Learning to Understand Symbols

Because of the sacred nature of the ordinances performed in the temple there is very little written about learning through the symbolic representations in the temple ceremonies. There are two ordinances, however, that are public and viewable by all who attend. Those are baptism and the sacrament. Both of these ordinances are performed with prayers that are repeated word for word and performances that are specifically followed each and every time. Because both of these ordinances involve symbols, much can be learned of how ideas are communicated through symbols.

In many ways we are all very familiar with communication through symbols. The words you are reading are made up of 26 letters combined into words and sentences following conventions of spelling and grammar. These same ideas could be communicated using the same alphabet but with different spelling and grammar conventions in Spanish or French, for example. In fact, these same ideas could be communicated using very different Japanese characters that are organized according to conventions of grammar and that are analogous to spelling. The point is, we use symbols to communicate deeper truths that exist regardless of the language we choose to employ when communicating.

Consider baptism as a symbolic communication. The Lord has instructed us about the symbolic meaning of baptism. For example, through Joseph Smith the Lord says in D&C 128:

  12 Herein is glory and honor, and immortality and eternal life—The ordinance of baptism by water, to be immersed therein in order to answer to the likeness of the dead, that one principle might accord with the other; to be immersed in the water and come forth out of the water is in the likeness of the resurrection of the dead in coming forth out of their graves; hence, this ordinance was instituted to form a relationship with the ordinance of baptism for the dead, being in likeness of the dead.
  13 Consequently, the baptismal font was instituted as a similitude of the grave, and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead, and that all things may have their likeness, and that they may accord one with another—that which is earthly conforming to that which is heavenly ...

We know from these verses, and other scripture, that we will all die and be buried in the grave. We also know that we will all be resurrected with our spirits clothed in bodies of flesh and bone. These ideas can be communicated in words. They can also be communicated by considering the baptismal font to be in similitude of the grave. As we step into the water and are immersed we are going through a process that is in likeness of death, burial and resurrection. In essence, we can write the words, "You will one day die, be buried in the grave, and come forth in the resurrection through the gift of Jesus Christ and according to the plan of the Father. The Holy Ghost will testify of this." Or, we can perform the ordinance of baptism and ponder the meaning of the symbols. The Holy Ghost will teach us the truth of the message of baptism as we ponder the symbols in connection with the words of scripture that teach us the same meaning as what the ordinance portrays.

There is a key difference between reading the words and submitting to the ordinance. The words of scripture are like theory. They describe things that other people have come to know and understand. They point the way to what we need to learn. The ordinance, on the other hand, is an experiential role-play of eternally significant truths. And, because the symbols can only be understood in a personal way through the Holy Ghost, there is personal revelation involved in learning through the symbols of priesthood ordinances. Even if you read descriptions of the symbols in ordinances, they are not yours until you prayerfully ponder, with scriptures in mind, the symbolic representations for yourself and then receive the witness of the Holy Ghost.

Similarly, the sacrament employs symbols of bread and wine (or water in our current practice). There are numerous scriptures that help us understand what is being communicated by bread and wine (water) that is blessed by priests and consumed by followers of Jesus Christ in obedience to the commandment of the Father. Again, the Holy Ghost testifies of the truths being communicated. One example of what the scriptures teach is in the JST of Mark 14:

  20 And as they did eat, Jesus took bread and blessed it, and brake, and gave to them, and said, Take it, and eat.
  21 Behold, this is for you to do in remembrance of my body; for as oft as ye do this ye will remember this hour that I was with you.
  22 And he took the cup, and when he had given thanks, he gave it to them; and they all drank of it.
  23 And he said unto them, This is in remembrance of my blood which is shed for many, and the new testament which I give unto you; for of me ye shall bear record unto all the world.
  24 And as oft as ye do this ordinance, ye will remember me in this hour that I was with you and drank with you of this cup, even the last time in my ministry.

As I tried to do with baptism, we could write a sentence or consider the symbol in an ordinance that communicates the same idea. For example, we could write, "I remember that Jesus Christ lived bodily among mortals and showed himself embodied again as a resurrected being in obedience to the commandments of the Father and as testified by the Holy Ghost." Or, we could partake of bread that has been blessed and sanctified by priests in accordance with the commandments of the Father and as witnessed by the Holy Ghost. Either way, we communicate a fundamental gospel truth. But, there is a personal experiential aspect to the sacrament. And, the truth is learned in a deeper, more meaningful, way as the Holy Ghost teaches us by means of the symbols of the priesthood ordinance of the sacrament.

There is so much more to learn than the simple examples I have given here. I plan to continue to ponder the symbols of these ordinances in order to learn more about the mission of Jesus Christ. By doing so I hope to be more obedient to my Father in Heaven and to enjoy the inspiration of the Holy Ghost in greater abundance. I have also found that this approach to learning through the symbols presented in temple ordinances leads to insights about Jesus Christ and the plan of salvation. As we ponder the symbols associated with priesthood ordinances, the Holy Ghost teaches us in very personal and powerful ways. Eternal truths are no longer theory expressed in words, they are reality learned through the power of the Holy Ghost and the experiential learning of priesthood ordinances.

The Parable of the Diamond

A wonderful parable from Hugh Nibley. This was quoted, with commentary, by Richard L. Bushman in an article about Hugh Nibley and Joseph Smith. The article can be read on the Maxwell Institute web site.

A young man once long ago claimed he had found a large diamond in his field as he was ploughing. He put the stone on display to the public free of charge, and everyone took sides. A psychologist showed, by citing some famous case studies, that the young man was suffering from a well-known form of delusion. An historian showed that other men have also claimed to have found diamonds in fields and been deceived. A geologist proved that there were no diamonds in the area but only quartz: the young man had been fooled by a quartz. When asked to inspect the stone itself, the geologist declined with a weary, tolerant smile and a kindly shake of the head. An English professor showed that the young man in describing his stone used the very same language that others had used in describing uncut diamonds: he was, therefore, simply speaking the common language of his time. A sociologist showed that only three out of 177 florists' assistants in four major cities believed the stone was genuine. A clergyman wrote a book to show that it was not the young man but someone else who had found the stone. 

Finally an indigent jeweler named Snite pointed out that since the stone was still available for examination the answer to the question of whether it was a diamond or not had absolutely nothing to do with who found it, or whether the finder was honest or sane, or who believed him, or whether he would know a diamond from a brick, or whether diamonds had ever been found in fields, or whether people had ever been fooled by quartz or glass, but was to be answered simply and solely by putting the stone to certain well-known tests for diamonds. Experts on diamonds were called in. Some of them declared it genuine. The others made nervous jokes about it and declared that they could not very well jeopardize their dignity and reputations by appearing to take the thing too seriously. To hide the bad impression thus made, someone came out with the theory that the stone was really a synthetic diamond, very skilfully made, but a fake just the same. The objection to this is that the production of a good synthetic diamond 120 years ago would have been an even more remarkable feat than the finding of a real one.

To know if the Book of Mormon is from God, read it and find out for yourself. You will learn more about Joseph Smith's prophetic work through the Book of Mormon, than by focusing on Joseph directly.

Source of the parable: Hugh Nibley, Lehi in the Desert; The World of the Jaredites; There Were Jaredites (Salt Lake City: Deseret Book and FARMS, 1988), 121—22.

Learning to Search the Words of Isaiah

How often have we started into the Book of Mormon only to find ourselves struggling when we hit chapters that are quoted from Isaiah? Then, after plowing through those chapters we rejoice in the plainness of the words of Nephi, Jacob, or the resurrected Savior. Yet, Jesus Christ commanded us, saying in 3 Nephi 23:

  1 And now, behold, I say unto you, that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah.

So, we are caught between a Rock (the Lord commanding us to search diligently in the words of Isaiah) and a hard place (the actual words of Isaiah). Fortunately, we have the assurance from Nephi that, "the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them (1 Nephi 3:7)." So, what is the way that the Lord has prepared for us to successfully search in the words of Isaiah? I would suggest that one of the keys that the Lord has given us is the Book of Mormon. There are at least two important ways that the Book of Mormon helps us to read Isaiah:

1. Nephi gives instructions for understanding Isaiah, and 
2. Nephi, Jacob, and Jesus Christ offer commentary on Isaiah. 

It is remarkable to think that the Lord chose a prophet to lead out of Jerusalem at a time when Isaiah's words were understood. Then, that prophet wrote down instructions for understanding Isaiah in a record that would be brought forth at the time when we would need to search, and understand, Isaiah's words. We need to recognize the tools that the Lord has given us and search diligently within that light.

Nephi's Instructions
In 2 Nephi 11, Nephi states that his soul delights in Isaiah's words because Isaiah has seen his Redeemer, just as Nephi, and Jacob, have seen the Redeemer (v. 2). Thus, in addition to his own testimony and the testimony of Jacob, Nephi is providing us the testimony of Isaiah regarding our Redeemer. Through this, we learn of the need for, and the provision of, a Redeemer through the covenants God has made with us. This will cause us to lift up our hearts and rejoice (v. 8). Reading Isaiah should be encouraging. It should show us how our life. in a world that is fallen, may lead to redemption and living in God's kingdom.

In 2 Nephi 25, Nephi acknowledges that Isaiah spake many things which were hard to understand (v. 1). So, don't be too concerned if, at first blush, the words of Isaiah seem hard to understand. But, remember that the Lord has commanded us to search Isaiah's words and that he has prepared a way for us to learn to understand. Here are a few insights from Nephi:

1. Isaiah is written after the manner of prophesying of the Jews (v. 1,2,5). Thus, learning of the history, geography, literary styles, and religion of the people of ancient Israel will make it easier to understand Isaiah. Will this be easy? No. But, we have better access to this kind of learning today then Nephi's people did after arriving in the promised land. 
2. Nephi quotes Isaiah, "that [we] may know the judgments of God, that they come upon all nations, according to the word which he hath spoken (v. 3)." 
3. Isaiah's words are plain to those who are filled with the spirit of prophecy (v. 4). As the angel taught John on the Isle of Patmos, "the testimony of Jesus is the spirit of prophecy (Revelation 19:10)." It is important to understand that Isaiah is teaching us about Jesus. In particular, that Jesus is the Redeemer that God covenanted would be sent to redeem us from our fallen state. 
4. Nephi describes his ultimate purpose in quoting Isaiah when he says, "For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do (v. 23)." 

With these in mind as we read Isaiah we will begin to see patterns of prophecy of Jesus Christ, of blessings of obedience to God's covenants, of consequences of breaking those covenants, of the ultimate redemption of God's people. All this will be understood by the power of the Holy Ghost who testifies of Jesus Christ and the Father, and who is the source of the spirit of prophecy.

Commentary by Nephi, Jacob and Jesus Christ
Think back on the last time you gave a talk or prepared a lesson. You likely selected passages of scripture that you felt gave important insight or instruction relative to your topic. You did not just randomly drop scripture into your talk, just in case someone might find it important at some future time. No, you selected scriptures carefully for their power in conveying, through the Holy Ghost, the ideas that are important to your message. The same should be understood about Nephi, Jacob and Jesus Christ. They give us quotes from Isaiah in the context of a larger sermon.

Consider Nephi's discourse given in 1 Nephi 19:24 - 22:31. Nephi begins with an invitation to hear the words of the prophet Isaiah and then quotes from Isaiah chapters 48 and 49 (in 1 Nephi 20-21). Chapter 22 then begins with Nephi responding to his brothers' question, "What meaneth these things which ye have read?" This is an important indication that chapter 22 contains Nephi's explanation of what we are to understand based upon the words of Isaiah that were just quoted. Nephi did not just include quotes of Isaiah chapters 48-49 because they might, someday, be of use to us. He included them to teach the ideas that he further elaborates in chapter 22 of First Nephi. In other words, chapter 22 is Nephi's commentary on the words of Isaiah in chapters 20-21.

Another example of a sermon that contains words of Isaiah and commentary on those words is Jacob's discourse that is in 2 Nephi 6-10. Jacob is speaking at Nephi's invitation. Interestingly, Nephi asks Jacob to speak on Isaiah 49:22-23. These were among the last verses of Nephi's earlier discourse. Nephi is asking Jacob to pick up where Nephi left off. So, in chapter 6 Jacob begins his sermon by referring to the verses he was assigned to speak on. He introduces his theme and then begins to quote the last two verses of Isaiah chapter 49. He then quotes all of chapters 50-51 of Isaiah and concludes with the first two verses of Isaiah 52. These quotes are in 2 Nephi 6-8 and are followed by Jacob's discussion of, and elaboration on, the words he quoted from Isaiah.

One example of Jacob's commentary is seen in a comparison of Isaiah 50:1-2 (2 Nephi 7:1-2) with what Jacob says in 2 Nephi 9:6-7. Isaiah presents the Lord asking rhetorical questions about whether it is the Lord that has cast us off or us who have separated ourselves from him:

  1 Yea, for thus saith the Lord: Have I put thee away, or have I cast thee off forever? For thus saith the Lord: Where is the bill of your mother’s divorcement? To whom have I put thee away, or to which of my creditors have I sold you? Yea, to whom have I sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.
  2 Wherefore, when I came, there was no man; when I called, yea, there was none to answer. O house of Israel, is my hand shortened at all that it cannot redeem, or have I no power to deliver? ...

Jacob helps us to understand these ideas in plainness. He says:

6 For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord.
7 Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more.

Jacob makes it clear that Isaiah is talking about our fallen condition and the need of a Redeemer. It is because of transgression that we are in bondage and in need of redemption. Jacob's discussion of the details of how we are redeemed adds much to what we learn from Isaiah.

Another example is seen by comparing Isaiah's words in 2 Nephi 8:9-10 with what Jacob says in 2 Nephi 9:10-12. Isaiah talks about the strength of the one who cut Rahab and wounded the dragon (Rahab is the name used in mythology for the monster of the deep or of chaos). Isaiah asserts that this is also the same person who made a passage for the ransomed to cross through the depths of the sea (possibly referring to Israel being delivered from Egypt by the parting of the Red Sea).

  9 Awake, awake! Put on strength, O arm of the Lord; awake as in the ancient days. Art thou not he that hath cut Rahab, and wounded the dragon?
  10 Art thou not he who hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?

Jacob takes the imagery of Isaiah and helps us to understand that it connects to overcoming that "awful monster ... death and hell." And, Jacob makes it clear that Isaiah is describing Jesus Christ.

  10 O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit.
  11 And because of the way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up its dead; which death is the grave.
  12 And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel.

These are just two examples of many that can be found in Nephi's discourses in 1 Nephi 19-22, or 2 Nephi 11-30, Jacob's discourse in 2 Nephi 6-10, or the Savior's teaching in 3 Nephi. In each case the words of Isaiah are quoted and commented upon in order to help us learn to understand, and better search, the words of Isaiah.

Learning to search the words of Isaiah is not an easy task. Searching in this manner will not be accomplished with 15 minutes of reading every day. Rather, this will require careful effort and "searching" of the scriptures. The reward, though, will be a witness through the Holy Ghost of the Redeemer, Jesus Christ.