8. Witness of the Covenant –
Often a physical reminder of the covenant was put in place. Two such witnesses commonly found in the scriptural record are rocks and trees. Both have a degree of permanence and would likely last beyond the lives of the original, covenantal parties. Both have symbolic meanings attached.
Jacob and Laban used a pillar of stones as a witness of their covenant (Gen 31:44-55). These stones would not only stand as a reminder, but also formed a boundary. Neither party was to pass the heap of stones with the intent to harm the other (Gen. 31:52).
This "heap of stones" was likely an altar. Jacob and Laban shared a meal upon the heap (Gen. 31:46) probably a sacrificial animal. The heap of stones (altar) represented the Lord (Deut. 32:4, 1 Sam. 2:2, D&C 50:44) who was to continue to watch over the two parties once they parted (Gen. 31:49).
One of Christ’s titles is the “Rock of Heaven” (Moses 7:53). He is the rock upon which we are to build (Hel. 5:12); the rock of our salvation (2 Nephi 9:45); the rock from which we are hewn (2 Nephi 8:1); the rock that brings forth living water (2 Ne. 25:20, 1 Corinthians 10:4); the chief corner stone (Eph. 2:20); the stone which the builders rejected (Matt. 21:42); and the stone of Israel (Gen. 35:14).
Years earlier Jacob had placed another pillar of stone as a witness of a covenant made with God:
And he [Jacob] dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac…And behold, I am with thee, and will keep thee in all places whither thou goest…And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not…And he said…this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone had he had put for his pillow, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Beth-el… And this stone, which I have set for a pillar, shall be God’s house (Genesis 28:12-22)
The name beth-el means house of the Lord. Speaking of this scripture, Marion G. Romney said, “Jacob realized that the covenants he made with the Lord there were the rungs on the ladder that 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….Temples are to us all what Beth-el was to Jacob.” (Temples—The Gates to Heaven, Ensign, March 1971)
When Joshua and the Israelites crossed the river Jordan and entered into the promised land, just as the Lord had covenanted with Abraham centuries earlier, the Lord commanded Joshua to have 12 stones carried from the riverbed and piled in a heap on the other side as a memorial. This heap was a reminder of the miraculous crossing but also of God’s covenant with Abraham being fulfilled. It was to be a witness to future generations. “This may be a sign among you, that when your children ask their fathers in time to come, saying, What mean ye by these stones? Then ye shall answer them…and these stones shall be a memorial unto the children of Israel for ever.” (Joshua 4:6-7; see vs. 1-9)
Later, after they had secured the promised land, Joshua challenged Israel to remain faithful to God with his well known words: “Choose you this day whom ye will serve” (Josh. 24:15). When the people chose and witnessed that they would serve God, it is interesting to note that Joshua put them under covenant on that day. Following which he took a great stone and set it up under an oak tree next to the tabernacle. “And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God.” (Josh. 24:27). Here we find the use of both a stone and a tree as a covenant witness.
Earlier, we find a tree utilized in the covenant between Abraham and Abimelech.
Abimelech, a Philistine King, recognized that God was with Abraham (Gen. 21:22). [Incidentally, Abimelech means ‘father of a king’ and was likely a title, similar to Pharaoh, as this name-title was born by more than one person in the Old Testament.] When a conflict broke out over the well at Beer-sheba, Abimelech and Abraham make a covenant. Abimilech desired the treaty to be multi-generational extending to his son and his son’s son. (Gen. 21:23). Abraham gave a gift of seven ewe lambs as a testimony of the truth of his words (Gen. 21:28-30).
As a witness to their covenant, Abimelech planted a tamarisk tree in Beer-sheba and called upon the name of the Lord (JST Gen. 21:31). This tree(s) would stand as a reminder of the covenant between Abimelech and Abraham, not only to them, but to the generations which would follow.
The idea of a tree as a covenant witness or symbol is appealing to me. It is appropriate in a gospel context and points to three other gospel trees.
The first tree is the Tree of Knowledge of good and evil. One of our purposes in coming to this Earth is to partake of this tree ourselves—we learn to distinguish between good and evil by our own experience.
When Adam and Eve partook of the fruit of this tree, they were driven from the Garden of Eden (the world’s first temple) and Cherubim were placed to guard the way back to the Tree of Life (Gen. 3:23-24). There was time and space given unto man to repent and to learn what he needed to learn (Alma 42:4).
The Savior opened the way for our return as he redeemed us, first in The Garden of Gethsemane where other trees witnessed his atonement, and then on the tree from which he hung as He suffered crucifixion.
In the temple, along with our covenants, we are given knowledge that will allow us to pass these angelic guardians and return to partake of the Tree of Life. The whole making a beautiful chiasmus of our fall away from and return to the Tree of Life.
Trees are also fitting symbols of covenant partnership. Trees are not man-made. We can plant. We can nurture—but it is the Lord that causes the growth. We share in the fruits. (Alma 32:28-43). I testify this is true because I have experienced and am experiencing it in my life. The Lord has changed me and is continuing to change me.
In Lehi’s vision, he saw the Tree of Life contrasted with the great and spacious building. The great and spacious building represents the works of men. As impressive as some of the accomplishments of our modern world may be, all of it will eventually crumble to the dust. With all of our science and technology, man cannot create a tree, let alone a sprout, or even a seed.
Not only do those in the building mock those partaking of the fruit, they don’t value one another either. It is a dog-eat-dog world over there with everyone clawing and scratching their way to the top regardless of whom they must step on to get there. Those at the top jealously guard their positions fleeting though they may be. When one falls there is always another waiting to take their place. It is all pride, vanity, and foolishness.
Contrast that mayhem with the peace and joy found at the tree of life. Here we see the great worth of our souls unto God. We get a sense of our worth through what He suffered for us. We also get a glimpse of our worth through covenants and God’s great condescension in being willing to enter into covenant relationship with us.
We are left with a choice. Zion or Babylon. We can never transplant the Tree of Life into the great and spacious building. It just doesn’t work.
The temple endowment presentation is not about “history”. It is “our story”, the dilemma facing all mankind. It points the way out. It will lead us to the Tree of Life.
Temples stand as monuments and reminders to our covenants. They are our beth-el. May we live so that our lives are also monument to our covenants.
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