The covenant meal

I was not sure if this should be another part of the Melchizedek series or not. But I will leave it a general note that will provide context for the next part of the series but also for other topics we have discussed on this blog. In ancient Israel, covenants were often associated with a meal. This was a way to seal the deal, so to speak, or the means for reconciliation between two parties. There are no formal instructions of a covenant meal in the Old Testament, it was simply a part of the culture that went without saying. But there are numerous examples describing such events.

The covenant meal in the Bible

Two persons or groups of people could covenant (for instance a peace treaty or other promises) and would share a meal together as a sign of unity and commitment. In the Old Testament, God is frequently one of the two parties. How can you share a meal with God? It turns out that there are ways to do that. What I will get to in the next post on the Melchizedek series is the meeting with Abraham where Melchizedek brings bread and wine in Genesis 14. This is of course shared between two men, but Melchizedek as the "priest of the most high God", can also be seen as a representative for God in this case.

Later in Genesis 18, Abraham is visited by three messengers. They share a meal together as the men deliver the message that Sarah will bear a son as part of the covenant promise that Abraham will become a great nation (see Genesis 18:8-18).

Exodus 24 is another interesting example.

7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient.

8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.

9 ¶ Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:

10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.

11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.

In this case, they actually eat and drink in the presence of God. This is the establishment of the Mosaic covenant. Moses reads the covenant terms and the people promise to follow it after which the elders of Israel see God and have a meal in his presence. It is of course quite rare to physically eat with the Lord. But just like the Mosaic covenant (old covenant/testament) was instituted with a meal in Exodus 24, so was the new covenant/testament. As Jesus and his disciples ate the Passover lamb (another covenant meal by the way), he took bread and wine, gave it to his disciples and said.

For this is my blood of the new testament [or covenant, depending on the translation], which is shed for many for the remission of sins. (Matthew 26:28)

This is another example of the Lord himself sharing a covenant meal with his people. Both the old (Mosaic) covenant and the new covenant were associated with a meal shared between the physically present Lord himself and his elders/apostles.

Another more common way to share a meal with the Lord is through sacrifice. See for instance this instruction in Leviticus.

14 And this is the law of the meat offering: the sons of Aaron shall offer it before the Lord, before the altar.

15 And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the Lord.

16 And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it. (Leviticus 6)

Here, the sons of Aaron are instructed to burn the offering "before the Lord" and then "eat the remainder thereof". Offerings would usually consist of a part that was burnt and a part that the priests, who made the sacrifice, ate. This can be viewed as a meal with the Lord where they give him his share in the form of "a sweet savour" ascending to heaven. Sacrifices were done in temples (or tabernacles) and Lord Wilmore has recently written about the meals in the temple. 

There are several other examples of such covenant meals in the Old Testament, like Moses and Jethro in Exodus 18:12, Jacob and Laban in Genesis 31, etc. but I will not get into all of those. But I will bring up a well-known verse in Psalm 23 that I think is worth re-reading in this context.

5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.

6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

This is not just the Lord assuring the psalmist that he will have enough to eat and drink. It is the concept of reconciliation and covenant associated with a meal. ("in the presence of mine enemies" and "dwell in the house of the Lord"). There is a Middle Eastern concept of "sulha" (coming from the Hebrew word, "shulchan" – meaning table) where two rival groups come together in discussion over a big meal and at the end of the meal are fully reconciled. This is described in more detail here.

I will include the Book of Revelation as a final example from the Bible. In Revelation 3:20, we read

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

This leads our thoughts to the last supper and a meal with the mediator of the new covenant. "I...with him, and he with me" indicates a two-way covenant, where each party makes promises. But it may also hint at the future supper at the great wedding feast described in Revelation 19. Or at least that chapter describes another covenant meal. In the grand feast of tabernacles described in this post, the Lord reunites with his covenant people. 

The covenant meal in the Book of Mormon?

There are not many descriptions of meals in the Book of Mormon at all. The only one I could think of (except for the sacrament in 3 Nephi) was Amulek sharing a meal with Alma. But this example does fit the context as discussed. Alma had been cast out of Ammonihah by a people hostile to him. Eating with one of its inhabitants later would signify reconciliation and unity with at least one of its inhabitants, even though many others would still reject him. After the meal, Alma the high priest also pronounced a special high priestly blessing on Amulek and his household. 

7 As I was journeying to see a very near kindred, behold an angel of the Lord appeared unto me and said: Amulek, return to thine own house, for thou shalt feed a prophet of the Lord; yea, a holy man, who is a chosen man of God; for he has fasted many days because of the sins of this people, and he is an hungered, and thou shalt receive him into thy house and feed him, and he shall bless thee and thy house; and the blessing of the Lord shall rest upon thee and thy house...

11 For behold, he hath blessed mine house, he hath blessed me, and my women, and my children, and my father and my kinsfolk; yea, even all my kindred hath he blessed, and the blessing of the Lord hath rested upon us according to the words which he spake. (Alma 10)

Notice that after they have eaten together, "a chosen man of God" and the high priest, Alma, gave a blessing that became the blessing of the Lord. This is exactly what we see when the high priest, Melchizedek, blesses Abraham, but we will look into that in detail in the next post.

Lehi, Nephi and the shekinah -- Part 5 (The Feasts of Tabernacles)

This is presumably the last post of this series. Here are links to 

• Part 1
• Part 2
• Part 3
• Part 4

In the last part, we read about the expanding tent and the feast for a covenant people in Isaiah 54 and Revelation 19-21 in the latter days. I mentioned that this can be viewed as a grand and final Feast of Tabernacles. This post will discuss the Jewish Feast of Tabernacles, or Sukkot in Hebrew, and attempt to tie together a lot of the concepts that have been written on this blog, not only as part of this series, but other recent posts as well. 

Shekinah is a major theme in the Feast of Tabernacles. It is celebrated by creating temporary dwellings (tents or booths) where God can dwell with you, like he did among Israel as they journeyed in the wilderness. Leviticus 23 describes the commandments and instructions pertaining to it

33 And the Lord spake unto Moses, saying,

34 Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord.

35 On the first day shall be an holy convocation: ye shall do no servile work therein.

36 Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein.

37 These are the feasts of the Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:

38 Beside the sabbaths of the Lord, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the Lord.

39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.

40 And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days.

41 And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month.

42 Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:

43 That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God.

44 And Moses declared unto the children of Israel the feasts of the Lord. (Leviticus 23)

I have highlighted several parts that come together with other themes discussed on this blog recently.

Dwelling in tabernacles/booths

First off, there is an evident Feast of Tabernacles theme in the passages discussed in the previous post (Isaiah 54 and Revelation 19-21). Initially, the covenant people, Israel, were living in tents and enjoying the divine presence as he led them out of Egypt to the promised land. Even though they were in a wilderness, he provided for them. This was to be commemorated with a feast where they gathered the harvest and rejoiced. From an ancient Israelite perspective, I can easily see the expanding tent of Isaiah and the feast in Revelation to represent a latter-day fulfillment of the Feast of Tabernacles. This also fits into a general pattern of fulfillment of Jewish festivals, that I will bring up in a future post.

Give/offer followed by receive/feast

Lord Wilmore has written extensively recently about the small and grand meal, giving/sacrificing and receiving and linked these concepts to the temple. In the video clip linked in this post, the Feast of Tabernacles is in fact mentioned as representing the grand meal. 

In this context of what Lord Wilmore has written, it is also interesting to note the Noahic pattern of giving and receiving described here. The Feast of Tabernacles happens in tents, enwrapped in the shekinah and isolated from the wicked world around, just like the ark. The harvest is gathered like the animals in the ark and some of it is offered as sacrifice. Then you feast on the fruit of the land that you have gathered but ultimately have received from the Lord as a blessing. Again, like Noah, who sacrificed and then had everything delivered into his hands by covenant, the giver becomes the receiver.

Eight days

Incidentally, the Feast of Tabernacles also happens to link to another recent post. This is a follow-up of a previous discussion on the symbolic value of the number 8. The Feast of Tabernacles starts on a Sabbath and ends on a Sabbath so that there is an eight day festival altogether. This is not surprising considering the symbolic meaning where 8 represents new beginnings and abundance. Abundance is found both physically in the harvest and spiritually in the divine presence, represented by the grand meal or feast. New beginnings is the major theme for the events that the Israelites were supposed to commemorate. The journey in the wilderness would culminate in entry into the promised land. This is why I think the passages in Isaiah 54 and Revelation 19-21 can be viewed as fulfillment of the Feast of Tabernacles. Referring to the video clip here once again, it talks about the meal both as reminder and a pointer to future events. The Feast of Tabernacles therefore also points to a future event in the latter days when Israel is gathered again in a feast in their promised lands and the tent just can't get big enough. It's a new beginning for all involved.

A final note on Lehi and Nephi

True to the title of this series, I end with a note on Lehi and Nephi. In this post I make a case for Lehi leaving Jerusalem at the time of Sukkot. Actually, the case is mostly laid out in the links of that post and especially this one demonstrates clearly how the Feast of Tabernacles is used as a major theme permeating the first part of 1 Nephi. These are not only textual clues, according to ancient Israelite scribal style, to inform the reader that Lehi left Jerusalem at the time of Sukkot. It is used as an overarching theme throughout to teach deeper lessons. As an example, let's return to one of the passages shared in part 2

7 And when we had returned to the tent of my father, behold their joy was full, and my mother was comforted.

8 And she spake, saying: Now I know of a surety that the Lord hath commanded my husband to flee into the wilderness; yea, and I also know of a surety that the Lord hath protected my sons, and delivered them out of the hands of Laban, and given them power whereby they could accomplish the thing which the Lord hath commanded them. And after this manner of language did she speak.

9 And it came to pass that they did rejoice exceedingly, and did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel. (1 Nephi 5)

The rejoicing and feasting as outlined in the commandment in Leviticus goes hand in hand with the sacrifice. Their joy being full reminds of the fullness that Lord Wilmore has discussed in this context. But it is also possible that the underlying Hebrew is shalom (as in "their joy was complete"). This would constitute a wordplay hinting at the conditions in Jerusalem (Yeru-shalom) at the time and how the Shekinah had withdrawn from it and moved into Lehi's tent instead. The blessings follow the separation from the wicked.

Another Feast of Tabernacles reference is found in 1 Nephi 8:5. But let's first revisit Revelation 19:8 that I discussed in the previous post.

And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

As commented before, this white linen symbolizes how all covenant people become Tsadiks (Righteous Ones) at the latter day grand feast (of tabernacles). Interestingly, the eighth day assembly of the Feast of Tabernacles traditionally consists of a prayer meeting led by a cantor who wears a symbolic white robe. This is also showing up in 1 Nephi 8:5, where Lehi in his dream sees such a leading figure wearing a white robe.

As a final example, consider how the symbolism of 8 just discussed is used by Nephi in light of this Feast of Tabernacles theme.

4 And we did sojourn for the space of many years, yea, even eight years in the wilderness.

5 And we did come to the land which we called Bountiful, because of its much fruit and also wild honey; and all these things were prepared of the Lord that we might not perish. And we beheld the sea, which we called Irreantum, which, being interpreted, is many waters.

6 And it came to pass that we did pitch our tents by the seashore

 

Nephi seems to make a direct link between their journey in the wilderness in tents (lasting for eight years) and the Feast of Tabernacles (lasting for eight days). It ends with the great harvest of much fruit and honey in Bountiful (and eventually the promised land). This is where they obtain the blessings ("prepared of the Lord") for the sacrifices of their journey.

Summary and conclusion

Since we have touched upon many aspects of a bigger theme in this series, I just want to wrap it all up in a summary. The Hebrew verb, shakan, means to abide or dwell. Both the words for tabernacle ("dwelling place") and Shekinah (the divine presence) are derived from this root. There is an idea of a temporary dwelling with God here on earth as preparation for a future permanent dwelling with God embedded in the Hebrew language.

This idea permeates much of 1 Nephi. As Latter-Day Saints, we tend to make fun of Nephi's focus on his father's tent rather than understanding the significance of it. There are textual clues to indicate both that Lehi's tent functioned as a tabernacle where God dwelled with them guiding them on their journey, as well as a celebration of the Feast of Tabernacles at the time they left Jerusalem. We see this theme sprinkled throughout first Nephi, teaching us about the relation between sacrifice and blessings and the importance of making space for God to dwell with us.

There is also a scriptural idea of a future grand Feast of Tabernacles in the latter days, where all children of the covenant are invited. We live in a time where these prophecies are about to be fulfilled and are therefore invited to prepare.

Lehi, Nephi and the shekinah -- Part 4 ("Stretch out the curtains of your dwelling place")

After having been asked about Isaiah 54 in the context of my recent series on the Shekinah, I found enough material to make two additional posts. Here are the previous parts 1, 2 and 3. 

The setting of Isaiah 54 is the latter-day gathering of Israel. It starts out with the imagery of the woman/wife, representing Israel, who was rejected in her youth because of unfaithfulness (see verse 6). 

Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord. (Isaiah 54:1)

The remarriage with Jehovah symbolizes the renewal of the covenant with "children" as a covenant blessing denoting the gathering of Israel. In verse 2 an expansion occurs to make room for all the covenant children. There is beautiful poetic parallelism here that is a bit lost in the KJV. A more direct translation reads something like this

A) Enlarge the site of your tent, 
B) stretch out the curtains of your dwelling place

Here, tent is translated from "ohel", basically the conventional word for tent. Dwelling place (habitations in the KJV) is translated from "mishkan", the word I have discussed in this series that also means tent/tabernacle and comes from the root, shakan (dwell), from which Shekinah is derived. Since this word often seems to imply a divine presence, I think we can read this poetic parallelism to describe two steps in the context of the latter-day gathering of Israel:

• A) Make room for a covenant people
• B) Make room for God to dwell among them

We find a similar description in the Book of Revelation. In Revelation 19:7-9 we read

7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.

8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

John the Revelator uses the wife imagery of Isaiah. There is a marriage supper at the onset of the millennium and the righteous covenant people are invited. This imagery continues in Revelation 21, adding the tent/dwelling symbolism that we also saw in Isaiah:

2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

There is quite a bit to unpack here. The tabernacle of God and him dwelling with his people fits Isaiah 54 and the Hebrew Shekinah concept very well, even though Revelation is written in Greek. The Greek word, skene, is both the noun translated into tabernacle and verb (skenoo) translated into dwell. Just like the similar Hebrew, "mishkan", skene/skenoo also frequently implies the divine presence. Examples of this is found in the Letter to the Hebrews

A minister of the sanctuary, and of the true tabernacle (skene), which the Lord pitched, and not man. (Hebrews 8:2)

But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle (skene), not made with hands, that is to say, not of this building (Hebrews 9:11)

So what happens in the parallel prophecy of Isaiah and vision of John is that the covenant people is restored in a grand marriage feast in an expanding tent where God dwells among them. I believe this is the grand feast that Lord Wilmore has written about that occurs when the "fruitful" Ephraim has been restored to Israel and to the fulness of the gospel.

I also think that Isaiah's prophecy of enlarging the tent marks a difference between the old and new covenant people. In part 3, I wrote about the Tsadiks (the Righteous/Holy Ones), like Abraham, Moses and Lehi, who lived in tents as strangers and pilgrims on the earth, isolated from the wicked world but enwrapped in the Shekinah glory. Enlarging and stretching out the tent in Isaiah 54:2 signifies not only the increasing number of Israelites gathered in, but the fact that latter-day Israel is not characterized by the sole, isolated Tsadiks any longer. Instead, Israel becomes a grand kingdom of priests and priestesses, where the ever expanding tent enwraps us all in God's glory. Notice in Revelation 19:8 that was quoted, how the bride is wearing fine linen representing "the righteousness of saints". The saints at the feast are all Tsadiks. Temples and stakes of Zion are flooding the earth and all covenant people can enter in all the way to the Holy of Holies and partake of the feast. This is in fact a fulfillment of the Feast of Tabernacles, a Jewish festival that I will discuss in the next post.

A marriage of heaven and earth

A Jewish rabbi states:

The purpose of the Jewish people—the objective of all Jewish history—is the marriage of heaven and earth. While many spiritual seekers and virtually all religions seek to escape the confines of the flesh and climb heavenward, the Jew is charged with a far more profound calling: first create peace, then build a bridge, and finally marry heaven and earth. (Source)

I have heard similar sentiments from the Jewish community, for instance Mt Sinai being a marriage of heaven and earth. I would not accept every word from a Jewish rabbi by default, since they don't share my views on Christ as the Messiah or the restored gospel. But they have insight into ancient Hebrew language and culture that is our heritage and I find this quote interesting and fitting within a Latter-Day Saint framework. 

The Bible opens and closes with a marriage. After the creation of man (Adam), God gives him a help meet and commands the two to be one flesh. In Revelation 19:7, "the marriage of the Lamb is come, and his wife hath made herself ready". In Revelation 21:9, an angel shows John "the bride, the Lamb's wife". The emphasis here from my side is not the fact that Revelation happens to be the last book in the New Testament (it was probably not the New Testament book written last), but the events described in these chapters mark the ending of the history of the telestial earth, just like Adam and Eve marked the beginning. 

In the beginning, God created the heaven and the earth. The first marriage united humans with each other. Together we make our way back toward heaven. The last marriage unites heaven and earth (humans and God). This happens when the wife of the Lamb (Zion) has made herself ready.

I have posted about heaven and earth before but never really noticed D&C 65. It is a hidden gem fitting squarely into the concept of a marriage between heaven and earth in the latter days.

1 Hearken, and lo, a voice as of one sent down from on high, who is mighty and powerful, whose going forth is unto the ends of the earth, yea, whose voice is unto men—Prepare ye the way of the Lord, make his paths straight.

2 The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth.

3 Yea, a voice crying—Prepare ye the way of the Lord, prepare ye the supper of the Lamb, make ready for the Bridegroom.

4 Pray unto the Lord, call upon his holy name, make known his wonderful works among the people.

5 Call upon the Lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of Man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth.

6 Wherefore, may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven so on earth, that thine enemies may be subdued; for thine is the honor, power and glory, forever and ever. Amen.

This marriage happens at the second coming. Many Christians have tried to speculate when the second coming of Christ will occur. The answer is given in this section: When we have made ready for the Bridegroom. We don't know the time of that of course, but it seems to be up to us. When Zion is "married" in unity, according to the heavenly pattern of unity, we are "prepared for the days to come". A prerequisite for "the kingdom of heaven [to] come" is that the kingdom of God on earth goes forth and we are ready to meet Him.

The charge of the Jews to "create peace" and "build a bridge" is a good description of our charge as modern day Israelites to help "the gospel roll forth", build Zion and establish the kingdom of God on earth to prepare the way of the Lord.