COVENANTS – WE ARE A COVENANT PEOPLE
Spiritual
Thought Ward Council – bishop Wm. Calvin Hughes, August 26,
2012
_____________________________________________________
·
First stated purpose of the Book of Mormon,
second paragraph, fourth line:
o
"Which is to show unto the remnant of the
House of Israel what great things the Lord hath done for their fathers; and
that they may know the covenants of
the Lord, that they are not cast off forever" (emphasis added). The first
purpose of the Book of Mormon is to teach the covenants of the Lord. And then,
building on that foundation, it testifies of Jesus as the Christ. “And also to
the convincing of the Jew and the Gentile that Jesus is the Christ, the Eternal
God…”
·
Earliest translations of the Bible were divided
into two portions – the Old Covenant
and the New Covenant and later
translations changed to the Old and New Testament
o
For greater understanding of the Lord’s
covenants study Genesis 12 – 50. Further Deuteronomy is structured as a
covenant between the Lord and the Israelites with Moses as the intermediary.
Isaiah and Jeremiah also offer important Old Testament teachings about
covenants
·
What is a Covenant?
o
A solemn agreement between two or more parties –
usually willing participants in the covenant arrangement – ideally all parties
are anxious to enter into the covenant with each other
o
The agreement or compact between the parties
included promises made and conditions agreed upon
o
Usually the promises and conditions are agreed
upon in the presence of witnesses
o
As conditions are fulfilled, the promised
benefits are bestowed
·
As Latter-day Saints, where do we make
covenants?
o
At baptism and other ordinances and priesthood
ordinations
o
During the Sacrament each week
o
In temples
o
As part of
our personal, couples, family and other prayers
·
Covenants as part of prayer – steps of prayer
o
Address our Father in Heaven
o
Express gratitude for our blessings, acknowledge
answered prayers
o
Respectfully and thoughtfully request blessings
for ourselves and others
o
>>
Make / renew covenants
o
Close in the name of the Savior Jesus Christ
See article: Covenant Teachings of the Scriptures, Victor L. Ludlow, 13 October
1998
Covenant
Teachings of the Scriptures
Victor L. Ludlow – a professor of ancient scripture when this devotional address was given 13 October 1998.
Victor L. Ludlow – a professor of ancient scripture when this devotional address was given 13 October 1998.
As I have taught
scripture classes at BYU during the past 26 years, I have been pleasantly
reminded of the many great works of God through the ages. One of the most
enduring memorials of Heavenly Father's work has been the preservation of the
scriptures. The written word of God has not only survived through millennia of
political, social, and moral changes, but the scriptures have provided ethical
guidelines and spiritual light for millions of readers and listeners through
the ages.
According to a
belief statement from the book Principles and Practices of the Restored
Gospel, the major purposes and values of God's holy writ are as
follows:
SCRIPTURES are pearls of divine wisdom and gems of sacred writing
that:
- Record God the Father's plans and works,
- Teach his commandments and covenants,
- Inspire expressions of his truths through
great literature and profound doctrine,
- Verify his prophecies and promises, and
- Testify of him and his Son.
[Victor L.
Ludlow, Principles and Practices of the Restored Gospel (Salt Lake
City: Deseret Book Company, 1992), pp. 131, 641; emphasis added]
Today I wish to
talk about one of these primary purposes of the scriptures. In fact, we find it
stated on the title page of the Book of Mormon. If I were to ask you,
"What is the first stated purpose of the Book of Mormon as recorded on its
title page?" what answer would go through your mind? The standard response
is usually something about "the convincing of the Jew and Gentile that
Jesus is the Christ." That is a major role of the Book of Mormon, but it is
not the first stated purpose. Indeed, the statement about convincing
Jew and Gentile is prefaced with the words And also, indicating
that something else precedes it.
The first stated
purpose of the Book of Mormon is found in the second paragraph, beginning in
the fourth line: "Which is to show unto the remnant of the House of Israel
what great things the Lord hath done for their fathers; and that they may know
the covenants of the Lord" (emphasis added). The first purpose
of the Book of Mormon is to teach the covenants of the Lord.
And then, building on that foundation, it testifies of Jesus
as the Christ.
Understanding
covenants can, without exaggeration, be identified as a major key to unlocking
the scriptures. Covenant concepts are found throughout the standard works, and
we'll highlight some of them as found in the Bible and the Doctrine and
Covenants, and then we will return to the Book of Mormon.
Covenant teachings
are an important part of the Bible. Some of the earliest English translations
of the Bible were divided into two portions—the Old and New Covenant, for what
we today call the Old and New Testament. To begin to understand the Lord's
covenants, one should study Genesis 12–50 to see how the covenant promises were
established with Abraham and his family down to Joseph and Ephraim. Next one
will want to read Deuteronomy carefully. The book of Deuteronomy is structured
as a covenant contract between the Lord and the Israelites, with Moses as the
intermediary. Isaiah and Jeremiah also present important Old Testament
teachings about covenants. The Old Testament provides an ancient context to
discuss "what is a covenant?" and "what are its essential
elements?"
What Is a Covenant?
Let's review first
what a covenant is. The standard definition of a covenant is
"a solemn agreement between two or more parties." A covenant is a
compact between these parties in which promises are made and conditions are
agreed upon, usually in the presence of witnesses. As the conditions are
fulfilled, the promised benefits are bestowed. "A solemn agreement between
two or more parties" implies that all parties are willing participants in
the covenant arrangement. Granted, one of the parties may have drafted the terms
of the contract and may have greater power and administrative authority in the
covenant agreement—such as a king entering into a vassal treaty with a lesser
ruler or God providing and defining our covenant opportunities with him.
Ideally all parties are anxious to enter into covenants with each other.
Heavenly Father has
always seemed anxious to make covenants with us. Early in our premortal
existence he made promises that resulted in our present circumstances on this
earth. The scriptures contain so many of his covenants and promises with us
that another common definition of covenant is "a promise
of God to his children."
What Does It Mean "to Covenant"?
Let us move from
English definitions to the language roots of the Old Testament and discuss some
ancient meanings of covenant and covenant making. Covenant as
a noun derives in the Old Testament from the Hebrew word be'rith, which
has Semitic roots in the languages of the ancient Near East. The noun be'rith also
joins with a common verb in order to describe the process of entering into a
covenant. The technical phrase for "making a covenant" that is used
most frequently in the Old Testament is karat be'rith, meaning
literally "to cut a covenant." This Hebrew construct is similar to
the English legal phrase "to cut a contract," or, as expressed in the
vernacular, "to cut a deal." The origin of this expression may lie in
the ancient covenant ceremony practice of sacrificing animals by cutting their
throats, which symbolized a point of finalization and personal commitment in
the contractual process. In other words, when the two parties came to an
agreement, they would indicate it through an unusual act—such as cutting the
throat of an animal to be used as a sacrificial offering or as the main dish
for their feast of celebration. Today we would probably just "shake hands
on it." Depending upon which language etymology one follows, the
term be'rith seems to have three possible meanings, each of
which will be recognized by Latter-day Saints in our covenant tradition.
First, one meaning
of be'rith derives from the Hebrew root bara, meaning
to "select" or "choose." This root conveys the analogy of a
woodcutter going into the forest to select or mark with the cut of his axe
certain trees for the harvest. God does not arbitrarily enter into a covenant
relationship with each and all of his children. As those with faith choose to
come unto Christ and are baptized, Heavenly Father enters into a covenant
relationship with them. His Holy Spirit "makes a mark" upon them as
they are sanctified and born anew. Thus a covenant is a selective choice
carefully entered into by both parties. The union is marked with signs or
tokens that each party has accepted the covenant arrangement. By the way, the
Native American custom of people becoming "blood brothers" by cutting
a mark on their wrists and then pressing them together could be considered as a
type of this covenant process.
The second meaning
of be'rith is a "bond" or "joining
together." Scholars believe this context derives from the Akkadian root biritu, which
means to "fetter" or "chain." We may feel uncomfortable
with such strong language of being fettered or chained because, for us, a
covenant is not an obligatory or forceful type of binding together; it is to be
a voluntary relationship. However, when there is a joining in mutual commitment
between two parties, once they have made their pact, they are bound together!
As Latter-day Saints, we talk about a "new and everlasting covenant"
and being "sealed together," such as in temple ordinances. This
joining together represents an absolute, binding compact between God and his
children (see D&C 82:10–11).
Indeed, when one
looks at covenant making and the meaning of "cutting" a be'rith in
this second context, the symbolism of the cutting motion can represent a
penalty involved if one breaks a solemn oath. A list of such penalties, such as
cutting a mark on the body or slitting the throat of the offending party, is
found in the text of ancient Near Eastern contracts. So to "cut a
bond" can also mean to commit yourself to dire consequences if you break
your promise. However, when we think of "cutting a bond," there is
also a positive dimension and the implication of a liberation if one maintains
vows with a powerful, loving God. In a gospel context, as we cut ourselves from
the chains of sin by entering into a covenant relationship with Jesus Christ,
we free ourselves from spiritual bondage and hell to achieve our ultimate,
eternal destiny. This promise of freedom was also given in the Book of Mormon
as King Benjamin spoke to his covenant Israelites in Mosiah 5.
The third root of be'rith has
a more unusual meaning. According to some scholars, the Hebrew root bara in karat
be'rith really means "to break bread" together with someone.
This concept is best understood in the Semitic tradition of hospitality and
guest protection. According to the Arabian and Bedouin customs, even if someone
had been your fierce enemy or a complete stranger, when you invite that person
into your home or tent and share bread with him or her, you are duty-bound to
defend and protect this guest—even at peril of your own life. This external,
physical act of breaking bread together symbolizes an internal, moral
commitment that obligates the host to protect his guest. Likewise there are
some examples in the Old Testament of special ceremonial meals as a part of
covenantal experiences, such as when Abraham paid tithes to Melchizedek and
they partook of blessed bread and wine together; when Jacob and his
father-in-law made a covenant with each other and ate bread together over a
stone altar; and when Moses placed Israel under covenant and then went on the
mountain where he, Aaron, and the 70 elders saw God and did eat and drink (see
Genesis 14:18, 31:44–54; Exodus 24:7–11). It seems to have been a common
pattern in the ancient Near East to eat bread as a symbol of a covenant
commitment.
Although we in
modern society might find this act of eating bread a bit unusual as a covenant
process, it is very much a part of covenant making in the lives of most
Latter-day Saints. We renew our covenants weekly as we partake of the bread of
the sacrament. The eating of bread may be much closer to covenant making in the
ritual sense than we generally think. Among the direct parallels between the
performances of sacrifice in the Old Testament and the sacrament in the New
Testament, we remember that the important and common peace offering was
ritually cut or divided and then eaten by the Levitical Priesthood holders and
the Israelites together as a part of their covenant-making and covenant-renewal
process. We, as modern covenant Israelites, follow this same procedure as our
priests separate or break the bread, representing Christ's sacrifice, and we
eat it together in a covenant-type meal.
In review, a
covenant is a binding, solemn agreement between God and man, conditional upon
certain stipulations as recorded in the scriptures. To enter into a covenant
implies a voluntary, binding process between the covenant parties, often
symbolized by some special act, such as eating bread together. As all parties
choose to enter into this relationship, they are then committed to adhere to
the terms of the contract.
What Are the Basic Elements of a Covenant?
In any covenant,
certain and constant elements help to define and solidify the commitment
relationship between the respective parties. Understanding these elements helps
us appreciate the different dimensions of our covenant relationships. The basic
elements of a covenant are six-fold, and all six elements are found in the book
of Deuteronomy:
First, there is a
preamble, prologue, or preface in the covenant contract that introduces the
involved parties and the basic nature of the covenant. This introduction simply
brings the parties together so they can now enter into their agreement. For
example, the first five verses of Deuteronomy 1 review how the Lord and Israel
came together as they prepared to enter a covenant relationship (note
especially verse 3).
Second, the historical
context of the covenant is presented, sometimes in great detail. This may seem
unnecessary, but it is in ancient vassal treaties and in many scriptural
contexts. Chapters 1 through 4 of Deuteronomy provide this historical context.
Third, the
stipulations of the covenant are explained. This "fine print of the
contract" is what we usually think of and what we should seriously study
when we evaluate any specific covenant. Before we enter into any covenant, we
should understand exactly what we are agreeing to. Chapters 5 through 26 of
Deuteronomy present general as well as specific stipulations—the major
commandments and the particular laws that the Lord expected of Israel.
Fourth, for any
covenant to be binding, it must be duly witnessed or, as we say today,
"notarized by proper officials." To solidify the covenant
arrangement, a multitude and variety of witnesses are involved. Scattered
throughout the last chapters of Deuteronomy we find the following witnesses:
Moses, the 70 elders who with him saw God on Mount Sinai, the priests and Levites,
a variety of written records, and a special hymn. Indeed, all heaven and earth
and various signs and wonders were called forth as special witnesses.
Fifth, a listing of
blessings and curses or, as we would say in today's politically correct
language, "incentives and penalties" are a part of the covenant. The
rewards for proper and prompt adherence and punishments for the neglect or
disregard of covenant promises are an essential part of the contract. Chapters
27 through 33 in Deuteronomy contain many lists of blessings and curses.
Sixth, a record of
the covenant is made, and steps for its perpetuation are outlined. A covenant,
especially one with God, is rarely for just one time and place. Sometimes the
covenant document needs to be brought forth and read aloud in the presence of
the covenant parties. It usually needs to be reviewed, maybe even revised, and
regularly renewed so that it can continue to bless the relationship between the
individuals. These elements of preservation and perpetuation are in chapters 27
and 31 of Deuteronomy.
These same six
covenant elements are found in Isaiah 48 as Isaiah prepared the Israelites of
his time to renew their covenant relationship with the Lord. This same chapter
is cited by Nephi in 1 Nephi 20 as he prepared the Lehite community to become a
covenant people after their arrival in the new land.
What Covenant Models Do We Have in the Church?
Lest we think these
six covenant elements only belong to ancient Israelite or Nephite communities,
let's review how they are found in the Church today. In fact, these elements
are so much a part of our being a covenant people that we may not appreciate
how much they permeate our Latter-day Saint society. For example, we could talk
about our membership in the Church and how it is a solemn covenant commitment.
Simply stated, we were first introduced to the gospel and then we were
instructed about the Restoration, which provided the historical framework of
our membership. We also learned the stipulations or commandments that were expected
of us as Church members. Our formal entrance into the Church at baptism was
duly witnessed by two priesthood holders. Blessings and/or punishments followed
us as Church members, and we are reminded of them in a variety of Church
settings and as we study the scriptures. Finally, as members of record, we have
weekly opportunities to perpetuate our covenant relationship through the
sacrament.
Our most consistent
covenant model is found in the sacrament, which is a precise covenant
ordinance. Following the same six elements, we first come together to renew our
covenants. The sacrament hymn then provides the historical framework as we come
out of a worldly environment (and our wondering why the bishop called that person
to the calling we just sustained), and our thoughts are turned to places like
Gethsemane, Golgotha, and the Garden Tomb. In the precise wording of the
sacramental prayers, we agree to take Christ's name upon us, to always remember
him, and to keep his commandments. The sacrament covenant is not only witnessed
by the priesthood leaders, but we witness it to each other as we individually
partake of the bread and water. Those around us can see and witness that we
have done an external act as a symbol of an internal commitment. A wonderful
blessing, the companionship of the Holy Spirit, is promised in the prayers.
Once we have experienced that blessing, to lose the Spirit is indeed a curse.
And, finally, partaking of the sacrament is the latest renewal of our covenant
relationship with God.
The temple provides
the most solemn covenant opportunities for Latter-day Saints. Although one
would expect to learn a lot of details and specifics about temple covenants
during the endowment session, the covenants themselves are usually just
introduced and briefly defined and explained in the temple. However, we are
told where we can learn more about them—in the scriptures! Thus a conscientious
study of the scriptures is an excellent preparation for going to the temple so
we can review the covenant framework and the Lord's expectations before we go
into his house and make solemn promises to keep specific temple covenants. Like
the ancient Israelites, we Latter-day Saints are indeed a covenant people.
Covenant Teachings in the New Testament and the Doctrine and Covenants
In addition to the
foundation covenant teachings of the Old Testament, we find valuable covenantal
concepts in the New Testament. Some of them are connected, such as Jeremiah's
promise of a new covenant in Jeremiah 31 and Paul's witness of this covenant's
fulfillment in Hebrews 8. The blessings of this new covenant were first offered
to the Jews in Galilee and Judea, and they were received by many—such as John,
Peter, James, and others. But as most Jews turned away from the gospel,
Christ's new covenant was offered to the Gentiles. As Christ taught, the great
symbol of his new covenant or new testament was his blood that he shed for our
sins (see Matthew 26:28). Eventually all nations and peoples were to hear
Christ's gospel and enter into the new covenant, but persecution and early
Christian apostasy prevented this from happening (see Matthew 28:19). Thus the
full blessings of the new covenant were short-lived as recorded in the New
Testament.
Covenant teachings
are also important in the latter-day work of scripture containing the writings
of the Prophet Joseph Smith—as evidenced in its title: The Doctrine and Covenants. Covenant
references appear 94 times in the Doctrine and Covenants, about once every
three pages—roughly the same ratio as in the Book of Mormon. When we think of
covenant concepts in the Doctrine and Covenants, we first usually identify one
of two sections: either section 84, where the oath and covenant of the
priesthood is presented, or section 132, where the new and everlasting covenant
of marriage is taught. Indeed, section 132 has more covenant references, 16 of
them, than any other section or chapter of scripture. Section 107 also contains
important covenant teachings connected to the priesthood. And section 42 has
some valuable teachings about the law and the covenant.
Why Do We Have Covenants?
Obviously, the idea
of being a covenant people is important for Latter-day Saints. I believe there
are at least four sets of reasons why covenants are so valuable for us as
members of Christ's Church.
Teachings and Guidelines
First, covenants
provide valuable teachings and guidelines. As we prepare to enter into
covenants, we receive instruction about the doctrinal framework of the
covenant. We are taught the commandments that God expects of us. This
instruction provides gospel teachings and guidelines that give us direction and
focus as we commit ourselves to keep his commandments.
Incentives and Rewards
Second, covenants
give us incentives and rewards. Sometimes the blessings of a particular commandment
or covenant are so important to us that we receive extra motivation to be
obedient. Such incentives can be a positive influence in our lives to counter
the many negative enticements that surround us. Granted, eventually we will
want to do good for good's sake and to keep our covenants because that's really
what we want to do. But in the meantime, and as motivators in moments of
weakness, covenant incentives and rewards encourage us on the path toward God.
Gateways and Ordinances
Third, covenants are
required gospel gateways and ordinances if we want to return to God's presence.
An obvious role of covenants is to define essential commitments and ordinances
that God requires of us as we seek to return to his celestial realm. Certain
covenant gateways, such as baptism, are absolutely essential for all of us,
even Jesus, the Son of God. We must participate in these covenants if we want
to fulfill our divine destiny.
Patterns and Measurements
Fourth, covenants
develop patterns and measurements of righteous behavior. As we not only enter
into but also keep our many covenant commitments, patterns of obedience make it
easier for us to make and keep higher and higher levels of covenants. Knowing
God's expectations for us and then formalizing our commitment to them through a
covenant act provides us with a somewhat objective means of measuring our
religious performance. Our progress on the path of life is verified, and we
feel trustworthy for greater opportunities of service. By keeping covenants and
being faithful in what may seem to be little things, we are proven worthy to
receive greater things.
In summary,
covenants help us in many ways as we sojourn through life. Covenant teachings
and guidelines give us direction. Covenant incentives and rewards encourage us
to stay on the correct path. Covenant gateways and ordinances define what is
expected of us and where we should be along the way. And covenant patterns and
measurements develop further righteous behavior and reinforce our sense of
fulfillment. Without covenants, we would be lost and frustrated, eternally.
With covenants, we not only draw nearer to our Heavenly Father and Elder
Brother, but we also become more like them, eternally.
Covenants in the Book of Mormon
Some of the
clearest and most profound covenant teachings are found in the Book of Mormon.
The word covenant in one form or another appears 154 times in
this work of scripture. The first reference is on the title page, as cited
earlier, and the last one is in the next to the last verse of the Book of
Mormon as Moroni exhorts us to receive the covenant of the Father that we might
become perfect and holy (see Moroni 10:33). There are two types of covenant
relationships presented in the Book of Mormon: horizontal and vertical. Horizontal covenants
are where human beings enter into a peer covenant relationship with each other.
For example, Captain Moroni made covenants both with some Nephites that they
would keep the peace in the land (see Alma 46:31) and with some Lamanites that
they would no more take up their weapons of war against the Nephites (see Alma
62:16). There are 41 such horizontal covenant references in the Book of Mormon,
especially in the books of Alma and Helaman. Vertical covenants are
between God and mortals, either individually or collectively. The teachings of
Nephi, Jacob, King Benjamin, Alma, Mormon, and Moroni enrich our understanding
of God's covenants (see 1 Nephi 13–15; 2 Nephi 9–10; Mosiah 5–6, 18; 3 Nephi
29; Mormon 8; Moroni 10). There are 113 vertical covenant passages in the Book
of Mormon. The great majority of them are found in three books easily
remembered with a single name, but with different numerical prefixes: 1, 2, and
3 Nephi.
The Savior's Covenant Sermons in 3 Nephi
The great teacher
of covenants in the Book of Mormon is the resurrected Savior during his three
major public sermons—each with a covenant context. The first sermon, the
so-called Sermon on the Mount (or, in its 3 Nephi setting, the sermon at
Bountiful or the temple), begins with a covenant contract. As stated in the
first two verses of 3 Nephi 12, the Savior's teachings are directed to those
who will believe in his words and be baptized in a covenant relationship. The
Sermon on the Mount establishes the contract between Christ and his covenant
followers. It has also been called the "constitution of Christianity"
because it outlines our rights and responsibilities as members of his kingdom.
The Savior's second
sermon, found in 3 Nephi 15 and 16, is referred to as the "Law and
Covenant Discourse." In it, Jesus clarifies some important distinctions
between the law and the covenant. He explains that the law, which
was given to Moses about 1300 years earlier, had been fulfilled by him, the
Savior. Yahweh, the premortal Lord, had given the law to Moses at Mount Sinai.
And Jesus, the Anointed One, had fulfilled the law at Gethsemane, Golgotha, and
the Garden Tomb. But, Christ goes on to explain, the covenant he
had made with his people was not yet all fulfilled. The covenant, which was
given to Abraham around 1900 b.c., had been partially fulfilled in the
intervening two millennia, but there were many wonderful covenant promises
waiting to be fulfilled, especially in these latter days.
The Law and
Covenant Discourse distinguishes the Mosaic law, which was completed at
Christ's first coming, from the Abrahamic covenant, which will be fulfilled at
his second coming. In the classic pattern of "the last shall be first, and
the first shall be last," the covenant that was made earlier with Abraham
will be fulfilled in the end of days, whereas the law, made later with Moses,
was already completed in the meridian of time.
The Abrahamic Covenant
This would be an
appropriate time to highlight the Abrahamic covenant. As recorded in Genesis 12
and later passages, three profound promises were given to Abraham. First, he
would be the literal father of many nations and a countless posterity. Second,
his descendants would inherit and rule the lands of the Arabian Peninsula and
the Fertile Crescent between Egypt and Mesopotamia. Third, through his lineage
all nations and families of the earth would be blessed.
The fulfillment of
these promises started very slowly for Abraham. After many years he fathered
eight sons with three different wives. He had about three dozen grandsons, and
the numbers have multiplied until today hundreds of millions of people on this
planet are the literal descendants of Father Abraham.
As far as governing
great lands was concerned, Abraham was no great ruler or emperor. His obituary
might have mentioned his many travels, his teaching sojourn in Egypt, his
successful military campaign as he rescued Lot and others, his honorable
relations with his neighbors, and his growing flocks and family—but he was no
major historical figure in the world scene of his time. Indeed, at his death
the only property that he controlled was a small grove of trees and a cave that
became the family cemetery near Hebron. But after his lifetime, Abraham's
posterity went on to control the lands originally promised him as well as other
territories in Asia and Africa. In addition, further lands of inheritance were
promised Abraham's family here in the Americas, as confirmed by the Savior in 3
Nephi 16:16.
The third promise,
that Abraham's posterity would bless the earth, has found fulfillment in many,
many ways. First and foremost, the Savior and the blessings of his life and
atonement are eternal legacies of one of Abraham's "sons." Associated
with them are the spiritual blessings of Christ's church, priesthood, and
gospel, which have enriched millions through the ages and will endure into the
eternities. In addition, the moral, intellectual, social, emotional, physical,
and material/financial areas of our lives have been enriched through Abraham's
seed. As examples, the messages and moral-ethical values of the Bible have
established the foundation for Western society. Indeed, much of our modern
civilization might not even have been established without the great classical
works of science, philosophy, drama, and mathematics that the Arab descendants
of Abraham preserved through the Dark Ages. Arab society provided important
incentives and resources for the European renaissance. Also, the Jews, although
only one small remnant of Abraham's lineage, have constantly demonstrated the
capacity to bring forth notable advancements in science, medicine, and other
areas of human endeavor. This is recognized by identifying the high percentage
of Jews in any annual listing of Nobel Prize recipients. Although Jews only
make up about one out of 400 people in the world, they will often receive one
out of four Nobel awards as they enrich and bless the lives of others. Thus
through the centuries Abraham's descendants have made major contributions to
world civilization through their advances and discoveries in government,
philosophy, science, commerce, arts and letters, and many other areas of our
lives.
Religious
historians recognize that within a couple of years there will be as many
Latter-day Saints on this earth as Jews. In the year 2001 do you think that one
out of four Nobel Prize recipients will be Latter-day Saints? Last year one
was—but we would need three or four from an LDS background every year to begin
to match the annual average of the Jews in this area of world recognition.
Granted, Latter-day Saints have many ways whereby they benefit humanity, but I
see especially great potential in the current generation of LDS youth and
university students. I fully expect to see some of their pictures on the front
covers of Time magazine when future Nobel Prizes are
announced. What contributions are you making and how are you blessing others?
Remember—as Abraham's heirs, you will provide many future
blessings through missionary, temple, and Church work, and you contribute
to society and make discoveries and improvements with your gifts
and talents. So when the Savior told the Nephites that the covenant was not yet
all fulfilled, he knew that further numbers and wonderful blessings were yet to
be provided by Abraham's family, especially in this dispensation of the fulness
of times.
The Savior's Covenant People Discourse
Returning to Jesus'
ministry in 3 Nephi, after quoting some Isaiah and completing the Law and
Covenant Discourse, the Savior admonished his listeners to return to their
homes and to ponder and pray about the things that he had taught them.
Continuing his teachings the next day, he delivered his profound "Covenant
People Discourse," found from 3 Nephi 20:10 to 3 Nephi 23:5. Most of us
have probably not studied this sermon in great depth because of its eloquent
style, its elaborate prophecies, and the fact that a lot of Isaiah is quoted in
it. Suffice it to say, if the contents of this sermon of Jesus were to be
discovered and verified in some ancient archive in the Middle East, it would be
the most significant archaeological discovery of this millennium. What an
addition to the scriptures it would be! And yet we who have this unique sermon
may not have appreciated its value and the keen insights, signs, and promises
it reveals for us as Christ's covenant people in the latter days. In fact, the
word covenant appears 10 times just in 3 Nephi 20—more times
than in any other chapter of the Book of Mormon—highlighting the covenant
nature of this sermon.
In essence, the
Covenant People Discourse begins with a promise that when the prophecies of
Isaiah are fulfilled, then Heavenly Father's covenant with Israel will be
fulfilled. The threefold promise to Abraham will be completed as the remnants
of Israel (Abraham's posterity) will return to their lands of inheritance (the
places promised them in the covenant) and as they become a blessing of
righteousness (fulfilling their covenant commitments and opportunities of
service) for all peoples of the earth. The Savior then cites significant
prophecies of Isaiah and Micah to be fulfilled as the New Jerusalem is
established and as Jesus, himself, dwells on earth.
Jesus continues in
chapter 21 with a promised sign so that we can know when these covenants are
being fulfilled—because as the covenants are fulfilled, then Christ's
millennial reign will be established. Would you like to know what that sign is?
You have probably read it many times but may not have recognized its
significance.
The Promised Sign That the Covenant Is Being Fulfilled
Let's pick up the
Covenant People Discourse in the last verse of chapter 20. Jesus has just
finished quoting most of Isaiah 52. He then summarizes:
Verily, verily, I say unto you, all these things [these prophecies of Isaiah] shall surely
come, even as the Father hath commanded me. Then shall this covenant which the
Father hath covenanted with his people be fulfilled.
He then continues
in verse 1 of chapter 21:
And verily I say unto you, I give unto you a sign, that ye may
know the time when these things shall be about to take place [Which things?]—that I shall gather in, from their
long dispersion, my people, O house of Israel, and shall establish again among
them my Zion.
And in verse 2 he
continues, "And behold, this is the thing which I will give unto you for a
sign." But before he tells us the sign, he explains the significance of
some things that he has revealed or that he will yet reveal. And then he tells
us about the Gentiles being established in this land and the great works he
will show forth among them. And soon we are in verse 7, where he tells us that
when the latter-day Lamanites "begin to know these things—it shall be a
sign unto them, that they may know that the work of the Father hath already
commenced unto the fulfilling of the covenant."
Wait a minute! In
verse 1 the Savior promises us a sign so that we can "know the time when
these things shall be about to take place." Note the future tense in
promising something "about to take place." It's still ahead, but it
seems to be close at hand. Then, in verse 7 Jesus tells us that the Lamanites
knowing these things will be a sign that we can know
"that the work of the Father hath already commenced." Note the past
tense here: it "hath already commenced," or, as we would say,
"It has already started." So somewhere between verse 1 and verse 7 we
pass from a future promise to a past fulfillment. To
go from the future to the past we have to pass through the present. Somewhere
in the middle verses we missed the sign that would be the transition from a
time when something was about to take place to the time when it had already
commenced.
Maybe a couple of
suggestions will help with these verses. First of all, note that verses 1
through 7 of chapter 21 are punctuated as one long sentence—one very long,
complicated sentence. English teachers would require numerous large blackboards
just to diagram the grammatical parts of this sophisticated sentence. Then
theologians would take hundreds of hours trying to understand the doctrinal
meanings of this profound sentence. So don't be discouraged if you don't
comprehend this sentence the first few times you read it.
Second, the Savior
has some techniques to alert us to when something important is coming up. He
could speak in a loud voice to let us know about something important! And maybe
he did, but that does not carry over into the printed text. But he does give us
some "attention getters" in the text to let us know when something
important, something very important, is coming up. He uses
foremost the word verily. Note in verse 3 the double use
of verily, indicating that what is coming is very, very important.
Another attention getter is the word therefore. Note how it
introduces verse 5. So let us read verses 3 to 5 and see if we can recognize
the important promised sign. As I read these verses, I'll insert some
definitions of key terms as established in the earlier verses:
Verily, verily, I [the Savior] say unto you [the audience in
Bountiful], when these things [of the Book of Mormon] shall
be made known unto them [the Gentiles] of the Father, and shall
come forth of the Father, from them unto you;
For it is wisdom in the Father that they [the Gentiles] should be established in this
land [America], and be set up as a free people by the power of
the Father, that these things [as found here in the Book of
Mormon] might come forth from them unto a remnant of your seed [the
Lamanites], that the covenant of the Father may be fulfilled which he
hath covenanted with his people, O house of Israel;
Therefore, when these works and the works which shall be wrought among
you hereafter [as later
recorded in the Book of Mormon] shall come forth from the Gentiles,
unto your seed.
Then, continuing in
verse 7:
And when these things come to pass that thy seed [the Lamanites]shall begin to know these things [of
the Book of Mormon]—it shall be a sign unto them, that they may know that
the work of the Father hath already commenced unto the fulfilling of the
covenant which he hath made unto the people who are of the house of Israel. [3
Nephi 21:3–5, 7]
So the sign is when
the Book of Mormon comes from the Gentiles to the Lamanites and they begin to
accept it! Then is the time of the fulfillment of the covenant promises in
preparation for Christ's millennial reign. Although many attempts were made in
earlier Church history to take the gospel and the Book of Mormon to the
Lamanites, it wasn't really until the 1960s that they began to accept the
teachings and come into the Church in great numbers. Thus the sign as promised
by Jesus in the Covenant People Discourse has finally been given, and now is
the generation for the fulfillment of the covenant promises!
This profound
sentence with its promised sign is the pivotal point in the Covenant People
Discourse. The second half of the discourse is, in many ways, a mirror image of
the first. Passages from Micah and Isaiah 54 are quoted as covenant promises
are highlighted. The Savior concludes the Covenant People Discourse with an
admonition and a promise. The admonition is to "search these things
diligently; for great are the words of Isaiah" (3 Nephi 23:1). And the
promise is similar to the one at the beginning of the sermon—that all things
that Isaiah spoke either have been or will be fulfilled, even according to the
words he spoke (see verse 3). So in addition to studying the covenant teachings
found in the Book of Mormon, we need to continually study Isaiah's writings in
the Bible.
Conclusion
In conclusion,
Heavenly Father is a covenantal God. His creation of this earth and our
existence here is a covenantal act as promised in the premortal councils. His
sending forth of his Son and the prophets is to instruct, prepare, supervise,
remind, and perpetuate the covenants among us, the children of God on earth.
His priesthood keys and the temples and tabernacles provide places for us to
enter into covenant relationships and to receive instruction from living
prophets about covenant teachings. By covenant, we become his representatives
to the world as we seek and encourage others to enter into covenants with him.
By covenant, we commit ourselves to build and perfect each other in Christ's
kingdom. By covenant, we open the gates of heaven as we enter the house of the
Lord and make solemn promises with God. We cannot draw close to Heavenly Father
and we cannot dwell in his celestial realms without being in a covenant
relationship with him. This covenant relationship must be administered by his
Son and must be verified by the Holy Spirit. Covenants are our bond
with the Divine!
"I am a child
of God, And he has sent me here" to follow a covenant pathway back to his
presence (Hymns, 1985, no. 301). I hope that as we study the
covenant teachings of the scriptures we will be inspired to more fully honor
our sacred covenants. By following Christ's example, and with the sanctifying
companionship of the Holy Spirit, I know we can truly keep our past and future
covenants with Heavenly Father. I pray that we will do so in the name of Jesus
Christ. Amen.
