The Tree of Life - PDF

---

The Tree of Life By: David Littlefield

Genesis Chapter 2!

2

John 15!

14

The Revelation of John!

24

Lehi’s Tree of Life!

33

Living Waters!

55

The Seed of Faith!

70

The Mustard Seed!

72

The Allegory of the Olive Tree!

74

Genesis 49!

79

The Menorah!

83

Other Trees!

86

Ezekiel 47!

96

Cabalistic Tree of Life!

108

The Olive Leaf!

141

Summery!

168

1

Genesis Chapter 2 We begin in the second chapter of Genesis where we first learn about the Tree of Life.

“And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil” (Genesis 2:9).

Here, God was setting a very special stage for some very special purposes. Man was created outside the garden and was placed into the garden (verse 8), a place separated and different from the outside world. A place higher than the world where he was created, and a world that was below where God lived. Some have equated this garden existence to a Terrestrial glory. Regarding things holy, it was an in-between state, a place of choice. This place was designed to accommodate looking up or looking down.

To further this concept of choice, God placed two trees into the garden; the “Tree of Life,” and the “Tree of The Knowledge of Good and Evil.” These trees were in opposition to each other. They represented extreme opposites. Life and death, light and

2

darkness, good and evil, and the sweet and the bitter. This contrast was essential to have real choice. Nephi explains this:

“And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter” (2 Nephi 2:15).

We learn a few important points here. First, that all of this activity is for the purpose of “bring[ing] about... [God’s] eternal purpose...” So, we know this is not unfolding in a chaotic manner, this is part of a plan, carefully crafted, with the “end of man” in God’s plan, with the final state of man in sight. Choice is required for this plan.

Second, we see that there “needs be opposition” for this plan to work. If there is no opposition, there is no choice. We can see that before Eden, or even the world, light was divided from darkness,1 so the very creation exists in the midst of division,

We can see in Moses 4:4 that the light was divided from the darkness which was the first period (day), and that in verse 17 is where lights were put in the sky which was the forth time or day. 1

3

and opposition. Our above opposition existed in different places, one in the creation (light and darkness), and one in the hearts of Adam and Eve.2

In Eden this opposition was present in the emblem of the Tree of the Knowledge of Good and Evil. Man was commanded not to partake of this tree.

“But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17).

As the name suggest, the one tree represented life, and the other, death. When Adam partook he learned by experience the difference between good and evil, and that choice was associated with death.

Light and darkness were also part of Adam’s choice. Adam was a pure being capable of learning unrestrained by the blinding effects of sin. When he transgressed the law and ate the fruit, he received the frailties of mortality, and a fallen nature, both are obstacles to truth and light.

2

The macro and the micro. 4

Lucifer, was not the one who brought light to Adam and Eve, he brought darkness and death.3 What he brought had to be overcome, and overpowered. Adam already had light, what he gained by eating the fruit was darkness and death. So, Lucifer was not a light bringer, but a darkness bringer, and now Adam and Eve knew the difference.

There is a story of Adam before his death, sending Seth to Paradise to get some of the “oil of mercy” from the Tree of Life to prevent his death. This story illustrates an ancient Hebrew understanding that what overcomes the results of Adam and Eve’s fall, was partaking of the Tree of Life.

“...Seth, man of God, weary not thyself with prayers and entreaties concerning the tree which floweth with oil to anoint thy father Adam. For it shall not be thine now, but in the end of the times.”4

It is in the “end of times” that Adam and the rest of us receive

The word Lucifer originates form the Latin “lucem ferre” which which means “light-bearer.” It is associated with the morning showing of the planet Venus, and is usually rendered “Morning Star” or “Day Star.” 3

R.H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Apocalypsis Mosis, vol. 2, (Oxford: The Clarendon Press, 1913), 144. 4

5

the oil of mercy, from the Tree of Life. The Tree of Life and the oil that flows from it are directly connected to the resurrection of the dead. The resurrection of the dead is the healing of the fall.5

If Adam and Eve were to have eaten of the Tree of Life directly after partaking of the Tree of the Knowledge of Good and Evil, they would have been healed from physical death, but to their current level of sanctification, which was a fallen nature. They would have been son’s of perdition. Alma explains this in chapter 42:

“Now behold, my son, I will explain this thing unto thee. For behold, after the Lord God sent our first parents forth from the garden of Eden, to till the ground, from whence they were taken— yea, he drew out the man, and he placed at the east end of the garden of Eden, cherubim, and a flaming sword which turned every way, to keep the tree of life” (Alma 42:2).   “Now, we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of The problem is being healed to our current level of sanctification, that is why we have a probationary period in which to raise our level of sanctification to the maximum that we are truly willing to receive. Then we receive the oil of mercy (Revelation 22:2). 5

6

the tree of life, and eat and live forever, the Lord God placed a cherubim and the flaming sword, that he should not partake of the fruit” (Alma 42:3).

There was no question of whether Adam and Eve would be physically healed, what was of concern was whether they would “live forever” in their sins.   “And thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God” (Alma 42:4).   “For behold, if Adam had put forth his hand immediately, and partaken of the tree of life, he would have lived forever, according to the word of God, having no space for repentance; yea, and also the word of God would have been void, and the great plan of salvation would have been frustrated” (Alma 42:5).

For the plan of happiness to work there needed to be a space between when Adam and Eve fell to when they would be healed, a time of repentance, and sanctification. This period is known as a “mortal probation” among Latter-Day Saints.6 The patriarch The probation period is also thought to include the sprit world, where we reside after this life, as we await the resurrection. 6

7

Jacob saw it as a ladder, Ezekiel described it as a chariot, and Nephi saw it as a path. Following the pattern of Adam, each of us is in a fallen state, and after our “space of repentance” is over, we will be healed to our level of sanctification, also know as the resurrection. If we don’t have this time of testing the plan will not work.   “But behold, it was appointed unto man to die—therefore, as they were cut off from the tree of life they should be cut off from the face of the earth—and man became lost forever, yea, they became fallen man” (Alma 42:6).   “And now, ye see by this that our first parents were cut off both temporally and spiritually from the presence of the Lord; and thus we see they became subjects to follow after their own will” (Alma 42:7).   “Now behold, it was not expedient that man should be reclaimed from this temporal death, for that would destroy the great plan of happiness” (Alma 42:8).   “Therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a

8

temporal, that is, they were cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death” (Alma 42:9).   “Therefore, as they had become carnal, sensual, and devilish, by nature, this probationary state became a state for them to prepare; it became a preparatory state” (Alma 42:10).   “And now remember, my son, if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were miserable, being cut off from the presence of the Lord” (Alma 42:11).   “Therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would cease to be God” (Alma 42:13).

Eating the fruit of the Tree of Life is the overcoming of the fall, and is associated with the resurrection. Those who

9

“overcome” in this life are given to eat of the Tree of Life:

“He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Revelation 2:7).

Eating of the tree is associated with not only the resurrection, but in a broader sense, it represents the distribution of our final glories. This preparatory time of probation is a time of repentance, and our repentance is directly connected to the final kingdom of glory we will inherit.

You could go as far as to say the Tree of Life is an icon of the probationary period, the resurrection, and the final healing. In-fact we will see that is exactly how the icon of the Tree of Life is later used. It represents the entire process and the power of the process.

In Revelation 22 the tree represents the final reconciliation between God and man, the righteous eat of the fruit to enter the Kingdom of God.

10

“Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelation 22:14).   In Eden, God cursed the earth and man because of the eating of the Tree of the Knowledge of Good and Evil (Genesis 2:16-19), but in the end of things, “...there shall be no more curse...” (Revelation 22:2-3), all things are healed by the Tree of Life.

The purpose of this life is to see what we will choose, cling to, love, embrace, or what law we are willing to live.7

Attached to the Genesis account of the Tree of Life is the imagery of a river that parts into four rivers that go out from the tree.8 In Genesis the details are very limited, other than each river received a name that does not correspond to any modern river or set of rivers. This description also includes some information of where the rivers lead, such as the destination countries have gold, onyx, and so on.

“And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them” (Abraham 3:25). 7

“And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads” (Genesis 2:10). 8

11

Later, I will make the argument that the four rivers symbolically flow to the four corners of the earth. That in-fact they create the four corners of the earth. That the flow of the water represents the “emanations” of God (His power, laws, goodness, and mercy), and that those emanations are the creation, at each level of glory. That three of the rivers correspond to a degree of glory, and for one river to outerdarkness.

Bible commentators of good intent can see the Eden story differently. Some take the whole story to be very literal and restrict the events to very real incidents. Others, view the story as real, but see many of the events symbolically, and other still see the whole thing as a symbolic myth. While establishing the true level of literalness is a worthy study, it is not necessary for our present purposes.

If there was a literal Tree of Life that Adam could have touched is interesting but not critical to understand the symbolism.9 Whether there was actually four rivers running from the base of the tree again is not critical to the our investigation. However, it is evident that later parables, allegories, and

9

A literal tree is however the dominate thought among the LDS population. 12

application that use the Eden Tree of Life imagery are not literal but applications of the original imagery to efficiently pour stores of meaning into a few small verses, or chapters.

It has become increasingly clear that the story told in Genesis is a version of events retold from an earlier record.10 For example, I am of the opinion that the additions in the Joseph Smith Translation of Genesis chapter 50 never were in the Hebrew bible, but should have been included, that they existed as a part of an earlier text, and were later excluded.11 But a proper rendering of the Genesis story should have included them, and so the Prophet Joseph tacked it on in the Joseph Smith Translation. This is why we seem to find religious texts that have a common origin with Genesis, but were not taken from Genesis. These variants compel us to search for additional information to fill any gaps in the biblical Eden story.

The Eden story of the Tree of Life just introduces us to the beginning symbolism that becomes a most overwhelming symbol of salvation. The Tree of Life symbolism grew through time incorporating additional ideas and applications, and became a

10

Perhaps the record of Zenos or maybe Abraham.

As a political move by a group of apostate Israelites sometimes known as “Deuteronomist.” 11

13

dominate backdrop for much of the scriptures, including the latter-day scriptures.12 When we read of branches, fruit, seeds, root, and things flowing, we are usually seeing an application of the Tree of Life.

John 15

“I am the true vine, and my Father is the husbandman” (John 15:1).

There is some nomenclature in John chapter 15 that obscures it as a Tree of Life application. In teaching the people of His time Jesus used the things people could relate to in their lives; fish, bottles, weddings, sheep and so on.

While a vine is something that anyone of that time could relate to, chapter fifteen of John, also drew upon a long tradition that the religiously trained could have easily recognized.

When modern folks read this chapter our minds conjure visions of grape vines, and the ancient making of wine. But, the text never says what kind of vine it is, what the fruit was, and it never 12

Which becomes a proof of the restoration itself. 14

uses the word “grapes.” If it did use the word grapes it would not detract from the arguments I will make here. The reason I’m pointing out this lack of specificity in describing the fruit or the type of vine is to help the reader overcome any transition linking a vine imagery to a tree imagery.

While John was likely written in Greek, Jews largely understood things from a historically Jewish perspective with all of the pressures of contemporary cultures and influences on their language (1 Nephi 1:2). In early Hebrew times there was only one word that was shared for indicating both a “vineyard” and an “orchard.”13 It is likely that the casualness in the distinction between vineyards and orchards, and vines and trees continued into the first century and onto the Jews usage of the Greek. John uses the Greek words ampelos14 which can be translated “vine” but can also mean “grapevine,” and the word karpos15 which means “fruit,” the result of labor, but it in no way indicates specifically grapes. However, there are several words in Greek

John W. Welch, The Allegory of the Olive Tree, FARMS, 1994, 180, discussing the work of John Tvedtnes. 13

James Strong. The Strongest Strong’s, Exhaustive Concordance of the Bible, (Grand Rapids, Michigan: Zondervan, 2001), 1590, Greek word #288. 14

James Strong. The Strongest Strong’s, Exhaustive Concordance of the Bible, 1619, Greek word #2590 15

15

that would have indicated grapes.16

The “vine” could more easily

here be connected to an olive tree than a grapevine.

We have the same situation in Jacob chapters five and six (Zenos’ allegory of the Olive Trees) where olive trees are the trees planted in the “vineyard.”

Ezekiel sees a vine as a kind of tree, and calls it a “vine tree:”

“Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest” (Ezekiel 15:2).

In Luke chapter 13 Jesus tells the parable of a certain man that had a “vineyard” (verse 6) in which he planted

a “fig-tree” and

was disappointed when he did not receive “fruit” from his tree. The word “fruit” in Luke 13:6 is the Greek “karpos” the same as the “fruit” in John 15 (meaning the result of labor).

In Romans chapter eleven we see Paul likening the Christian converts to “branches” of a “wild olive tree” (verse 17) being grafted onto holy roots, or the house of Israel. Clearly the James Strong. The Strongest Strong’s, Exhaustive Concordance of the Bible, Greek words #129, #1009, and #4718. 16

16

ideas of John chapter fifteen and Romans chapter eleven are similar ideas, if not slightly different application of an exact same source. When a convert (wild branch) is baptized they take on Christ (grafted to the vine), and become part of the House of Israel. So, in this application we see that the vine or trunk is not only Christ, but can be equated with the House of Israel.17 This is no new idea to bible students, it is just perhaps stated in the reverse of how it is usually defined. When a convert becomes part of the House of Israel, he takes on Christ, and the reverse is also correct.18

In the first century Christian church people became and were called Christian because they were anointed with olive oil. This idea of taking on Christ, becoming part of Israel, and applying the oil from the Tree of Life, are all interrelated.19

17

Which is exactly the usage in Jacob 5 and 6.

“For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:27-29). 18

“…it is from the olive tree that we get the chrism [anointing oil], and from the chrism, the resurrection [total healing]… for it is from the word ‘chrism’ that we have been called ‘Christians… For the father anointed the son, and the son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses the resurrection, the light, the cross, the holy spirit. The father gave him this in the bridal chamber [sealing room]… This is {the} kingdom of heaven” (James M. Robinson, The Nag Hammadi Library, The Gospel of Phillip, 3rd. ed., (HarperCollins, 1990), 153-4). 19

17

As we continue we will see that in Israelite imagery and theology the Tree of Life is often expressed in the motif and usage of the olive tree. This does not negate slightly different applications of the same thoughts.

Jesus begins this imagery with an explanation of who the parties are. Usually we have to wait until the story is told to get this part explained, but here we get it up-front.

“I am the true vine, and my Father is the husbandman” (John 15:1).

Whether it’s a vine or a tree trunk we see that it is Christ that is the center, it is through him that the rest of the plant receives nourishment.

A point that will be increasingly important as we continue our study is the fact that the Tree of Life is anthropomorphized and equated to Jesus Christ.

20

A point that is made by Jesus himself

in John, and made in several other locations in scripture.

As far as Christ can be considered a man. This is not meant to discount His deity in any way. 20

18

We have an anthropomorphized tree that Jesus says is the “true” vine. This language will move us towards and understanding that there may be more than one anthropomorphized tree, as we see in Jacob 5 and 6 and other places.

The Father is described as the “husbandman.” This indicates all the goings-on’s in the vineyard are under his direction, he is the ultimate owner of the process, and the contents of the vineyard.

“Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit” (verse 2).

We as individuals, or perhaps even as family groups are the branches that can be grafted onto the vine. It is from the vine that life flows, the sap or oil that carries the nutrition, moisture, and purifying power. If these newly grafted branches do not bring forth fruit, they are removed.

For those branches that remain on the vine, they undergo a process that Jesus equates with the purging of branches. The modern term is pruning, where branches are cut back, where

19

unproductive parts are removed, and thinned. This allows better flow and retention of the sap. This will produce larger and more healthy fruit.

Clearly this “purging” activity is a description of the sanctification process. Sanctification is the removing of wicked and un-holy parts of ourselves. Sanctification is part of the conversion process, which takes place in the lives of every person connected to the True Vine. If there is no pruning in our life, we are not connected.

As the imagery of the Tree of Life was used and developed in Israelite philosophy, it became part and parcel with the sanctification process. When a religiously trained Jew would anciently hear the words “Tree of Life” he would envision a bundle of ideas, and sanctification was prominent in that bundle. Remember, it was this sanctification process that was the reason that Adam could not just eat of the fruit of the Tree of Life after his fall. Eating the fruit (resurrection/healing) of the Tree of Life was reserved until the “end times” but the tree also caused sanctification, as Jesus taught.

Jesus just taught us we have to be plugged into him, and that we

20

will then be trimmed to be more fruitful, which we can see is sanctification. Sanctification is a type of cleansing.21

“,,,every branch that beareth fruit, he purgeth it, that it may bring forth more fruit” (John 15:2).

And just in case we missed it, He continues that:

“Now ye are clean through the word which I have spoken unto you” (John 15:3).

This sanctification process is facilitated by the words, ideas, and the teachings of Christ. It is not the words lying idle somewhere, it is the words being absorbed by the branches and put to use. If the branch does not use the word and does not produce fruit, it is destroyed (John 15:2).

“Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me” (John 15:4).

“The process of becoming free from sin, pure, clean, and holy through the atonement of Jesus Chris...” (The Church of Jesus Christ of Latter-Day Saints, LDS Guide to the Scriptures, “Sanctification”). 21

21

There is no other plan that will succeed outside of Christ and his plan of happiness. Unless we are plugged into the House of Israel, the church, we will eventually dry-up and spiritually die.   “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5).   “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned” (John 15:6).   “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (John 15:7).

This parable starts with the branch first being grafted onto the holy and true vine, which is equated with conversion. We see the sanctification process as the tree is thinned, which is becoming more holy, and more like God. In usual “ascension typology” that is almost always used in Tree of Life imageries, we see a final and full uniting with God, which is the intended final outcome. When God’s words fully “abide” in us, when our wills are His

22

will, we can “ask what... [we] will, and it shall be done unto...[us].   “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples” (John 15:8).

The fruit of the Tree of Life is Eternal Life. When we serve God and produce fruit on our branch (family and mission) God is glorified. After all, producing this fruit is God’s work and glory.22 When we are busy with God’s work, when His work becomes our work, we are then disciples of Christ.   “As the Father hath loved me, so have I loved you: continue ye in my love” (John 15:9).

In 1 Nephi we see Lehi and later Nephi teaching Laman and Lemual about two images, their vision of the Tree of Life (1 Nephi 8, 11, and 15). and a teaching about an Olive Tree (1 Nephi 10), which is related to the House of Israel.23 To the casual reader these may seem to be two unrelated images, while in-fact they

“For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man” (Moses 1:39). 22

And is clearly related to Zenos’ allegory of the Olive Tree in Jacob 5 & 6. It is likely Lehi took time as he dwelt in the tent to read the brass plates, and this was likely the trigger for the Tree of Life vision. 23

23

are slightly different expressions of the same understanding. Nephi nails it down and ties the Tree of Life to the Olive Tree in 1 Nephi chapter 15. In the middle of teaching them about Christ and His plan of salvation in the earth, he points to the House and Israel and says:

“...Yea, at that day, will they not receive the strength and nourishment from the true vine? Yea, will they not come unto the true fold of God?” (1 Nephi 15:15).

The above is language reminiscent of True Vine of John 15.

Then in the next verse (1 Nephi 15:16),!` Nephi says, still speaking of the House of Israel:

“...they shall be grafted in, being a natural branch of the olive tree, into the true olive tree.”

The Tree of Life, Olive Tree, and the true vine are all tied together by Nephi in almost the same breath.

The Revelation of John

24

The Christian bible begins and ends with a Tree of Life teaching.

The Book of Revelation sometimes seems like a great symbolic mystery. Yet, the prophet Joseph said is was one of the plainest book in the bible.24 So, how do we reconcile this perception and statement?

At a point in our biblical learning we understand what a masterpiece the Revelation of John really is. It is a highly complicated meshing of many, and sometimes obscure bible reference into one flowing work. It is the great synthesizing of prophesy after prophesy. If we lack understand of the Revelation, it is usually because we do not recognize the source of the text, and the original meaning.

The Book of Revelation itself begins and ends with Tree of Life images. In chapter two, the revelation begins with promises to those were struggling in the first century church that if they would “overcome”

they will eventually get to eat the fruit of

the tree.

“...one of the plainest books God ever caused to be written” (Joseph Smith Jr., Documentary History of the Church,(Church of Jesus Christ of Latter-Day Saints) vol. 5, 342). 24

25

“To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Revelation 2:7).

In Revelation 22 John is on a tour of the “great city, the holy Jerusalem, descending out of heaven from God...” (verse 10). This tour includes a vision of the “throne of God and of the Lamb,” a river flowing from that throne, and the Tree of Life.

“And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.”

The Tree of Life is often depicted in conjunction with a river or fountain. As described here, it flows from the tree and the throne, but it does not show us in this vision the where river goes. Other visions of the same imagery will fill this in for us.

It is “pure” and “clear” water in the river as it begins it’s journey. This is another point that should be kept in mind. As we read other similar accounts what happens to the river as it proceeds becomes an important part of the story.

26

“In the midst of the street of it, and on either side of the river, was there the tree of life...” (Revelation 22:2).

The language of “on either side of the river” is not clear here, how could it be on both sides at the same time? It is further described and clarified in Ezekiel 47:12. It is not that the tree is on both sides at the same time, it is that there are more than one tree.

Clearly this description is the purposeful bring forward of the imagery in Ezekiel 47:1 & 2. “...which bare twelve manner of fruits, and yielded her fruit every month...” (Revelation 22:2).

The fruit corresponds to the twelve tribes of Israel. In Jewish first century Christian thought this could be more about the fact that the fruit is for Israelites (not for those who have rejected the covenant), and less about the variety of fruit. In ancient Hebrew thinking sometimes numbers carry meaning that may not really center on the actual count. A modern example might be the twelve apostles. We may refer to “the twelve” without our point being the actual number of apostles, which might be fifteen of eleven, the quorum is the point (or the individual

27

appointment), not the number we used.25

There is a larger understanding of the twelve which connects the twelve tribes, to the twelve division of the calendar, to the twelve apostles of Jesus, and so on.

“...and the leaves of the tree were for the healing of the nations” (Revelation 22:2).

We have discussed that the fruit represents healing and resurrection, or Eternal Life. But the leaves also play a part in the “healing” process. The phrase “the nations” here is curious.

We saw that the fruit was for the twelve tribes or

Israel, but in Hebrew idioms Israel is not part of the nations. They are separate. While Israel may be depicted with the number twelve, the non-covenant nations are typically associated with the number seventy, or seventy-two.26

Another example; a person may be called as a Seventy which describes the group, perhaps optimal sizing, but not the actual number of members. 25

In the LDS church the Seventy are representatives to the world, or to the nations. “And these seventy are to be traveling ministers, unto the Gentiles first and also unto the Jews. Whereas other officers of the church, who belong not unto the Twelve, neither to the Seventy, are not under the responsibility to travel among all nations...” Doctrine and Covenants 107:97-8. There are seventy nations mentioned in the “Table of the Nations” in Genesis 49. 26

28

This may be a description of some that are healed and resurrected, but not sanctified to the point of becoming one with God. We have discussed that the tree itself represents the sanctification process. If this is correct, there must be degrees or levels of sanctification, it’s not an all or nothing proposition.

This reference in Revelation is clearly connected to Ezekiel 47:

“...because their waters they issued out of the sanctuary [tree of life equivalence]: and the fruit thereof shall be for meat, and the leaf thereof for medicine” (Ezekiel 47:12).

Continuing on is the Revelation of John:

“And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him” (Revelation 22:3).

The “curse” is the effects of the fall upon Adam and Eve that extended to mankind. Eating the fruit of the tree reverses these effects and brings resurrection, and in some cases, Eternal Life.

29

“And they shall see his face; and his name shall be in their foreheads.” (Revelation 22:4)

This verse is likely an application from the Book of Numbers, where the Lord instructs Moses to have Aaron bless the people with this blessing of hope:

“The Lord make his face shine upon thee, and be gracious unto thee” (Numbers 67:25).

Both the Revelation and Numbers have the Lord’s face being shown to the righteous, and then in both cases the Lord puts His name upon them.27 The biblically adept will recognize this motif where God’s face shines upon the face of the initiate. This motif has to do with ordinances, blessings, temples, anointing, and ascension. This whole “face to face” proposition is held sacred in the more mystical realms of Judaism, to the point where they will not openly discuss Number 6:25. In short, it is the goal of the Tree of Life to be sanctified, made one with God, see his face, and receive his glory. Glory has to do with resurrection, when the resurrected Lord visited the Nephites his countenance “And they shall put my name upon the children of Israel; and I will bless them” (Numbers 6:27). 27

30

did shine upon them in at least partial fulfillment of these priestly blessings.

28

The Prophet Joseph spoke about this seeing God face to face and said it was the “Second Comforter” mentioned in John 14:1629 (just before the “True Vine” parable in John chapter 15), and said is was an audience with Christ Himself. In Chapter 14 Jesus told about the Second Comforter, and in Chapter fifteen He told them how to receive It.

“It [the Second Comforter] is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter [the promise of eternal life], he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face.

“And it came to pass that Jesus blessed them as they did pray unto him; and his countenance did smile upon them, and the light of his countenance did shine upon them, and behold they were as white as the countenance and also the garments of Jesus; and behold the whiteness thereof did exceed all the whiteness, yea, even there could be nothing upon earth so white as the whiteness thereof” (3 Nephi 19:25). 28

“John 14:23—The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man’s heart is an old sectarian notion, and is false” (Doctrine and Covenants 130:3). 29

31

…”(Joseph Smith, History of the Church, vol 3, 381 XXX.)

After the priestly blessing of hope of the seeing of God face to face, the people are promised, but really instructed as to the steps with the promise that “his [God’s] name shall be in their foreheads.” This is what Phillip said made people Christians:

"...it is from the olive tree that we get the chrism [anointing oil], and from the chrism, the resurrection [total healing]... for it is from the word 'chrism' that we have been called 'Christians...’ For the father anointed the son, and the son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses the resurrection, the light, the cross, the holy spirit. The father gave him this in the bridal chamber... This is {the} kingdom of heaven"30

Receiving the Lord’s name in the forehead has historically been associated with receiving an anointing with olive oil that conveyed the Lords name. In ancient Israel this was done by “...Put[ting] on their foreheads the [Hebrew] letter tau, which

30

James M. Robinson, The Nag Hammadi Library, The Gospel of Phillip, 153-4). 32

in the time of Ezekiel was a diagonal cross...”31

We might also notice that in Revelation 22:2 the Tree of Life is referred to here as “her.” I would propose that in this instance, the Tree of Life is being equated with the “Shekhinah” or presence of the Lord, which is always expressed in the feminine. This can be understood as the work of the Lord - in Old Testament times it can be understood as the House of Israel, that is why we see in this verse an association with the number 12 tying the fruit to the 12 tribes of Israel. In New Testament times the Shekhinah can be equated with the church, and the Spirit of the Lord being where two or three of the covenant are gathered in His name, and the 12 apostles filing a similar role to what the 12 patriarchs played in earlier times.

Lehi’s Tree of Life

Shedding an enormous amount of light on the whole Tree of Life study is the Book of Mormon story of the Tree of Life, first

Margaret Barker, Temple Themes in Temple Worship, (T&T Clark, 2007),5). The letter tau has evolved from looking like an “X” to a letter looking more like an English “n” with feet. This is likely the origin of the Catholic practice of using oil to make the sign of a cross on the forehead. Barker also states “The originally diagonal cross of the tau sign became the upright cross of the crucifixion, and ‘the Name’ of the Lord on the forehead became a problem.” ibid., 6. 31

33

described in 1 Nephi chapter eight, which is an account of Lehi’s dream.

This imagery is altered a bit from our earlier examples, in-fact this vision is an interesting combination of the Tree of Life, with all of it’s Hebrew understanding poured into it, and an application directly to Lehi’s family.

“And it came to pass that while my father [Lehi] tarried in the wilderness he spake unto us, saying: Behold, I have dreamed a dream; or, in other words, I have seen a vision.” (1 Nephi 8:2)   “And behold, because of the thing which I have seen, I have reason to rejoice in the Lord because of Nephi and also of Sam; for I have reason to suppose that they, and also many of their seed, will be saved” (1 Nephi 8:3).   “But behold, Laman and Lemuel, I fear exceedingly because of you...” (1 Nephi 8:4)

We have here specific people (besides Adam and Eve) mentioned and described with their relationship to the Tree of Life. The imagery is now developing not as some iconic monolith somewhere

34

that portrays some fuzzy link to reality, but as an image dynamically linked to each and everyone of us. Laman and Lemuel did not sign-up for a rating on the Tree of Life vision, but each of us by virtue of living, exist in relation to the Tree of Life with all of it’s implications.

Lehi told his family about his vision and exhorted them to keep the commandments. Nephi later saw the same vision, and explained what some of the imagery meant.

The vision was likely a part of preparations to leave Jerusalem and travel to the New World. They made physical preparations, and here the Lord gave them some spiritual preparations.32

Many records of prophets and patriarchs lead to a point at which they receive their “vision.” Sometimes their vision includes their call as prophet and their specific mission, but sometimes

This is analogous to what Abraham did before some of his travels. “So Abraham cleaved to faith when he went down to Egypt and when he went to the land of the Philistines. This can be compared to a person who was about to descend into a deep pit. He was afraid he would not be able to come back up. What did he do? He tied a length of rope above the pit, saying ‘since I have tied this knot, now I can enter.’ Similarly, when Abraham was about to go down to Egypt, he first tied a knot of faith, so he would have something to grasp; then he descended. Likewise when he entered the land of the Philistines. (Daniel C. Matt, The Zohar, Va-Yera, vol. 2, (Stanford University Press, 2004), 165). Abraham feared for his spiritual welfare. As a lifeline, he clung to the “knot of faith” that he created. What was that knot? It was his covenant, his endowment, or inheritance. 32

35

is does not. Lehi received his calling and mission earlier than his “vision” even though he received them in what we would still call a vision. The language gets in the way here.

There is a specific event (maybe a period in which certain events occur) in each prophets life, in which something happens special to him. We will call this his “vision.”

Adam had certain events that made up his vision, over a period of time, they began in Eden. Adam fell, but even before he was cast out of Eden his “return” process began. He was taught of Christ and clothed in animal skins, he received some of the first signs of the redemption. Animal skins were a token of the atonement. What Adam continued to receive, from time to time, saints may call the endowment.

The endowment could be summarized by saying that it is a group of ordinances that are set against a backdrop of plan of salvation teachings.

That backdrop can be painted a number of different ways, as long as it includes a core teaching of Christ, and the process of sanctification. We can call this justification and

36

sanctification process “ascension.”

The patriarch Jacob received his “Ascension Vision” and described it as a ladder leading to heaven (Genesis. 28:11-24). 33

"Bethel, a contraction of the word Beth-Elohim, means literally 'the house of the Lord.' As, in his dream, Jacob saw himself on the earth at the foot of the ladder which reached to heaven where the Lord stood above it, and also beheld the angels ascending and descending thereon, he realized that the covenants he there made with the Lord were the rungs on the ladder which he himself would have to climb in order to obtain the promised blessings-blessings that would entitle him to enter heaven and associate with the Lord. It was because he had met the Lord there and entered into covenants with him there that Jacob considered the site so sacred that he named the place Bethel (the house of the Lord) and said of it: 'This is none other but the house of God, and this is the gate of heaven'..."34

Hebrew teachings tell “...about Jacob's ladder. Joseph Smith taught that it represented the three stages of initiation in the temple, the three degrees of glory...” Hugh W. Nibley,and Don E. Norton , Approaching Zion, (Deseret Book) Chapter 11, Deseret Book. 33

Marion G. Romney, Ensign, Temples - The Gates to Heaven. Christ of Latter-day Saints, March 1971), 16. 34

37

(Church of Jesus

Moses received his Ascension Vision on an “exceedingly high mountain” where he saw the creation, and all the people of the earth. He saw God face to face.

Ezekiel’s Ascension Vision is described in terms of a chariotthrone that climbs through the heavens (Ezekiel 1:4-26).

The Tree of Life imagery is a convenient backdrop for receiving the ordinances associated with ascension, or sanctification. This is the purpose and meaning of Lehi and Nephi receiving this vision. It is code to the initiated that these brethren joined the ranks of those being sanctified. So, let’s take a look at the text and see what additional insights we gain:

“And it came to pass that I saw a man, and he was dressed in a white robe; and he came and stood before me” (1 Nephi 8:5).

It is usual that in an ascension text the initiate has a guide through the vision, and perhaps through the ordinations. This is almost a universal situation, whether it is ancient Hebrew text, ancient Egyptian initiation texts, first century Christian initiations, or even gnostic initiations, and the list goes on.

38

This guide usually explains things as they are happening, he may present the initiate at the gates, veils, or testing locations and helps him navigate the process.35

Later when Nephi saw the same vision he said that “I knew that it [Nephi’s guide] was the Spirit of the Lord; and he spake unto me as a man speaketh with another”36 (1 Nephi:11:11). This now joins the genre of visions where the glory of the Lord shines upon the face of the initiate.

“And it came to pass that he spake unto me, and bade me follow him” (1 Nephi 8:6).   “And it came to pass that as I followed him I beheld myself that I was in a dark and dreary waste” (1 Nephi 8:7).   “And after I had traveled for the space of many hours in darkness, I began to pray unto the Lord that he would have mercy

"Your endowment is to receive all those ordinances in the House of the Lord, which are necessary for you after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the Holy Priesthood, and gain your eternal exaltation in spite of earth and hell" (Brigham Young, Journal of Discourses, vol. 2, (Deseret Book: XXX) 31). 35

Moses spoke to the Lord “face to face” (Moses 1:2), so did Abraham (Abraham 3:11), and Jacob (Genesis 32:30), and so on. 36

39

on me, according to the multitude of his tender mercies” (1 Nephi 8:8).   “And it came to pass after I had prayed unto the Lord I beheld a large and spacious field” (1 Nephi 8:9).   “And it came to pass that I beheld a tree, whose fruit was desirable to make one happy” (1 Nephi 8:10).

The full importance of verse 10 can easily be overlooked. This is classic “wisdom” language.37 This “wisdom” is part of an ancient Hebrew understanding of temple teachings, the higher things, and is sometimes referred to as “Wisdom” literature or teachings. Proverbs chapter three is a Wisdom teaching associating several temple teachings with the tree of life.

“She [Wisdom] is a tree of life to them that lay hold upon her: and happy is every one that retaineth her” (Proverbs 3:18).38

“Wisdom theology has been overshadowed by a simplistic theology of history, which modern scholars have presented as Old Testament theology.” (Margaret Barker, Temple Theology, an Introduction, (SPCK, 2004), 78). 37

“‘Happy’ here is the Hebrew word asher, which may be a word play on her [wisdom’s] name Asheratah [Asherah - tree goddess].” Margaret Barker, Temple Theology, an Introduction, (SPCK, 2004), 88. The asherah was likely the stylized tree of life menorah that Josiah purged from the temple. 38

40

So, we can see verse by verse that Lehi’s vision is spot-on, conforming to the ancient understanding of this imagery, but also it adds some additional insights. We can see the wisdom motif is connected to the tree of life, and that both are associated with partaking of the fruit. or eternal life, that makes one “happy.”39

Later in 1 Nephi 15, Nephi tells us that the “tree” we are viewing here in Lehi’s vision is in-fact a representation of the “tree of life” which was a well known symbol in Lehi’s day.40   “And it came to pass that I did go forth and partake of the fruit thereof; and I beheld that it was most sweet, above all that I ever before tasted. Yea, and I beheld that the fruit thereof was white, to exceed all the whiteness that I had ever seen” (1 Nephi 8:11).

This is a symbolic representation of a number of things coming together, it is a vision, not an actual occurrence. It was a “representation” of principles and relationships. Lehi did not 39

See 3 Nephi 28:10, 2 Nephi 2:25, 22:13, Proverbs 29:18, 3:18, 3:13.

“And it came to pass that they did speak unto me again, saying: What meaneth this thing which our father saw in a dream? What meaneth the tree which he saw? And I said unto them: It was a representation of the tree of life.” 1 Nephi 15: 21& 22. 40

41

actually in real life eat the fruit of the tree, and therefor receive the healing of the resurrection, this was a representation of Lehi’s relationship with the principles that the tree represents. The tree of life represents justification and eternal life, all through Christ.

Lehi says that the fruit was “white, to exceed all the whiteness that I had ever seen.”41 This is an unusual description, because we don’t usually think of sweet fruit as being white. While much of Lehi’s vision is right in line with ancient “tree of life” imagery, so much so that some may accuse Joseph Smith of lifting it from other texts, but here we have a variant from the previously known texts. So much so that in Joseph's day critics could have called this a blunder, the introducing of exceedingly white fruit into the imagery. Olive fruit is green, red, or black, Grapes are usually green or purple, but not white.

Methodist bible scholar, Margaret Barker described her wonder upon reading Lehi’s description of the fruit of the tree:

“...But a text discovered in Egypt in 1945 described the tree as beautiful, fiery, and with fruits like white grapes. I don’t

41

Also see Alma 32:42 where Alma says the fruit is white. 42

know of any other source which describes the fruit as white grapes. So, you can imagine my surprise when I read the account of Lehi’s vision of the tree whose white fruits made one happy...”42

The text Barker is referring to is “On the Origin of the World” which is part of the Nag Hammadi Library. The actual text reads:

“Now the color of the tree of life is like the sun. And its branches are beautiful. Its leaves are like those of the cypress [white]. Its fruit is like a bunch of grapes when it is white.”43

Again this text was not discover until 1945. The Book of Mormon stood alone with its white fruit description until 1945.   “And as I partook of the fruit thereof it filled my soul with exceedingly great a joy; wherefore, I began to be desirous that my family should partake of it also; for I knew that it was desirable above all other fruit” (1 Nephi 8:12).

When Nephi seeks an interpretation of the tree, the response is Margaret Barker, Worlds of Joseph Smith Symposium, (Library of Congress in Washington, D.C., May 6 & 7, 2005). 42

James M. Robinson, The Nag Hammadi Library in English, Revised Edition, (San Francisco: Harper & Row, 1988), 178-9). 43

43

a brief overview of the Mother of, birth, life, sacrifice, and death of Jesus. The Spirit of the Lord then asks Nephi if he understands what the tree was, and Nephi responds:

“...Yea, it is the love of God [influence of Christ], which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things” (1 Nephi 11:22).

To be “desirable above all things” is quite a recommendation, and deserved by only one thing; the person, work, and influence of Christ.

We learn an important point here, that the tree is a representation of Christ. Again, spot-on with the ancient understanding of the Tree of Life, that the tree is anthropomorphized representing Jesus.

“And as I cast my eyes round about, that perhaps I might discover my family also, I beheld a river of water; and it ran along, and it was near the tree of which I was partaking the fruit” (1 Nephi 8:13).

44

In customary tree of life fashion there is a body of water included in the imagery. Nephi gives us some additional information regarding the “river,” but Lehi said that it “ran along” and was near the tree.

The river running from the tree is central to the vision and requires special in-depth consideration. But, to keep continuity we will only here deal with it superficially, and further on consider it a little closer.   “And I looked to behold from whence it came; and I saw the head thereof a little way off; and at the head thereof I beheld your mother Sariah, and Sam, and Nephi; and they stood as if they knew not whither they should go” (1 Nephi 8:14).   “And it came to pass that I beckoned unto them; and I also did say unto them with a loud voice that they should come unto me, and partake of the fruit, which was desirable above all other fruit” (1 Nephi 8:15).   “And it came to pass that they did come unto me and partake of the fruit also” (1 Nephi 8:16).  

45

“And it came to pass that I was desirous that Laman and Lemuel should come and partake of the fruit also; wherefore, I cast mine eyes towards the head of the river, that perhaps I might see them” (1 Nephi 8:17).   “And it came to pass that I saw them, but they would not come unto me and partake of the fruit” (verse 18).

We should note here that Lehi is located at and is looking for his family near the tree, at the “head of the river.” This point will have relevance as we proceed.   “And I beheld a rod of iron, and it extended along the bank of the river, and led to the tree by which I stood” (1 Nephi 8:19).

We know from Nephi’s explanations that the “rod of iron” is the “word of God:

“And they said unto me: What meaneth the rod of iron which our father saw, that led to the tree” (1 Nephi 15:23)?   “And I said unto them that it was the word of God; and whoso would hearken unto the word of God, and would hold fast unto it,

46

they would never perish; neither could the temptations and the fiery darts of the adversary overpower them unto blindness, to lead them away to destruction” (1 Nephi 15:23).

The “word of God” mentioned here is the revelations of God. It makes no restraining qualification of accepted canon, or even that the “word” must be written. The requirements that God’s words must be written and published in approved canon are largely later protestant inventions, originating outside of the word itself. While canonized scriptures may be included in the “word of God” the word would also include personal revelation, words of modern prophets, some extra canonical books, and perhaps some oral traditions.

While we have to be careful moving the interpretation of one vision to another vision of similar imagery, we do get a key here in verse twenty to understanding Revelation 12:5.44

We might also here notice that the rod runs along with the river, in a parallel manner. I will later argue that the river is a symbol of ascension, that going upstream to the tree is

“And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.” (Revelation 12:5). 44

47

symbolic of sanctification. Leading us through the degrees of sanctification through the mist of darkness is the word of God symbolized in the iron rod.   “And I also beheld a strait and narrow path, which came along by the rod of iron, even to the tree by which I stood; and it also led by the head of the fountain, unto a large and spacious field, as if it had been a world” (1 Nephi 8:20).

This “strait and narrow path” have some scriptural variation, sometimes it’s the gate that is strait and the path is narrow, and sometimes it’s the gate that is narrow and the path that is strait. The concepts are related in either case, “strait” mean restrained or confined (narrow) and does not necessarily indicate no turns. The word “straight” indicates direction. In ancient Hebrew thought the gate discussed was the gate to the outer court of the temple that corresponds to the Telestial Kingdom. The gate is connected to baptism (2 Nephi 31:17). The gate can be equated with that which is within the gated area, and in the outer court of the temple is often a sea, usually on the backs of twelve oxen that is associated with baptism. So, this is a temple discussion. Once in the gate, the strait way or path is the straight line (in the layout of most ancient

48

temples) that runs from the gate to the Mercy Seat in the Holy of Holies. A person would need to walk this line between justice and mercy, the way of Christ.45   “And I saw numberless concourses of people, many of whom were pressing forward, that they might obtain the path which led unto the tree by which I stood” (1 Nephi 8:21).

To further lock-in the river and the rod of iron running in ascending and descending directions, next to them is the actual “path” that the initiate walks. In Hebrew thought there are powers or forces on one side of the path (strait and narrow way) such as justice, and powers or forces on the other side such as mercy. Jesus walked the straight path between them reconciling these powers in Himself, he is the reconciliation. And, he does not veer to the left or the right.46 Nephi tied Christ, reconciliation, the narrow gate, and the strait path together “We know that the gate is strait and the way is narrow, so we labor to develop self-discipline to follow in His [Jesus’] footsteps.” (Elder Joseph B. Wirthlin, Christians in Belief and Action, (Conference - October 6, 1996)). 45

“For I perceive that ye are in the paths of righteousness; I perceive that ye are in the path which leads to the kingdom of God; yea, I perceive that ye are making his paths straight. I perceive that it has been made known unto you, by the testimony of his word, that he cannot walk in crooked paths; neither doth he vary from that which he hath said; neither hath he a shadow of turning from the right to the left, or from that which is right to that which is wrong; therefore, his course is one eternal round. And he doth not dwell in unholy temples... [this is a temple discussion]” (Alma 7:19-21). 46

49

with the idea that walking it in this probationary period is the purpose of life and the way to eternal life:

“I also have charity for the Gentiles. But behold, for none of these can I hope except they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation” (2 Nephi 33:9).

Being on the path is good, like being in the Outer Court of the temple is good, but we need to follow the way or path of Christ and travel through levels of sanctification to the Mercy Seat.   “And it came to pass that they did come forth, and commence in the path which led to the tree” (1 Nephi 8:22).

I am going to suggest that since this Tree of Life imagery is a temple motif, and so is the Sower of Matthew 13, that we can observe a correspondence between them. Jesus said that Matthew 13 had to do with the “mysteries of the kingdom of heaven.”47 Meaning this is temple theology, and the whole eyes to see and

“He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Matthew 13:11). 47

50

ears to hear in Matthew 13 is related to ancient temple anointings. If they both are temple images, there should be a simultaneous connection to temple architecture. It is appropriate that seeds are the subject of this mysterious parable when the tree of life was such an overwhelming type in the back of the mind of every religiously trained Jew.48

1 Nephi

Matt. 13

Temple

Those who were in or traveling to the great and spacious building. Not on the path. 1 Nephi 8: 31&32.

Fell by the way side, never planted. Fowles ate. Do not understand the words of the kingdom. Matthew 13: 4,19.

Outside the temple gates. Not on the path, Outer Darkness.

Commenced on the path, but got lost in the mists of darkness - the temptations of the devil. 1 Nephi 8:22&23.

Fell upon stoney places. Planted but then dried up. Tribulation and persecution offend them. Matthew 13:5,20.

Inside the gate, on the path. Outer Court Telestial Kingdom.

Ate the fruit, but later became ashamed, and were lost. 1 Nephi 8:28.

Fell among thorns. Planted but then Choked. Cares of the world and the deceitfulness of riches choke the word. Matthew 13:5,22.

On the path. Some sanctification. Holy Place - Terrestrial Kingdom.

48

Like in Alma 32. 51

1 Nephi

Matt. 13

Ate the fruit that made a person happy. Held to the rod. Eternal Life. 1 Nephi 8:10.

Fell into good ground. Fruitful in three degrees. He heareth and understands the word. Matthew 13:8,23. (also see D&C 131:1).

Temple Destination of the path. Holy of Holies - Celestial Kingdom.

  “And it came to pass that there arose a mist of darkness; yea, even an exceedingly great mist of darkness, insomuch that they who had commenced in the path did lose their way, that they wandered off and were lost” (1 Nephi 8:23).

We know that the mists of darkness represents the “temptation of the devil.”49 When people are no longer plugged-in, when they no longer cling to the “word of God” they walk on their own and they veer off from the strait and narrow path, they find strange paths that do not lead to eternal life (1 Nephi 8:32). These are the temptation of the devil. These include all the feeding of perversions, false religion, self gratification, and so on.

“And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron;

“And the mists of darkness are the temptations of the devil, which blindeth the eyes, and hardeneth the hearts of the children of men, and leadeth them away into broad roads, that they perish and are lost.” (1 Nephi 12:17). 49

52

and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree” (1 Nephi 8:24).   “And after they had partaken of the fruit of the tree they did cast their eyes about as if they were ashamed” (1 Nephi 8:25).

These are the same people that in Matthew 13:22 are choked from eternal life because of the “the care of this world,” they are worried about worldly things, images, what people think. These are the honorable people of the earth (Doctrine and Covenants 76:75-79) that receive the Terrestrial Kingdom in the resurrection. These fall victim to the delusion or “deceitfulness of riches” they are impressed by the spacious building, they are taken with the sin of pride.50   “And I also cast my eyes round about, and beheld, on the other side of the river of water, a great and spacious building; and it stood as it were in the air, high above the earth” (1 Nephi 8:26).  

“And it came to pass that I saw and bear record, that the great and spacious building was the pride of the world...” (1 Nephi 11:36). 50

53

“And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit” (1 Nephi 8:27).   “And after they had tasted of the fruit they were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost” (1 Nephi 8:28).   “And now I, Nephi, do not speak all the words of my father” (1 Nephi 8:29).   “But, to be short in writing, behold, he saw other multitudes pressing forward; and they came and caught hold of the end of the rod of iron; and they did press their way forward, continually holding fast to the rod of iron, until they came forth and fell down and partook of the fruit of the tree” (1 Nephi 8:30).   “And he also saw other multitudes feeling their way towards that great and spacious building” (1 Nephi 8:31).  

54

“And it came to pass that many were drowned in the depths of the fountain; and many were lost from his view, wandering in strange roads” (1 Nephi 8:32).   “And great was the multitude that did enter into that strange building. And after they did enter into that building they did point the finger of scorn at me and those that were partaking of the fruit also; but we heeded them not” (1 Nephi 8:33).

Lehi was living in the middle of the wilderness in a tent. This vision had to give him strength and re-assurance that his decision to preach to the people, to leave the city of Jerusalem and civilization was the right one. In spite of the mocking of others, Lehi served God.

Living Waters

There is an ancient Hebrew understanding regarding creation, it contains an understanding that creation flowed from the place where God resides, which is outside of our crude material universe. This understanding is the context that many Tree of Life teaching need to be viewed in. Understanding and viewing Tree of Life teachings through the lens of the understanding of 55

the prophets, the people, and the times they were written in (to the best we can) will help us get the most out of them.

It was thought that creation flowed like a river from the presence of God downward, bringing with it the power and influences of God (emanations). That as it flowed, it was divided51 and diluted, and spread out into infinity carrying within the flow the laws of God, and that those laws created the universe in four levels. The place where God dwells has been called “ein sof” by medieval Jews (incorporating earlier Hebrew thought into this concept) and is often misunderstood as being nothingness, but should be understood as oneness.

Different people gave these four levels different names, they can be equated to the LDS understanding of the Celestial, Terrestrial, Telestial Kingdoms, and Outer Darkness.

As creation flowed down it passed through and created the Celestial, Terrestrial, Telestial Kingdoms, and Outer Darkness.

“And they (the Gods) said: Let there be light; and there was light. And they (the Gods) comprehended the light, for it was bright; and they divided the light, or caused it to be divided, from the darkness” (Abraham 4:3 & 4). 51

56

This understanding finds support in LDS theology. In the 88th. section of the Doctrine and Covenants “light” is used instead of “water” to convey this same idea:52

“Which light proceedeth forth from the presence of God to fill the immensity of space—”   “The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things” (Doctrine and Covenants 88:12 - 13).

This description written by the prophet Joseph Smith is spot-on with the understanding of the higher insight of things throughout scripture, and ancient Hebrew traditions.

Lehi saw a river flowing from the direction of the Tree of Life. The “head” of the river was just “a little way off” (1 Nephi 8:14) from where the tree was. The river ran parallel with the

Clearly the term light as used in the 88th. section of the Doctrine and Covenants is a placeholder for some other power, and is not actually the light we humans visually see, otherwise when a simple shadow is cast it would bring chaos and death. Both light and water are metaphors for some other power. The Book of Abraham, facsimile #2, explanation of figure 5 calls this; “...the grand key, or in other words, the governing power...” 52

57

path.

If my earlier assertion that the path is a symbol of sanctification is correct, then the river running next to it must share the same or at least a related meaning. And of course the rod of iron leads one through these levels of holiness.

Earlier, when Nephi asked about the interpretation of the Tree of Life, he was shown about the life of Jesus, and was then asked if he then “...Knowest thou the meaning of the tree...?” (1 Nephi 11:21), and Nephi then said “yea” and described is as the “love of God” (1 Nephi 11:22).

The “love of God” is the good news of the gospel, the creation, the life, the death, and the resurrection of Christ. The Tree of Life is an icon of Jesus. In 1 Nephi we read a verse that just ties so much of this together:

“And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God; and I also beheld that

58

the tree of life was a representation of the love of God” (1 Nephi 11:25).

This is a key to further understanding the vision. We are told here that both the Tree of Life and also the Living Waters represent the same thing! The Tree of Life represents Christ, and also the Living Waters represent Christ. This is two illustrations of the same thing in one vision.53

Both the tree and the river demonstrate ascension and sanctification, a path of progression towards God. Again, in verse 25 above we are told that the “word of God” depicted as an “iron rod” leads to the “fountain of living waters, or to the tree of life” take your pick, it’s the same thing. You can chose to understand the “love of God” in the “tree of life,” or in the “fountain of living waters,” or both. Both is the better choice because while they both represent the same thing, they each emphasis different aspects.

In a limited sense, the water in the river can be compared to the sap (fatness) of the True Vine of John 15. And of course Cabalists do this with the tree of life by placing one tree on top, right side up, then another tree upside down, beneath the first. In the Book of Mormon imagery, the tree could be thought of as the heavenly representation, and the river the cosmic representation. 53

59

Jesus said that He was the True Vine.

With the above equating of the tree and the river in mind, we should safely be able to conclude that the basic underlying principles of one should also apply to the other. In other words, beneath the image itself, there is a principle or truth that is being taught, and if both images represent the same thing (love of God), the underlying truth is true in either part of the vision, the tree or the river.

We saw that in Doctrine and Covenants 88:13 that the river (light) carries with it the law. Laws are the rules, and within each rule are the reactions when opposing forces come to bear. In LDS thought this can be summarized as “opposition in all things.” In our universe things only exist in opposition to other things (2 Nephi 11:10-15).

In 1 Nephi 8:32 Lehi see that “...many were drowned in the depths of the fountain; and many were lost from his view, wandering in strange roads.” These let go, or never gained a grip upon the rod of iron, they did not walk the path of Christ, they had their own ideas about life and followed them to destruction.

60

What is unexpected is that they drowned in the river of water. If this water represented the “love of God” how do people drown in it? Well, the imagery is a little more complicated than comprehended at first glance.

In our context, Christ, the love of God, and the plan of happiness are all synonymous. We must resist the ridged one-toone thinking that attends the modern American mind and understand this vision in types and models that need to be a little fluid.

The ancient Hebrews viewed the creation and what we call the plan of happiness flowing from God. It originates from God pure and non-diluted. As it continues downward it is divided. This dividing or diluting creates the lower kingdoms. Higher things are less divided and more holy, lower things are more divided and less holy. This is an exact picture of the temple.54

As the flow of the plan of happiness is divided it creates lower kingdoms. In these kingdoms lessor (diluted) laws apply. The

54

Outside the temple, the Court, the Holy Place, and the Holy of Holies. 61

laws of the Telestial Kingdom are not the same laws that apply in higher kingdoms. The laws that make-up the physical structure (glory) are different, and the laws of conduct are different. When we break the laws of any given kingdom, we incur the punishment (justice) for breaking that law.

If the Waters of Life flow with the laws inside them, they also carry the justice. Punishments, or justice are the reaction to the law.55 This is how people drown in the river, they exist in the glory created by the law, and if they break the law they are destroyed by the law,56 dramatized by being drowned in the flow.

The flow of the Plan of Salvation is the creation of the Celestial Kingdom, the Terrestrial Kingdom, the Telestial Kingdom, and even Outer Darkness. It includes everything and everyone in each kingdom. As these things exist they not only dilute the flow, they pollute the flow.57 This is the key to understanding 1 Nephi 12:16 which has puzzled students of the Book of Mormon since it’s publication: Newton’s Third Law of Motion states that for every action there is an equal an opposite reaction. This opposite reaction is the justice. 55

“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23). 56

It was Adam’s transgression that brought sin into the world, and caused our world to fall, and be a sinful place. When Adam and each of us sin, we further pollute the flow. 57

62

“And the angel spake unto me, saying: Behold the fountain of filthy water which thy father saw; yea, even the river of which he spake; and the depths thereof are the depths of hell” (1 Nephi 12:16).

Some have argued that there were two rivers, one clean and one filthy, and even two fountains. However, Nephi makes it clear this filthy river is the same one his father saw. I may very well be that Lehi was towards the clean end of the river and his view of things was focused there, where Nephi had a more comprehensive view of things.

Not only is the “river” that flowed from the presence of God now filthy, it include the “depths of hell.” As it left God’s presence it was pure, non-diluted, and non-defiled, but in this vision we can see the flow, or creation is defiled as it flows forth through time. It includes all the things of the Terrestrial world, all the things of the Telestial world, and all of the things of Outer Darkness.

This idea is also illustrated in Ezekiel chapter 47. We will here use Ezekiel 47 and Revelation 22 (they are closely related

63

visions) to get a better picture of what’s going on. Ezekiel sees a vision of the same genre of Lehi’s vision, but the “Tree of Life” is substituted with a “temple.”58 He sees water flow from under the threshold of the temple door flowing eastward. As it left it was “... a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb” (Revelation 22:1). Ezekiel’s guide measured the depth of the water as it left the temple/tree, at the first measurement it came to Ezekiel’s ankles. At the second measurement it had expanded to the point where it came to Ezekiel’s knees. The third measurement came to Ezekiel’s loins. At the third measurement it was a rushing force, “...a river that could not be passed over” (Ezekiel 47:5) that divided one side from the other. It feed the desert, the marshes, and the sea. This river brought healing most everywhere is went, “But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt” (Ezekiel 47:11).59

Lehi’s vision and Ezekiel’s vision (1 Nephi 8 and Ezekiel 47),

The symbolic equivalence of the Tree of Life and a temple is made by Ezekiel’s usage of the “temple” in Ezekiel 47 and then when John draws upon that very same imagery in his Revelation he uses the “Tree of Life” image in the same way. 58

This is alluding to the fact that the Terrestrial and Telestial kingdoms will eventually be healed in Christ, in the resurrection, but not Outer Darkness. 59

64

in this author’s opinion, are virtually the same vision. And this author is comfortable overlying the four degrees60 of Ezekiel’s vision right on top of Lehi’s vision. While Lehi’s vision does not delineate the kingdoms with as sharp of lines of demarkation as Ezekiel does, Lehi does show the process of the polluting of the river. Taken together, both vision bust with understanding. Throw in Revelation 22, and this whole thing comes alive, and we see again, the Book of Mormon was spot-on.

Let’s consider a few verses from 1 Nephi chapter 15. In verse 26 Nephi’s brothers are questioning him regarding what Lehi’s vision meant.:

“And they said unto me: What meaneth the river of water which our father saw” (1 Nephi 15:26).   “And I said unto them that the water which my father saw was filthiness; and so much was his mind swallowed up in other things that he beheld not the filthiness of the water” (1 Nephi 15:27).

If we were left with just Lehi’s recollection of the vision we

60

Three degree of healing, and one degree of salt. 65

would have a significantly less amount of information about the water.   “And I said unto them that it was an awful gulf, which separated the wicked from the tree of life, and also from the saints of God” (1 Nephi 15:28).

Earlier, in 1 Nephi 12:18 Nephi gave his interpretation regarding the wicked in, or going to, the great and spacious building, contrasting them with those on the path, that between them there was “a great and a terrible gulf divideth them; yea, even the word of the justice of the Eternal God” If left here, we would not know if this “gulf” was some separate element of the vision, or if this is just another description of the river. But, we are not left there, in verse 28 we see the river is the gulf. This river is a lot of things.   “And I said unto them that it was a representation of that awful hell, which the angel said unto me was prepared for the wicked” (1 Nephi 15:29).

We are forced to ask ourselves again, how is the “love of God” also “that awful hell?” This river has a number of things

66

playing out together as it flows. It has opposing and complimentary forces coming to bear, and swirling around. It is the plan of happiness, that includes “hell.” Hell is created by the justice of God. The flow carries the laws of God, the laws contain the justice, and the justice for breaking Gods law is hell. It is only the atonement (fruit of the tree, or it’s river equivalent) that can satisfy justice without the drowning of the individual.   “And I said unto them that our father also saw that the justice of God did also divide the wicked from the righteous; and the brightness thereof was like unto the brightness of a flaming fire, which ascendeth up unto God forever and ever, and hath no end” (1 Nephi 15:30).

In short, justice (law) divides the “wicked from the righteous.” Nephi continues by evoking imagery of the fires of hell with bright flames, where the wicked are burned, where their consuming “and hath no end.”

In the wider understanding of these visions, the “love of God,” “law,” “justice,” and the “plan of happiness” are all related if not parts the exact same thing.

67

  “And they said unto me: Doth this thing mean the torment of the body in the days of probation [mortality], or doth it mean the final state of the soul after the death of the temporal body, or doth it speak of the things which are temporal” (1 Nephi 15:31)?

Nephi’s brothers want to know is this for now, or some day when we die? Is this literal, or spiritual? Nephi tries to explain what they missed all the way through these teaching, that this world, this universe, this glory are a portion of the river, that they are in the river now, that this vision is both “temporal and spiritual,” because they are the same thing. This vision of the waters are a description of the creation, the three degrees of glory, the plan of happiness, the lives of men and women on earth, the laws of God, the justice of Christ, the healing power of the atonement, the resurrection, the final judgement, and hell. All of which can be summed up by saying the “love of God.”

Somehow Nephi’s brother could never realize that by the desires of their hearts, people live in different kingdoms here and now, and that what kingdom we choose in this life reflects the kingdom we will dwell in at the resurrection. In other words, we

68

are in the river now, and we will be in the river then.

Ezekiel 47 had some other aspects that we will cover later, but one we can touch upon here. On the banks of the river of the living waters were “fishers” (Ezekiel 47:10) or fishermen. It seems inescapable that Jesus thought upon this when He approached Peter and Andrew - themselves fishers, on the bank of the sea of Galilee, and told them that He would make them “fishers of men” (Matthew 4:19).

In Jeremiah the Lord condemns Israel for their lack of commitment and their apostasy:

“For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13)

The Lord here informs us that he is the “fountain of living water” confirming Nephi’s interpretation in 1 Nephi. But he continues by contrasting a fountain of living water that flows forth with the blessings of God, to what was preferred by Israel, a cistern, a holding tank. This broken holding tank was likely a reference to the leadership of apostate Israel.

69

Apostates often hold to some old stagnate and fleeting relic of the past, and reject the flowing love of God.

When we are baptized we are submersed under the waters that metaphorically represent the living waters, or the love of God.

The Seed of Faith

For Adam and Eve there may have been actual trees that represented certain principles. However, for most of us, most of these principles are worked-out inside of us, and then playedout in life.

These things can be played out in the macro, in the universe, or they can be played-out in the micro, or in the heart of each of us, which may then transfer to the physical universe.

The Book of Mormon prophet Alma gave his great and well known sermon on faith in Alma chapter 32.

This chapter could just as easily be known for being a sermon on the “word” or the “word of God,” but it is the portion of the sermon that compares the “word unto a seed” (Alma 32:28) that 70

gets all the attention.

Many of the elements are here for a traditional Tree of Life parable; the word of God (rod of iron), the nourishment which could be compared to the water (light in verses 33 & 34), and sanctification ( “...it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding...” (Alma 32:28).

And of course if the persons endures he may “...pluck of the fruit of the tree of life.” The fruit and the tree represent “...everlasting life” (Alma 32:41).

We can see that Alma was perfectly comfortable adapting Tree of Life imagery to fit the sermon he was preaching - which included the same principles.

Just in case we missed it, in chapter 29, Alma, discussing his same topic, ties his sermon of the seed of faith (Tree of Life) to Zenos - the ancient prophet who wrote the Allegory of the Olive Tree found in Jacob 5 and 6. Further on in the same chapter Alma brings Zenock in as a testimony not only of principles being taught, but more specifically that these things were all connected to Christ. Alma tying his Seed of Faith/Tree

71

of Life sermon to the Allegory of the Olive Tree, is another argument that what Zenos spoke about as the tame Olive Tree, is in-fact the Tree of Life, the True Vine, and the House of Israel.

A little more exotic and still spot-on.

The Mustard Seed

Closely following the parable of the Sower that demonstrated the outcome of seeds planted in four situations, is the parable of the “Mustard Seed.” Both of these parables demonstrate some element of the kingdom of heaven.

“Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:”   “Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof” (Matthew 13:31-32).

72

This can really be seen as a mini version of Alma’s Seed of Faith parable.

We see that what we’re dealing with are eternal things, described here as the “kingdom of heaven.” This term can mean more than the final outcome of things, it can mean the here and now, the work of God. There is no final static kingdom of heaven, God’s work is continuing, and the Tree of Life is a portion of His kingdom bringing about His purposes, it is the whirlwind61 of life.

In the context of similar imagery, we can’t avoid coming to the conclusion that the very small Mustard “seed” is the “word,” the same as in Alma’s parable. In the lives of convert after convert we can see that just the very smallest amount of personal revelation given to the right person can send them to a life of sanctification, which is the Tree of Life. The Tree of Life inside Jesus became life to many. The Tree of Life within Joseph Smith became a tree to many. The seed planted in each individual should not only grow to a Tree of Life in that person, but should spread seeds to others, this is bringing forth fruit.

61

See Nahum 1:3, Isaiah 40:24, Zechariah 7:14, Isaiah 66:15, Helaman 5:12. 73

The “birds” that come to rest in the tree are likely the angels and heavenly messengers that visit the trees of the kingdom.

The Allegory of the Olive Tree

When Nephi and his brothers retrieved the brass plates from Laban, which resulted in the killing of Laban, the Lord said that it “is better that one man should perish than that a nation should dwindle and perish in unbelief.” We don’t know exactly what was on these plates, only that they resembled the Old Testament, they contained prophesies, and the genealogy of Lehi.

We also know that a pre 600 B.C. prophet by the name of Zenos wrote an allegory where he compared the House of Israel to a tame Olive Tree,62 and that his allegory was included on the plates. Beyond that, we don’t really know much about Zenos. Some have concluded that he was the first person to use the Olive Tree or even the Tree of Life imagery, but this author is not prepared to go that far. If we accept that the Tree of Life was in Eden, there must have been at least a strong oral tradition about the tree up to the time of Noah, and it is likely that there were written records. If we limit the pre-deluvian records 62

Which covers the apostatizing, renewing, and migrations of Israel. 74

to those records in Noah’s possession, it still in no way precludes Zenos from living before the flood.

The events of the allegory can’t help much because where history leaves off and prophesy begins is not described in the allegory, it could all be prophesy. On the other hand, the prophesy/ allegory does specifically compare the Olive Tree to the “House of Israel.” Jacob whom the Lord renamed Israel lived at about 1800 B.C.. This would place Zenos between 1800 B.C. - 600 B.C.. However, there is one caveat that makes this author a bit uncomfortable with this reasoning, and that is because the writings of Zenos would have had to have been translated at least twice. It is not beyond reason that what was later translated as the “House of Israel” could have been a term that pointed forward to the family of the patriarch Jacob. We read in the allegory:

“For behold, thus saith the Lord, I will liken thee, O house of Israel, like unto a tame olive tree... (Jacob 5:3).63

We don’t know exactly when an olive tree first represented the

With similar, but negative imagery, Jesus used the fig tree in Mark 11:13 & 14 to depict Judah of his day, and to pronounce a curse for their lack of bringing fourth fruit. 63

75

House of Israel, and perhaps this is it. But clearly the Tree of Life represented the life blood of salvation even before Jacob lived. The term “House of Israel” is a real and concrete term, with a specific meaning. However, it can also be used as an idea that can be applied in a wider sense. The importance of the “House of Israel” is that this is a covenant family. They received the rights and responsibilities that were passed from Noah, to Melchizedek, to Abraham, to Isaac, and then to Jacob. They were the keepers of the priesthood and initiates of the temple.

With the addition of the blessings found in Genesis 49 and 50 (and any subsequent tribe specific blessings) being of the “House of Israel” is being part of the same covenant of Abraham and Isaac. This covenant is the temple, which is the theological equivalence of the Tree of Life. You could phrase it this way; Abraham had the Tree of Life, Isaac had the Tree of Life, Jacob had the Tree of Life, and we have the Tree of Life when we are baptized.

The “Tree of Life,” the “temple,” and “The Covenant” are all theologically equivalent terms.

76

Now baptism is just the gate,64 it puts us on the path. The path is the line from the gate of the temple to the Holy of Holies, the way of Christ, the path of Lehi’s vision, and the trunk of the True Vine. Baptism is how we are connected to the True Olive Tree, or the True Vine.

“For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27).

And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29).

Christ is the “True Vine” of John 15, and the “House of Israel” is the olive tree of Jacob 5. In Jacob 5 we can see that this whole grafting and re-grafting is the work of the “Lord” or “master of the vineyard.” In an allegorical sense these are all interrelated concepts and images, only slightly adjusted to focus on differing aspects of the plan of salvation, be that in the heart of man, salvation of families and tribes, the creation of the universe, or the infinite atonement.65

“For the gate by which ye should enter is repentance and baptism by water [the temple sea]; and then cometh a remission of your sins by fire and by the Holy Ghost [altar of sacrifice]” (1 Nephi 31:17). 64

“For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man” (Moses 1:39). 65

77

The Allegory of the Olive Tree is a Tree of Life image, that focuses upon the work of salvation through families, tribes, ethnic groups, and nations.

The Apostle Paul, using the same images address the concern that some of the gentile converts had in New Testament times. That they, not being of the blood lines of Israel could not partake of the nourishment of the roots.

“And if some of the branches be broken off, and thou, being a wild olive tree [a gentile], wert graffed in among them, and with them partakest of the root and fatness of the olive tree” (Romans 11:17)

Anyone can be one with the True Vine, by baptism we are grafted on, and adopted into the House of Israel.

The early church father Bishop Cyril connected a few of these concepts in his temple preparation class, speaking to the new initiates he said:

78

"Then, when ye were stripped, ye were anointed with exorcised [blessed] oil, from the very hairs of your head to your feet, and were made partakers of the good olive-tree, Jesus Christ. For ye were cut off from the wild olive-tree, and grafted into the good one, and were made to share the fatness of the true olive-tree. The exorcised [blessed] oil therefore was a symbol of the participation of the fatness of Christ"66

Genesis 49

The Old Testament prophet Jacob had his name changed by the Lord to Israel, which was his covenant name. It is this Israel that is the prototype of a covenant family. Israel had twelve sons whose posterity later became know as the “twelve tribes of Israel.” Approaching his death, Israel called his sons together and gave each of them a blessing for them and for there posterity. This blessing was the foretelling of the overwhelming influence that this covenant family would have on the world. It told of the Messiah that would come, and provided some understanding of future migrations, especially if you read forward into chapter 50, and chapter 50 of the Joseph Smith Translation. It is this family that is equated with Zenos’ 66

Bishop Cyril, Lecture III on the Mysteries. 79

Allegory of the Olive Tree, and by inference, the True Vine of John 15.

Israel compared his son Judah and Judah’s posterity to a lion.67 A lion is a symbol of the Messiah that would one day come from the loins of Judah. It is likely that Judah as a young lion was an image of a young and up and coming power, and kingship. The power behind that power and kingship was the true lion that would come from this branch of Israel, Jesus.

“The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be” (Genesis 49:10).

The scepter is a symbol of kingship, which may have evolved from the iron rod itself - depicting a prophet-king.

68

Judah held

this kingship over israel until Shiloh came.69 Shiloh is a name

“Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up” (Genesis 49:9)?. 67

And may also be associated with a branch from the Tree of Life, as a symbol that the holder of the scepter or branch was the ruler of that family, or tribe. 68

Judah ruled until Jesus came, but the actual birthright of the leadership of Israel belonged to Joseph and his posterity. 69

80

for Jesus.70 It is likely derived from the Hebrew “asher-lo” which is “whose right it is [to rule].” Jesus is the ruling Prophet, Priest, and King. This alone qualifies Israel as the Tree of Life, the Olive Tree, and the True Vine.

Judah ruled until Jesus came, but the actual birthright to the leadership of the House of Israel belonged to Joseph and his posterity.

“For Judah prevailed above his brethren, and of him came the chief ruler [Christ]; but the birthright was Joseph’s...” (1 Chronicles 5:2).

In Israel’s prophetic blessing Joseph is depicted as a “vine,” meaning he lead the House of Israel.

The chapter continues on by saying that Israel is strengthened by the “shepherd, the stone of Israel.” These are references to the Messiah. We see a dual application here, Joseph is the vine of Israel, but we also know that Jesus is the vine of Israel (John 15). This can be understood in the example of a LDS priest laying his hands on the head of a person and pronouncing a See Genesis 50:24 the Joseph Smith Translation “...not the Messiah who is called Shilo.” 70

81

blessing. We can ask the same question, who is blessing this person, the priest, or the Lord? Ultimately it is the Lord, but the priest stands there in place of the Lord, by proxy.

“Joseph is a fruitful bough [vine], even a fruitful bough [vine] by a well [Fountain]; whose branches run over the wall” (Genesis 49:22).

Can there be any doubt that this is what Jesus had in mind when he said He was theTrue Vine?71

The “well” is likely a reference to the Living Waters that are often associated with vine or Tree of Life images. A better translation of the Hebrew is “fountain” than the word “well” that is the translation rendered in the King James Version.72

The next couple verses briefly explain how God will do his work by having Joseph go to the “everlasting hills” in the latterdays. And of course the Joseph Smith Translation of Genesis 50 Joseph is the head of Israel, Joseph can be equated with the House of Israel, the Olive Tree is equated with the House of Israel, the Olive Tree is a Tree of Life imagery, and Christ is the vine or the Tree of Life. These images all meld together into one theological understanding. 71

James Strong. The Strongest Strong’s, Exhaustive Concordance of the Bible, 1546, Hebrew word #H5869 - “ayin” - that has one meaning as a “spring” or “fountain,” the other meaning is “eye” which can include spiritual facilities, both usages likely originate from the same primitive meaning. 72

82

ties this all together very nicely.

The Menorah

In the temple that King Solomon built, in the Holy Place (the “hekal”) which represented the Terrestrial Kingdom, were items associated with ordinances pertaining to the Terrestrial Kingdom.

It is widely accepted among LDS thinkers that the Holy Place, or Terrestrial area of the temple has a connection to the Garden of Eden. Put another way, Eden at the least represented a Terrestrial glory. Eden was a place of peace, a garden. Terrestrial space can be typified by garden images.

The menorah stood in the Holy Place (a depiction of an Eden like gory) representing the Tree of Life. The Holy Place is an ongoing, almost theatrical, depiction of the Garden of Eden being played-out, and then replayed-out, over and over in real time.

The menorah was not a small candlestick holder on a table, is was larger than a man, it was tree-like. What modern Jews have 83

on their tables are miniature stylized replicas of the original. It consisted of seven wicks that feed through the hollow branches to bring olive oil to the flames. The priest supplied the candelabrum with fresh pure olive oil daily. It was made of pure gold, and graven with almond decorations.73 A center shaft ran straight up from the base from which six branch came off, that curved up to make a total of seven lamps. It is often depicted in art that the center shaft rose just a little higher than other lamps. We don’t have much in the way of reliable detailed descriptions to determine what it actually looked like.74

The imagery of the menorah is what Jesus was using when he said he was the “true vine” which is clearly the shaft of the menorah, and represents the presence of the Lord (the “Shekhinah”).75

The Holy Place had no other light than the menorah. It provided

The almond in Hebrew (luz) likely carried a meaning “waken.” It may also have a connotation of priesthood “Aaron’s Rod.” The almond tree and olive tree imagery menorah depicting the presence and revelation of God, 73

of revelation, it meant revelation as we see in meshed together in the in a garden setting.

Some artistic depictions show the temple menorah with a double layer hexagon base displaying the signs of the zodiac. 74

“...the twofold association; that the lamp represented the Lord and that the lamp represented the tree of life.” Margaret Barker, The Gate of Heaven, (Sheffield Phoenix Press, 2008), 92. 75

84

sufficient light to this 20X40X40 foot room that did not have any windows.

Each lamp represents a thousand years of the Lord’s work with this tree, the combined lamps are an example of the seven thousand years of the temporal existence of the earth, the complete work in this world. The flame is thought to represent the eye(s) of the Lord or His servants as they watch over the work of the House of Israel (the Olive Tree).

Opposite the menorah in the Holy Place was the table of the shewbread that has a strong correspondence to our modern sacrament. It is more than coincidence that when we eat the bread of our sacrament tables, that we ask that we may “have his spirit to be with us.” This is the application of the concept ancient Israel had of the “presence of the Lord” (the “Shekhinah”) or the menorah, put in more familiar terms. The Lord speaks to us in our weakness - our Greek linear thinking. The sacrament is the invoking of the “Shekhinah.”

Being in the Holy Place was to have the presence of the Lord, meaning his influence and the diluted power of the Lord, but perhaps not the Lord himself. It was a place of revelation,

85

light, covenant, and promise. Joseph Smith spoke of receiving the actual presence of the Lord, a personal visit, which is associated with the Celestial Kingdom, not the Terrestrial Kingdom.76

The Holy Place “presence’ is more in line with the idea of a prayer; “may the spirt of the Lord be with you” meaning it in a non personal way. Again this is the “Shekhinah” of Judaism, or the gathering of two or three early Christians.77

Other Trees We can see scattered throughout the scriptures usages of the Tree of Life imagery, but they do not always include an olive tree. I think we have made the case for the olive tree as the dominate image for the House of Israel, but it is not an exclusive use. We see almond trees, fig trees, cypress trees, and we have already talked about vines. However, because a tree imagery is used, and especially when another type of tree is Speaking on John 14:18 the Prophet Joseph said: “Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God...” (Joseph Smith, Teachings of the Prophet Joseph Smith, (Deseret Book), 150-1). 76

“For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20). 77

86

used, it may not represent Israel at all, but perhaps different families or tribes altogether.

We see in Matthew 7 where Jesus compares individuals to trees. He begins in verse 13 talking about entering the gates of the temple, the strait gate:

“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat” (Matthew 7:13).

This “broad is the way’ conjures images of Lehi’s description of those lost in the mist of darkness, traveling broad roads where all types of perversions are permitted. Here they go to “destruction” and in Lehi’s vision they are drowned in the depths (1 Nephi 8:32).

“Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:14).

What is referred to here as “life” is only found in the temple. In this life there are relatively few who find it. The people

87

then in control of the temple were false prophets, they ran the temple corruptly and without proper authority. Jesus continues his temple discussion by telling his listeners about these false prophets.

 “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7: 15).

“Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles” (Matthew 7:16)?78

Jesus easily moves here between grapes and figs, which are vines and trees, which as we discussed earlier was not as much of a barrier in ancient thought as it is among modern English speakers. Jesus is telling them that gathering good things from bad people can’t be done. More to the point, the fruit of salvation can not be found among those with thorny spiritual natures. The false priests may wear the garb of the temple, but they were spiritual wolves.

78

Also see Matthew 12:33, and 3 Nephi 14:17-20. 88

“Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit” (Matthew 7:17).

“A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit” (Matthew 7:18).

“Every tree that bringeth not forth good fruit is hewn down, and cast into the fire” (Matthew 7:19).

“Wherefore by their fruits ye shall know them” (Matthew 7:20).

This is a clear example of how people are trees and vines, and a tree can only bring forward after it’s own kind. An evil tree can only bring forth evil fruit. It may not always initially appear as evil, but it always is. This is one reason we should always try to have a pure heart, what we produce will be the children our of spirituality. The type of tree we are is based on our spirits, some are olive trees, some figs, some almonds, and some of us are sticker bushes.

In Judges chapter 9 Jotham tells a fable that illustrated the picking of the wicked king, his half brother Abimelech.

89

“The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us” (Judges9:8).

“But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees” (Judges9:9)?

“And the trees said to the fig tree, Come thou, and reign over us” (Judges9:10)?

“But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees” (Judges9:11)?

“Then said the trees unto the vine, Come thou, and reign over us” (Judges9:12)?

“And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees” (Judges9:13)?

90

“Then said all the trees unto the bramble, Come thou, and reign over us” (Judges9:14)?79

 “And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon” (Judges9:15).80

There is some historical speculation on who were the olive tree, the fig tree, and the vine. That determination is not critical for our current purposes. The point we can use here is that trees can represent people as well as tribes. Different kinds of trees represent different characteristics of people or tribes.

Comparing the holy nature of an olive tree who’s oil is used in temple administrations to a bramble bush draws a stark contrast.

While these verses seem to be in a historical context with certain actual persons that may have been considered or approached to be king, with the understanding that Tree of Life

Brambles are thorny plants, including rose bushes. Some bear fruit, such as blackberries or raspberries. The characteristic of thorns or stickers is likely the point. 79

The “cedars of Lebanon” appears to be a reference to long standing families in Palestine or surrounding areas, see Ezekiel 31:3. 80

91

motifs are temple or plan of salvations based in their origins, the fact that there are four levels; Olive Tree, Fig Tree, Vine, and a Bramble Bush do not go completely unnoticed by us.81 We should also take notice that the king was to be anointed. This kingly anointing was done in ancient Israel by the prophet and olive oil from the temple was used. As Jesus stands as prophet, priest and king,82 in ancient Israel, these roles where usually divided, and the king received a holy anointing to stand for God as the leader of the people in governmental affairs. So we see the temple, the kingship, trees, and the anointing are all interwoven in this affair.

Outside the city of Bethany, Jesus saw a fig tree a ways off, it had leaves that were visible from a distance (Matthew 21:19). In that region it is usual for fruit to appear on a fig tree before the leaves shoot forth. Seeing a tree with leaves is a good sign that figs are present. When Jesus approached the tree He saw that there was no fruit on the tree, and He cursed the tree so that it withered, and in a couple days it was dead. This was not a temper tantrum, this was a teaching moment for the disciples. 81

Possibly corresponding to the three degrees of glory, and one of dishonor.

Messiah - “A form of an Aramaic and Hebrew word meaning ‘the anointed.’ In the New Testament Jesus is called the Christ, which is the Greek equivalent of Messiah. It means the anointed Prophet, Priest, King, and Deliverer whose coming the Jews were eagerly expecting.” Church of Jesus Christ of Latter-day Saints, LDS Guide to the Scriptures. 82

92

It is widely understood that Jesus was comparing the Jews, a part of the House of Israel, to an unproductive fig tree. That even though they had leaves, they produced no fruit, and that God cursed them, that the kingdom would be taken from them and given to other people - the Gentiles.83 In the Gospel of Matthew the author goes right from there into telling how Jesus went into the city and taught a parable to the Jewish leaders about a “vineyard” that had wicked “husbandmen” that mistreated the servants that the master had sent on his behalf, that eventually even killed the master’s son.

For our present purposes we can see the flexible use of trees to demonstrate characteristic of people, families, tribes, and nations. This flexibility spans Old Testament, New Testament times, and into the latter days.

Prophetic warnings are sometimes framed in Tree of Life images. To the Jews of his time John the Baptist warned of the destruction of Jerusalem:

“Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof” (Matthew 21:43. Also see the JST). 83

93

 “And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire” (Luke 3:9).84

Israel had become corrupt and had left the God of their fathers. Even with the Messiah among them most did not repent. Their leadership was corrupt and their temple was apostate. The masses depended on their relationship to Abraham, that they were a branch on Abraham’s tree. John told them that the axe was resting at the root of the tree waiting in preparation for the destruction to begin. When the people heard this they began to question what they could do to escape. Instead of telling them to run for the hills, or escape into the desert,85 John taught them to repent and be baptized. He taught them charity to give one of your coats to those who need it, he taught the tax collectors to only tax the amount the people owed, and to the soldiers he said they should not bear false witness, and to be content with their wages, not to steal from the subjects. These are the beginnings of sanctification.86 This is where Jesus was baptized.

84

Also see Doctrine and Covenants 97:7.

Which might have been the right action at a later time, for now repentance and baptism was what was called for. (Matthew 24:15-21). 85

86

To bear one another’s burdens and not to steal and lie. 94

Those who for a space of time seem to reap the blessings of God and live with thorny spiritual values will one day receive their reward:

“For that which beareth thorns and briers is rejected, and is nigh unto cursing; therefore they who bring not forth good fruits, shall be cast into the fire; for their end is to be burned” (Hebrews 6:8 Joseph Smith Translation).

“The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men” (Joel 1:12).

The scriptures are full of references where the wicked are cut off like a diseased branch. Or, they were

warned that they

would be cut off if they did not repent (Ezekiel 17:22). Like Alma’s warning87 that the same spirit with which we live, is the

“Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world” (Alma 34:34). 87

95

spirit we enter into the next life with. The writer of Ecclesiastics gave us this tree imagery:

“... and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be” (Ecclesiastes 11:3).

In the gospel of Thomas we are told that there are five trees in Paradise:

“For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fail. Whoever becomes acquainted with them will not experience death” (James M. Robinson, The Nag Hammadi Library, The Gospel of Phillip, 3rd. ed., (HarperCollins, 1990), 128).88

Ezekiel 47

In the strictest sense, Ezekiel 47 is not a Tree of Life vision, but it is clearly of the same genre, and much of the vision is theologically equivalent to Tree of Life Imagery, and the

88

The “winter” is referring to this world and the “summer” refers to the eternal world ((James M. Robinson, The Nag Hammadi Library, The Gospel of Phillip, 3rd. ed., (HarperCollins, 1990), 142). 96

imagery is highly interchangeable. The closest parallel vision that we have record of would have to be Lehi’s vision of the Tree of Life. If you accept this assertion, they are virtually the same vision, and by overlaying one upon the other, the variations in each adds significant understanding to both.

In a large picture understanding, they both have a symbol of salvation, one in the form of a tree, and the other in the form of a temple - theological equals. They both have a river moving away from the central image, and both have people interacting with the river. Again, in Nephi it tells us that they both represent the “love of God” which in the scheme of things, here means the plan of salvation.

“And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God” (1 Nephi 11:25).

What we see in the tree is also present in the river, and the opposite is also true. Remember, both the tree and the river are

97

only symbols of some underlying reality, and the tree demonstrates some portion of that reality, and the river demonstrates some portion of that reality, and what they demonstrates may overlap or compliment each other.

One idea that is better demonstrated in the river (than the tree) is the ancient Hebrew notion that creation flowed from the presence of God like a river. This river is sometimes referred to as the “emanations” of God. These emanations carry all the laws, justice, and mercies of God. They bring the physical creation of our world, and the creation of each glory, and outer darkness. This idea also includes descriptions of how creation is not a one time event that is now past, but is a continuing process. That as the river, light, or energy flows from God, people and worlds come in and out of existence, and this is all part of the ongoing work of creation.89

In Ezekiel’s vision, the water left the area of the Lord’s House (temple), which is a symbol of Christ and His work, in what seems to be a low volume of flow. As it leaves the temple it

“But only an account of this earth, and the inhabitants thereof, give I unto you. For behold, there are many worlds that have passed away by the word of my power. And there are many that now stand, and innumerable are they unto man; but all things are numbered unto me, for they are mine and I know them” (Moses 1:35). 89

98

expands, or perhaps for our purposes it would be better to understand this expansion as a dividing of the water. This is the same idea that is demonstrated in most temples, and is obvious in Solomon’s Temple. The Holy of Holies, representing the Celestial Kingdom and the presence of God is a Cube, 20 feet by 20 feet by 20 feet. It is the source of creation for the Holy Place, representing the Terrestrial Kingdom (20 feet by 40 feet by 40 feet). The Outer Court is larger still and represents the Telestial Kingdom. As we proceeds out from the covenant area to outside the temple walls, it is larger still. We might speculate from this that time, distance, and speed become less of an issue, as we proceed higher to each kingdom of glory, which explains how “... all things are before him [God]...” (Doctrine and Covenants 88:41).90

The water (emanations) begins from exalted realms, and first flows in Ezekiel’s vision to the depth of his ankles.

“And when the man that had the a line in his hand went forth eastward, he measured a thousand cubits, and he brought me

“He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever” (Doctrine and Covenants 88:41). 90

99

through the waters; the waters were to the ankles” (Ezekiel 47:3).

His guide is taking him for a walk through the river. Lehi and Nephi viewed the water from the dry path, but Ezekiel walked in it. The depth of water to the ankles represented the Celestial Kingdom.

We might here take a curious note that the distance at which each measurement is taken is “a thousand cubits” apart. Why a thousand and not a hundred, or some other random number? I wonder if the answer lies in a study of explanation four of the Book of Abraham, facsimile number two?

The next measurement has a depth to Ezekiel’s knees, which represents the Terrestrial Kingdom.

“Again he measured a thousand, and brought me through the waters; the waters were to the knees” (Ezekiel 47:4).

The waters from ankle depth have been further diluted and expanded. The laws it carries are lower, less holy, and the

100

physicality they create is more crude than matter of a higher glory.

Ezekiel continues his walk in the river till he reached a point where the river comes to his loins.

“Again he measured a thousand, and brought me through; the waters were to the loins” (Ezekiel 47:4).

This point is representative of the Telestial Kingdom. Again, this kingdom has lower laws, and a cruder physicality.91

As Ezekiel continues he reaches a point where he can no longer cross on foot, it was “waters to swim in,” and It became a “a river that could not be passed over.” (Ezekiel 47:5)

This part of the river, represents outer darkness. This is a non

The physicality or material of resurrected bodies in different kingdoms are different from each other. Paul Spoke about this; “All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. [now speaking of resurrected bodies] There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.” (1 Corinthians 15:39-40). Joseph Smith was making a similar point when he spoke about mortal bodies and spirits, of course bodies of a glorious resurrection are spiritual bodies; “There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes; We cannot see it; but when our bodies are purified we shall see that it is all matter” (Doctrine and Covenants 131:7-8). 91

101

covenantal position. The laws are non holy, and the physicality, if experienced, is crude.92

Perhaps stretching the point a bit is the idea that a person enters the covenant by going through the water of baptism.93 Where the water can be passed through may represent the ability to make covenants at that level. Where the river is no longer passable represents the point where covenants can’t be made.94

Ezekiel and his guide can’t continue to walk down the river, so the guide causes Ezekiel “to return to the brink of the river” (Ezekiel 47:6).

Ezekiel has traveled down river to the where there are no covenants nor salvation. What he notices from the brink of the river is “very many trees.” I have previously argued that trees often represent people, families, and tribes. I propose that the use of trees here is an application of that imagery.

Beings in outer darkness do not have the same physicality as resurrected Son’s of Perdition. 92

93

See Joel 3:18, 1 Nephi 20:1, Isaiah 48:1.

There might be some analogy here with Moses leading the people of Israel through the Red Sea on dry ground, as they were becoming a covenant people. See Exodus 14:21. 94

102

This imagery in not perfectly clear. We can see looking at the world that currently that most people are not in a covenant relationship with God, and so the trees (people, families, and tribes) currently reside at the deep end of the river. Most of us that currently reside at the deep end, will eventually enter a covenant with God, through the waters of baptism, and obtain at least a Telestial glory at the resurrection. So, depending on when the snap-shot is taken, the banks of the river can be littered with trees at the outer darkness level, or the telestial level. This immense population also caused Joseph Smith and Sidney Rigdon to comment on it when they saw the plan of salvation:

“But behold, and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the seashore” (Doctrine and Covenants 76:109).

If the imagery of going through the river as a symbol of baptism and covenants is correct, that would imply a few ideas. First, being outside the covenant would mean being on one side of the river, and being “in the covenant” would mean being on the opposite side. This is a little clearer in Lehi’s vision - that

103

those who got across the river are the ones that could travel along the path. Second, that even at the deeper end of the river there were trees on both sides. I would take this to imply that some families live at a certain level even before they enter the covenant, and others still only live at that level even though they have entered the covenant. And finally, that there are more people, families, and tribes living towards the deep end of the river than the shallow end.

In Ezekiel 47, verses 8 and 9 we see that wherever the water went it healed, that “...whithersoever the rivers shall come, shall live...” These are the waters of life. And we already have made the argument that the waters are theological equivalent to the Tree of Life.

Staring in verse 9 we see a new element being inserted in our waters imagery - fish. While fish are at home in rivers, at first this seems a bit out of place in an ascension vision. We read that “...and there shall be a very great multitude of fish..” in our river. In verse 10 we see that “...fishers shall stand upon it [the river]” Now we don’t get a lot of information here about these fish or the fishers, but I can’t escape the idea that Jesus was calling upon this imagery when he gave his

104

great sermon on the Kingdom in Matthew 13, where he said the Kingdom is like this, then like that in rapid fire.

“Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind” (Matthew 13:47).   “Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away” (Matthew 13:48).

Jesus was saying that through the process of time the fishers, the servants of God, would cast their nets and gather in their catch, and in the last days they would look through these fish of every kind, keep the good and cast away the bad. This looks very similar to the ideas found in Ezekiel 47:10; where the fishers “...spread forth nets; their fish shall be according to their kinds...”

Of course Jesus did give his specific invitation to Simon and Andrew to follow him, that he would make them fishers of men (Mark 1:17, also see Matthew 4:9).

In Ezekiel 47:12 there is an interesting discussion regarding

105

the trees.

“And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine” (Ezekiel 47:12).

The above verse is the obvious source for Revelation 22:2 that is specifically referring to the Tree of Life. We can easily see the parallels:

“In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits,and yielded her fruit every month: and the leaves of the tree were for the healing of the nations” (Revelation 22:2).

Here is a partial list of parallels between the trees:

•They are both on the bank of a river. •Both are on either side of the river.

106

•They both produced meat or fruit. •Both have 12 fruits according to the months. •The leaves are medicine for healing.

Plan

Ezekiel 47

1 Nephi

Salvation

Temple/house Tree of Life - 1 v.1 (“the fruit Nephi 11 thereof shall be for meat, and the leaf thereof for medicine.” v. 12)

Covenant

Gate - v.1

Path - 1 Nephi 8:20

Creation & Plan Water - v.1

River (Love of God) - 1 Nephi 11:25

Celestial Kingdom

Water to the ankles - v.3

Path leading to the tree

Terrestrial Kingdom

Water to the knees - v.4

Path leading to the tree

Telestial Kingdom

Water to the loins - v.4

Path leading to the tree

Outer Darkness Water that can - No covenant not be passed over. Salty

Filthy Water. Depths of hell

People, families, tribes.

Numberless concourses - 1 Nephi 8:21

Many trees. v.7 (fish v.10)

107

Cabalistic Tree of Life

The Jews as part of their religious movement and as a people have had the Tree of Life imagery among them for a long time. They have had the most time of any group or people to pull out the subtle references in the religious texts and study them. This study of the Tree of Life, largely centering on the Old Testament, as found among the Jews, is a fascinating study, and it is understandable why the Jews have the largest and richest body of study in this area.95 Historically, for the theologically adept, there has also been a parallel school of thought. Originally these teaching were not written down but were known as “oral traditions” and were kept from the inept and the profane. These oral teaching were only passed on from teacher to student, and for a while were not to be shared with those of lesser theological prowess, women, and anyone under the age of forty years.

As the Jews faced periods of extreme persecution they began to incorporate these oral tradition into writings, to insure their survival (medieval period - but actually it began much

Of course Latter-Day Saints embrace all truth as their own, so we might claim all their truths, and others that are exclusive to us. 95

108

earlier96 ).97 Some also believed it was time for these teachings to be shared with the world. There are two works that stand out in the disclosure of the oral traditions; The Zohar, and The Book of Creation. This body of teachings became known as “Cabala.” Most of what attempts to pass itself as Cabala in modern society is just occult non-sense. For our current purposes we are trying to glean the oral teachings of the Jews, to tap this large and old storehouse of partially hidden knowledge.

Some of these teachings were compiled into the Zohar (the book of splendor or radiance).98 The Zohar is the core of modern Cabala, written or complied in the thirteenth century (in Spain). The Zohar is written in the form of different groups of Rabbis walking from place to place and discussing the Torah. They meet interesting people along the way who add to the conversations. The oral teachings of the Jews are interwoven into this text in most interesting ways. It’s teaching are not 96

Mishnah writings were as early as 800 BC to 900 BC.

The land of Israel and Europe had been hit with a number of natural disasters and plagues. Islam was on the march and forced Jews to convert or die by the sword. The crusades and inquisition were upon Europe and the Middle East. In 1290 the Jews were expelled from England, and eventually from France, Spain and Sicily. 97

First published by Moses de Leon, and is purported (with many differing views) to be the work of a second century rabbi named Simeon ben Yohai. Most authorities believe De Leon to be the actual author. The Zohar is comprised of a group of books, originally written in Aramaic and medieval Hebrew. 98

109

pristine LDS theology, but I think it was largely successful in conveying some important sacred truths.

The backdrop for the entire Zohar is the Tree of Life, so much of the text is understood as it is applied to the Tree of Life, as understood from the rich heritage of Jewish scholars.

The Sepher Yetzirah (‫ )ספר יצירה‬is also known as the Book of Creation, or The Book of Foundation. It's authorship is most often attributed to Abraham, but there is some disagreement and speculation as to who the true author is. This much we do know, it is very old. Comparing it to the bible, whose first book author is purported to be Moses, The Book of Creation is generations older. The Book of Creation may be the oldest written record we have.99

This short book speaks of the creation of heaven and earth, by God, using His powers and emanations. It is the basis of Jewish Mysticism, it's teachings to one degree or another have influenced most of the world, even to our modern day. Though unnoticed by most, It may not be too much to say that it is one of the tap-roots of our religious and cultural heritage.

99

We do not have an original manuscript, but variant texts handed down. 110

Central to ancient Hebrew thought was the notion of opposition in all things. So much was this true, we can now see that some of their writings were carefully crafted with opposition deeply embedded into the text with literary styles such as “chiasmus” outlining the opposition and the reconciliation.

How things relate to each other, and how opposing things are reconciled is the essence of the oral traditions. The opposition and reconciliation was thought of and taught as parts of the Tree of Life, a theological equivalent to the temple.

Students of a topic may find mapping things out on a grid helpful. For example, a tree may be used. The principles of faith, obedience, and knowledge may be placed as branches on one side of the tree, and sloth, disobedience, and darkness may be placed as branches on the opposite side of the tree (using 1 Nephi 15 as an example).

111

We can see that the branches of the tree are opposing choices (positive choices on one side, and negative choices on the other). Putting them on a grid (the tree) makes understanding them easier, similar to how the Israelites would use chiasmus structures in the text.

The point of the text in chiasmus was often the pivot point of the chiasmus. In other words, the surrounding chiasmus were teaching or describing the pivot point (that is why the text pivots there).

112

Let's put the Tree of Life aside for a moment and first understand how Israelites think about and use trees as grids. Benjamin Franklin used similar thinking in making decisions. He would put all the considerations on a scale (a figurative "T" scale). He put all the positives on one side, and all the negatives on the other, and then make his decision by which had the most weight.

Understand that thinking in this area is a little fluid, meaning we are free to move things around a little, below is a typical grid.

If we wanted to understand a topic we could put it on the grid to see how it works. We could make the center section "my life." Then on the right side the people who love me (from the least to the most as we go up the tree). Then on the left, those people who hate me (from the least to the most as we go up the tree). Now we have a limited description, giving a description of one aspect of my life, who loves and hates me. My life is in-fact

113

how these opposing forces play-out, come together, reconcile, or, are made one. Now there are other aspects of my life, this is only one limited description.

Perhaps we want to understand how we see things, regarding light and color.100 We might create a grid like this:

100

Daniel Matt, The Zohar, (Stanford University Press; 2004), vol.2, 73. 114

We can see from the bottom, it all comes from God. God gives us light which has been divided from the darkness, so we can have definition. Within light (so we move up the tree, on the same side) is color (color is a spectrum of light). On the opposite side of the tree are shades (degrees of darkness, so we move up on the right side of the tree). Combining with that which is below, we now have vision. And if we place this all in space and time, combining it with knowledge, we have perception.

115

The concepts in the circles are the forces that come to bear, or influence our topic.

We could even personify some of these influences, in a metaphoric way. We could say, "whenever Lady Light meets Mr. Dark, she always pushes him away." We know in scripture wisdom (a force) is personified.101 An artistic touch to a grid might look like this:

"WISDOM hath builded her house, she hath hewn out her seven pillars: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens: she crieth upon the highest places of the city," (Proverbs. 9:1-3, also see Doctrine and Covenants 88:40). 101

116

Now we are preparing to play-out a center theme of the gospel, the Tree of Life - Jewish style.

The creation of the earth was first done in a spiritual or planning manner in other realms.102

The earth existed in a Telestial like state, where plant and animal life lived and died for at least millions, or billions of years.103

The spirit of Adam was first breathed into a body about six thousand years ago, Eve likewise. Adam and Eve were then placed into the Garden of Eden which was, or at least represented a Terrestrial state.

The Tree of Life motif has come down to us from the Garden of Eden. In the garden there were two trees of special qualities,

"[God created]... every plant of the field before it was in the earth ..." Gen . 2:5 "...For I, the Lord God, created all things, of which I have spoken, spiritually , before they were naturally upon the face of the earth...."(Moses 3:5). "In the spiritual creation the Lord made the spirits of all forms of life; in the temporal, he made mortal bodies for the spirits that he had thus created previously" (Mark E. Peterson, Moses: Man of Miracles, Genesis the Beginning, (Salt Lake City: Deseret Book, 1977), 164). 102

[plants and animals] "...lived and died, age after age, while the earth was yet unfit for human habitation." (James E. Talmage, The Earth and Man, (The Church of Jesus Christ of Latter-day Saints: 1931), 4). 103

117

the "tree of the knowledge of good and evil" and the "Tree of Life."

These trees, while most likely actual trees in an actual garden, represented certain concepts or truths. The tree of the knowledge of good and evil represented something that was forbidden to them, and the consequences of choosing something that was forbidden. The Tree of Life represented the love of God, redemption, and total healing through Christ.

The problem

was, they had not fallen, and therefore did not need to be redeemed. They were not sick, and did not need to be healed. But that all changed when Adam and Eve transgressed the law by partaking of the tree of the knowledge of good and evil.

Originally Adam and Eve were commanded not to eat of the Tree of the Knowledge of Good and Evil, but were free to eat of the Tree of Life.

When they transgressed, the Lord separated them from the Tree of Life, which would heal them, because they needed some changes or growth before they were healed. God did not want to heal them while they were still in their sins. Remember Jesus' words about they who reject the councils of God:

118

"lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them” (Matthew 13:10-15).

Those who are going to see, hear, and be healed need to prepare themselves for that healing. To be healed in your sins, would frustrate the plan of salvation.104

That healing comes in the form of the Tree of Life, which Adam saw, and Lehi and Nephi saw. In Cabalistic teachings the tree is presented with a grid of opposing forces on each side, as branches. The center (pillar) of the tree is how those forces are reconciled.

The Tree of Life is a symbol of resurrection. The spiritual level from which we eat of the tree directly corresponds to the degree of glory we are resurrected to. When we read “Tree of Life” in scripture we can swap that phrase with the word

"For behold, if Adam had put forth his hand immediately, and partaken of the Tree of Life, he would have lived forever, according to the word of God, having no space for repentance; yea, and also the word of God would have been void, and the great plan of salvation would have been frustrated" (Alma 42:5). 104

119

“resurrection.” Implicit in our swapped word “resurrection” includes the four degrees.

In typical mystic fashion, here is an artistically styled, cabalistic Tree of Life.

Athansius Kircher (1654)

120

The circles are traditionally known as Sephiroth (or Sefirot),105 which represent ten powers, forces, or emanations of God. In cabalistic teaching these are the powers that are used by God to bring about his purposes.106 And since man in his present form can’t fully comprehend God, the use of Sephiroth are explained as a means of "stepping down" the full glory of God so we can comprehend one limited description of God, as He relates to man.107

Here is a list of the traditional Sephiroth with their corresponding meaning. However, this is a very fluid area, and the adept is supposed to know how to interpret and even move things around.

KETER: Crown (exaltation) HOKHMAH: Wisdom (wisdom) BINAH: Understanding (knowledge) HESED: Mercy (mercy) In the singular, "Sefirah." The Hebrew word "sefirah" means to count or counting. The ten Sefirot are part of the thirty-two powers (paths) of creation. 105

"For behold, this is my work and my glory to bring to pass the immortality and eternal life of man" (Moses 1:39). The Sefirot can be thought of as the receptacles of God's power as it shines into lower dimensions, and brings about his purposes. 106

"The levels of soul corresponds to various Sefirot, so by contemplating them [the sefirot] one discovers aspects of the divine." (Commentary by Daniel Matt., The Zohar, Vol. 2, 31, note 228). 107

121

GEVURAH: Severity (justice) TIF'ERET: Beauty (atonement) NETSAH: Victory (agency) HOD: Majesty (law) YESOD: Foundation (creation) MALKHUT: Kingdom (spirit & space)

The Tree of Life is the process (one limited description of the process) that God uses to bring about the justification, salvation, and sanctification of man. Likewise, the method described in the parable of the Olive Tree is the method God uses to bring justification, salvation, and sanctification of man, by grafting them into the House of Israel, so they may become the children of Abraham, Isaac, and Jacob.

Only by covenant do we access the Sefirot of the Tree of Life.

Let's start from the bottom and explain what each of these Sephiroth mean. An expanded study is certainly useful, but for our limited purposes here, we are giving an abbreviated explanation of each, in language that is familiar to Latter-Day Saints.

122

MALKHUT: Kingdom. It is interesting that an ascension description should start with "kingdom." But we know that after the planning (spiritual creation) was done, the creation started by finding space. And we are told that "...for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space..." (Doctrine and Covenants 88:37). Malkhut in short can be summarized by Spirit, Space, and Kingdom. This is referring to the beginning of the creation.

The Tree of Life is said to have three pillars. Malkhut is on the bottom of the center pillar.

YESOD: Foundation. This level of the Tree of Life, if limited to here would describe the creation and the fall (without a redemption). And if this is all there was, we would be of all creatures, most miserable. So, Yesod means creation.

Hod: Majesty. The Majesty of God is that he can create. The power of creation is law. Without law there is no creation. Law is the very essence of creation, creation is made by instituting a set of laws into place, it defines how things work. What kind of world would this be without laws? Imagine if one time you jumped in the air and you went up one foot, the next time you

123

shot to the moon, and the next time you slammed flat into the ground. If this life, or any creation is to make sense it must be based upon law. We are taught "And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions."108 There are the laws of creation given to inanimate objects that control matter, and there are laws given to things with life (including to reproduce after their own kind), and they follow the laws, they have no choice (man is another story). So we can say that Hod means Law. One of the laws man was given in the Garden of Eden was not to partake of the Tree of the Knowledge of Good and Evil.

Let's skip over to the right pillar of the Tree of Life to Netsah.

NETSAH: Victory. Initially for Adam, he had the choice whether to eat the forbidden fruit or not. After the fall, you overcome the problems of the fall by the choices you make in mortality, this is how you obtain victory. In Moses 7:32 we read "in the Garden of Eden, gave I unto man his agency." And Nephi said "Wherefore, the Lord God gave unto man that he should act for

Doctrine and Covenants 88:38. Also, "All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence" (Doctrine and Covenants 93:30). 108

124

himself."109 In short, Netsah is agency. With his agency, Adam, representing all men, chose to disobey God, and has fallen.

We have spirit, space, and kingdom below us on the tree, and at this level we have Hod or law on the left, and Netsah or agency on the right. These combined forces of God make up the fundamental (physical) creation, which is depicted in the center pillar (between Hod and Netsah) as Yeshod.

GEVURAH: Justice. Also know as Din. This force acts upon that which is beneath it, the law and disobedience of Adam. Laws are just silly if they have no consequences. In the garden, God told Adam that the consequence of transgression was death, and immediately Adam began to die as he was cast into the lone and dreary Telestial like kingdom. Nephi said "Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the punishment which is affixed." This is justice, and without justice, God would cease to be God.110 I don't suspect that we would want to exist with an unjust God.

"... as all intelligence also; otherwise there is no existence. Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light. And every man whose spirit receiveth not the light is under condemnation" (Doctrine and Covenants 93:30-32). 109

"...Now the work of justice could not be destroyed; if so, God would cease to be God" (Alma 42:13). 110

125

But God is just.

God is no respecter of persons. For man, there

is one set of rules, no matter who it is, everyone gets the same reward or punishment for the same actions.111

But who can stand the justice of God? We know that "by the law no flesh is justified; or, by the law men are cut off from the presence of God" because men don't keep the laws of God, and have become carnal and devilish.112 In short, we are all going to hell unless something is done. But what can be done?

Let's now move to the right pillar (same level) to Hesed.

HESED: Mercy. Mercy (also known as Chesed) means letting the person off the hook, not giving them what they deserve. In "But it is also necessary that men should have an idea that he [God] is no respecter of persons, for with the idea of all the other excellencies in his character, and this one wanting, men could not exercise faith in him; because if he were a respecter of persons, they could not tell what their privileges were, nor how far they were authorized to exercise faith in him, or whether they were authorized to do it at all, but all must be confusion; but no sooner are the minds of men made acquainted with the truth on this point, that he is no respecter of persons, than they see that they have authority by faith to lay hold on eternal life, the richest boon of heaven, because God is no respecter of persons, and that every man in every nation has an equal privilege." Lectures On Faith, 3rd. Lecture. - (The Lectures on Faith In Historical Perspective, (Provo Utah: Religious Studies Center Brigham Young University, 1990 - Lecture 3, number 23), 69). 111

"For they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil" (Mosiah 16:3 also see Alma 42:10, Moses 5:13). 112

126

justice they should be punished, but mercy is letting them off. But how can this be? We learned that law to be of any force must have a punishment affixed. We know that God is just, and we know that He is merciful.113 But we also know that mercy can't be given at the expense or the cheating of law.

Alma tells us:

"What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would cease to be God" (Alma 42:26).

The penalty affixed to the law must be paid. And even if man could bear the penalty, the penalty is eternal separation from God, so man paying the penalty doesn't work with this ascension business (because the penalty would never end). So, there must be some way to retain law, and pay the penalty, and the payment must be an eternal payment. Hesed is mercy

The above propositions bring us to the center pillar of our tree,

TIPERETH: (Tif'eret) Beauty. We have the opposition of justice on one side of our tree, and mercy on the other. They are

113

"...For the LORD thy God is a merciful God..." Deuteronomy 4:31. 127

reconciled in Christ, through what we call the atonement. The word "atonement" is a created word to express Hebrew concepts that man and God are divided (the justice of God separates man from God), and there needs to be an "at" "one" "ment" or a bringing together of God and man.114 Man was separated from God at the fall, and continues to be separated from God by personal sin. Christ took upon himself, by proxy, the sins of the world.

"And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence. And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also" (Alma 42:14-15).

Tipereth is atonement or reconciliation.

"The word atonement first appears in William Tyndale's 1526 English version of the Bible. He used the word at-one-ment to translate the Greek word for reconciliation (katalage-) (Romans 5:11)." (M. Catherine Thomas, Allegory of the Olive Tree: Jacob’s Allegory: The Mystery of Christ,(Salt Lake City Utah: Deseret Book and F.A.R.M.S.: 1994), 12). 114

128

The teachings and ordinances of the temple are an attempt to make us one with God. It is Adam and his posterity turning around and walking back into the garden, and partaking of the Tree of Life.115

The Telestial Kingdom is salvation, and is brought about by the atonement. To receive the Telestial Kingdom, the initiate must receive the atonement of Christ.

BINAH: Understanding. Located on the left pillar the concept of Binah is related to knowledge as understood in Mormon theology. It is the ability to discern good and evil. We have learned that "...if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come" (Doctrine and Covenants 130:19)

Binah is knowledge. Knowledge is great, but to be fully utilized it needs to be coupled with wisdom, so we move to the right pillar (we are now not dealing with opposites as much as

"...passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the Holy Priesthood, and gain your eternal exaltation in spite of earth and hell." (Brigham Young, Journal of Discourses,( Salt Lake City, Utah; Deseret Book, 1967) Vol.2, 31). 115

129

complementary concepts, forces, powers, or emanations remember; keep it fluid).

The Bahir says "an extra measure of Binah was given to women."

HOKHMAH: Wisdom. Wisdom is the proper application of knowledge. To properly apply wisdom we must be able to see deeply and understand in an intuitive way.

We have come to the end of reconciling opposites. We have behind us (below on the tree) creation, with law and agency. We have justice and mercy being made one in Christ. We have knowledge and wisdom working together. And if valiant116 we move to the next degree of initiation, Keter.

KETER: Crown. This is the Celestial kingdom. This is where we obtain the real embrace by God, we become one with God and

Speaking in the negative form "These [inhabitants of the Terrestrial Kingdom] are they who are not valiant in the testimony of Jesus; wherefore, they obtain not the crown over the kingdom of our God" (Doctrine and Covenants 76:79). 116

130

Christ117. We are crowned as a God.118 We are clothed with glory, given all powers, and priesthoods. Keter is exaltation or the Supreme Crown.

" [At the resurrection of the dead] ...they shall come forthyea, even the dead which died in me, to receive a crown of righteousness, and to be clothed upon, even as I am, to be with me, that we may be one" (Doctrine and Covenants 29:13).

"...[T]he crown of sanctification... is added (the round linen cap was to act as a cushion for a metal crown during a long ceremony). Later the cap alone would suffice, since it showed that the owner was qualified to wear the 'crown of justification'" (Manley P. Hall, Secret Teachings of All Ages, (Los Angeles: The Philosophical Research Society, 1967, 14th. edition) CXXXVI).

"The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together" (Romans 8:16-17), Keter is the highest of the Seferiot, and is the gate, veil, or door to the Celestial Kingdom (it is sometimes spoken of as being part of the Celestial Kingdom, or the entrance to Ein-sof (of En Sof Eternal, or Endless.). 117

"Henceforth there is laid up for me a crown of righteousness , which the Lord, the righteous judge , shall give me at that day: and not to me only, but unto all them also that love his appearing" (II Timothy 4:8 also see James 1:12, 1 Peter 5:4, Rev. 3;11, Doctrine and Covenants 20:14, 66:12, 75:5, 76:108, 78:15, 81:6, 101:15,65, 104:7, 138:51, Moses 7:56). 118

131

Mosaize Historie der Hebreeuwse Kerke.119

The rituals and ordinances are a type of thing to come. When we are initiated into the Celestial Kingdom, the types (ordinances) tell of the actual entering of the Celestial Kingdom, after the resurrection.

When we partake of the fruit of the Tree of Life we are applying the influences of God (Sephiroth) to heal our souls. When we use olive oil in anointing, we are applying the love of God, or the essence of the Tree of Life, to the receiver.

(Taken from, Manley P. Hall, Secret Teachings of All Ages, (Los Angeles: The Philosophical Research Society, 1967, 14th. edition) CXXXVI). 119

132

In the body of Tree of Life teachings a concept exists which shows that there are three pillars of the tree and of life (because is that not really what we are speaking about?). The center pillar is the path that Christ took. The children of Adam walk on one or on both of the other two sides of the tree, or pillars.

The pillar on the left side is thought to be the pillar of severity, and is associated with the masculine.120

The pillar on the right side represents kindness and is associated with the feminine.

These pillars are applied to the Tree of Life as a representation of the two pillars at the entrance to the temple of Solomon. These two pillars were of such significance that they had individual names, Boaz and Jachin.

Many consider the right side to be masculine, and the left to be feminine. This idea is based on the attributes of the left (severity) being thought of as recipients, and the attributes on the right delivering the emanations. Remember, this thinking is all a little adjustable, there is no actual pillar with gender, these are only tools used to understand with. The form helps us understand the lessons, we need to learn the lessons, and appreciate the form. 120

133

The literal meaning on Boaz is "in strength" and represents the emanations (Sephiroth) of God on the left side of the tree, or in short severity or justice.

The literal meaning of Jachin is "he establishes" and represents the forces (Sephiroth) of God on the right side of the tree. Jachin means mercy.

When a initiate walked into the temple of Solomon, he walked between the pillars of justice and mercy,121 which is the way of Christ, and the way of the Tree of Life, because it was here (the ark of the covenant was in the center line) that the atone-ment or reconciliation is imputed to man.

Masonry often depicts the floor between the pillars in a checkered-board pattern. This pattern is meant to suggest the opposition that exists there.

A Mormonized Tree of Life could look like this:

These pillars actually represented the Tree of Life and the Tree of the Knowledge of Good and Evil. They were adorned with carvings that indicated they represented trees. 121

134

The names of the Sefirot are not what is important, it is the meaning behind the labels.

As mentioned earlier, the Sephiroth are sometime personified. Wisdom and mercy, being on the Jachin side are considered feminine, so their personification is feminine. Later corruptions of this concept began deification of each of the Sephiroth. One of the many names of God was first assigned to each of the Sephiroth. Eventually each Sephiroth was considered a god.

135

Keeping our thinking fluid, we can extend our Tree of Life understanding further. Let's recap: we discussed opposing concepts or things, we saw how we put them onto a grid, then we put as a backdrop the tree.

Let's remove that tree backdrop for a moment. Where else could our grid, with its Sephiroth, or powers of God be properly applied? What other backdrop would be appropriate?

136

Ryrie Study Bible

The above floor plan of Solomon's Temple has a lot going on, so let's simplify it and discuss it briefly.

137

Working from within the confines of the temple's outer wall, we have the temple proper, which includes an outdoors area. Starting at the bottom there is a courtyard, which contained the Brazen Altar for animal sacrifice. The Molten Sea, which was a large basin for washings. These are rites that belong to a Telestial glory.122 The fact that this all happens outside suggests that this part of the temple corresponds to the world 122

“Baptism is ‘the holy’ building, Redemption is ‘the holy of the holy’ ‘the holy of the holies’ is the bridal chamber” (James M. Robinson, The Nag Hammadi Library in English, Revised Edition, (San Francisco: Harper & Row, 1988), 151). 138

in which we now live in (in a redeemed state, this world is currently in a fallen state), or a Telestial like kingdom.

To move into the structure, we must pass our pillars of justice and mercy, otherwise known as Boaz and Jachin. These pillars contribute to the overall symbolism of the temple, suggesting that the temple is a cosmic model of creation. Man must walk between the powers of justice and mercy, through the strait and narrow way to the Ark of the Covenant (the path on Lehi's Tree of Life).

The Ark of the Covenant was covered with what was called the Mercy Seat. This is the metaphysical working out of the redemption of man. The law (justice) was written on stone tablets inside the ark, the mercy was symbolized by the Mercy Seat.

"The mercy seat, serving as it were as the throne of God, was a symbol of his forgiveness and of his goodness and grace in providing mercy through his atonement" (Bruce R. McConkie, Mortal Messiah, From Bethlehem to Calvary, (Salt Lake City, Utah: Deseret Book, XXX) XXX) ).

139

So, if we were to take the grid of the Tree of Life, showing the ten Sephiroth (powers or influences used by God), dropping the aesthetics of the picture of the tree, and overlay it next to the floor plan of the temple of Solomon, it might look like this:

We know the temple is concerned with the ascension of man through the degrees or kingdoms of glory. Every temple follows the same pattern, three increasing degrees. These can be

140

expressed by proceeding from one room to a more grand room, moving from one room to a room of higher physical elevation, by lighting, and perhaps as we move up a mountain, certain plateaus serve the same purpose.

Not only does the Cabalistic Tree of Life represent the ascension or returning process, it represents the actual creation. Most temple motifs demonstrate both the creation and the way of return. As the waters flow down, people climb up. The creation is not a one time event, but is an ongoing process, the emanations of God, flowing forth to create each of the kingdoms. Just as we learned earlier, that the Tree of Life, and the Waters of Life represent the same things, in Cabalistic thought you can envision the waters flowing over the top of the tree and carrying down the emanations of God to the lower levels.

The Olive Leaf

The crowning jewel among Tree of Life images has to be Doctrine and Covenants section 88. Like Ezekiel 47, Doctrine and Covenants 88 is not strictly a Tree of Live image, but to not include it in this study would be derelict.

141

Stopping short of declaring later section headings as being revelation from God, we should take into account how the Prophet Joseph Smith referred to this section of revelation. We read in our current section heading:

“It was designated by the Prophet as the ‘olive leaf’ … plucked from the Tree of Paradise, the Lord’s message of peace to us’ (History of the Church, 1:316)”123

From the above, it is clear that Joseph Smith considered this revelation as being connected with the Tree of Life, and he further identifies it as being an “olive leaf.”

We learned in Revelation 22:2 that “the leaves of the tree were for the healing of the nations.” We also saw in Ezekiel 47:12 that “the leaf thereof [were] for medicine.” We have very little information about exactly how the leaves are for the healing of the nations and medicine. I would speculate that the leaves in the tree imagery correspond to the rod of iron in the river imagery as they both represent the word of God. But, even more specifically, they represent the revelations of God regarding the Plan of Happiness. This revelation of God regarding the Plan The “peace” here has to to with reconciliation, resolving justice and mercy, not a political peace. 123

142

of Happiness has to do with salvation, sanctification (degrees of glory), justice, and mercy - all typified in Christ.

As we read portions of this scripture we should take into account that this section was not give as one contiguous revelation. It was given in a number of separate revelations over at least a two day period. Joseph Smith used the license afforded a prophet and pieced together the relevant parts he was permitted to share them with the church in this setting. We see some topic swings that at first seem unusual, but with a little discernment and pondering we can see they pull the picture together.

The author’s purpose of this paper is to understand better the symbolism of the Tree of Life. To make a synthesis of the many symbols and images, to get a fuller understand of what is going on, and to be able to spot these images in inspirational writings. To achieve these ends we must take each of the usages and overlay them one upon another and let them add to each other. By doing this an instructional and inspiring picture emerges.

143

A fast review is in order before we continue. In Genesis we see the Tree of Life as a symbol of redemption that now awaits the children of Adam and Eve. We immediately see the association of the tree to the river that splits into four parts (We later learned that tree and the water are symbols of the same underlying truth - 1 Nephi 11:25).

We learned in Ezekiel 47 that here the temple stood at the place where in Lehi’s vision of the tree stood. We can see the theological equivalence of the tree and the temple, that the imagery is interchangeable. We learned that the river flows to four different levels, three where everything is healed, and a place of salt.

In Lehi’s vision we saw people make their way up the river to the tree by holding onto the rod, the word of God. We have learned that the river and the tree are representing the same thing. We can extrapolate from this that the tree also has four levels.

Section 88 ties these all together and adds some spectacular details.

144

The first few verses discuss the fact that our prayers are heard, the Holy Spirit of Promise, and that Christ is above all things and below all things.124

In verse 6 we see that Christ is the “light of truth.” We are immediately tempted to associate this “light” with the flow of water, the light, or the emanations of God from earlier Tree of Life images. Remember it is that flow that brought about the creation in all of it degrees or glories. Evidently we are tempted in the right direction, following the declaration that Christ is the light, we are told:

“...As also he [Christ] is in the sun, and the light of the sun, and the power thereof by which it was made. As also he is in the moon, and is the light of the moon, and the power thereof by which it was made; As also the light of the stars, and the power thereof by which they were made; And the earth also, and the power thereof, even the earth upon which you stand” (Doctrine and Covenants 88:7-10).

This tells us that Christ is the creator, an important Plan of He “ascended” above all things by keeping each law as He was presented with them, from “grace to grace,” He kept law after law ascending to full holiness, then debased by the sins of others “below” what any would otherwise suffer. 124

145

Happiness concept, but I wonder if this goes a little deeper. The use of the sun, the moon, and the stars as things being created is almost certainly calling upon the long established kingdoms of Glory motif. If this is correct, we see the light of Christ flowing down to create the Celestial, Terrestrial, and the Telestial Kingdoms. It even created the world on which we now stand, which is a little lower than a Telestial world. This is all classic Tree of Life imagery.

We are then told that this creative power is the same power that quickens our understanding, and brings light to our eyes:

“And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings” (Doctrine and Covenants 88:11).125

A picture is starting to appear, the power that is here called light, proceeds from God, creates the universe in all of it’s glories (sun, moon, stars) and is the same power that brings understanding. Clearly, this light is the waters of life, and is

Considering the setting for this revelation, it is likely that the “enlightening [of] your eyes” has more to do with spiritual insight and anointing than normal vision. 125

146

the same understanding that was held by ancient Jews, that the emanations of God flow from the “endless” (Ein Sof) and flows downward carrying the laws and powers to create the lower worlds,126 and carry the revelations of God to man, that men are vessels127 (like cups) to catch these emanations, according to their wills.

If an ancient initiate was to walk the strait and narrow path in Solomon’s temple, would he be learning about the creation or the redemption? Which one do we learn about in modern temples?

The next few verses just clarify what we already learned:

“Which light proceedeth forth from the presence of God to fill the immensity of space” (Doctrine and Covenants 88:12).   “The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things” (Doctrine and Covenants 88:13).

126

See the Book of Abraham, Facsimile number 2, explanations 3 and 5.

The Hebrew “Kelim.” These are the husks or shells where the emanations are caught or shine against. 127

147

This is pure ancient Hebrew thinking. The light comes from God who sits on His throne outside of this crude material universe, and that light or emanation is the “law” that governs “all things.” We should not move to quickly over the phrase “which giveth life to all things.” I suspect this is a reference to the underlying, other dimensional power, that defies the law of entropy.128 This is the outside source of energy that pumps life into our universe. This light carries the law that we see as physics, that create the world in which we live, and all other glories.

With a Latter-Day Saint understanding of God as a personal being, this phrase “who is in the bosom of eternity, who is in the midst of all things” may at first blush seem hard to reconcile. How can He be in the bosom of eternity as a material being, and at the same time in the midst of all things? What this is teaching us is that God lives in a glory or dimension where time (He is in the timeless) is not an issue, He can travel in time like we step from side to side. Where time is not an issue, neither is distance (distance is just time and speed),

The second law of thermodynamics. Which in short says that in a closed system (the universe is a closed system) all things eventually run down without outside input. 128

148

so all things are before God,129 and therefore He, by His emanations and powers are in and among all things. The revelation continues:

“Now, verily I say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead” (verse 14).   “And the spirit and the body are the soul of man” (verse 15).   “And the resurrection from the dead is the redemption of the soul” (verse 16).

The Tree of Life and Waters of Life imageries are about the redemption of the body and the spirit, they are symbols of justification, redemption, and sanctification, that can be summed up in one word - resurrection. Resurrection includes four worlds, that consist of three glories of sanctification, and one world of filthiness. The resurrection is justification, only some refuse the gift of justification when it is given them, so they must go where justification into a glory is not required (Doctrine and Covenants 88:32,33). If we jump forward in the

129

See verse 41. 149

section to verses 22 through 24 we see what it is that divides those who go to the different kingdoms, it is the law they live. Law and sanctification are tied together, when we live a higher law, we are sanctified to a higher glory, all through the redemption of Christ and the resurrection. This is why Nephi’s request to understand the Tree of Life was first answered with a vision of the Christ child. The resurrection teaching continues into verse 28:

“They who are of a Celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened” (Doctrine and Covenants 88:28).

Consistent with the rest of the Plan of Happiness teaching that we observe scattered among the scriptures, we see that different spirits, you and I, have different natures, corresponding to the degrees of glory that has the law we are willing to live. We will be resurrected with a body that is built to function in that glory or dimension. It is the body we are resurrected with that segregates us for eternity.

The next few verses teach us that if we are “quickened” meaning

150

resurrected to any level (portion or degree) of any kingdom of glory, we can “receive of the same, even a fulness.” This seems to imply the dominate LDS view that there is no “kingdom hopping.” Meaning there is no progress for resurrected beings to move from kingdom to kingdom, but only movement within each kingdom. A person in a Telestial or Terrestrial kingdom can receive all the law or glory of that kingdom, but that is the end of his kingdom, and the very body he is resurrected with will prevent him from moving to holier spheres.

 “Ye who are quickened by a portion of the Celestial glory shall then receive of the same, even a fulness” (Doctrine and Covenants 88:29).

 “And they who are quickened by a portion of the Terrestrial glory shall then receive of the same, even a fulness.”(Doctrine and Covenants 88:30).

“And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness” (Doctrine and Covenants 88:31)

It has elsewhere been suggested that the Tree of Life has

151

varieties of fruit,130 and the kinds of fruit, perhaps corresponding to where it grows - the elevation on the tree, determines which glory we are resurrected with. We should take notice that the fruit was “white” (1 Nephi 8:11). We see in Revelation 22:2 that there are 12 varieties of fruit, but never are we told that any of the fruit (representing the resurrection) have any lesser shade or different colors. The underlying truth being taught here is that everyone is resurrected, being redeemed in Christ, free of any lingering sin. What determines the kingdom to which we are resurrected to is the law we are willing to live, not lingering sin.131 Celestial souls can’t pay for their own sins, neither can Terrestrial souls, and neither can Telestial souls. A resurrection to any kingdom is brought to pass by the redemption of Christ - He is the tree and the river. The above is true for everyone that is resurrected, but not everyone takes advantage of the gift of redemption of the soul. While those resurrected to a kingdom of glory can not pay for their own sins,132 son’s of perdition do, They pay, but the payment is never complete

“In the midst of the street of it [the river], and on either side of the river,was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month...” (Revelation 22:2). 130

The beings that reside in each kingdom of glory are justified to dwell in that kingdom, and they keep the laws of that kingdom. 131

132

It is the gift and grace of God. 152

because the penalty they are paying is endless punishment and separation from God. The 88th.section continues regarding the son’s of perdition:

 “And they who remain shall also be quickened [resurrected]; nevertheless, they shall return again to their own place [hell], to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received [forgiveness and glory]” (verse 32).

 “For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift” (verse 33).

 “And again, verily I say unto you, that which is governed by law is also preserved by law and perfected and sanctified by the same” (verse 34).

It is law that proceeds from the presence of God that creates the universe, including the glories or dimensions where subcelestial beings dwell. It is these laws that creates the

153

sanctification ladder and process, and it is law that preserves creation on an ongoing basis after the initial creation.133

“That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still” (Doctrine and Covenants 88:35).

We have learned that law is what creates and maintains kingdoms. That to “abide” or reside in any particular kingdom we must live the law that is associated with that kingdom. If we do not keep the law of that kingdom we can’t be justified there, we will be at odds, we will not be at peace there, we won’t “cling” there or “cleave” to the things of that kingdom. While the primary application of this understanding seems to be post resurrection, even in this life some of us try to abide in one glory but live a conflicting law. We seek to dictate what law we will live, which is in our control, and what kingdom that law is associated with (which is out of our control). We think to start dictating what actions will bring what results - we start making our own laws, our own Plan of Salvation. We “seeketh to become a law Creation is actually an ongoing process. Law is created and maintained by covenant. 133

154

unto itself...”

When we act in this way there is no way to justify or sanctify us. We can’t be justified by “mercy” because we have sinned and not repented - we have no atonement to call on. We can’t be justified by “justice” because outer darkness is justice for us. A righteous “judgement” would only condemn us. So, people of this kind of behavior can’t be saved, justified, or sanctified. These people go off to outer darkness and “remain filthy still.”

 “All kingdoms have a law given” (Doctrine and Covenants 88:36).

It is that law that flows to each kingdom that creates the actual kingdom or dimension that beings live in. This flow also carries that laws of behavior that are required to reside in that kingdom. Here are the laws of each kingdom.

KINGDOM

THE LAW

Celestial

The Law of Christ

Terrestrial

The Law of the Gospel

Telestial

Obedience and Sacrifice

155

They have short names that represent a whole package of laws. We have been told some of what each law requires, but only by study and revelation is a fuller understanding gained. Perhaps in this life we will not obtain all that we will eventually know about the kingdom of our inheritance. However, we need to currently live at least a resemblance of the law for the kingdom that we will eventually inherit, and that we partially enjoy now.

We saw earlier that we can eventually receive a fullness of any of the kingdoms of glory. This indicates that within any kingdom, there are variations of the law people live within that kingdom, but all within the larger overarching law that defines that kingdom.

The Law of Christ has a dominate characteristic - the

the Law

of Consecration. The Law of Consecration is required for the entire Celestial Kingdom. We also see that there are three degrees within the Celestial Kingdom, and to receive that highest portion (exaltation) we must live a higher law still within the Celestial Kingdom:

156

 “In the celestial glory there are three heavens or degrees” (Doctrine and Covenants 131:1).

 “And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage” (Doctrine and Covenants 131:2).

“And if he does not, he cannot obtain it” (Doctrine and Covenants 131:3).

“He may enter into the other, but that is the end of his kingdom; he cannot have an increase” (Doctrine and Covenants 131:4).

For the Celestial Kingdom consecration is required, and to obtain the fullness of that kingdom, eternal marriage is required. These labels however are just placeholders, and algebraic variable for a package of truths that we can really only understand as we sanctify our lives and grow into them (Doctrine and Covenants 88:117-126). There is a large model of acting and thinking that we must become to inherit the Celestial Kingdom that we can only start to see when we sanctify ourselves, through Christ, to that level.

157

The Terrestrial Kingdom is typified by being good and honorable, living a life of fidelity.

The Telestial Kingdom is for those who in the end bow the knee and confess Christ.134 They have hold upon the

atonement and are

cleansed in Christ, at the end. They metaphorically enter Solomon’s Temple into the courtyard. They obey the law of the courtyard, and offer sacrifice. Section 88 continues along the same lines:

 “And there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom.” (Doctrine and Covenants 88:37)

 “And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions.” (Doctrine and

“They [Telestial Kingdom recipients] have no part in the first resurrection and are not redeemed from the devil and his angels until the last resurrection, because of their wicked lives and their evil deeds. Nevertheless, even these [Telestial Kingdom recipients] are heirs of salvation, but before they are redeemed and enter into their kingdom, they must repent of their sins, and receive the gospel, and bow the knee, and acknowledge that Jesus is the Christ, the Redeemer of the world” (Joseph Fielding Smith, Doctrines of Salvation, (Salt Lake City, Utah: Deseret Book, XXX), vol. 2, 22). 134

158

Covenants 88:38)

“All beings who abide not in those conditions are not justified.” (Doctrine and Covenants 88:39)

Verse 37 is reconfirming that this thing we are calling “kingdom” (or glory) is connected to “space.” Space has to do with dimension. We can see there are higher and lower spaces, that we call dimensions.135 And each kingdom has laws attached that creates it and maintains it. If we don’t keep the law of any kingdom we will be embraced by a lower kingdom.

“For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things.” (Doctrine and Covenants 88:40)

This verse is telling us that we get what we deserve. We go where we belong, we reap what we sow, and so on. The temple is a model of higher and lower space, sacred space in different degrees. 135

159

Beings of intelligence are naturally attracted to other intelligent beings. They naturally associate and cling to those associations. The wise hold to wisdom. Beings of truth seek more truth, light finds other light and so on.136 So is the resurrection of the dead.

Verse 41 continues about how God is in and around all things. Verse 42 says that God gave the law which governs “all things” in their “times and seasons.” We are here forced to notice the ease at which the larger principles or ideas are applied to the micro of personal (“beings”) conditions of intelligence and mercy, and then the text slides right into the macro of the creation, the “course of the heavens” and the planets. This sliding is so very reminiscent of the Sefer Yetzirah, as it should be - as it covers the same topic. The section continues in the same vein, and in verse 45 the imagery of the sun, moon, and the stars is again used. The line here is a little fuzzy, are we learning about the actual heavenly bodies, or the Plan of Salvations kingdoms they represent?

We could liken this to a more observable parallel. If two objects of mass exist, they each create a gravitational pull and will drift towards each other. They will cleave to each other and embrace each other. 136

160

Then in verse 46:

“Unto what shall I liken these kingdoms, that ye may understand” (Doctrine and Covenants 88:46)?

Staring in verse 52 a parable is given to us, to help us understand these kingdoms and the people who reside in them (Doctrine and Covenants 88:61).

The complete meaning of this parable is not completely understood by this author, but a few points are observable and we can see some hints of the underlying truths. We see in the parable the Lord visits different people of different kingdoms in 12 different hours. This parable may raise more questions than it answers, and that may be it’s purpose.

We read in verse 47:

“Behold, all these are kingdoms, and any man who hath seen any or the least of these hath seen God moving in his majesty and power.”

The above must mean more than what someone could see with a

161

telescope in their backyard. What a person can view from the backyard may whisper at God’s majesty, however, to really see God moving in His majesty a person needs to see this with spiritual eyes like Moses137 or Abraham did. In modern temples we receive a very short representation of this understanding of that we are to run with and expand, it should expand to where we understand that same thing, via a little different route, that Abraham and Moses received.

Even back to ancient Egypt the idea existed that man, in at least one stage is associated with the 12 part Zodiac, and passed through the Zodiac in his eternal journey. This association of the number 12 with the Tree of Life, and the many variation of the plan of salvation as found among the many peoples of the earth is distinct.

We see in the Sefer Yetzirah that a similar description of kingdoms is connected to the 12 stations of the Zodiac.138 The Sepher Yetzirah is a commentary on the creation and the redemption. This commentary uses the Tree of Life as the

“But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in his presence; but his glory was upon me; and I beheld his face, for I was transfigured before him” (Moses 1:11). 137

138

At least in some versions. 162

backdrop for this explanation (like Solomon’s temple), and employs images of ten “Sephiroth” or numbers139 and twenty-two letters as the building blocks of creation.

The family used as the prototype of salvation is Israel.

When a

convert receives the gospel they are grafted into the Tree of Life - the House of Israel. Towards the end of the Book of Genesis we see that God set up the House of Israel to rule and reign on this earth. It is true that Israel has often struggled with it’s own periods of apostasy, yet between such periods it is Israel that has been the custodians of the rites of salvation and sanctification. A primary characteristic of the House of Israel is that it is divided into 12 tribes, the descendants of the 12 son’s of Jacob. But this employing of the number 12 did not start or end with Israel’s children. I would suggest that this usage was calling on a larger imagery less know to modern theologians. This larger imagery is the cosmos with all of it’s “worlds” and the people who inhabit them. The cosmos can be represented in shorthand with the Zodiac.140 The Zodiac can be

“Ten are the numbers of the ineffable [or intangible] Sephiroth, ten and not nine, ten and not eleven. Learn this wisdom, and be wise in the understanding of it, investigate these numbers, and draw knowledge from them, fix the design in its purity, and pass from it to its Creator seated on his throne.” (Sepher Yetzirah 1:4). 139

Many LDS writers avoid association with the Zodiac because of it connection with astrology and divination. 140

163

thought of as a kind of Hypocephalus.

The visiting of the Lord to each kingdom is the millennial reign of Christ in each respective kingdom. Each earth or world receives it’s reign of Christ in it’s proper time. Joseph Fielding Smith spoke about this:

“During the millennium, the Savior will spend one thousand years here which is one day according to the Lord. In Doctrine and Covenants, section 88, it’s written that the Savior will do the same thing in other worlds, visiting each in its turn.”141

So, if this is speaking of other worlds or earths, are we to accept that there are a total of 12 of these earths, of which our earth is one? Abraham and Brigham Young taught us that there are millions of earths. So why the connection to the number 12? I suspect that it is using a related imagery in the macro; the cosmos (created under the direction of the council of the gods). The next panning in towards the micro is the Tree of Life - the House of Israel (Jacob 5:3) with it’s 12 tribes. Further panning in is the 12 apostles that run the church, the custodians of salvation - the Tree of Life in our day and in the original Joseph Fielding Smith, Answers to Gospel Questions, (Salt Lake City, Utah: Deseret Book, XXX) vol.3, 212). 141

164

church.

Just as the apostles have less to do with the actual number 12 than what that number represents, this holds true at each progressive level, micro or macro. We should not get stuck on 12 kingdoms, but embrace the understanding that we are part of a larger plan that includes many worlds, each of which will be visited in their time. This understanding will draw us to investigate the pre-earth life and the plan of all these kingdoms. It is likely this imagery of 12 apostles extends to each of these worlds, and that each world has it’s 12 custodians of salvation.142

Even keeping in mind my earlier discourse of Revelation 22:2 we see the correspondence between the number 12 and the 12 fruit and the Tree of Life in Revelation 22. A possible, at least partial explanation of the 12 different types of fruit people eat is that the 12 fruit are for the 12 divisions of the cosmos, which is consistent with Doctrine and Covenants section 88. If this is true, the symbol of the Tree of Life in the Book of Revelation is enriched to include a symbol of salvation not only for our world but as a shared source for all the cosmos. If we

142

12 at any given time. 165

take that understanding and logically extend it to the rest of our Tree of Life images, all kinds of interesting possibilities begin to show themselves. We could easily hang a Zodiac as a wreath on our Tree of Life.143

Jacob’s Alligory of the Olive Tree does not include or end in the use of the number 12, but it does end in Jacob 6:13 with a reminder that we will meet again before the bar of Christ, which is a millennial setting, which is earth’s (one twelfth) turn for the presence of Christ. A rose by any other name...

In John 15, Jesus spoke to one branch of the 12 tribes, and to the 12 apostles, about the True Vine. While no cosmic connection is recorded in John, the fact that He was explaining a Tree of Life image to the twelve was more than appropriate.

In short, the number 12 is associated with the work of redemption, since the keys of the mysteries of each dispensation are held by the 12 apostles, that the work of a separate unit of the church is lead by 12 disciples, that the work of this world is under the 12 that Jesus ordained, or that this world will Notice that in Rev. 22:2 they eat 12 manner of fruit, one for each month. Months have to do with times or seasons. In Doctrine and Covenants 88:61 “...times, and in its season...” is used to describe the plan. The Zodiac is a type of hypocephalus, or a representation of the Plan of Happiness. 143

166

have it’s part in the 12 part plan of the cosmos. In Solomon’s Temple, and most authorized temples, we find a baptismal font on the backs of 12 oxen. The abbreviated, and perhaps not the full explanation is that the oxen represent the tribes of Israel. The pattern of the 12 apostle is based upon the earlier imagery of the 12 tribes, which is based upon the cosmic plan of redemption, that can be represented by the Zodiac.144 Moving into the holy place of Solomon’s Temple we see the Menorah across from the Table of the Shewbread. Upon that table were 12 loaves of bread, these had a connection to the sacrament, which is a renewing of the lower ordinance of baptism, which in the temple is done on the backs of 12 oxen. The post-apocalyptic new Jerusalem is seen by John coming down out of heaven, and it had 12 gates and at each gate was an angel with his name upon him. The name of these angeles are the names of the 12 tribes of Israel (the son’s of Jacob).145 John’s vision goes on a little further connecting the 12 foundations of the holy city to the 12

Early in human history there was one study of the heavens. That study had all types of analogies attached to it, teachers used the patterns of the heavens to convey ideas to their students. Later, it split into astronomy and astrology. The former being a scientific study, the latter evolved into an occult use including divination. Legitimate scholars protect their reputation by shying away from using the Zodiac, but this caution only gets in the way when addressing a more sophisticated audience. 144

“And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel” (Revelation 21:12). 145

167

apostles.146 The angel showed these things to John then measured the city, similar to how Ezekiel’s messenger did for Ezekiel (Ezekiel 47). Carrying forth the imagery of the number 12, the city is 12 thousand furlongs (a furlong is 185.2 meters). This is clearly a symbolic measurement, like Ezekiel’s measurements were. Both employed the symbolic number 1,000 which has cosmic implications, as used from earliest times,147 and right into Jewish and Christian148 imagery.

Summery

The Lord and his prophets have found it useful to use images to convey certain truths to his his children. Prominent among these images is the Tree of Life. It is primarily a temple imagery, used to convey the plan of salvation similar to how a temple is the plan of salvation built in stone. The Tree of Life teaches about the creation, the fall, and the redemption of man. It

“And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb” (Revelation 21:14). 146

See the Peril of Great Price, Book of Abraham, Facsimile 2, Explication 4. “Answers to the Hebrew word Raukeeyang, signifying expanse, or the firmament of the heavens; also a numerical figure, in Egyptian signifying one thousand; answering to the measuring of the time of Oliblish, which is equal with Kolob in its revolution and in its measuring of time.” 147

“But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day” (1 Peter 3:8). 148

168

conveys the understanding of reconciliation of man and God in Christ. The Tree of Life is a symbol of Christ, Jesus being the anointed One, who shared that anointing of oil with the apostles, who shares it with us. In these latter-days the Lord compared the righteous saints to a Tree of Life:

“For I, the Lord, will cause them to bring forth as a very fruitful tree which is planted in a goodly land, by a pure stream, that yieldeth much precious fruit” (Doctrine and Covenants 97:9).

Anciently the Lord chastised his disciples for their lack of spiritual alignment:

“...but you have become like the Jews, for they (either) love the tree and hate its fruit(or) they love the fruit and hate the tree” (James M. Robinson, The Nag Hammadi Library, The Gospel of Phillip, 3rd. ed., (HarperCollins, 1990), 131)

If our hearts are right we will love the tree and the fruit. The tree is the process. In the macro it is the plan of happiness, the creation, the fall, and redemption. For an ancient Jew who loved the Tree but hated the fruit these words likely meant they

169

pretended authority over the process, the temple, but they rejected salvation. Other Jews liked the idea of salvation, but rejected the concepts, ordinances, and sanctification. Most false teachings today follow one of these prototypes.

Jesus and his work are the tree of life.

The End.

170