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.

Walk in the Spirit, not in the Lust of the Flesh

I was reading Galatians today for our Sunday School lesson. I was struck by the additional insight provided by this letter from Paul. This thought picks up from an earlier post called What Motivates Our Works?

Paul has a very simple statement of what is expected of us once we have learned of Jesus Christ and begun to exercise faith in Him. In Galatians 5, he says:

  13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. ...
  16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

He does not let us believe that anything goes once we feel of Jesus grace. Rather, he suggests that the liberty gained through Jesus' atonement should build within us a desire to love and serve each other. Knowing that our sins are forgiven is not an invitation to the lusts of the flesh. He goes on to compare these two paths. Continuing in Galatians 5:

  19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
  20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
  21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

Paul is very clear that those who engage in the works of the flesh, as described in these verses, will not inherit the kingdom of God. God's willingness to forgive sin does not allow us to continue in the works of the flesh. The true impact of God's love and forgiveness is seen in a person who is transformed by the love of God through the workings of the Spirit. Paul describes the traits of such a person in the latter verses of Galatians 5:

  22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
  23 Meekness, temperance: against such there is no law.
  24 And they that are Christ’s have crucified the flesh with the affections and lusts.
  25 If we live in the Spirit, let us also walk in the Spirit.

The punch line is delivered in Galatians 6:

  7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
  8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

We are saved by Grace. Our works are evidence of how we have been transformed by Jesus' love for us. If our works are after the lusts of the flesh then our works will condemn us.

Believe in Christ, Believe the Book of Mormon

I noticed something interesting in Moroni 10:

  4 And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. (emphasis added)

Moroni includes "having faith in Christ" in the recipe for having the truth of the Book of Mormon manifest by the power of the Holy Ghost. If we take this verse at face value it would seem that having faith in Christ is a prerequisite for the revelation of the Holy Ghost regarding the truth of the Book of Mormon. And, we hear the message of Christ in both the Bible and the Book of Mormon.

The Bible was written and sent to all people to convince the world that salvation is in and through Jesus Christ, the Son of God. As is said in John 20:

  31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

The Book of Mormon: Another Testament of Jesus Christ is for, "the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations." It testifies that the God of the Old Testament lived in mortality as the Jesus of the New Testament. Nephi asserts, in 2 Nephi 33, that those who believe in Christ will believe the truth of the Book of Mormon.

  10 And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good.

It seems that, as always, Jesus Christ should be the focus. We do not seek a testimony of the Book of Mormon for the book's sake. We seek it because the Book of Mormon teaches of Christ. We believe in the Book of Mormon because it increases our belief in Jesus Christ. In fact, the truth of the Book of Mormon is manifest by the power of the Holy Ghost because it is the role of the Holy Ghost to witness of the Father and the Son (see 2 Nephi 31:18).

What Motivates Our Works?

I have talked with several friends about the ideas presented in my previous posts called "Saved by Grace?" and "The Letter Killeth, but the Spirit Giveth Life." The core idea in these earlier posts is that there is no amount of obedience to commandments or self-improvement that will overcome the fall on our own merits. Try as we might, our own works are not sufficient to bring us back into God's presence. Thus, we must be saved by grace. The conversation with friends on these topics always leads to the question of how works fit in to this view. After all, we know we must repent, be baptized, obey commandments, etc. And, in Alma 12 it says:

  12 And Amulek hath spoken plainly concerning death, and being raised from this mortality to a state of immortality, and being brought before the bar of God, to be judged according to our works.
  13 Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned.
  14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence.

Verse 14 shows how very important our words and our works really are. So, we face a seeming dilemma, i.e., our works are not sufficient to save us, yet they can condemn us. The dilemma is solved, though, when we realize that it is possible for the very same action to be either productive or condemning. Consider, for example, Jesus' condemnation of the scribes and the Pharisees in Matthew 23:

  23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

Or, similarly, in John 5 Jesus says to the leaders of the Jews, "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me." He is pointing out that in their careful adherence to the law of Moses the Jews missed the very Messiah the law pointed to. Thus, as Jesus went on to say in John 5, obedience to the law of Moses was condemning.

  45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.
  46 For had ye believed Moses, ye would have believed me: for he wrote of me.

It seems that the mere act of obedience to commandments is not sufficient to know God or to return to His presence. Yet, obedience to the law of Moses allowed Simeon and Anna to recognize the baby Jesus as their Messiah and led Nephi to proclaim Jesus as the Christ. Isn't it interesting that acts of obedience can be either condemning or saving? Our works will condemn us if we have not internalized the real meaning of the works.

Jesus lived in mortality and laid down His life to overcome the fall and physical death. It is only by His merits that we are brought back into the presence of God. Initially, as we repent and call upon God, we are spiritually brought back into His presence by the power of the Holy Ghost. As we learn of God's love for us we are transformed into more Christ-like people and we want to do as He asks. John taught us about the relationship between works and God's love in 1 John 2:

  4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
  5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.

In other words, if we do not keep his commandments it is clear that we do not know God. In addition, when we keep His word, we are transformed and perfected. Jesus' teaching in John 14 gives us a key to understanding the real meaning of works (obedience to commandments). Jesus said,

  21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

Let me try to summarize what I think I am learning from this. Consider a person who begins to be aware, through the Spirit, of God's love and willingness to save us from the fall. If that person:

1. does not keep God's commandments then he does not know God.
2. keeps God's commandments believing that he can save himself by obedience, he is condemned.
3. keeps God's commandments as evidence of love and appreciation for God, he is saved.

Jesus Christ is the ultimate example of proper obedience. He said, in Moses 4: 2, "Father, thy will be done, and the glory be thine forever." Our works should be evidence of our love and appreciation for God. With this perspective we can rely on Jesus' promise that He will forgive our sins. We can make and keep sacred covenants. The very effort to live those covenants, when motivated by our love and appreciation for God is transformative. It makes us more like God. Rather than condemning ourselves for every little thing where we think we fall short, we can find joy in always improving in our love of God.

Our works do not cause our salvation, rather, they are evidence that Jesus is our Savior.

The Letter Killeth, but the Spirit Giveth Life

I was reading this morning and 2 Corinthians 3: 3-6 was referenced. These are wonderful verses that relate very nicely to my recent post about grace. Here are the verses:

  3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.
  4 And such trust have we through Christ to God-ward:
  5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
  6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

Verse 3 includes a reference to Jeremiah 31: 33-34 about which I have previously written. Paul is referring to these verses:

  33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
  34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.

Jeremiah prophesied that the day would come when our iniquity would be forgiven and the Lord would remember our sin no more.  Paul explains that the fulfillment of this prophecy is in Jesus Christ. In particular, it is through Christ that we can have trust in God with regards to this wonderful promise. It is important, though, to understand how this works. Verse 5 of 2 Corinthians 3 is critical to our understanding.

Notice the use of the word "sufficient" in verse 5. While there are many things that are necessary for us to do, there is nothing we can do that is sufficient, of ourselves, to merit forgiveness of sins. No matter how many times we are nice to others, hold family night, pray, read scriptures, repent, etc., we do not merit forgiveness of our sins. We are not sufficient of ourselves. Rather, as Paul asserts in verse 5, the sufficiency is of God. In particular, Jesus Christ is the sufficient reason that our sins can be forgiven and that God will remember them no more.

Verse 6 goes on to explain that the letter killeth, but the spirit giveth life. Consider this. If I were to make a list of everything that I think I should do, it would be paralyzingly long. We have been counseled to read scriptures daily, pray morning, noon and night (individually and as a family), attend church meetings, attend the temple regularly, do genealogy work, participate in name extraction, serve in the community, have family home evening every week, etc. If we think that our actions, if they are good enough, are sufficient for our sins to be forgiven, then this list will be the death of us. Every one of us will, at some point, miss a day of scripture study, attend the temple less frequently than we otherwise might, miss a week of family home evening, or miss some other periodic observance. Then, because we didn't meet the letter of the law, we would be condemned. Fortunately, the letter is not the sufficient cause of our sins being forgiven. It is the spirit that gives life. And, it is the spirit that is promised to all who repent and are baptized in Jesus' name.

The things we do are manifestations of our desires for God. Prayer is communication from us to God. The scriptures are the voice of God to us. The temple is where we commune with God and receive individual instruction through the spirit. Consider scripture study as a specific example. If we think that reading 3 pages a day (or 15 minutes or 2 chapters) is sufficient to earn forgiveness we will fail. There will be a day when we miss our quota, and then we would be lost. If we, instead, understand that Jesus Christ is the sufficient reason for our forgiveness when we repent and are baptized, then we read the scriptures to hear the voice of God. Then, we will miss the sound of that voice on days when we miss reading the scriptures. We will recognize that we feel better when we have God's voice in our lives and we will repent and our scripture study will grow, just as the quality of conversation grows when a friendship deepens. God loves us. He sent his only begotten Son to atone for our sins. Jesus is the sufficient reason that our sins will be forgiven. We try to do better because he first loved us and we want to abide in that love.