of the Messiah (the anointed one).

When it comes to the priesthood duties and how they might point people to Christ, I think that happened in both a direct and in an indirect manner. 

The priesthood directly pointing to Christ

When reading about the "order of God" in the Book of Mormon, it is clear that one of the main priesthood duties was simply to teach and testify of Christ. Alma 5:44 is one example.

For I am called to speak after this manner, according to the holy order of God, which is in Christ Jesus; yea, I am commanded to stand and testify unto this people the things which have been spoken by our fathers concerning the things which are to come.

Another one in Alma 13:1

I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people.

"These things" refer to the plan of redemption that Alma had just spoken about in Alma 12.

The priesthood indirectly pointing to Christ

In addition to teaching and prophesying of Christ, an important priesthood duty was to officiate in temple rites and other ordinances. There are few detailed descriptions about this, perhaps because of their sacred nature, but we get some hints.

And now my beloved brethren, I have said these things unto you that I might awaken you to a sense of your duty to God, that ye may walk blameless before him, that ye may walk after the holy order of God, after which ye have been received. (Alma 7:22)

The holy order (priesthood) was used to "receive" people who could then "walk" after that order. My interpretation is that this is describing temple covenants. Speaking about temple characteristics in the Book of Mormon, LeGrand Baker writes:

In Isaiah and the Psalms, and elsewhere in the scriptures, our movement through the events of this drama is symbolized as climbing a mountain. There, the code words “path,” “way,” and “highway,” “walk,” and “run,” all represent the ordinances and covenants we must do and keep in order to make that ascent

The ancient temple rites were pointing towards Christ through a lot of symbolism. The high priest himself served as a type of Christ. Thus, the priesthood and its ordinances were presented in a way "that [the people] might look forward to [Christ] for a remission of their sins".

The Melchizedek Priesthood today

Today, when we are ordained to and exercise the Melchizedek Priesthood, we think about ordinances and blessings, but perhaps not how it might point us to Christ and the atonement. But I wonder if we should learn from the Book of Mormon, rather than just saying that it doesn't apply since the priesthood organisation and temple ordinances are different today.

As the Book of Mormon describes, one of the main duties of the priesthood is still to teach and testify of Christ. In that sense, there is not much difference between the "order of the Son of God" as described in the Book of Mormon and the responsibility of the Melchizedek Priesthood today.

What about the ordinances? Some of them are very different today. We don't kill animals and sprinkle their blood, for instance. Still, perhaps we need to learn from the Book of Mormon and see how ordinances today help us look to Christ and his atonement? For instance...

• All ordinances are done in the name of Jesus Christ.
• Baptism symbolizes Christ's burial and resurrection, the sacrament is the token of his flesh and blood, etc.
• In the temple, there is much symbolism pointing us to Christ. For instance, the word for atonement in Hebrew is based on the triliteral root, 'kpr', which means "to cover" and has to do with clothing. 
• I also love Lord Wilmore's idea of miracles pointing us to the greatest miracle of salvation. Adinistering to the sick, for instance, should point our minds to the greatest Healer and the spiritual healing that He offers.

With all this in mind, perhaps the priesthood being exercised in a way that points us to Christ is just as applicable today as in Book of Mormon times. We just need to recognize the symbols and let them point us to Him.

A surprising find in the Joseph Smith translation of Exodus

In my previous post, I speculated that the end of Psalm 95 and Alma 12 were based on an earlier lost source. To my surprise, after researching the topic a bit further, I found support from the Prophet Joseph Smith. Here is the JST of Exodus 34:1-2

1 And the Lord said unto Moses, Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at the first on the tables which thou brakest; but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them.  2 But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage. Therefore do as I have commanded thee, and be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me, in the top of the mount.

The italic text is the additions by Joseph Smith. The bold parts are the ones that demonstrate a clear link to Alma 12 and 13. The bold text in verse 2 is the statement perhaps referred to in the end of Alma 12, Psalm 95 and Jacob 1 that I cited in my previous post. Alma 13 links this to the priesthood or God's holy order, just like the JST of Exodus 34:1. It seems to be saying that the Priesthood is the means to lead God's children into His rest. With that in mind, compare with D&C 84:18-24

the priesthood which is after the holiest order of God. And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof, the power of godliness is manifest. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.

This is starting to make a lot of sense.