Stand Ye In Holy Places

The phrase "standing in holy places", or its equivalent, appears three times in scripture--all of which are in the Doctrine and Covenants (DC 45:32, DC 101:22, DC 87:8). However, the singular tense of the phrase-- "stand in the holy place" --or its equivalent, is found numerous times in the Old and New Testaments. Of late, the expression has been the topic of countless talks and discourses designed to encourage individuals to surround themselves in an atmosphere of holiness through righteous living (see, for example, a short list including: Stand Strong in Holy Places, Hales, April 2013; Be Not Moved, Dalton, April 2013; Your Holy Places, Dibb, April 2013; Stand in Holy Places, Monson, October 2011; Stand in Holy Places, Faust, April 2005; Stand in Holy Places, Larsen, April 2002. To summarize, the general consensus of these messengers is that a "holy place" can be any place in which you dwell in righteousness, including within your heart.

Although I desire to neither alter this interpretation nor disregard the wonderful and appropriate counsel given by these individuals, I believe it is appropriate to look at the phrase from an Old Testament perspective and provide a scriptural definition of what it means to stand in holy places. I believe it is also appropriate to note why the phrase has evolved from an Old Testament singular to latter-day plural tense.

THE TABERNACLE

The pattern of the tabernacle Moses built governs the building of all earthly temples today. It also governs the pattern after which the tabernacles of the children of God are to built (see 1 Corinthians 3:9-16); Psalms 127:1). Moses' tabernacle was divided into three significant compartments comprised of the OUTER COURT, the HOLY PLACE, and the MOST HOLY PLACE, thereby symbolizing the Telestial, Terrestrial, and Celestial degrees of glory and latter-day temple rooms, respectively. Dividing each of these compartments were veils (see Exodus 26:33 and Hebrews 9:2-3), but the veil, or partition, separating the OUTER COURT and HOLY PLACE, was broken down by Christ according to the apostle Paul:

But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 

For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 

Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace (Ephesians 2:13-15).

The expressive features of the OUTER COURT were the Altar of Sacrifice (also known as the Brazen Altar) and the Washing Laver wherein the the high priests ritually cleansed themselves prior to entering the HOLY PLACE. The constituent parts of the HOLY PLACE were the Seven-Branched Candlestick (also called the Menorah) situated against the south wall (right wall), the Table of Showbread situated immediately across the room against the north wall, and the Altar of Incense (also called the Golden Altar) placed before the veil and entrance into the MOST HOLY PLACE. The single hallmark of the MOST HOLY PLACE was the Ark of the Covenant containing the Covenants written on stone, Aaron's Rod that budded, and the Pot of Manna. The precise dimensions and positions of the vessels of the Tabernacle are featured in the following diagram:

The placement and dimensions of each room, and the locale of each altar and vessel within the tabernacle, carried deep meaning. Most meaningful was the fact that the entire tabernacle was but a type and shadow of the One True Tabernacle that comprised the body of our LORD, Jesus Christ. Due to the fact that His tabernacle of clay was the genetic offspring of God, the Father, only His tabernacle can be truly characterized as the "Tabernacle of God."

Emphasizing this point, the apostle John used the Mosaic Tabernacle as a metaphor of the salient characteristics of the LORD. I have taken the liberty to add my own parenthetical comments to John's description:

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle (His paps, or breasts, were situated at the Golden Altar in the HOLY PLACE),

His head and his hairs were white like wool, as white as snow; (White is associated with the Celestial glory. His head was, therefore, positioned in the MOST HOLY PLACE) and his eyes were as a flame of fire;

And his feet like unto fine brass, as if they burned in a furnace (His feet were stationed at the Brazen Altar in the OUTER COURT); and his voice as the sound of many waters.

And he had in his right hand seven stars (His right hand was holding the Seven-Branched Candlestick situated in the HOLY PLACE): and out of his mouth went a sharp twoedged sword (The word of God came from his mouth as symbolized by the Covenants written on stone, Aaron's Rod  that budded, and the Pot of Manna): and his countenance was as the sun shineth in his strength (His countenance is his face, thus, positioning his face in the location of the MOST HOLY PLACE, the Celestial glory, or that glory of which the sun  is likened). (Revelation 1:12-16).

Although the following image drawn by Reverend Bernice R. Hicks depicts a Protestant view of the foregoing verses, I must admit that it is not far from that which the apostle John described in the foregoing verses:

Is it any wonder that the House patterned after His tabernacle carries His name and is called "THE HOUSE OF THE LORD".

STANDING IN THE HOLY PLACE 

Within the HOLY PLACE rested the Altar of Incense, or Golden Altar. It was a cubit wide and a cubit long and two cubits high. (Exodus 30:1-2). The length of a cubit is the distance from the elbow to the fingertips, so it varied between ancient cultures. Based on a list of ancient measurements listed at AnswersinGenesis.org, the height of the Altar of Incense approximated 40 inches.

Upon this altar, Aaron burned sweet incense every morning when he dressed the Seven-Branched Candlestick, and every evening when he lighted the Seven-Branched Candlestick (see Exodus 30:7-8). According to David, "the word of God is a lamp unto my feet, and a light unto my path" (Psalms 119:105), and the apostle John noted that the smoke of the incense offered upon the Altar of Incense was descriptive of the prayers of the saints that ascend up to God (Revelaton 8:3-4). Hence, the morning and evening practice within the HOLY PLACE symbolized the importance of morning and evening prayer associated with a study of the scriptures. "Prayers were said at the Sanctuary (HOLY PLACE) (1 Sam. 1:9–12; 1 Kgs. 8; Ps. 42:2, 4) or looking toward the Sanctuary (1 Kgs. 8:44, 48; Ps. 5:7; Dan. 6:10); on the housetop or in an upper chamber (Dan. 6:10; Acts 10:9)." Owing to the Altar of Incense, the House of the LORD was called a house of prayer to all people (see Isaiah 56:7). 

Now . . . it is instrumental to emphasize again the height of the altar of incense-- 40 inches!! Certainly, this height does not accomodate kneeling prayers. Hence, the LDS Bible Dictionary notes that "the attitude of prayer ordinarily was standing (1 Sam. 1:26; Neh. 9:2, 4; Matt. 6:5; Luke 18:11, 13)" (see Prayer). To stand in the HOLY PLACE, therefore, was to stand at the altar of incense and offer prayer unto God. Such was the duty that devolved upon the Levites:

27 For by the last words of David, the LEVITES were numbered from twenty years old and above:

28 Because their office was to wait on the sons of Aaron for the service of the house of the Lord, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God;

29 Both for the shewbread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size;

30 And to STAND every morning to thank and praise the Lord, and likewise at even;

31 And to offer all burnt sacrifices unto the Lord in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the Lord:

32 And that they should keep the charge of the tabernacle of the congregation, and the charge of the HOLY PLACE, and the charge of the sons of Aaron their brethren, in the service of the house of the Lord. (1 Chronicles 23:27-32; compare 2 Chronicles 35:1-5).

Today, these same duties devolve upon all who enter into the oath and covenant of the priesthood--"For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling . . . become the sons of Moses and of Aaron . . ." (D&C 84:33-34).

Anciently, one temple existed wherein Israel could worship in such a manner. Hence, the instruction to stand in the HOLY PLACE was given using a singular tense. Today, temples dot the face of the earth and the number of HOLY PLACES has dramatically increased. David asked the question "Who shall ascend into the hill of the Lord? or who shall stand in his holy place?" In reply, David wrote: "He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. (Psalms 24:3-4) 

WHAT DOES IT MEAN TO STAND IN HOLY PLACES? WHOSOEVER HAS EARS TO HEAR, LET HIM HEAR!

Appointed Unto Death

It is easy to read the scriptures from the perspective that God means every verse to be personally applied. But some verses were meant to be exclusively applied to the one receiving the revelation. To extend such revelations to ourselves may lead to unintended results. One such revelation given to a limited audience that has been taken for universal application is found in D&C 59:

Thou shalt offer a sacrifice unto the Lord thy God in righteousness, even that of a broken heart and a contrite spirit.

And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day;

For verily this is a day appointed unto you to rest from your labors, and to pay thy devotions unto the Most High;

Nevertheless thy vows shall be offered up in righteousness on all days and at all times;

But remember that on this, the Lord’s day, thou shalt offer thine oblations and thy sacraments unto the Most High, confessing thy sins unto thy brethren, and before the Lord.

And on this day thou shalt do none other thing, only let thy food be prepared with singleness of heart that thy fasting may be perfect, or, in other words, that thy joy may be full.

Verily, this is fasting and prayer, or in other words, rejoicing and prayer. (D&C 59:8-14).

The introduction to this revelation states that "early members characterized this revelation as instructing the Saints how to keep the Sabbath and how to fast and pray." Certainly, that seems plain enough and suggests that these verses possess the capacity to be universally applied. However, several elements of these verses stand out as rather peculiar.

FIRST, this day is characterized by going to the house of prayer. Although temple worship is often extended to our weekly houses of worship [such as in the case of administering the Sacrament (see Exodus 29:31-33)], the temple is most definitively the house of prayer. Concerning strangers "that join themselves to the Lord . . . and every one that . . . taketh hold of my covenant", the LORD declared:

Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah 56:7)

The temple is termed "the house of prayer" because of the golden altar situated within the Holy Place thereof. Before it, the High Priest stood daily to burn incense (see (Exodus 30:1-10). According to the Bible Dictionary, "the attitude of prayer ordinarily was standing (1 Samuel 1:26; Nehemiah 9:2, 4; Matthew 6:5; Luke 18:11, 13)" and the smoke of the incense that ascended up before God was in token of the prayers of the saints that likewise ascended up to God (see Revelation 8:3-4). It was this smoke of the incense that formed the cloud in which the Lord appeared to Aaron upon the mercy seat, or footstool of God (see 1 Chronicles 28:2, Psalms 132:7), on the Day of Atonement (see Leviticus 16:2). 

For us, all of this activity lends important definition as to what it means to "stand in holy places" (see 2 Chronicles 35:5, 10, Psalms 24:3-6, Joseph Smith-Matthew 1:12, D&C 45:32, D&C 87:8, D&C 101:22) and for the Lord to appear "in a cloud" (D&C 34:7, Luke 21:27, D&C 45:44-45, JST Revelation 1:7, Joseph Smith-Matthew 1:36) upon his footstool (see D&C 38:17). Importantly, verse 14 of the revelation given to Joseph Smith references the prayer that was to be offered in the house of prayer on this, the Lord's day.

SECOND, verse 10 of the revelation gives me the greatest reason to pause. Although it is ordinarily thought that "resting from our labors" is a scriptural injunction to set aside our daily labors in deference to the labors of a better world, the context of this revelation provides a rather stark definition of this phrase. The preface to this revelation notes that "[p]receding this revelation, the land was consecrated, as the Lord had directed, and the site for the future temple was dedicated. On the day this revelation was received, Polly Knight, the wife of Joseph Knight Sr., died, the first Church member to die in Zion." With this backdrop, the Lord established the context of what it means to rest from your labors--

Behold, blessed, saith the Lord, are they who have come up unto this land with an eye single to my glory, according to my commandments.

For those that live shall inherit the earth, and those that die shall rest from all their labors, and their works shall follow them; and they shall receive a crown in the mansions of my Father, which I have prepared for them.

Yea, blessed are they whose feet stand upon the land of Zion, who have obeyed my gospel; for they shall receive for their reward the good things of the earth, and it shall bring forth in its strength. (D&C 59:1-3)

The past and present-tense nature of the verbs used in each of these verses limits the application of this revelation to those individuals:

• who had, as of August 7, 1831, come up to the land of Jackson County, Missouri;
• whose feet presently stood upon that land of Zion; and
• who have obeyed the Lord's gospel.

Of this group who thereafter lived, the Lord promised that they would inherit the earth. Of those who died, the Lord declared that they would "rest from all their labors." Inasmuch as dying was made synonymous with "resting from labors", the injunction given that the Lord's Day of D&C 59 was "a day appointed unto you to rest from all your labors" carried important definition for the prophet Joseph Smith if the pronouns used in that verse were directed at him. If so, this revelation contains one of the earliest foretelling of his martyrdom.

A THIRD and unique element of this revelation is that it pertains to a Sabbath on which its participants are presumed to be fasting. "Let thy food be prepared with singleness of heart that thy fasting may be perfect", was the admonition given to those who were to go to the house of prayer and who were appointed to rest from all their labors.


There are other elements to this revelation that are intriguing to discuss. However, I have intentionally limited my comments to these three with the hopes that what I have left out will pique your interest sufficient to cause you to study more deeply this revelation on your own.

Because of the 1) in-revelation definition of what it means to "rest from all your labors", 2) fact that this revelation was directed to all those who had come up to the land of Zion, and 3) presumption that the participants in this day were to be fasting, I believe it deserves more scrutiny and study than it has heretofore been given. We have generally thought that this section can be universally applied; I do not believe this is the case. Notwithstanding, the universal application of its principles may be appropriate and often has merit.