Monday, August 15, 2016

Robes of Righteousness

Jacob, who is arguably the best doctrinal teacher in the Book of Mormon, expounds the centrality of the Atonement in one of the book's most classic sermons. Interspersed within the doctrine the reader finds attributes of godliness, and elements of the divine plan. Alma would later call this "the great plan of happiness" (Alma 42: 8).

Jacob emphasizes the greatness of the Plan by saying,

"O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh, save it be that our knowledge shall be perfect" (2 Nephi 9: 13).

The one hand is contrasted with "the other hand" in a beautiful parallel of opposites. The separated spirit and body are reunited to become inseparable. The corruptible elements of the grave are delivered up to become incorruptible, and our imperfect knowledge and tainted memories become a perfect knowledge.

He continues,

"Wherefore, we shall have a perfect knowledge of all our guilt, and our uncleanness, and our nakedness; and the righteous shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness" (2 Nephi 9: 14).

Guilt is contrasted with enjoyment, uncleanness versus purity, and nakedness is contrasted with being clothed.

"Clothed in the robes of righteousness" is a phrase loaded with symbolic meaning. Of course the best robes this side of the veil are found in the holy temple. In those early days of recovery, I returned to Church activity and sobriety, feeling fortunate if I could be accepted as a lowly servant like the Prodigal Son, who begged for mercy and was offered the "best robe" (see Luke 15: 22).  

People of rank wore robes, particularly kings and queens. Click here for a link to the Hebrew word for robe. The high priest in ancient Israel also wore a robe called the "robe of the ephod" (see Exodus 28: 31). Thus, the robe was to be worn by kings, queens, priests, and priestesses.

You may notice (if you click on the link) the definition of the Hebrew word describes the robe as being long, so as to cover the body in its entirety. This ties the concept of robe with atonement, since the Hebrew word for atonement is kaphar meaning to coat or cover over. The complete covering of a robe is a symbol for the Atonement.

After the Fall, Adam and Eve "knew that they were naked; and they sewed fig leaves together, and made themselves aprons" (Genesis 3: 7). This constituted a form of covering they did for themselves. In a sense it represents our own works, and those things we think we can do for ourselves. But a few verses later, the scriptures record, "Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them" (Genesis 3: 21). This interestingly is the only item provided by the Lord for Adam and Eve to help them in their mortal journey. He didn't give them a house, or a car, but rather a coat, or covering, of skins. The Hebrew word for skins is actually singular and means "the skin of a man." It is obvious whose skin is in the game. It represents an Atonement on our behalf--something we could not do for ourselves. It constitutes grace.

In clear temple imagery the Lord admonishes, "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see" (Revelation 3: 18).

I have to say that when I put on those robes--a garment encircling my entire body, I almost feel as though "I am encircled about eternally in the arms of his love" (2 Nephi 1: 15).

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