Blood: A report I worked on for my Old Testament class

Blood: The Stuff of Life

In the Old Testament, life is very important and precious. The preservation of life is part of the commandments that the God of Israel gives to His children. The promise of life through the gospel of Jesus Christ guarantees lasting and eternal life beyond mortality. For this reason blood is significant, symbolic and precious to all that represents life.

The easiest place to start in understanding the importance of blood is to start with the creation. In the creation blood is introduced as the gift of life. In the story of Cain and Able the preciousness of blood starts to be understood. As Moses attempts to free the children of Israel, the God of Israel uses blood in the Nile River to demonstrate that he is God above all. Once the children of Israel are free God uses blood by way of covenant and commandment to help His children remember Him and the promise of One who would shed His own blood for an atonement of their sins. Finally, among God’s commandments to the children of Israel is blood revenge.

In the beginning was the creation of the world. The pinnacle of that creation was the making of man in the image of God. “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” (Gen 2:7) To some Rabbi’s of the Jewish faith, the breath of life or the soul was really the introduction of blood into the body of man and that blood is the soul of man. This idea is demonstrated in a few words from God to Noah, “But flesh with the life thereof, which is the blood there of…” (Gen 9:4) Understanding that blood is the soul adds to the story of Cain and Abel, the story of the first shedding of blood. “And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper? And he said, What hast thou done? The voice of thy brother’s blood crieth unto me from the ground.” (Gen 4:8-10) Jewish Rabbi’s have said “it was thought that the blood was the residence of the soul (Gen 9:4; Deut 12:23) and that even after it had left the body, it still contained a kind of life. Thus the blood of Abel should cry from the ground (Gen 4:10) and the blood that was shed must be covered over to hush its outcry; hence the word “to cover,” kapper, acquired the meaning “to atone.” (406)

To Noah was given the first recorded commandment against the shedding of blood. “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.” (Gen 9:6) Through this scripture the importance of man to God is demonstrated. Man is made in God’s image and as a creation of God, He wants to protect man. Seeing that man has learned that he can kill another man God commands that man should not kill another man. God continually commands his children to keep His commandments. When man goes against those commandments he sins against God. In order to cover those sins God required the sacrifice of animals. Going back to the Hebrew word “kapper” we understand that the covering of sins through blood means that atonement is made on behalf of the sinner and the stain of blood covers the stain of sin. “And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in a year shall he make atonement upon it throughout your generations: it is most holy to the Lord.” (Ex 30:10) This covenant sacrifice made on behalf of all Israel denotes “that the intercession of Christ has all its virtue from his sufferings on earth, and that we need no other sacrifice or intercessor but Christ alone.” (Henry) “This shows that Christ's mediation and intercession is founded upon the virtue of his blood, and the efficacy of his atoning sacrifice.” (Gill) As mentioned before blood represents life. The atonement sacrifice teaches about the significance and symbolism of blood. It shows first that the blood of Christ, who as the Son of God, was the only blood that could save or preserve life through the eternities. Christ, like the lamb without blemish, was pure in every way and through the shedding of pure blood comes life eternal. It is interesting to see that by and through the death of One comes life and blood, as a symbol of life, is both given and taken away. Christ blood was taken from him and life through that blood was given to his children.

Another example of blood being used to preserve life comes from Exodus 12:7, “And they shall take the blood, and strike it on the two side posts and on the upper door posts of the houses.” This verse comes from the account of the Passover where the destroying angel was sent by God to claim the firstborn in all of Egypt. Matthew Henry makes some interesting comments concerning this verse and the symbolism associated with it. “The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of Christ's death to our souls; we must receive the atonement. Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of Christ laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of faith in Christ. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the Israelites from the destroying angel, who had nothing to do where the blood was. The blood of Christ is the believer's protection from the wrath of God, the curse of the law, and the damnation of hell.”

One more example that should be looked at comes from Exodus 24:6-8 “And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the alter. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.” Remember that blood represents life. John Gill has this to say concerning the covenant made here, “In allusion to which, the blood of Christ is sometimes called the blood of sprinkling, and which, sprinkled upon the mercy seat, calls for pardon for men; and sprinkled on their consciences, speaks peace and pardon to them, and cleanses from all sin.” Christ not only save man from mortal but spiritual death and this covenant made thousands of years before His life is symbolic of that very saving. Although limited in references blood meant a great deal to the children of Israel. Blood symbolized life, protection from death both physical and spiritual, in this way they were guaranteed eternal life.

Blood is a universal symbol of life. The symbol reaches to all nations and not just to the Israelites. During the plagues of Egypt, Moses turns the Nile River and all the water of Egypt to blood. While this feat was reproduced by Pharos’ magicians, this act has more significance than the story seems to indicate. First an understanding must come from the Egyptian view. The Egyptians believed in many gods, the one particular to this story is the god Hapi. Hapi is a creation God who is so important that “if Hapi were to fail the gods would fall from heaven and all men would die.” (Robert) Hapi was the god in charge of the Nile. The Nile River was also the source of life among the Egyptians and each year they counted on it to flood so that their crops would be watered providing food for the next year. The Nile was also a source of fish which fed the people. When Moses turns the Nile waters into blood there is no question as to whether this would scare the Egyptians. Their source of water was tainted and if remained as blood would no longer water their crops or yield fish. Their god was also put into question, Hapi was not able to change the waters back to their natural state and neither were the magicians. Here again is demonstrated the motif of life and death symbolized by blood. Life was taken away from the Egyptians when all the water in Egypt was turned to blood.

The last look at blood in relation to life comes from the book of Numbers. In this particular section rules are being given about murder. God instructs Israel to build cities of refuge for those who kill another person but who do it unintentionally. For those who do kill intentionally “the revenger of blood himself shall slay the murderer.” (Numbers 35:19) As before mentioned, life is precious to God enough that He gave commandment that nobody should take the life of another. The law given to Moses justified an eye for an eye and a tooth for a tooth. In this case a life for a life or the shedding of ones blood for another.

“The blood is the life.” (Deut 12:23) The significance and symbolism of blood is shown in the life of all living creatures. It is shown in the Atonement of Jesus Christ. It is shown when it takes life away and when it gives it. Blood is the stuff of life.

Bibliography

Armour, Robert A. Gods and Myths of Ancient Egypt. New York: American University in Cairo, 2004. Print.

Gill, John. Exposition of the Old and New Testaments Complete and Unabridged. - 9 Vols. Chicago: Baptist Standard Bearer, 2006. Print.

Henry, Matthew. Nelson's Super Value Series Matthew Henry's Concise Commentary on the Whole Bible. Nashville: Thomas Nelson, 2003. Print.

Holy Bible, Giant Print Deluxe Edition King James Version. New York: Oxford UP, USA, 2000. Print.

Landman, Issac. The Universal Jewish Encyclopedia. Vol. 2. Universal Jewish Encyclopedia, 1948. Print.

The Jewish Encyclopedia. Vol. 3. Print.

More on the Mount

Today I finished the last chapter of the Sermon on the Mount. There are many things in these three chapters that I need to apply in my life and I definitely need to go through and read through the sermon more in depth and here is why. In chapter 7 verses 21-28 Jesus is very specific about what we need to do with what he taught us in the sermon. He tells us that just because we call on his name doesn't mean we will enter in to the kingdom of heaven but that we need to do the will of the Father. We may do works in the name of the Lord but we must do them in righteousness. A cross reference in vs 22-23 to Jeremiah 23:25 shows us that there are many who prophesy lies and supposedly do things in the name of the Lord but it is all done in deceit. Jesus counsels us concerning the Sermon on the Mount to be wise, that "whosoever heareth these sayings of mine, and doeth them, I will liken unto a wise man," and if we are wise we will be able to stand up against adversity and be known and numbered among the righteous. This is why I need to go back through and do a more serious study, to learn and apply what I have heard and do it. It makes the think of the scripture "He that hath ears to hear, let him hear" (Matt 11:15).

Thoughts from the Mount

Once again it has been a while since I have posted. I was hoping to do another more intensive post like my last one, however, I haven't been making the time especially with school going on. I do feel, though, that being diligent in keeping up this blog is important, at least to me, and that it helps me to stretch and put my thoughts into words. The only reason for me posting the things I learn onto this blog are in the hope that it may help someone else. For now, while school is going on, I will try to post more frequently but less intently, meaning that my post will come from smaller daily studies rather than week or month long study but I hope to be able to post longer studies every once in a while.

Today I am reading from the Sermon on the Mount as recorded in Matthew. There are many subjects that are covered in these verses and each subject is only given a few verses. The struggle I face in reading the sermon is that I don't understand what life was like to be a Jew at the time of Christ. I know that the Pharisees and Sadducees were overly concerned with the letter of the law and so part of what I see the Savior doing with the people is re-teaching the people what it takes to be a righteous person. He gives us the beattitudes, he teaches us about testimony and missionary work, he teaches us what it really means to live the ten commandments, he teaches about prayer, tithing and fasting, and teaches us to have faith in God.

I do not know with sureity how this would fit in with the religious attitudes at the time but at the end of chapter 6 Christ seems to be trying to change the attitudes about living the letter of the law. He teaches that "no man can serve two masters" so in one sense the people can't look to God and recieve of the spirit if they are serving only the Law. Christ teaches us that we need to have faith, to trust that God is there to take care of us and uses temporal things to teach the people about faith. Then in verse 33 he says, "seek ye first the kingdom of God, and his righteousness." The thing that comes to my mind at this point is who has really established righteousness at this point. The people are continually turning to the leaders of the church to know for example, what it means to work on the sabbath. I think this turning of the people to thier leaders made it so the leaders established what was righteous and what wasn't and therefore not allowing the Holy Ghost to work in the hearts of the people.

One last note of interest to me was the last line of chapter 6 vs. 34, Christ says, "Sufficient unto the day is the evil thereof." As we seek to be righteous and as the JST footnote to vs 33 says "establish his righteousness," Christ says to not worry about tomorrow because tomorrow will take care of itself and all we need to know or worry about when it comes to the next day is that evil will be there, it's not going to go away.

Prophets, Melchizedek Priesthood, and God

It has been a while since I have posted on here. More or less it is because the subject which I wish to approach today is one that I have very limited knowledge on and so have had to research and discuss with others to further my understanding. (Thanks Sister Dowden)

To begin with I would like to quote from the Joseph Smith manual we're studying from in Priesthood and Relief Society.

"I saw Adam in the valley of Adam-ondi-Ahman. He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all, and foretold what should befall them to the last generation.

This is why Adam blessed his posterity, he wanted to bring them into the presence of God. They looked for a city, etc., ('whose builder and maker is God' - Heb. 11:10). Moses sought to bring the children of Israel into the presence of God, through the power of the Priesthood, but he could not. In the first ages of the world they tried to establish the same thing; and there were Eliases raised up who tried to restore these very glories, but did not obtain them; but prophesied of a day when this glory would be revealed. Paul spoke of the dispensation of the fullness of times, when God would gather together all things in one, etc.; and those men to whom these keys have been given, will have to be there; and they without us cannot be made perfect."

The subject in these verses I want to focus on is in the power of the Priesthood given to the Prophets to raise the children of God into his presence. We see here that Jospeph Smith saw that Adam sought to bring this privilage to his posterity. In Hebrews 11:8-10 we see that Abraham sought for this blessing as he sojourned in the land of promise. Perhaps however the best story in which to glean the most information on this subject is the story of Moses and the children of Israel.

Moses as the leader and Prophet of the children of Israel was given the responsibilty of rehabilitating the children of Israel spiritually. This is where I will turn the story over to the record in Deuteronomy chapters four and five as well as D & C 84.

D&C 84:19-23, "And this greater priesthood administereth the gospel and holdeth the keys of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof, the power of godliness is manifest. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this no man can see the face of God, even the Father and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;"

Moses sought to sanctify his people to prepare them for what happens next in Deut. 4:10

"Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach thier children."

The children of Israel did gather and stood at the foot of the mountain and the Lord spoke to them and gave them the ten commandments and made a covenant with them. However, this was their chance to be taken up into the presence of the Lord. Here's what happened in Deut. 5:23-30.

"And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders; And ye said, Behold the Lord our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire:we have seen this day that god doth talk with man, and he liveth. Now therefore why should we die? for this great fire will consume us if we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go thou near, and hear all that the Lord our God shall say: and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it. And the Lord heard the voice of your words, when ye spake unto me; and the Lord said unto me, I have heard the voice of the words of the people, which they have spoken unto thee: they have well said all that they have spoken. O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! Go say unto them, Get you into your tents again."

So when the Children of Israel were brought to the foot of the mountain and heard the voice of the Lord they had a choice. They knew that they had a choice, if they went up into the mountain unto the Lord they would be consumed by the fire and die. Death however is not in the sense of the grave but being translated and taken from the earth. If you notice they knew that when people are in the presence of God as they were they usually aren't around for much longer (see vs. 24-26). They choose to stay however, much to the Lords lament as we see in vs. 29-30 when the Lord sends them back to their tents. Although if we return back to D&C 84 24-26 we see that their decision made the Lord angry.

"But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fullness of his glory. Therefore he took Moses out of their midst, and the Holy Priesthood also; And the lesser priesthood continued."

So from all of this we see that Prophets have had an interest in bringing the children of God into his presence through the Priesthood. However, the only account we have of a whole group sucsessfully recieving this blessing is the City of Enoch. Otherwise we only see individuals such as Moses and Alma taken up by themselves. Even Joseph Smith sought to sanctify the saints to prepare them to live the law of Consecration which is preperatory to entering the presence of God.

Today we have temples that show us the path back into the presence of God. All the commandments and covenants needed to attain this glory are given there. The choice is ours to learn them and live them until we become perfect in them. I know that we have the tools here on earth to prepare ourselves for the kingdom of God, that our Prophet holds all the keys of the Priesthood here on earth and that with those keys come great miracles as they are used in righteousness and service.

A parallel in the Book Of Mormon

Today I was studying in Alma 43 and came across this parallel. In this part of the Book of Mormon and what seems to be in quite a lot of the Book of Mormon, I noticed, is that the Lamanites are not as driven to attack the Nephites as Nephite dissenters are. Sure we understand that the Lamanites upheld traditions against the Nephites about how the Nephites had ruined the lives of the Lamanites but I'm begining to think that their attacks against the Nephites would have been less frequent without the aid of Nephite dissenters.

In Alma 43 the Lamanites are led by Zerahemnah and the Amalekites. The Zoramites that didn't convert after Alma's visit also joined the Lamanites. Now as we see the organization of the armies of the Lamanites this is where I started drawing a parallel. Starting in verse 5 and continuing in verses 6 adn 7, this is what we discover: "And it came to pass that the Lamanites came with their thousands; and they came into the land of Antionum, which is the land of the Zoramites; and a man by the name of Zarahemnah was their leader. And now, as the Amalekites were of a more wicked and murderous disposition than the Lamanites were, in and of themselves, therefore, Zerahemnah appointed cheif captains over the Lamanites, and they were all Amalekites and Zoramites. Now this he did that he might preserve their hatred towards the Nephites."

Here is the parallel I drew. In our day The Church of Jesus Christ of Latter Day Saints has become more accepted by the world. Our consistency in promoting morals, values, principles and service to the world has softened the hearts of many. Yet we are still attacked in various ways from various sources. Amongst the worst attacks to our church come from Anti-Mormon propaganda. Many of the leaders and members of these Anti-Mormon groups were once members of the church. Who do you think keeps the Anti-Mormon fires stoked? Who keeps the hatred preserved? Who's hearts does Satan have a stronger hold of?

Just like the Nephites we must remember who we are and what we are defending. We defend the truth, our liberty and rights to practice religion, our families. Our God will preserve us as long as we are righteous.

Alma 40: Death and Ressurection

As Alma talks to Corianton about death and resurrection in Alma 40 some things stood out to me as I read through this time. I've known for a while that this chapter was written because Corianton was concerned about the resurrection of the dead (vs. 1).

To me, throughout the chapter, I feel that Alma is repetitive in what he says about the resurrection. Several times he reminds Corianton that any resurrections, first of all, will not happen until after Christ is resurrected.

Now in vs. 15 is where I began to receive new insight into this chapter. In vs. 9 Alma tells Corianton that there was a time when he wanted to know about death, resurrection, and the time between resurrection because he did not know. Alma tells us "now, concerning this space of time, what becometh of the souls of men is the thing which I have inquired diligently of the Lord to know." He then goes on to explain to Corianton the state of the soul in spirit paradise and prison. My reason for backing up to vs. 9 and explaining that is this: in vs. 15 Alma clears up what appears to be some false doctrine that is being circulated among the Nephites.

Verse 15, "Now there are some that have understood that this state of happiness and this state of misery of the soul, before the resurrection, was a first resurrection." There were people who believed that this spiritual post mortal waiting space was the first resurrection. Verse 17, "Now, we do not suppose that this first resurrection, which can be spoken of in this manner, can be the resurrection of the souls and their consignation to happiness or misery. Ye cannot suppose that this is what it meaneth." Alma then makes sure that Corianton knows that resurrection only means "the reuniting of the soul with the body" (vs 18). I found it interesting to witness Alma clear up some false doctrine in the Book of Mormon.

I also find it interesting that Alma gives us his own opinion in chapter 40 as well. In reading chapter 40 it becomes apparent that Alma knows a lot of good things about the resurrection but that he doesn't know everything. After reading verses 19-20 I realize I need to check some stuff out as well. I'll explain, or rather let Alma explain, just what I mean. Starting in verse 19, "Now, whether the souls and the bodies of those whom has been spoken shall all be reunited at once, the wicked as well as the righteous, I do not say (In other words I don't know); let it suffice, that I say that they all come forth (lets assume they all resurrect together); or in other words, their resurrection cometh to pass before the resurrection of those who die after the resurrection of Christ." Here's a question for Alma, do those who die before Christ resurrects, resurrect before those who die after Christ? Continuing in verse 20, "Now, my son, I do not say that their resurrection cometh at the resurrection of Christ (In other words I don't think those who died before Christ will be resurrected with Him); but behold I give it as my opinion, that the souls and the bodies are reunited, of the righteous, at the resurrection of Christ, and his ascension into heaven." It is Alma's opinion that the righteous will be resurrected at or after the resurrection of Christ and his ascension.

Ok, here is a prophet of God teaching his son about the resurrection and we find out that he doesn't know everything but will give his opinion in the scriptures. I find that very interesting, especially from Alma, who we all know is a very knowledgeable guy. What I learn from this insight is that there is a lot to learn, and in this life we will probably never know everything before our mortal life is over and that is alright. We can learn from Alma's example when it comes to obtaining any knowledge in this life, Alma 40:3 "I have inquired diligently that I might know," Alma 40:9 "I have inquired diligently of the Lord to know." We don't have all the answers but there should be no doubt that the Lord does have all the answers.

So, what does Alma know about the resurrection and the time of waiting between mortal life and the resurrection? Alma 40:21-26 "but this much I do say, that there is a space between death and the resurrection of the body, and a state of the soul in happiness or misery until the time which is appointed of God that the dead shall come forth, and be reunited, both soul and body, and be brought to stand before God, and be judged according to their works. Yea, this bringeth about the restoration... the soul shall be restored to the body, and the body to the soul... all thing shall be restored to their proper and perfect frame... then shall the righteous shine forth in the kingdom of God. But behold, an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness."

Now there were two questions I came up with that Alma wasn't able to answer because he didn't know. The first, do those who die before Christ resurrects, resurrect before those who die after Christ? (see vs. 19) The second question is will the righteous, who have already died, resurrect after Christ resurrection and ascension into heaven? (see vs. 20)

I think the answer to these questions is pretty well answered in Matthew 27:52-53 "And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many" Certainly there were people who were resurrected after Christ was resurrected and that they were resurrected before those who died after Christ. I'm sure that they must have been righteous if they were chosen to go into the city and "appear" or testify of the resurrection "unto many." Now the question is, if you were there would you see Moses, Abraham, Adam or any other prophet that lived before Christ?

I know that there is much to learn in this life and that anything we desire to know can come to us by "inquiring diligently of the Lord." I know that the resurrection is real, that Christ broke the bands of death and that resurrection can now come to us all.

Alma 34:39

Yea, and I also exhort you, my brethren, that ye be watchful unto prayer continually, that ye may not be led away by the temptation of the devil, that he may not overpower you, that you may not become his subjects at the last day; for behold he rewardeth you no good thing.

What does it mean to be "watchful unto prayer?" In Alma 13:28 it says to "watch and pray." I understand that wording much better than "watchful unto prayer." Now to keep this in context Alma is talking about those two words to help us in the struggle against temptation.

To watch means that we are looking and in this verse it is to be looking to avoid temptation. In James 1:14 we learn that "every man is tempted, when he is drawn away of his own lusts and enticed." We know what things tempt us so we know what to watch for. We need to be on the lookout because those opportunities will present themselves and the sooner we recognize temptation the quicker we can avoid it. To watch is one of our first defenses against temptation.

Our other first defense is prayer. We can pray like Mormon suggest in Mormon 9:28, "Be wise in the days of your probation; strip yourselves of all uncleaness; ask not, that ye may consume it on your lusts, but ask with a firmness unshaken, that ye will yield to no temptation, but that ye will serve the true and living God." This means we won't be like the Zoramites in Alma 31:10, "Neither would they observe the performances of the church, to continue in prayer and supplication to God daily, that they might not enter into temptation." Prayer is important also because it allows us to be led by the sprit (Alma 13:28).

Now the word unto is what really hung me up in the beginning. The best comparison or substitute I could find was the word until. To be "watchful until prayer" gave me a different impression of the scripture and this is the meaning I got from it. We are asked to pray morning and night, over our meals and whenever we feel the need to pray. There is time between those prayers, however, where we need to be watchful. We need to watch out for temptation until that next prayer when we can supplicate to our Father for more help, more strength to resist temptation.

This is what the phrase "watchful unto prayer" now means to me and we need to, as Alma says, do it continually. I know the Lord will bless us as we heighten our awareness and seek out His Spirit to lead us.