I am a Worm

This entry addresses a topic that is covered at length on the WEB by our friends of other denominations. However, from my own studies, I believe that something is missing . . . the Mormon view. Amid the Messianic verses contained in Psalms 22, David touched upon a rather vague concept. Concerning Christ, he wrote: "But I am a worm, and no man; a reproach of men, and despised of the people" (Psalms 22:6). Although Joseph Smith revised this passage but slightly, his changes are sufficient to warrant noting. "But I, a worm, am loved of no man", Joseph wrote, a reproach of men, and despised of the people" (JST Psalms 22:6). If any part of what David wrote in this verse seems awkward, it is his reference to the Lord as a worm. Off hand, one might even consider such reference to be outright disrespectful. But when properly understood, one will admire the deep meaning that David brought to bare by using this obscure symbol . . . a worm.

The word "worm" shows up in scriptures (LDS version of Standard Works) a total of 17 times and "worms" a total of 10. Due to the fact that Nephi included in the Book of Mormon many chapters written by Isaiah, three of the occurrences of the word are duplicates. Hence, the word, in its singular or plural, is used only 24 times. Notwithstanding its infrequent use, the word, whether singular or plural, has four distinct meanings. The first is derived from the Hebrew word rim-maw', meaning a maggot or worm. It is used only 4 times in the scriptures. In context, it is used by Moses to describe the worms which bred in manna that was left till morning (see Exodus 16:20, 24). This word has several interesting primitive roots, raw-mam' and room, both of which have complementary meaning, including "to rise, exalt, get oneself up, lift up self, and to be high, haughty, lofty, promoted, or proud."

The second meaning is derived from the Hebrew sawce, meaning a moth. In context, it is used only once in the scriptures. Isaiah wrote: "For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation" (Isaiah 51:8). The third meaning of the word is derived from the Hebrew zaw-khal' meaning "to crawl, to fear, be afraid, serpent, or worm." In context, this meaning take on greater significance in relation to other concepts contained in the scriptures. Several verses showing this relationship are found in Micah:

The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. 

They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee" (Micah 7:16-17).

And in Deuteronomy, Moses likewise wrote:

They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. (Deuteronomy 32:24).

Although more time could, and should, be spent on this particular meaning and context of the word, I will move on in the interest of staying focused.

The fourth, and final, meaning of the word "worm" is derived from the Hebrew to-law' or TOLA’ATH. It is most often used in connection with the Hebrew word shaw-nee', a word of uncertain derivation meaning crimson, or scarlet. When used together, tola`ath  shaw-nee' is frequently translated as "scarlet" and, less frequently, it is translated as "worm." When translated as scarlet, it generally has reference to the particular dye used to color the covering of the tent of the tabernacle (see Exodus 26:14). When translated as worm, it has specific reference to the female worm 'coccus Illicis', also called the crimson or scarlet worm, from which this dye of antiquity was produced. This relationship between the scarlet worm and the scarlet-colored covering of the tent of the tabernacle is going to prove important. But first . . . some details about the scarlet worm.

The Mediterranean scarlet worm is a common grub that feeds upon the Holm oak, an evergreen. The male, which is smaller than the female, passes through a complete metamorphosis and develops wings. The female is wingless and adheres to the oak by its long, sucking beak, through which it extracts the sap on which it lives.

The female produces offspring but once in her life-cycle because of the manner in which she brings forth her young. As described in his publication entitled Biblical Basis for Modern Science, author Henry Morris wrote: 

When the female of the scarlet worm species was ready to give birth to her young, she would attach her body to the trunk of a tree [usually the Holm oak], fixing herself so firmly and permanently that she would never leave again. The eggs deposited beneath her body were thus protected until the larvae were hatched and able to enter their own life cycle. As the mother died, the crimson fluid stained her body and the surrounding wood. From the dead bodies of such female scarlet worms, the commercial scarlet dyes of antiquity were extracted. (Henry Morris, Baker Book House, 1985, p. 73). 

 Afterwards associating this birthing process to the verse wherein Christ declares that he is a worm, the foregoing author afterwards noted: 

What a picture this gives of Christ, dying on the tree, shedding his precious blood that he might 'bring many sons unto glory' (Hbr 2:10)! He died for us, that we might live through him! Psa 22:6 describes such a worm and gives us this picture of Christ. (cf. Isa 1:18)" (Henry Morris, Baker Book House, 1985, p. 73). 

The associating of the scarlet worm giving birth to its posterity with Christ giving birth on the cross is made by many, including a very devote protestant friend. Using a woman in travail as a type of Christ giving birth to eternal sons and daughters, Isaiah foretold the sorrow and joy of Gethsemane: "Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed" (Isaiah 53:10). Notwithstanding the sorrow a woman in travail feels "because her hour is come, as soon as she is delivered of the child," John wrote, "she remembereth no more the anguish, for joy that a man is born into the world" (John 16:21). Isaiah's confirming witness of the joy the Lord would feel as He made His soul an offering whereby He brought forth a seed expresses precisely what the apostle John likewise expressed: "He shall see of the travail of his soul (i.e., his posterity), and shall be satisfied" (Isaiah 53:11).

Although my friend of other denomination has made the important doctrinal association between nature's worm and our Savior's redeeming sacrifice, the connection that he missed is the fact that this worm, in bringing forth her young, produces a dye that was used anciently to color the covering of the tent of the tabernacle. To understand this connection and its significance, some preliminary comments regarding the tent of the tabernacle of the congregation are needed.

Everything regarding the tabernacle of the congregation has incredibly deep meaning. Understanding the colors, composition, dimensions, duties and ordinances of the tabernacle has beautiful relevance, even today. The tabernacle was 100 by 50 cubits. Within the tabernacle was a tent that was 10 by 30 cubits. It was given its obvious name, "the tent of the tabernacle." This tent represented the temple proper, the only covered part within the tabernacle. As shown here, the tent of the tabernacle was divided into two compartments by a veil (Exodus 26:33). The two rooms created by this division were called the Holy Place and the Most Holy Place. The dimensions of each room was 10 by 20 cubits and 10 by 10 cubits, respectively (see LDS Bible Dictionary, Tabernacle).

Entrance into these rooms was prohibited to all except those possessing the title of High Priest. Within these rooms, the most sacred rites of temple worship were performed. The Holy Place contained spoons, forks, jugs, and jars (see Exodus 37:16) and all of the utensils used by the High Priests to "eat those things wherewith the atonement was made, to consecrate and to sanctify them" (Exodus 29:33). Within the Holy Place were also situated the seven-branched Menorah, the table upon which twelve loaves of showbread were placed (see Exodus 26:35), and the altar of incense where Aaron, the High Priest, offered prayer morning and night in connection with his duties of caring for the Menorah (see Exodus 30:7-8). In the Most Holy Place, one item, upon which the mercy seat was placed, was centered . . . the ark containing the covenants of God to his covenant people (see Exodus 26:33-34). This room was entered into by the High Priest through the veil but one day every year . . . on the Day of Atonement. I will reserve detailing the rituals of that day to another time. They are, however, clearly outlined in Leviticus 16.

The colors of the tent were blue, purple, and scarlet and of fine-twined linen (Exodus 26:1, 31, 36). And, although divided by a veil, both the Holy and Most Holy places were covered "of rams’ skins dyed red, and a covering above of badgers’ skins" (Exodus 26:14). In this verse, and throughout the Old Testament, badgers' skins is likely a mistranslation that should have been rendered dolphin skins, thereby giving the covering above a heavenly hue. It is significant that the scarlet-colored covering of the tent is made of rams' skins, the Proxy which God promised He would provide for a burnt, or whole, offering (see Genesis 22:8, 13).

Inasmuch as the tent of the tabernacle's covering was scarlet and that the Hebrew for both the scarlet color and the scarlet worm is TOLA’ATH, it is unmistakable that the covering of the tent of the tabernacle was to be the incarnation of the scarlet worm, Jesus Christ, who fixed himself "firmly and permanently" to a tree that His seed might be covered. It is a most compelling fact that the Hebrew for atonement, Kaphar, means "to cover, cover over with pitch, to be covered, and to cover over." No better symbol of Christ is provided in scripture depicting those who are "His seed." Beneath the scarlet-colored covering of the tent of the tabernacle of God is His seed! Christ is the tabernacle of God and those who stand in His Holy Place (see JS-Matthew 1:2, 12) are covered by Him.

Today, as seen in these pictures, the Terrestrial Room of every temple of The Church of Jesus Christ of Latter-day Saints is the Holy Place and the Celestial Room is the Most Holy Place. These temples and the ancient tabernacle are built after the same architectural blue-print--the TRUE PATTERN shown to Moses in the Mount (see Hebrews 8:5; compare Exodus 25:40), even the LORD, JESUS CHRIST, our SAVIOR and REDEEMER, our LAW and our LIGHT, our only one TRUTH and our only sure WAY!

Abinadi, a prophet who lived in America, asked an important question of his jailors immediately prior to his martyrdom in approximately 148 B.C. Isaiah penned the very question hundreds of years earlier prior to his martyrdom. Concerning Christ and this whole matter of begetting a posterity, both asked the question, "Who shall declare his generation" (see Isaiah 53:8, compare Mosiah 15:10)? Shortly after the death of any man, the memory of him is lost to all except his children, grandchildren, and so forth. Today, I speak fondly of my grandfathers and great grandfathers and continue to declare their generation . . . that they were good men worthy of emulation. Hence, in the question posed by the ancient prophets in America and Jerusalem, the idea of posterity is implied. In response to the question, I quote at length the words of Abinadi: 

And now I say unto you, who shall declare his generation? Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed?

Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God.

For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed?

Yea, and are not the prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression, I mean all the holy prophets ever since the world began? I say unto you that they are his seed.

And these are they who have published peace, who have brought good tidings of good, who have published salvation; and said unto Zion: Thy God reigneth! (Mosiah 15:10-14).

To become the seed of Christ requires that 1) one obtain the Spirit of Prophecy (see D&C 76:50, 73), or the Testimony of Jesus (see Revelation 19:10) . . . the sure witness that the words of the prophets concerning Christ are true (see Alma 5:47); and 2) that he/she hearkens to their words with a firm faith in the Lord and His plan of redemption. One must leave the world and spiritually enter the Lord's terrestrial presence, partake of His gospel and goodness, and come under His protective covering. Such individuals are born again, having clean hands and a pure heart through faith on His name who did bear them. Of this, I testify, in the sacred name of Jesus Christ. Amen.

Perfect Paradox - Preface

Joseph Smith (1976) taught that “the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out” (p. 137). But not all things, even those worthy of God’s attention, carry the same weight or deserve equal time. In his book, Grace Works, Robert L. Millet (2003) expresses that—

Some things simply matter more than others. Some topics of discussion, even intellectually stimulating ones, must take a back seat to the more fundamental verities. That is the case with what the scriptures call the doctrine of Christ, those foundational truths associated with the person and powers of Jesus the Messiah. Who he is and what he has done are paramount and central issues. All else, however important, is secondary (p. 8).

Hence, if properly focused, our attention will be upon the fundamental principles of our religion, including “the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; all other things which pertain to our religion,” taught the prophet Joseph Smith, “are only appendages to it” (p. 121). Elder Boyd K. Packer (1977) likewise observed that Christ and His atonement “. . . is the very root of Christian doctrine. You may know much about the gospel as it branches out from there,” he said, “but if you only know the branches and those branches do not touch that root, if they have been cut free from that truth, there will be no life nor substance nor redemption in them” (p. 80).

Given this emphasis placed on the Savior, His life, and example, it is no surprise that all that we teach in the Church should be couched in the testimony of Jesus. Elder Dallin H. Oaks (2002) declared:

The reality of our total dependence upon Jesus Christ for the attainment of our goals of immortality and eternal life should dominate every teaching and every testimony and every action of every soul touched by the light of the restored gospel. If we teach every other subject and principle with perfection and fall short on this one, we have failed in our most important mission (pp. 117-118).

Indeed, the WORD of God—that great whole into which all truth can be circumscribed—is more important than all else.[1] And although a study of the WORD should not be a hobby to the exclusion of all other pursuits, His word must be more than an appetizer and His countenance more than portraits on our wall.[2]

It is with these thoughts in mind that I have approached this publication. While I have drawn upon the words and writings of latter-day prophets and apostles coupled with other inspired authors in compiling this work, it is intentionally written with a scriptural focus to invite the reader into these sacred textbooks. For this I do not apologize, for the scriptures are the standard against which all truth is to be measured. “The books, writings, explanations, expositions, views, and theories of even the wisest and greatest men, either in or out of the Church, do not rank with the standard works,” taught Elder McConkie (1966). “Even the writings, teachings, and opinions of the prophets of God,” he continued, “are acceptable only to the extent they are in harmony with what God has revealed and what is recorded in the standard works” (p. 765).[3]

From modern revelation, I have discovered, with the assistance of my sweet wife, that the “best books” from which we are to learn by study and faith are the scriptures. There are other books that are good, and certainly some that are better than others. However, such books, whatever they may be, do not qualify as “the best.” In the dedicatory prayer of the Kirtland temple, the prophet Joseph Smith taught that we are to seek “diligently and teach one another words of wisdom . . . out of the best books even by study and also by faith.”[4] Afterwards, identifying the scriptures as the “best books”, the prophet prayed “And do thou grant, Holy Father, that all those who shall worship in this house may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as thou hast said.”[5] The only books permitted through temple doors are the scriptures. They are the principle books from which one is to obtain learning by study and faith. In the Church’s Handbook of Instruction that outlines the sacred obligation given to local leaders to maintain the uniformity and purity of Church doctrine, the following instruction is given:

The standard works of the Church are the Holy Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. In many languages, the Church has approved one edition of the Bible to be used in Church meetings and classes. Likewise, the latest authorized edition of the other three books of Latter-day Saint scriptures should be used. No other works are to be promoted or used in the Church as scripture.[6]

Continuing, the Handbook further notes that “the doctrines of the Church are found in the scriptures and the teachings of latter-day prophets and apostles. The Lord instructed, ‘The elders, priests and teachers of this church shall teach the principles of my gospel, which are in the Bible and the Book of Mormon, in the which is the fulness of the gospel’ (D&C 42:12; see also D&C 52:9, 36).”[7]

Concerning the manner in which we use these Standard Works to teach, Elder Richard G. Scott (2003) declared: “You’ve observed, and I’ve found time and again in my life, that a paraphrased scripture doesn’t carry the power of when the actual words are used. And for those students who may have difficulty memorizing, they could read the scripture rather than paraphrasing it. The actual words give much more strength in truth being communicated” (p. 16).

In view of this focus, the greatest value to be derived from reading this publication will come from studying the scriptures referenced herein.[8] Albeit, it is possible to receive the word of truth by some way other than the Spirit of truth (see D&C 50:19-20). Therefore, appropriate caution should be exercised when reading the writings of another. It might be well to be reminded that “reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of [such] things,” taught the Prophet (1997), “can only be obtained by experience through the ordinances of God set forth for that purpose” (p. 375). “Spring water,” he continued, “[always] tastes best right from the fountain” (p. 574), meaning that “the best way to obtain truth and wisdom is not to ask it from books, but to go to God in prayer, and obtain divine teaching” (p. 495).

Whenever we seek learning, even from the best books, we are instructed to do so “by study (reason) and also by faith (revelation)” (D&C 88:118).[9] Addressing the importance of inviting the Spirit into our personal study of the Savior’s life, Elder McConkie (1981) reminded:

In the final analysis, there is no way . . . to understand any Messianic prophecy, or any other scripture, except to have the same spirit of prophecy that rested upon the one who uttered the truth in its original form. Scripture comes from God by the power of the Holy Ghost. It does not originate with man. It means only what the Holy Ghost thinks it means. To interpret it, we must be enlightened by the power of the Holy Spirit . . . . Truly, it takes a prophet to understand a prophet, and every faithful member of the Church should have ‘the testimony of Jesus’ which ‘is the spirit of prophecy’ (p. 44).

Personal revelation is the recipe to discovering all truth. As cited by Rulon T. Burton (1994), Elder John A. Widtsoe explained that “desire, prayer, study, and practice” are essential steps in this discovery. “They form the eternal price which must be paid for truth,” he stated. “This way,” he continued, “must be found by each person for himself. Another cannot desire, pray, study, or practice in our stead. Truth must be won individually” (p. 1072).

Importantly, this process by which we discover eternal truths must be overshadowed by the Spirit of prophecy and revelation if faith is to be engendered. Without the Spirit to grant it life, truth possesses no saving virtue in and of itself—an intellectual realization that God is our Creator and that Christ is our Redeemer is insufficient for salvation (see Hebrews 4:2). Devils believe and tremble (see James 2:19), but in their conviction there is only this denunciation—that “to him that knoweth to do good and doeth it not, to him it is sin” (James 4:17). In God’s realm, it is practice that makes perfect, not mere knowledge. Thus, Elder Widtsoe (Burton, 1994) concluded that “those who live most, live by truth” (p. 1072). For this reason, truth is often associated in scripture with another operative expression, such as “truth and righteousness” or “light and truth.” “A mere assent of the mind,” expressed Elder Talmage (1919), “to any proposition, without application and action, remains a mental concept and nothing more” (p. 51). Truth must be lived to have saving virtue.

I suggest “patience” is an appropriate addition to Elder Widtsoe’s four-step pattern of discovering truth. Not only must we follow his blueprint to be tuned to the inspiration of the Holy Spirit, but we must also be willing to “wait upon the Lord” (see Psalms 37:9). Truth is not only dispensed according to divine design, but it is also bestowed in the Lord’s due time.[10] “Many elements of truth,” declared Elder Packer (1996), “come only after a lifetime of preparation” (p. 14). Indeed, “it will be a great work,” declared the prophet Joseph, “to learn our salvation and exaltation even beyond the grave” (p. 230). In connection with this journey towards the perfect day, it is worthwhile suggesting that we get a compass and forget about the clock. It is far more important to know we are going in the right direction than knowing how long it is going to take us to get there.

WORKS CITED
Burton, R. T. (1994). We Believe: Doctrines and Principles of The Church of Jesus Christ of Latter-day Saints. Salt Lake City: Tabernacle Books.
McConkie, B. R. (1966). Mormon Doctrine (2nd ed.). Salt Lake City, UT, United States: Bookcraft.
McConkie, B. R. (1981). The Promised Messiah: The first coming of Christ. Salt Lake City: Deseret Book Company.
Millet, R. L. (2003). After All We Can Do . . . Grace Works. Salt Lake City, UT, United States: Deseret Book Company.
Oaks, D. H. (2002). With Full Purpose of Heart. Salt Lake City, UT, United States: Deseret Book Company.
Packer, B. K. (1977, April 3). Conference Report.
Packer, B. K. (1996). The Things of the Soul. Salt Lake City: Bookcraft.
Scott, R. G. (2003, August). CES Satellite Training Broadcast. Salt Lake City, UT, United States: The Church of Jesus Christ of Latter-day Saints.
Smith, J. (1976). Teachings of the Prophet Joseph Smith. (J. F. Smith, Ed.) Salt Lake City: Deseret Book Company.
Smith, J. (1997). Encyclopedia of Joseph Smith's Teachings. (L. E. Dahl, & D. Q. Cannon, Eds.) Salt Lake City, United States: Bookcraft.
Talmage, J. E. (1919). The Vitality of Mormonism. Salt Lake City: Deseret Book Company.

 FOOTNOTES

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[1] See Alma 7:7; compare D&C 76:41-42 and D&C 20:17-31.

[2] D&C 41:12. These words are given to the salvation of [the Lord’s] own elect” (see D&C 35:20), they who treasure up His word (see JS—Matthew 1:37) hear his word, (see D&C 29:7) and hearken to His word (see D&C 33:6).

[3] Elder Joseph Fielding Smith (1954-1956, pp. 203-204) concurred: “It makes no difference what is written or what anyone has said if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine . . . . You cannot accept the books written by the authorities of the Church as standards in doctrine, only in so far as they accord with the revealed word in the standard works.” The obvious exception to this general rule is when the prophet speaks in the name of the Lord. At such times, we are bound to accept his words as the voice of God.

[4] D&C 109:7.

[5] D&C 109:14.

[6] Handbook 2: Administering the Church, Section 17.1.1., Intellectual Reserve, Inc., 2013.

[7] Ibid, Section 17.1.3.

[8] Such a focused study would include serious pondering. Unfortunately, in today’s environment of ipods, handhelds, remote computers, and cell phones, so much of the time that would otherwise be spent pondering things of greater import is consumed by activities of lesser value. We would be well to learn from Elder Packer the technique of pondering in a busy world: “You have to learn to be alone in a crowd. You have to have such control. This is so important. We spend so much time in airports and in other noisy places. But I do no go there. I might be standing their physically, but I am not there spiritually, because I am thinking things and doing things in my mind. If you will learn to do that, then the Spirit will teach you.”

[9] Noting the distinction between learning by study versus learning by faith and tying learning by faith to revelation, Elder Dallin H. Oaks (1991) appropriately notes: “Seeking learning by study, we use the method of reason. Seeking study by faith, we must rely on revelation. Obedient to heavenly decree, we should seek learning by reason and also by revelation . . . . Reason involves thinking and demonstrating. Revelation involves hearing or seeing or understanding or feeling. Reason is potentially public. Revelation is invariably personal. Reason is a process. Revelation is an experience” (p. 16).

[10] See D&C 67:14.