The small meal, the grand feast, Adam and Eve, and ancient temple worship -- Part 3: "Fulness"

In the first two posts in this series (here and here), we looked at the commandment given to Adam and Eve in Genesis 1:28 and five important aspects of that commandment:

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Genesis 1)

We then connected the command to "replenish" the earth with the story of Noah and showed that in the process of keeping God's commandments, Noah went from offering God a measure of the creation to having "all things" delivered "into [his] hand" (Genesis 9:2-3).

"Replenish" is the KJV translation for the Hebrew word "male" as discussed in these previous posts.  There is a related word from the same root, "melo" which means "fulness" or "multitude."

The first time "melo" appears in the Old Testament, it shows up in a unique expression associated with Ephraim.

"mə·lō- hag·gō·w·yim" -- "Multitude of nations/fulness of the Gentiles"

18 And Joseph said unto his father, Not so, my father: for this [Manasseh] is the firstborn; put thy right hand upon his head.
19 And his father refused, and said, I know it, my son, I know it: he [Manasseh] also shall become a people, and he also shall be great: but truly his younger brother [Ephraim] shall be greater than he, and his seed shall become a multitude of nations. (Genesis 48)

"Multitude of nations" could also be translated "fulness of Gentiles" (see this post). That is an important detail because it connects this blessing with numerous other scriptures. 

As I've thought about the latter day gathering, it occurs to me that this blessing given by Israel to Ephraim is profoundly significant:

10 And then cometh the day when the arm of the Lord shall be revealed in power in convincing the nations, the heathen nations, the house of Joseph, of the gospel of their salvation.

11 For it shall come to pass in that day, that every man shall hear the fulness of the gospel in his own tongue, and in his own language, through those who are ordained unto this power, by the administration of the Comforter, shed forth upon them for the revelation of Jesus Christ. (Doctrine & Covenants 90)

The fulness of the Gospel is being preached to the fulness of the Gentiles, in fulfillment of Jacob's prophecy.

33 He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people.

...

41 He also quoted the second chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. (Joseph Smith -- History 1)

In the next post in this series, we'll take a closer look at the detailed prophecies in the Book of Mormon which speak of the "fulness of the Gentiles" and the "fulness of the Gospel" in the latter days.

Judgments, statutes and commandments

The Law of Moses was important for righteous Nephites, but they offered a unique perspective on it combined with faith in Jesus Christ.

24 And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled.

25 For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. (2 Nephi 25)

This post explains that the oft-repeated 'Book of Mormon proverb', is a reference to the Mosaic covenant. When a term is used as a key word or phrase to reference a longer text, it is called metalepsis. This is an appropriate description of "inasmuch as ye shall keep my commandments, ye shall prosper in the land". It invokes the entire Mosaic covenant. A related phrase that I have found is the "judgments, statutes and commandments" of God. This is also a metalepsis referring to the terms and conditions of the Mosaic covenant for the people of Israel. All that they are asked to do to become a "peculiar nation" (Deuteronomy 26:18) and God's chosen covenant people is laid out in the books of Exodus to Deuteronomy. It is summarized by his "judgments, statutes and commandments". For instance:

In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it. (Deuteronomy 30:16)

The Nephite term, "prosper in the land" is a summary of "live and multiply" and "the Lord thy God shall bless thee in the land" and other covenant promises scattered around in the Torah, especially in Deuteronomy. But the "keep the commandments" part of the Book of Mormon proverb is also short for the commandments, statutes and judgments, even though all three are also mentioned at times in the Book of Mormon. The order of those three terms varies and sometimes only one or two of the three are used, but I don't know if that has significance. They are repeated multiple times in the Book of Deuteronomy, usually to summarize and refer to all the detailed instructions that Israel have received through Moses. Here are a couple more examples

Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them in the land whither ye go to possess it (Deuteronomy 6:1)

Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway. (Deuteronomy 11:1)

These are only a few examples but Deuteronomy is saturated with this language. These expressions are also used when explaining why Israel have lost wars and ultimately been taken captive by the Babylonians.

And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. (Ezekiel 11:12)

In the Book of Mormon, this expression seems to be used to inform the reader that the broken off branch of the House of Israel in a promised land were keeping their part of the covenant. This is how Nephi puts it

10 And we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things, according to the law of Moses.

11 And the Lord was with us; and we did prosper exceedingly; for we did sow seed, and we did reap again in abundance. And we began to raise flocks, and herds, and animals of every kind. (2 Nephi 5)

Nephi clearly attributes their abundant reaping and increase of flocks to the fact that they kept the terms of the Mosaic covenant. Prospering in the land was the promise. They had kept their part and the Lord always keeps his. Another similar example

Nevertheless Helaman did fill the judgment-seat with justice and equity; yea, he did observe to keep the statutes, and the judgments, and the commandments of God; and he did do that which was right in the sight of God continually; and he did walk after the ways of his father, insomuch that he did prosper in the land. (Helaman 3:20)

At this point, several hundred years have passed since Lehi and his family left Jerusalem, but the Nephites obviously remember the covenant of their fathers, the covenant terms and the Lord's promises that are still in effect. It is also interesting to note that the terms and blessings of the Mosaic covenant applied on an individual level as well as collectively. "he [Helaman] did prosper in the land".

Several times, this expression is used about Lamanite converts. The Book of Mormon stresses that true conversion at the time before Christ included keeping the Law of Moses. This is how they became covenant people. But unlike the Deuteronomists of old, it also included looking forward to Christ and his redemption, like Nephi expressed in the first verse I quoted.

14 And they did also bury their weapons of war, according as their brethren had, and they began to be a righteous people; and they did walk in the ways of the Lord, and did observe to keep his commandments and his statutes.

15 Yea, and they did keep the law of Moses; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled. But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them.

16 Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come. (Alma 25)

Like Nephi, they kept the law of Moses because of the commandments. Those were the covenant terms and source of their blessings. But it was also the pointer towards Christ, the ultimate source of blessings and prosperity, even "eternal salvation". 

The small meal, the grand feast, Adam and Eve, and ancient temple worship -- Part 2: "Delivered into your hand"

In my last post, I noted this verse from Genesis outlining the commandment God gives to Adam and Eve right after their creation. 

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Genesis 1)

I've color-coded 5 components to this commandment.  Overall, I've always taken this to mean that Adam and Eve were supposed to have children, fill the earth with humans, and exercise righteous dominion over God's creation. This still seems perfectly valid, but I'm beginning to see a deeper layer of meaning in these commands.

"Replenish/fill"

Here's one example, I recently pointed out how an important Hebrew expression for "consecration" literally means "filled hand." "Replenish" in the verse above comes from that same root: "male/mala."

Bible scholars describe the numerous connections between Adam and Noah.  The story of Noah is steeped in references to the earlier chapters about Adam and Eve. (For example, compare Genesis 9:1-3 with Genesis 1:28.)

I read these dual commands as a charge to consecrate ourselves to God's purposes -- to live in complete harmony with God's intentions for the creation: the physical creation is intended to give mankind space and time to bring about spiritual creation.  Man is to become holy by this process, and as a result, the wilderness blossoms as a rose.

I believe this explains why Noah is commanded to gather all forms of life into the ark. I've described in many other posts how the ark is an obvious symbol of covenants (see here, for example). Noah kept God's commandment and delivered all creation into God's hand (yet another layer of meaning to Moses 7:43).

I've been reading these two accounts and looking for additional connections.  I've found a sequence related to "fulness/filling" and hands in the story of Noah:

1) Before the flood, the earth is filled with violence.

The earth also was corrupt before God, and the earth was filled with violence." (Genesis 6:11)

2) Noah obeys God's command to build the ark and fill it with "every living thing of all flesh." (See Genesis 6:14-22.)

3) Amid the chaos and destruction, Noah and the inhabitants of the ark find rest in the hand of the Lord. (Moses 7:43)

Up to this point, Noah is obeying commandments, acting in the role of obedient servant of God. Watch how this begins to change as the sequence progresses.

4) Noah sends out a dove but it finds "no rest for the sole of her foot," so he "put[s] forth his hand" and "pull[s] her unto him into the ark." (Genesis 8:9)

Did you notice the shift? After finding rest in the ark, Noah is now able to extend his own hand and offer rest.

5) After the waters abate, Noah comes forth out of the ark and God covenants with Noah, delivering "all that moveth upon the earth" into his hand. (Genesis 9:2)

This sequence begins with Noah delivering all things into God's hand, and ends with God delivering all things into Noah's hand. That's pretty powerful! The purpose of the creation is fulfilled. 

Conclusion

In the latter days, God has the same purpose in mind for each of us. Notice the same sequence in this description of the Church of the Firstborn (those who inherit the Celestial glory). These righteous souls "overcome [all things] by faith" (see D&C 76:53, 60) and as a consequence:

55 They are they into whose hands the Father has given all things—

56 They are they who are priests and kings, who have received of his fulness, and of his glory;  (Doctrine & Covenants 76)

What a beautiful pattern! This is the power of living a consecrated life.

We talk often about consecration in the church, but connecting this concept directly to Adam and Eve links it even more powerfully to the temple, where we are instructed to consider ourselves as if we were Adam and Eve.  In the next post, I'll apply this same concept to the restoration of the Gospel, the Priesthood, and the latter-day work of gathering. 

Five witnesses who were liberated

I will start off by giving credit where credit is due. This post is largely based on another blog post where an interesting observation has been made. The blogger's name is Robert Kay and apparently he is both a member of the Church of Jesus Christ of Latter-Day Saints and a Jew.

In Helaman 8, Nephi, the son of Helaman, talks to a crowd of Nephites. He testifies of their wickedness and warns them about the judgments that shall come upon them unless they repent. 

And now behold, if God gave unto this man such power, then why should ye dispute among yourselves, and say that he hath given unto me no power whereby I may know concerning the judgments that shall come upon you except ye repent? (Helaman 8:12)

Ironically, Nephi's most outspoken critics were judges by occupation (see Helaman 8:1). Many of the secular judges in Nephite society are members of the Gadianton band of robbers and reject Nephi's message about the judgments of God. "We are the judges around here, no one else". At the end of the chapter, Nephi prophetically informs the people that their chief judge has just been murdered.

In his speech leading up to the culmination of the murdered chief judge, Nephi specifically mentions five prophets after the time of Abraham who testified of the Son of God, our Chief Judge.

19 And now I would that ye should know, that even since the days of Abraham there have been many prophets that have testified these things; yea, behold, the prophet Zenos did testify boldly; for the which he was slain.

20 And behold, also Zenock, and also Ezias, and also Isaiah, and Jeremiah, (Jeremiah being that same prophet who testified of the destruction of Jerusalem) and now we know that Jerusalem was destroyed according to the words of Jeremiah. O then why not the Son of God come, according to his prophecy?

So we have

1. Zenos (who was slain for his bold testimony according to verse 19)
2. Zenock (who was stoned to death according to Alma 33:17)
3. Ezias (probably a prophet from the brass plates that was familiar to the Nephites but unfamiliar to us)
4. Isaiah (whose death is not recorded in the Bible but who was sawn in two under the orders of King Manasseh, according to Jewish tradition)
5. Jeremiah (who was stoned to death according to extrabiblical sources)

Based on what we know about the other four, perhaps it is fair to assume that Ezias was a martyr too, and that Nephi mentions five witnesses of Christ who died for their testimonies?

Here is the interesting observation by Kay: When Nephi announces the death of their chief judge, there are five men who run to the judgement seat to see if Nephi has spoken the truth. When they arrive there and find that the chief judge dead, just as Nephi had prophecied, they fall to the earth in astonishment. They are accused for the murder and imprisoned. However, on the day of the chief judge's burial, they are set free.

And it came to pass that the five were liberated on the day of the burial. Nevertheless, they did rebuke the judges in the words which they had spoken against Nephi, and did contend with them one by one, insomuch that they did confound them. (Helaman 9:18)

There are striking parallels between the five prophets of old and the five men who find the chief judge dead. Perhaps the Nephite record keepers are trying to teach us a deeper lesson. Just like the five men became eye-witnesses of the death of the chief judge and fell to the ground, the five prophets mentioned were witnesses of Christ, our Chief Judge, testified boldly of him and were killed. However, on the day of Christ's burial, they were liberated, just like the other five men:

16 They were assembled awaiting the advent of the Son of God into the spirit world, to declare their redemption from the bands of death.

17 Their sleeping dust was to be restored unto its perfect frame, bone to his bone, and the sinews and the flesh upon them, the spirit and the body to be united never again to be divided, that they might receive a fulness of joy.

18 While this vast multitude waited and conversed, rejoicing in the hour of their deliverance from the chains of death, the Son of God appeared, declaring liberty to the captives who had been faithful (D&C 138)

Jesus Christ is our liberator and also our chief judge. Those who are converted to Him will be set free, like the five prophets of old and also the five men who ran to the judgement seat.

And there were some of the Nephites who believed on the words of Nephi; and there were some also, who believed because of the testimony of the five, for they had been converted while they were in prison. (Helaman 9:39)

Those who have not converted and have blood on their garments, like the brother of the Nephite chief judge (thanks for pointing that out, Lord Wilmore), will be found guilty. Nephi told the people about the real murderer. He asked them to pay the brother of the chief judge a visit and instructed them specifically:

31 But behold, ye shall examine him, and ye shall find blood upon the skirts of his cloak.

32 And when ye have seen this, ye shall say: From whence cometh this blood? Do we not know that it is the blood of your brother?

33 And then shall he tremble, and shall look pale, even as if death had come upon him.

This all happened just as Nephi had instructed. Similarly, spiritual death shall come upon us if our clothes are stained with blood and have not been washed clean through the atonement of our older brother, Jesus Christ.

22 And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood and all manner of filthiness? Behold, what will these things testify against you?

23 Behold will they not testify that ye are murderers, yea, and also that ye are guilty of all manner of wickedness?

24 Behold, my brethren, do ye suppose that such an one can have a place to sit down in the kingdom of God, with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless, pure and white? (Alma 5) 

 This story teaches us who is the true Judge and also who is the true Liberator. 

The small meal, the grand feast, Adam and Eve, and ancient temple worship -- Part 1

In this post, I mentioned a very interesting presentation on ancient Egyptian priestly rituals. The overall pattern of the rituals share much in common with ancient Israelite temple rituals, and we can also see some fascinating parallels with our modern worship in the church.

This post will discuss one set of rituals in the Egyptian practice that has a clear parallel to Israelite temple worship: the small meal and the grand feast.

Dr. John Thompson explains the connections between the small meal, the sacrament, and grand feast, and the harvest/gathering here (~2.5 minute clip):

The parallels are certainly fascinating.  It seems the essence of the small meal/sacrament is demonstrating a willingness to receive from Christ. In contrast, the essence of the grand feast is demonstrating a willingness to bring forth an offering. First we receive, then we give. This implies transformation. We become a new creation.

I have questions to ponder as I consider these symbols.  Here are some of my initial questions:

• What is the connection between the small meal and the grand feast?
• The connection between the small meal and the sacrament seems obvious, but what part of our worship represents the grand feast?
• How does this symbolism relate to Christ and His doctrine?
• Is this another connection to Noah, the covenant symbolism of the ark, and his obedience to God to bring animals of every kind into the ark with him?

This post will set off a series in which I'll explore these and other questions. I hope to connect some of these ideas in a meaningful way, but I apologize in advance if they seem a bit disjointed. At present I don't see a clear sequence to present these ideas, so I'll simply present them one at a time as best I can.

Connection to Adam and Eve

In pondering about what this grand meal might represent in our modern temple worship, it seems to me that we're talking about consecration. Just as the ancients gave of their possessions (animals, grain, etc.) we are asked to offer all that we have to God:

The law of consecration is that we consecrate our time, our talents, and our money and property to the cause of the Church: such are to be available to the extent they are needed to further the Lord’s interests on earth. (Elder Bruce R. McConkie, source here)

It occurs to me that this grand offering might be a symbolic reflection of obedience to the commandment given to Adam and Eve:

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Genesis 1)

Each of the colored words above directly connects to the doctrine of Christ and will be the discussed in future posts in this series. What better way to demonstrate dominion over the creatures of the creation than to bring them as an offering to God? And of course the devotion does not stop with the bringing of animals as offerings. Ultimately, we make ourselves -- our "bodies" (see Romans 12:1) according to Paul and our "whole souls" (see Omni 1:26) according to Amaleki -- an offering to God. 

This offering is part of the process of spiritual creation and results in at least two things:

1. We fulfill the first commandment God gave to Adam and Eve just after their creation, prior to their transgression. 
2. We transform from hearers of the word into speakers of the word also -- from receivers to givers. 

Perhaps the small meal -- a reminder of the gate by which we entered (see 2 Nephi 31:17) onto the path -- is like manna. It is daily bread -- enough to nourish us as we walk the covenant path, but not enough to "fill" us.  When we are made clean and prepared to participate in the grand feast, we "feast" and are "filled," thereby learning to "speak with the tongue of angels" (see 2 Nephi 31:20; 2 Nephi 32:2-3)

All of this meal/feast symbolism involves the mouth.  Feasting happens through the mouth, as does speaking. That's probably an important part of the symbolism.

I've posted before on Noel Reynolds' observation that one fundamental lesson we can take from Alma 36, with its beautiful chiastic structure, is that Alma's word has become God's word (by the process of conversion). That is a message that fits into this feast/speak symbolism as well.  The process which begins with our willingness to hearken to the word of God ends up teaching us to speak with the tongue of angels. The nose is the symbol of the consecrated offering we must bring to fulfill the commandment God gave Adam and Eve in the Garden of Eden. That final act of consecration prepares them to be "filled" (see Alma 32:42).

Might this be what James had in mind when he wrote:

17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. (James 1)

In the next post, we'll start to look in more depth at Genesis 1:28.

Power from on high

In his recent General Conference talk (October 2021), Elder David A. Bednar gave a great talk titled "With the power of God in great glory". This is based on 1 Nephi 14:14

And it came to pass that I, Nephi, beheld the power of the Lamb of God, that it descended upon the saints of the church of the Lamb, and upon the covenant people of the Lord, who were scattered upon all the face of the earth; and they were armed with righteousness and with the power of God in great glory.

Hearing him quote that verse, my thoughts went to the purpose of the Book of Mormon as described in the title page and that I have previously posted about and summarized as follows: Christ and covenants. Elder Bednar said:

The Book of Mormon is another testament of Jesus Christ and the great tool of conversion in the latter days. Our purpose in sharing the gospel is to invite all to come unto Jesus Christ, receive the blessings of the restored gospel, and endure to the end through faith in the Savior. Helping individuals to experience the mighty change of heart and bind themselves to the Lord through sacred covenants and ordinances are the fundamental objectives of preaching the gospel.

Elder Bednar repeatedly states in his talk that we bind ourselves to the Savior through covenants. This is what arms us with power. Nephi saw this power descending upon the Lord's covenant people. Elder Bednar gives several examples in his talk where this power is manifest. It can happen in different ways, but my understanding is that it happens in the temple in particular. As stated in the Doctrine and Covenants.

Yea, verily I say unto you, I gave unto you a commandment that you should build a house, in the which house I design to endow those whom I have chosen with power from on high (D&C 95:8)

This is the power that Nephi saw descending on the covenant people. It comes from on high and descends on the covenant people in the house of the Lord. This is exactly what President Russell M. Nelson was saying in another great talk at the Sunday morning session of the same conference.

The temple lies at the center of strengthening our faith and spiritual fortitude because the Savior and His doctrine are the very heart of the temple. Everything taught in the temple, through instruction and through the Spirit, increases our understanding of Jesus Christ. His essential ordinances bind us to Him through sacred priesthood covenants. Then, as we keep our covenants, He endows us with His healing, strengthening power. And oh, how we will need His power in the days ahead.

As far as I understand, the General Authorities do not compare notes or base their talks on given assignments, but we can easily see how much they are in sync anyway. Again, in the same talk by President Nelson:

Please believe me when I say that when your spiritual foundation is built solidly upon Jesus Christ, you have no need to fear. As you are true to your covenants made in the temple, you will be strengthened by His power.

I think there is beautiful imagery in Christ's power descending from heaven on us, while we bind ourselves to Him in covenants and are thereby lifted upwards. This is a marriage of heaven and earth and the temple is the link between the two.