Filled -- Part 1

This verse stood out to me

And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled (3 Nephi 27:16)

Filled with what? It doesn't say. Just filled. From the context and based on other similar Book of Mormon verses, we would naturally suggest filled with the Holy Ghost. When a person is filled with something positive in the Book of Mormon, it is almost exclusively either joy or the Spirit/Holy Ghost. Sometimes people can be filled with something negative, like guilt or anger, but this is less common.

The Hebrew root, "male", is the word usually translated as "fill". It can also be translated as "complete", "accomplish", "endow", "consecrate" or "ordain". When it is translated to consecrate or ordain in the Old Testament, the "male" is coupled with "yod", meaning "hand". In that case, it is always related to the temple in the Old Testament. This is for instance repeated several times in Exodus 28-29, where Aaron and his sons are consecrated/ordained (depending on the translation). According to Hugh Nibley, the background for this male-yod combination comes from temple sacrifice.

Incense was often burned in special holders made in the form of a cupped hand, the “golden spoons” of Exodus 25:29 . . . the “filled hand” (the Hebrew letter kaph כ means “palm”) is the widespread sign of offering sacrifice

I'm not saying that this is necessarily the background for the "filled" in the quoted verse, as this is not directly related to the temple (although we looked at some interesting temple links in 3 Nephi 27-28 yesterday). But I think it is worth noting that "filled" in some contexts may have a broader meaning and be associated with an ordinance. The implied meaning of "filled with the Holy Ghost" in the quoted verse, leads me to Moroni 2

1 The words of Christ, which he spake unto his disciples, the twelve whom he had chosen, as he laid his hands upon them—

2 And he called them by name, saying: Ye shall call on the Father in my name, in mighty prayer; and after ye have done this ye shall have power that to him upon whom ye shall lay your hands, ye shall give the Holy Ghost; and in my name shall ye give it, for thus do mine apostles.

3 Now Christ spake these words unto them at the time of his first appearing; and the multitude heard it not, but the disciples heard it; and on as many as they laid their hands, fell the Holy Ghost.

This shows that receiving the Holy Ghost was an ordinance that was practiced at least after the coming of Christ.

Even when we don't consider the consecrate/ordain aspect of the word, "filled", there are some interesting learning points in the Book of Mormon and other scriptures. We will have a closer look at those in tomorrow's post.

Psalms in the Book of Mormon, Jacob

Continuing our series looking at Psalm-language in the Book of Mormon, today we'll look at the Book of Jacob. I noticed a fascinating pattern as I looked into some of these references, which I'll detail in a post in the near future.

As in the provocation ... in the day of temptation ... in the wilderness

8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: (Psalm 95)

7 Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness. (Jacob 1)

The pains of hell

3 The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. (Psalm 116)

11 O my brethren, hearken unto my words; arouse the faculties of your souls; shake yourselves that ye may awake from the slumber of death; and loose yourselves from the pains of hell that ye may not become angels to the devil, to be cast into that lake of fire and brimstone which is the second death. (Jacob 3)

See also Alma 14:6; 26:13; 36:13.

Swear in my wrath

11 Unto whom I sware in my wrath that they should not enter into my rest. (Psalm 95)

7 Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness. (Jacob 1)

See also Alma 12:35.

Over all His works

9 The Lord is good to all: and his tender mercies are over all his works. (Psalm 145)

10 Wherefore, brethren, seek not to counsel the Lord, but to take counsel from his hand. For behold, ye yourselves know that he counseleth in wisdom, and in justice, and in great mercy, over all his works. (Jacob 4)

See also Alma 37:12.

Today if ye will hear His voice ...  harden not your hearts

7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,
8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: (Psalm 95)

6 Yea, today, if ye will hear his voice, harden not your hearts; for why will ye die? (Jacob 6)

Edited to include one more, pointed out by Stisa. (Thanks!)

22 The stone which the builders refused is become the head stone of the corner. (Psalm 118)

15 And now I, Jacob, am led on by the Spirit unto prophesying; for I perceive by the workings of the Spirit which is in me, that by the stumbling of the Jews they will reject the stone upon which they might build and have safe foundation.
16 But behold, according to the scriptures, this stone shall become the great, and the last, and the only sure foundation, upon which the Jews can build. (Jacob 4)

The doctrine of Christ and the temple

I have spoken with people before who argue that the Book of Mormon does not contain the fullness of the gospel as claimed in e.g. the D&C, because it doesn't contain temple ordinances. I have also heard people claim that temple ordinances are not necessary because they are not included in the Book of Mormon. Even in Joseph Smith's day, several people made that claim and reorganized the church based on that notion.

I think this KnowWhy at the Book of Mormon Central is totally fascinating. It demonstrates how Nephi relates the doctrine of Christ to the temple. If you have not read it, at least this part gets the point across

Hopkin argued that Nephi’s presentation of the doctrine of Christ relied “upon imagery of the high priest’s divine ascent” performed on the Day of Atonement, when the priest went “from the east end of the Temple (at the altar of sacrifice) to its west end (in the holy of holies).” In the doctrine of Christ, Hopkin compares repentance and baptism to symbolically passing by the altar of sacrifice (repentance) and the molten sea (baptism) while entering in through the “gate” or temple door into the “holy place.”

Once they’ve entered through the gate/temple door, “the worshiper can receive the baptism of fire and see by the light of the Holy Ghost, symbolized by the blazing menorah or lampstand.” From there, they must “press forward” by “feasting upon the word of Christ” (2 Nephi 31:2; 32:3)—invoking the symbolism of the table of showbread.

At this point, Nephi “cannot say more” (2 Nephi 32:7). “The worshipper is left at the veil, seeking to speak the tongue of angels by a reliance on the word of God and the gift of the Holy Ghost.” To move further, Nephi urges that we must pray (2 Nephi 32:8–9)—the symbolic function of the altar of incense (see Psalm 141:2; Revelation 8:3–4)—but he himself cannot divulge anymore. Standing at the veil, the worshipper must ask and knock for themselves, to “speak with the tongue of angels” (2 Nephi 32:2) in order to pass through the angelic cherubim who guard the way into the holy of holies—where the Lord will “manifest himself unto you in the flesh” (2 Nephi 32:6).

I previously posted about the similarities between 2 Nephi 31 and 3 Nephi 11, that also defines the doctrine of Christ. Interestingly, this chapter is Jesus' own word when he visits the Nephites. Where is this sermon taking place? By the temple.

And now it came to pass that there were a great multitude gathered together, of the people of Nephi, round about the temple which was in the land Bountiful (3 Nephi 11:1)

Another interesting parallel is found in 3 Nephi 27. Here, Jesus explains his gospel. He does so in terms very similar to 2 Nephi 31 and 3 Nephi 11. Based on that, it is very hard to draw a line between the doctrine of Christ and the gospel of Christ. I think it really is the same. What happens next in 3 Nephi 27 and 28, is that the 12 disciples get a wish fulfilled. I noticed some similarities to 2 Nephi 32. Keep in mind that 2 Nephi 32 contains Nephi's comments after he has explained the doctrine of Christ, just as the latter part of 3 Nephi 27 and 3 Nephi 28 contain the events after Jesus has explained his gospel. Read the last paragraph quoted from the BoM Central article again and compare with this:

The three disciples were caught up into heaven and saw and heard unspeakable things and it was forbidden that they should utter (3 Nephi 27:14). This is after Christ has promised that whatsoever they ask, they shall receive and admonished them to "knock" (3 Nephi 27:28-29). After this experience they became "as the angels of God" (3 Nephi 28:30). I don't know if this is intentional. It seems an event quite unrelated to Jesus defining his doctrine, yet the parallels to 2 Nephi 31-32 are striking. If we view this experience of being caught up into heaven as some sort of temple-like experience, we see that all three chapters in the Book of Mormon where the doctrine/gospel of Jesus Christ is defined are closely linked to each other and all closely linked to the temple.

Ultimately, the doctrine of Christ is "the way" (2 Nephi 31:21). In the temple, both ancient and modern, we symbolically walk this way back to the presence of our Heavenly Father. This point is also illustrated in the Exodus (see this post), their way being through the desert to the promised land and ripe with doctrine of Christ and temple-symbolism. The gospel/doctrine of Christ and the temple are inseparably connected. The Book of Mormon contains lots of temple references, even though the ordinances are not explained in detail. Rather, the Book of Mormon authors at this point frequently state that they are not allowed to write more, but invite the reader to "knock", exercise faith and not harden their hearts, so that they can be given "the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full." (Alma 12:10).

So in order to answer the criticism I referred to above, I would say: The Book of Mormon contains lots of temple references. In addition, what the temple symbolizes; the doctrine of Christ and "the way" back to the father, is clearly laid out in the Book of Mormon, more so than any other scripture in my opinion. The ordinances making manifest the "power of godliness" (D&C 84:20) are not explained in detail, but an important doctrinal point in the Book of Mormon is that the mysteries of God are often revealed individually rather than collectively and are available to anyone who seeks and exercises faith. This point is also clearly conveyed in the Book of Mormon. 

Psalms in the Book of Mormon, 2 Nephi 9-33

Jacob and Nephi both referenced the Psalms in their writings.  Today we'll look at the rest of 2 Nephi.

I find it really interesting that although the language seems to come from the Psalms, the usage varies. Nephi isn't strictly borrowing, he is using creative license to make his point while at the same time clearly making a reference to what I believe were well-known Hebrew hymns.  If we think of the Psalms as serving the same function for the Israelites that the hymns serve for us today, this would be like someone paraphrasing a famous hymn lyric but changing it up. For example, if I said, "I stood all amazed when I noticed my dad left me a card." Or "he put his shoulder to the task and pushed along."

I don't exactly know what to make of this, except that I find it very interesting, and Joseph Smith would have needed to know all of the Psalms by heart to accomplish this without notes.

Give Ear To My Words

1 Give ear to my words, O Lord, consider my meditation. (Psalm 5)

40 O, my beloved brethren, give ear to my words. Remember the greatness of the Holy One of Israel. Do not say that I have spoken hard things against you; for if ye do, ye will revile against the truth; for I have spoken the words of your Maker. I know that the words of truth are hard against all uncleanness; but the righteous fear them not, for they love the truth and are not shaken. (2 Nephi 9)

In the Psalm, the writer is asking the Lord to "give ear." In 2 Nephi, Jacob asks his brethren to "give ear."

The Rock ... of Salvation

7 In God is my salvation and my glory: the rock of my strength, and my refuge, is in God. (Psalm 62)

26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation. (Psalm 89)

1 O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation. (Psalm 95)

45 O, my beloved brethren, turn away from your sins; shake off the chains of him that would bind you fast; come unto that God who is the rock of your salvation. (2 Nephi 9)

Clean Hands ... Pure Heart

4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. (Psalm 24)

16 And after they have been scattered, and the Lord God hath scourged them by other nations for the space of many generations, yea, even down from generation to generation until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all mankind—and when that day shall come that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands, and look not forward any more for another Messiah, then, at that time, the day will come that it must needs be expedient that they should believe these things. (2 Nephi 25)

Shall Swallow Them Up

9 Thou shalt make them as a fiery oven in the time of thine anger: the Lord shall swallow them up in his wrath, and the fire shall devour them. (Psalm 21)

5 And they that kill the prophets, and the saints, the depths of the earth shall swallow them up, saith the Lord of Hosts; and mountains shall cover them, and whirlwinds shall carry them away, and buildings shall fall upon them and crush them to pieces and grind them to powder. (2 Nephi 26)

Notice that the Lord does the swallowing in the Psalm and the earth does the swallowing in 2 Nephi.

The Depths of the Earth

20 Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. (Psalm 71)

5 And they that kill the prophets, and the saints, the depths of the earth shall swallow them up, saith the Lord of Hosts; and mountains shall cover them, and whirlwinds shall carry them away, and buildings shall fall upon them and crush them to pieces and grind them to powder. (2 Nephi 26)

The Wicked Will He Destroy

20 The Lord preserveth all them that love him: but all the wicked will he destroy. (Psalm 145)

10 For the time speedily cometh that the Lord God shall cause a great division among the people, and the wicked will he destroy; and he will spare his people, yea, even if it so be that he must destroy the wicked by fire. (2 Nephi 30)

Water ... By Night

6 I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears. (Psalm 6)

3 But I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry. (2 Nephi 33)

Subjecting

Sometimes there are certain keywords connecting passages and adding meaning. I think the word, "subject" in Abinadi's sermon is one example. I posted about the Son subjecting to the Father or the flesh subjecting to the spirit, that Abinadi is talking about in the beginning of Chapter 15. In the same sermon, in the beginning of Chapter 16, he says

2 And then shall the wicked be cast out, and they shall have cause to howl, and weep, and wail, and gnash their teeth; and this because they would not hearken unto the voice of the Lord; therefore the Lord redeemeth them not.

3 For they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil.

Remember what he said in Chapter 15

I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people…And thus the flesh becoming subject to the Spirit, or the Son to the Father (verse 1, 5)

Seeing this in context, Abinadi lays out "The Two Ways". Subjecting the flesh to the spirit, or to the Father, is the way to unity and redemption, as Abinadi explains in chapter 15. In that chapter, the word, "redeem" is repeated 11 times. In the verse quoted from chapter 16, he explains that subjecting to the devil is the way to howling and weeping and not being redeemed.

I did a search on "subject" in the Book of Mormon to explore this subject (pun intended) further. Here is an interesting one

For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked. (Alma 34:35)

This is the same contrast that Abinadi uses in Mosiah 15-16: Either subjecting to the spirit of the Lord or the spirit of the Devil. In this life we have a choice. But Amulek describes a time when it is too late, because you have kept procrastinating subjecting to the Spirit. The final state of the wicked is not having this choice anymore, the Spirit of the Lord has withdrawn from them.

Jacob uses this contrast too in his sermon in 2 Nephi 9.

5 Yea, I know that ye know that in the body he shall show himself unto those at Jerusalem, from whence we came; for it is expedient that it should be among them; for it behooveth the great Creator that he suffereth himself to become subject unto man in the flesh, and die for all men, that all men might become subject unto him.

...

8 O the wisdom of God, his mercy and grace! For behold, if the flesh should rise no more our spirits must become subject to that angel who fell from before the presence of the Eternal God, and became the devil, to rise no more. 

Another interesting point in Jacob's use of the word, "subject" is what he says in verse 5, that Christ first became "subject unto man in the flesh" so "that all men might become subject unto him". How can Christ both "subject unto man" and subject unto the spirit/Father as Abinadi states in Mosiah 15? Actually, Abinadi also states this in Mosiah 15:7

Yea, even so he shall be led, crucified, and slain, the flesh becoming subject even unto death, the will of the Son being swallowed up in the will of the Father.

Being subject unto man means coming to this earth being born of a mortal mother and experiencing death. It probably also means not resisting or showing his power when he is "crucified and slain". All this was also subjecting to the will of the Father so there is no contradiction. Ultimately, this is done that we may "become subject unto him".

Combined, these passages teach the difference between becoming subject unto Christ and unto the Devil. Becoming subject unto Christ ultimately leads to our redemption, as Mosiah 15 states. Becoming subject unto the Devil leads to him having all power over us, as Alma 34:35 states.

Old Testament Psalm-language in "Nephi's Psalm"

Today we'll take a closer look at the second half of 2 Nephi 4, which contains Nephi's beautiful and poignant poem. This passage is packed with Old Testament Psalm language, which probably shouldn't came as any surprise to us, given how well-versed Nephi was in Hebrew scripture.

I've leaned heavily on the analysis of others to identify examples of Psalm-language in the Book of Mormon, most notably this paper by John Hilton III and this study by Book of Mormon Central (see the appendix at the bottom). Many of these references can also be found in the "Psalms in the Book of Mormon" series of posts (starting with this one), but this passage deserves special attention and a format that allows easier visualization of the interwoven intertextuality.

I'd like to make a few points here regarding the textual connections between the Psalms and the Book of Mormon:

1. Joseph Smith would have dictated this chapter in one pass, probably in June 1829, at age 23.
2. The context of the specific Psalms quoted here by Nephi center on temple themes. I wonder what Joseph Smith would have been able to tell you about temple and covenants (much less about how ancient Hebrews viewed their temple covenant) at that time. The imagery found in the Psalms is heavily symbolically-related to the temple.  That's remarkable for Joseph Smith to have known that and incorporated it into the text.
3. Several of these poetic themes "resonate" in nearby verses.  For example, "because of mine enemy/enemies" in verses 27 and 29 echoes into adjacent verses 5 times in the form of the word "enemy."  Same with "deliver me," "trust," "heart," and "rock."
4. Notice how after a single reference to Psalms in the first three verses, there is a lull, followed by a crescendo of Psalm-language at the end.  It's really beautiful.

2 Nephi 4	Psalm reference
17 Nevertheless, notwithstanding the great goodness of the Lord, in showing me his great and marvelous works, my heart exclaimeth: O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities.	19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! (Psalm 31)
18 I am encompassed about, because of the temptations and the sins which do so easily beset me.
19 And when I desire to rejoice, my heart groaneth because of my sins; nevertheless, I know in whom I have trusted.	19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! (Psalm 31)
20 My God hath been my support; he hath led me through mine afflictions in the wilderness; and he hath preserved me upon the waters of the great deep.
21 He hath filled me with his love, even unto the consuming of my flesh.
22 He hath confounded mine enemies, unto the causing of them to quake before me.
23 Behold, he hath heard my cry by day, and he hath given me knowledge by visions in the night-time.
24 And by day have I waxed bold in mighty prayer before him; yea, my voice have I sent up on high; and angels came down and ministered unto me.
25 And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them.
26 O then, if I have seen so great things, if the Lord in his condescension unto the children of men hath visited men in so much mercy, why should my heart weep and my soul linger in the valley of sorrow, and my flesh waste away, and my strength slacken, because of mine afflictions?
27 And why should I yield to sin, because of my flesh? Yea, why should I give way to temptations, that the evil one have place in my heart to destroy my peace and afflict my soul? Why am I angry because of mine enemy?	8 Lead me, O Lord, in thy righteousness because of mine enemies; make thy way straight before my face. (Psalm 5)
28 Awake, my soul! No longer droop in sin. Rejoice, O my heart, and give place no more for the enemy of my soul.	7 The Lord is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. (Psalm 28)
29 Do not anger again because of mine enemies. Do not slacken my strength because of mine afflictions.	8 Lead me, O Lord, in thy righteousness because of mine enemies; make thy way straight before my face. (Psalm 5)
30 Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation.	9 I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints. (Psalm 52) 26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation. (Psalm 89)
31 O Lord, wilt thou redeem my soul? Wilt thou deliver me out of the hands of mine enemies? Wilt thou make me that I may shake at the appearance of sin?	1 O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: (Psalm 7)
32 May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite! O Lord, wilt thou not shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road!	13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living? (Psalm 56)
33 O Lord, wilt thou encircle me around in the robe of thy righteousness! O Lord, wilt thou make a way for mine escape before mine enemies! Wilt thou make my path straight before me! Wilt thou not place a stumbling block in my way—but that thou wouldst clear my way before me, and hedge not up my way, but the ways of mine enemy.
34 O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh; for I know that cursed is he that putteth his trust in the arm of flesh. Yea, cursed is he that putteth his trust in man or maketh flesh his arm.	23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee. (Psalm 55) 3 What time I am afraid, I will trust in thee. (Psalm 56) 1 O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: (Psalm 7)
35 Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen.	1 I will lift up mine eyes unto the hills, from whence cometh my help. (Psalm 121) 4 Thus will I bless thee while I live: I will lift up my hands in thy name. (Psalm 63) 8 I cried to thee, O Lord; and unto the Lord I made supplication. (Psalm 30)

Psalms in the Book of Mormon, 2 Nephi 4, continued

Let's continue looking at Psalms language in the Book of Mormon. 2 Nephi 4, the latter half of which is commonly known as "Nephi's Psalm" draws heavily from Psalm language.

My God and the Rock of My Salvation

26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation. (Psalm 89)

30 Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation. (2 Nephi 4)

That I may walk

13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living? (Psalm 56)

32 May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite! O Lord, wilt thou not shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road! (2 Nephi 4)

Make . . . straight before

8 Lead me, O Lord, in thy righteousness because of mine enemies; make thy way straight before my face. (Psalm 5)

33 O Lord, wilt thou encircle me around in the robe of thy righteousness! O Lord, wilt thou make a way for mine escape before mine enemies! Wilt thou make my path straight before me! Wilt thou not place a stumbling block in my way—but that thou wouldst clear my way before me, and hedge not up my way, but the ways of mine enemy. (2 Nephi 4)

I will trust in thee

23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee. (Psalm 55)

3 What time I am afraid, I will trust in thee. (Psalm 56)

34 O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh; for I know that cursed is he that putteth his trust in the arm of flesh. Yea, cursed is he that putteth his trust in man or maketh flesh his arm. (2 Nephi 4)

I will lift up my

4 Thus will I bless thee while I live: I will lift up my hands in thy name. (Psalm 63)

1 I will lift up mine eyes unto the hills, from whence cometh my help. (Psalm 121)

35 Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen. (2 Nephi 4)

See also 1 Nephi 21:22/Isaiah 49:22.

I will cry unto

2 I will cry unto God most high; unto God that performeth all things for me. (Psalm 57)

35 Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen. (2 Nephi 4)

See Also Alma 33:11.

The "gathering" of spirit and flesh

There have been numerous posts on this blog about the gathering of Israel, Zion and unity, all different aspects of the same subject. Mosiah 15 added a new dimension to this subject for me. I find the first 7 verses really interesting.

1 And now Abinadi said unto them: I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people.

2 And because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son—

3 The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son—

4 And they are one God, yea, the very Eternal Father of heaven and of earth.

5 And thus the flesh becoming subject to the Spirit, or the Son to the Father... 7 the will of the Son being swallowed up in the will of the Father.

These verses are confusing to some, but at least I find them to be consistent with other Book of Mormon verses describing Christ as God and even Father in some sense. Without getting deep into the theology of the Godhead, I will just say that I think we tend to focus too much on the separation of the persons of the Godhead to distinguish ourselves from trinitarian beliefs, while the Book of Mormon reminds us that it is the unity that really defines the Godhead.

The important point, though, in these verses, is the Godhead as role model for us. Abinadi draws parallels between the Son and the flesh on one hand and the Father and the spirit on the other. When the Son becomes subject to the Father, or the will of the Son is "swallowed up in the will of the Father", they are "one God". Similarly, when the flesh becomes subject to the spirit or the will of the flesh is swallowed up in the will of the spirit, it becomes one unity.

Subjecting the flesh to the spirit is also a form of gathering. The purpose of gathering in the gospel and scriptures is to create this unity. Zion consists of people who are one heart and one mind (Moses 7:18). They are one with each other. But I think they are also one with themselves, having this flesh-spirit unity. It is striking that Abinadi goes on to talk about Zion later in the chapter I just quoted from.

Yea, Lord, thy watchmen shall lift up their voice; with the voice together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion. (Mosiah 15:29)

This is in fact an Isaiah quote, which is the context for this whole sermon. It started with a question from King Noah's priests about what this Isaiah passage really means.

Another thing that caused me to reflect is how gathering or unity is achieved through a Father-Son relationship. God is one because the Son subjects his will to the Father. Christ, in turn, invites us to become his children and become one with him. Again, it is striking to observe what Abinadi goes on to talk about after these verses in the beginning of chapter 15.

And now I say unto you, who shall declare his generation? Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed? (Mosiah 15:10)

When Christ appears in the flesh as son and subjects his will to the Father and completes the atonement, he becomes our father. Christ is one with his father and wants us to become one with Him by becoming his children. This is the way to unity and salvation.

And now Father, I pray unto thee for them, and also for all those who shall believe on their words, that they may believe in me, that I may be in them as thou, Father, art in me, that we may be one. (3 Nephi 19:23)

Christ is a model for subjecting the flesh to the spirit. When we do the same, he becomes our father and bring us to his father. The gathering of Israel starts with each of us individually. When the will of our flesh has been swallowed up by the will of the spirit, we will see ourselves gathered by the father of our salvation, Jesus Christ, who in turn takes us to His father, thus fulfilling His role as mediator.

Having ascended into heaven, having the bowels of mercy; being filled with compassion towards the children of men; standing betwixt them and justice; having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice. (Mosiah 15:9)