The word of God -- Part 3

Part 1 and part 2 were written long ago. But I just had some further thoughts sparked by this week's Come Follow Me lesson. A more recent post also makes a case for Alma 32 being a personal creation account, and "word" is a keyword to make the connection. Alma talks a lot about the word and what to do with it, but he doesn't say much about what it is. The poor Zoramites eventually have to ask (Alma 33:1) and Alma spends Chapter 33 explaining what the word is.

22 If so, wo shall come upon you; but if not so, then cast about your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works.

23 And now, my brethren, I desire that ye shall plant this word in your hearts, and as it beginneth to swell even so nourish it by your faith. And behold, it will become a tree, springing up in you unto everlasting life.

In essence, the word that Alma told them to plant was the Son of God who would redeem his people through the atonement and bring to pass the resurrection and final judgement. Next, Amulek starts speaking and confirms that "the word is in Christ unto salvation." (Alma 34:6). This is much in line with the example in part 1 demonstrating that the word is power and part 2, where the word is Christ. That is, the word is the power of God to save, manifest in His Son.

In Biblical Hebrew, the triliteral root 'dbr' (dābār) can be the verb, "speak" but also the noun, "word". As a noun, 'dbr' carries a dual nuance, meaning both “word” and “thing” (It is translated into "thing" or "things" from the Hebrew Bible more than 100 times). The reformed Egyptian script that the Nephites used would also likely skip the vowels and only spell the consonants. This duality of 'dbr' is interesting, considering the Zoramite mission. In part 1 of this series, Lord Wilmore quoted Alma 31:5 at the beginning of that mission.

And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God.

Thinking of the word as a thing, like a seed or a sword (just more powerful!), the description of the word in this verse gives me an image of something that Alma has and brings with him on a mission, offers to the poor among the Zoramites (the word, "word", is repeated 22 times in Alma 32) and asks them to plant in their hearts. The previously referenced article about the creation and Alma 32 also discusses the possible use of wordplay with Hebrew origins in Alma 32:21

And now as I said concerning faith—faith is not to have a perfect knowledge of things [words]; therefore if ye have faith ye hope for things [words] which are not seen, which are true.

The Zoramites cannot yet see the word/thing that Alma brings to them. They don't quite understand what it is so they have to ask. Then Alma explains what this word really is: It is the power of salvation found in Jesus Christ. If we plant it and nourish it, it will grow inside of us and ultimately become a very tangible thing, a tree whose fruit we can pluck and eat "springing up in [us] unto everlasting life".

I like the idea of "the word" related to something more specific and powerful than the abstract meaning it has in English. Something that is specific to those who have done the "experiment" (Alma 32:27) and eventually plucked the fruit of the tree of life. Alma had done this and could therefore "try the virtue of the word of God" and share it with others, just like Lehi shared with his family as soon as he had tasted of the fruit. But it was not specific for the Zoramites at that stage. They didn't quite know what it was. That is why Alma admonished them to have faith. Faith is not to have a perfect knowledge of things (words). But the experiment will lead to increased knowledge and the word becoming something more discernible.

35 O then, is not this real? I say unto you, Yea, because it is light; and whatsoever is light, is good, because it is discernible, therefore ye must know that it is good (Alma 32)

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

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

"Walk" as a covenant symbol.

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

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

Old Testament

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

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

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

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

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

New Testament

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

D&C

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

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

Firm and steadfast and immovable

I have noticed before that Mormon sometimes alludes to a previous statement or theme in the Book of Mormon when describing something in his abridgment. Notice how he describes a group of Lamanite converts

in the thirtieth year the church was broken up in all the land save it were among a few of the Lamanites who were converted unto the true faith; and they would not depart from it, for they were firm, and steadfast, and immovable, willing with all diligence to keep the commandments of the Lord. (3 Nephi 6:14)

Just reading how Mormon characterizes these descendants of Laman and Lemuel makes me impressed by them. But Mormon also seems to create a couple of interesting references. Compare with 1 Nephi 2:10, where Lehi speaks to Lemuel

And he also spake unto Lemuel: O that thou mightest be like unto this valley, firm and steadfast, and immovable in keeping the commandments of the Lord!

(As a side note, see this article on Lehi's use of desert poetry).

In 2 Nephi 4:5, Lehi speaks to the children of Laman (and later gives the same blessing to the children of Lemuel)

for behold, I know that if ye are brought up in the way ye should go ye will not depart from it.

Lehi wished that Lemuel were "firm and steadfast and immovable", but instead, he and his brother taught their children to hate the Nephites (See Mosiah 10:17). But Lehi blessed their children knowing that "their hatred is because of the iniquity of their fathers" (Jacob 3:7) and if they were taught differently, they would not depart from the truth. 

See what Mormon is doing in 3 Nephi 6? He knew about these promises and when describing a group of Lamanites that had been taught "the true faith" and become converted, he demonstrated this principle in practice by referring to these statements on the small plates of Nephi. He described the Lamanite converts as becoming like the valley of Lemuel and receiving the promises given to the children of Laman.

The importance of "remembering the words"

One way I strengthen my understanding of the major themes of the Book of Mormon is by reading different sections at the same time.

Such is the case today, as my personal studies this week caused me to read Helaman 5 at the same time my family studied Alma 30.

This post will attempt to outline the importance of "remembering the words" and the various blessings which are promised to those who do this.

What "words" are we talking about?

Much has been written on this blog about the "word of God."  In this post, I argue that the "word of God" is a symbol of following the living prophet. In this post, Stisa discusses how this scriptural symbol actually describes a process by which the tree of life grows inside us as we plant, nourish, and nuture the word in our hearts.

Furthermore, I've pointed out how multiple Book of Mormon figures prophesy of the enduring nature of the scriptural record. (See this post on "The Brightness of the Scriptures" for all of the examples.)

When we keep these things, we are led to something else that endures:

"do these things to lay up for yourselves a treasure in heaven, yea, which is eternal, and which fadeth not away" (Helaman 5:8)

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and thieves break through and steal;

20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal.

21 For where your treasure is, there will your heart be also. (3 Nephi 12)

The specific context from Helaman 5 is Nephi and Lehi's Father (Helaman-2) reminding them to "remember the words of their fathers."

9 O remember, remember, my sons, the words which king Benjamin spake unto his people; yea, remember that there is no other way nor means whereby man can be saved, only through the atoning blood of Jesus Christ, who shall come; yea, remember that he cometh to redeem the world.
10 And remember also the words which Amulek spake unto Zeezrom, in the city of Ammonihah; for he said unto him that the Lord surely should come to redeem his people, but that he should not come to redeem them in their sins, but to redeem them from their sins.
11 And he hath power given unto him from the Father to redeem them from their sins because of repentance; therefore he hath sent his angels to declare the tidings of the conditions of repentance, which bringeth unto the power of the Redeemer, unto the salvation of their souls. (Helaman 5)

These messages form the key ingredients of the Gospel:

1. Only Christ can save us.
2. He saves us as we repent and follow Him.
3. Power was given to Him to redeem us, therefore He sends his angels to bring about repentance among the children of men. 

This is a major theme of the Book of Mormon. I'll connect this to other passages in a follow-up part.

Come, Follow Me, July 13 - 19. Alma 32-35: “Plant This Word in Your Hearts”

As usual, we create a "Come, Follow Me" post consisting of links to blog posts tagged with the chapters for this week. Click on the links below to find additional insight into topics in the chapters for this weeks' lesson.

Alma 32 -- See posts about the anti-Rameumptom, the creation account in Alma 32, "springing up unto eternal life", etc.
Alma 33 -- Posts about "cast..." and "hard hearts", Zenos' possible influence on Enos and Nephi, understanding, etc.
Alma 34 -- Posts about fire and dross, "encircled" as a symbol of the two ways, Jewish prayer customs in the Book of Mormon, etc.

So far, there are no posts tagged with Alma 35.

The harvest of the Sons of Mosiah

I was surprised to find that, except for quoting Isaiah, the word 'harvest' is only found twice in the Book of Mormon. The first time is in Alma 17:13, when the Sons of Mosiah are going on a mission to preach the gospel to the Lamanites.

13 And it came to pass when they had arrived in the borders of the land of the Lamanites, that they separated themselves and departed one from another, trusting in the Lord that they should meet again at the close of their harvest; for they supposed that great was the work which they had undertaken.

The second time is when Ammon is looking back on their mission, rejoicing in their success in Alma 26. They did meet again at the close of their harvest and Ammon is referring to their harvest in verse 7. In verses 5-7 he uses agricultural imagery that seems to be drawn from ancient Israelite culture.

5 Behold, the field was ripe, and blessed are ye, for ye did thrust in the sickle, and did reap with your might, yea, all the day long did ye labor; and behold the number of your sheaves! And they shall be gathered into the garners, that they are not wasted.

6 Yea, they shall not be beaten down by the storm at the last day; yea, neither shall they be harrowed up by the whirlwinds; but when the storm cometh they shall be gathered together in their place, that the storm cannot penetrate to them; yea, neither shall they be driven with fierce winds whithersoever the enemy listeth to carry them.

7 But behold, they are in the hands of the Lord of the harvest, and they are his; and he will raise them up at the last day.

Similar metaphors are found in Joel 3:13

Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great.

and Micah 4:12

But they know not the thoughts of the Lord, neither understand they his counsel: for he shall gather them as the sheaves into the floor.

Notice also how Ammon says that the sheaves shall be gathered when the storms and whirlwinds come. These are ancient Israelite metaphors associated with scattering. For instance, in Zechariah 7:14

But I scattered them with a whirlwind among all the nations whom they knew not.

See also similar statements in Habakkuk 3:14 and Isaiah 41:16 for instance. Ammon argues that since the sheaves are in the hands of the Lord of the harvest, they will be gathered when the winds come, instead of scattered like Israel of old. Ammon certainly knew of the Lord's promises to the Lamanites pertaining to the latter-day gathering, in addition to making a case for the converts at his time.

Another connection I noticed is a few verses later in Alma 26, where Ammon describes the change that happened to the Lamanite converts.

13 Behold, how many thousands of our brethren has he loosed from the pains of hell; and they are brought to sing redeeming love, and this because of the power of his word which is in us, therefore have we not great reason to rejoice?

14 Yea, we have reason to praise him forever, for he is the Most High God, and has loosed our brethren from the chains of hell.

15 Yea, they were encircled about with everlasting darkness and destruction; but behold, he has brought them into his everlasting light, yea, into everlasting salvation; and they are encircled about with the matchless bounty of his love; yea, and we have been instruments in his hands of doing this great and marvelous work.

The language is very similar to Alma-2's description of the change that happened to the "fathers" of the Nephites in Zarahemla

7 Behold, he changed their hearts; yea, he awakened them out of a deep sleep, and they awoke unto God. Behold, they were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word; yea, they were encircled about by the bands of death, and the chains of hell, and an everlasting destruction did await them.

8 And now I ask of you, my brethren, were they destroyed? Behold, I say unto you, Nay, they were not.

9 And again I ask, were the bands of death broken, and the chains of hell which encircled them about, were they loosed? I say unto you, Yea, they were loosed, and their souls did expand, and they did sing redeeming love. And I say unto you that they are saved. (Alma 5)

At this point, Ammon had met Alma again and might have even read the account of his preaching in Zarahemla. Still I sense use of symbolism that is much older and speculate about similar content and a common source on the brass plates, even though I have no other evidence to back that up. 

"Behold, I testify unto you that I do know that these things whereof I have spoken are true."

And this is not all. Do ye not suppose that I know of these things myself? Behold, I testify unto you that I do know that these things whereof I have spoken are true. And how do ye suppose that I know of their surety?      

-Alma 5:45

Alma-2 teaches many things in his sermon to the people at Zarahemla, found in Alma chapter 5.  In verses 43-51, Alma gives us a pretty succinct explanation why he knows the things he is teaching are true. In this same passage He describes Christ as "full of grace, and mercy, and truth."

I'd like to dive into these verses to outline a few things we can learn from this passage.

I noticed this passage in a new light as I recently studied the connections between mercy and grace. Verse 48 is one of four verses which reference both "grace" and "mercy." Each of these four verses occur in the context of covenants. I realize this is another topic of study which ultimately points to becoming one with God. (See this study on the connections between the Father and the Son for similar findings, part 1 and part 2.)

The grace of Jesus Christ is the only means of becoming one with God the Father. Covenants are the only way to fully access that grace. Covenants are made as we lay down our old ways (repentance) and take His name upon us. The ministry of angels is all about making these things known and available in our lives (not to mention calling us to assist in the work of angels in the process). This work is therefore a key component of God's mercy.  He sends angels (heavenly and earthly) to testify of these things in order to help His children come to know of these truths by the power of revelation through the Holy Spirit of God. Part of coming to know is developing a desire to join in the covenant and then keeping the commandment to declare the glad tidings.

What does this have to do with the witness given by Alma-2 in Alma 5:43-51? Let's look at the passage and I'll highlight the components described above:

43 And now, my brethren, I would that ye should hear me, for I speak in the energy of my soul; for behold, I have spoken unto you plainly that ye cannot err, or have spoken according to the commandments of God.
44 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.
45 And this is not all. Do ye not suppose that I know of these things myself? Behold, I testify unto you that I do know that these things whereof I have spoken are true. And how do ye suppose that I know of their surety?
46 Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me.
47 And moreover, I say unto you that it has thus been revealed unto me, that the words which have been spoken by our fathers are true, even so according to the spirit of prophecy which is in me, which is also by the manifestation of the Spirit of God.
48 I say unto you, that I know of myself that whatsoever I shall say unto you, concerning that which is to come, is true; and I say unto you, that I know that Jesus Christ shall come, yea, the Son, the Only Begotten of the Father, full of grace, and mercy, and truth. And behold, it is he that cometh to take away the sins of the world, yea, the sins of every man who steadfastly believeth on his name.
49 And now I say unto you that this is the order after which I am called, yea, to preach unto my beloved brethren, yea, and every one that dwelleth in the land; yea, to preach unto all, both old and young, both bond and free; yea, I say unto you the aged, and also the middle aged, and the rising generation; yea, to cry unto them that they must repent and be born again.
50 Yea, thus saith the Spirit: Repent, all ye ends of the earth, for the kingdom of heaven is soon at hand; yea, the Son of God cometh in his glory, in his might, majesty, power, and dominion. Yea, my beloved brethren, I say unto you, that the Spirit saith: Behold the glory of the King of all the earth; and also the King of heaven shall very soon shine forth among all the children of men.
51 And also the Spirit saith unto me, yea, crieth unto me with a mighty voice, saying: Go forth and say unto this people—Repent, for except ye repent ye can in nowise inherit the kingdom of heaven.

There is so much repetition here I am confident a pattern was intended, using principles of Hebrew rhetoric that I haven't been able to make sense of yet.  This much is clear -- these basic principles of the ministering of angels -- the preparatory gospel -- are very central to Alma's message here. This can be contrasted with Alma's next sermon in Gideon, where the people were already keeping their covenants, More about that in a future post.

Further thoughts on joy

I wrote about some things a found while studying about joy in the Book of Mormon. I noted how the worldly joy was described sometimes but only the "spiritual" joy could "fill" you or make your joy "full". The verb "fill" has been discussed before and I included a reminder in my last post. A Jewish rabbi suggests that the underlying Hebrew for the adjective, "full" in this context, comes from the Hebrew, "shalem" (see the rabbi's comment to verse 7). It can be translated as complete, safe/at peace or even designate a covenant relationship (see item 3 under Brown-Driver-Briggs in the "shalem" link).

We looked at some examples of joy being full in the previous post. Another interesting one is in Alma 26.

10 And it came to pass that when Ammon had said these words, his brother Aaron rebuked him, saying: Ammon, I fear that thy joy doth carry thee away unto boasting.

11 But Ammon said unto him: I do not boast in my own strength, nor in my own wisdom; but behold, my joy is full, yea, my heart is brim with joy, and I will rejoice in my God.

Notice how Ammon tells his brother in essence that his joy is not just a worldly joy that he uses to boast, but his joy is full, implying that it is the kind of joy that he has in his God. It is the kind of joy that is complete, brings peace and comes from a covenant relation with Him.

Another thing I have noticed is that joy is often associated with works/fruit relating to the gathering of Israel/missionary work. Recall in the previous post that the works of men in 3 Nephi 27 gave joy "for a season". But the joy of the disciples in 3 Nephi 28 would be "full". What was the difference? They would be engaged in the work of bringing "souls of men unto me" (3 Nephi 28:9).

Alma says that

the Lord doth give me exceedingly great joy in the fruit of my labors (Alma 36:25)

Enos says something similar.

I must preach and prophesy unto this people, and declare the word according to the truth which is in Christ. And I have declared it in all my days, and have rejoiced in it above that of the world. (Enos 1:26)

Perhaps this idea initially is inspired by Zenos' allegory.

and if ye labor with your might with me ye shall have joy in the fruit (Jacob 5:71)

Notice the common elements with Alma 36: labor and joy in the fruit. Zenos' allegory in Jacob 5 repeats this phrase, "joy in the fruit", three times. As we know, the allegory is about Israel and their covenant relation with God, the Lord of the vineyard.

A summary of learning points from this post and the last:

• Joy is used in the scriptures, both to describe a temporal and spiritual condition
• When describing a spiritual condition, one is often filled with joy or the joy is full. The possible underlying Hebrew for both words has richer meaning than the English words and includes a sense of completeness and connects to ordinances and covenants.
• The joy that fills you is typically joy "in God" or connected to the Spirit. Joy and Spirit are even used interchangeably at times.
• Joy is also often associated with fruit/works, referring to missionary work or the gathering of Israel

In other words, if we want real joy and use the Book of Mormon as our guide, we lay aside temporal things and focus on entering into a covenant relationship with God that "completes" us and invites his Spirit into our lives. Then we labor to bring other souls into that same relationship.

Edit: How could I ignore Alma 29? It summarizes the learning points beautifully

13 Yea, and that same God did establish his church among them; yea, and that same God hath called me by a holy calling, to preach the word unto this people, and hath given me much success, in the which my joy is full.

14 But I do not joy in my own success alone, but my joy is more full because of the success of my brethren, who have been up to the land of Nephi.

15 Behold, they have labored exceedingly, and have brought forth much fruit; and how great shall be their reward!

16 Now, when I think of the success of these my brethren my soul is carried away, even to the separation of it from the body, as it were, so great is my joy.

A few notes from this scripture:

• The difference between " my joy is full" and "my joy is more full" doesn't make much sense in English and hints at the underlying richer Hebrew meaning of the word, as discussed.
• "Brought forth much fruit" is used again as metaphor for the gathering of Israel through missionary work and is only found in Alma 29 outside of Zenos' allegory, where the expression is repeated 3 times.
• The "separation [...] from the body" illustrates the previous point made of a spiritual joy, not worldy/physical.

Joy

I have studied a bit about joy in the Book of Mormon. We are all familiar with the verse in 2 Nephi

men are, that they might have joy (2 Nephi 2:25)

Perhaps this statement by Lehi on the small plates, became familiar for later Book of Mormon prophets too? At least the word 'joy' appears in the Book of Mormon 121 times, more than any other book of scripture. Here are a couple of things I learned.

Fullness of joy / filled with joy

Joy is often describing a spiritual condition, something that is found in Christ and his gospel, rather than in the world. But Book of Mormon authors seem aware that there are different types of joy, but only one that "fills" you. In Helaman 5:44, we read

they were filled with that joy which is unspeakable and full of glory.

It is interesting to me that Mormon explains what kind of joy that filled them. The worldly joy is also used in the Book of Mormon, like the joy of the Lamanites in Alma 55:9 when they would receive more wine. But it distinguishes between that worldly joy on one hand and "that joy which is unspeakable and full of glory" on the other. Consider 3 Nephi 27:11

But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return. 

The joy that comes from the works of men is temporary and nothing that "fills" them. Later in that chapter, Jesus says that

my joy is great, even unto fulness (3 Nephi 27:30)

In the next chapter, Jesus gives a promise to his disciples

And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one (3 Nephi 28:10)

Another example

But, behold, the righteous, the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever. (2 Nephi 9:18)

There are many other examples to support this observation: In the Book of Mormon, 'joy' can be used to describe temporal and spiritual happiness. But only the righteous are filled with joy. This filling can happen on earth and give them a taste of the lasting fullness of joy they can receive in the kingdom of God.

On that note, I will include a reminder that the Hebrew word for 'fill' can also be translated as complete, accomplish, endow, consecrate or ordain.

Joy and light/spirit

Joy is often connected with light and spirit, and a contrast to darkness and a wicked/evil spirit. Consider these examples

And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain! (Alma 36:20)

he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness—yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul (Alma 19:6)

And it came to pass that after Aaron had expounded these things unto him, the king said: What shall I do that I may have this eternal life of which thou hast spoken? Yea, what shall I do that I may be born of God, having this wicked spirit rooted out of my breast, and receive his Spirit, that I may be filled with joy, that I may not be cast off at the last day? Behold, said he, I will give up all that I possess, yea, I will forsake my kingdom, that I may receive this great joy. (Alma 22:15)

See how the Spirit and joy are used interchangeably in Alma 19:13-14

Now, when he had said these words, his heart was swollen within him, and he sunk again with joy; and the queen also sunk down, being overpowered by the Spirit.

14 Now Ammon seeing the Spirit of the Lord poured out according to his prayers upon the Lamanites, his brethren, who had been the cause of so much mourning among the Nephites, or among all the people of God because of their iniquities and their traditions, he fell upon his knees, and began to pour out his soul in prayer and thanksgiving to God for what he had done for his brethren; and he was also overpowered with joy

One final example from Mosiah 4:3

And it came to pass that after they had spoken these words the Spirit of the Lord came upon them, and they were filled with joy

Grace, Mercy, and the "holy order of God"

My last few posts have centered on the concepts of mercy (here and here) and grace (here). In this post, I'll begin to connect the two concepts.

We find "mercy" and "grace" in the same Book of Mormon sentence 4 times:

53 And behold how great the covenants of the Lord, and how great his condescensions unto the children of men; and because of his greatness, and his grace and mercy, he has promised unto us that our seed shall not utterly be destroyed, according to the flesh, but that he would preserve them; and in future generations they shall become a righteous branch unto the house of Israel. (2 Nephi 9)

5 And also my soul delighteth in the covenants of the Lord which he hath made to our fathers; yea, my soul delighteth in his grace, and in his justice, and power, and mercy in the great and eternal plan of deliverance from death. (2 Nephi 11)

48 I say unto you, that I know of myself that whatsoever I shall say unto you, concerning that which is to come, is true; and I say unto you, that I know that Jesus Christ shall come, yea, the Son, the Only Begotten of the Father, full of grace, and mercy, and truth. And behold, it is he that cometh to take away the sins of the world, yea, the sins of every man who steadfastly believeth on his name. (Alma 5)

25 And now for this cause, that ye may not be destroyed, the Lord has sent his angel to visit many of his people, declaring unto them that they must go forth and cry mightily unto this people, saying: Repent ye, for the kingdom of heaven is nigh at hand;
26 And not many days hence the Son of God shall come in his glory; and his glory shall be the glory of the Only Begotten of the Father, full of grace, equity, and truth, full of patience, mercy, and long-suffering, quick to hear the cries of his people and to answer their prayers. (Alma 9)

There is a clear covenant context in each of these passages -- Jacob's praise of "the covenants of the Lord" and "Christ's condescensions" as well as His promise to "preserve them" as a "righteous branch unto the House of Israel" in 2 Nephi 9; Nephi's delight in the covenants of the Lord in 2 Nephi 11; Alma-2's mention of ministering angels in Alma 9 (see this post for more details about how that connects to covenants -- Mormon explains it in Moroni 7:29-32.)


A few important points jump out at me as I study these passages:

1. God would not be a merciful God, nor would we have access to grace, were it not for the "great and eternal plan of deliverance from death."
2. That plan includes Christ's atoning sacrifice and resurrection, but also includes other features of the Gospel: "covenants" and divinely appointed messengers declaring repentance and providing access to the ordinances through which we bind ourselves to God.
3. The "holy order" spoken of by Alma-2 is a key component of bringing about the mercy of God through grace.

My next post will go into more detail about this holy order, using Alma-2 as a great example of how the "great and eternal plan of deliverance from death" brings about mercy and grace.