Abrahamic Covenant and tribes

[beefche]

Why is it important for us to know our tribe? Once we enter the waters of baptism, we enter into a portion of the Abrahamic covenant. Why does it matter if I am from Manesseh or Ephraim? The Bible Dictionary says, "Being an heir to the Abrahamic covenant does not make one a “chosen person” per se, but does signify that such are chosen to responsibly carry the gospel to all the peoples of the earth. Abraham’s seed have carried out the missionary activity in all the nations since Abraham’s day." I had heard that Ephraim was responsible for preaching the Gospel. But according to the quote, it doesn't matter which tribe--all are preachers.

And when one is adopted, are you adopted into a certain line? If so, how is that chosen? Does a patriarchal blessing announce that you are adopted into Ephraim or just say you are from the tribe of Ephraim (Ephraim as an example only).

[Hemidakota]

S. Michael Wilcox, Brigham Young University have the same curiosity as you did and made an attempt to answer it at the Sperry Symposium in 1989. His talk was quite interesting and noted how many times the covenant chosen ones had fallen from their responsibilities.

"And I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father; and I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal." (Abr. 2:10-11.)

Every member of the Church is encouraged to obtain a patriarchal blessing. One of the most important aspects of every blessing is the declaring of lineage which indicates to the individual his or her place in the house of Israel. This lineage gives each person the blessings and obligations of the Abrahamic covenant. It is essential that all understand the importance of this covenant, how it relates to their lives, the mission of the Church in the latter days, and its importance to past dispensations. With an understanding of this covenant, all scripture takes on added significance. If there is a unifying theme in the Old and New Testaments that goes hand in hand with the mission of the Messiah, it is the Abrahamic promises.

An Elect People

Various aspects of God's promises to Abraham and his descendants can be found throughout scripture, chiefly in Abraham 1 and 2 and in Genesis 12, 15, 17, 26, and 28. God called Abraham's covenant children an "elect" (Isa. 45:4) and a "chosen" (Ps. 105:6) people. Almost all of the prophets spoke of the Abrahamic promises and responsibilities. Many people believed this meant they were favored above other nations because they were more loved of God; however, the words elect and chosen refer to certain responsibilities. Abraham's seed were elected to service. They were chosen to perform a service, just as we elect and choose public servants today. During the Savior's visit to the Nephites he explained: "And behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed.

"The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant—

"And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be blessed. (3 Nephi 20:25-27; italics added.)

Every covenant contains promises and blessings. The Lord promised Abraham that his seed would be granted the blessings of the priesthood. (Abr. 1:18.) The Savior told the Nephites, who were a part of covenant Israel, that he would "bless" them by "turning away every one of you from his iniquities." That is a wonderful promise. What turns people from their iniquities, whether it be Old Testament Israel, Book of Mormon Nephites, or Latter-day Saints? Only the principles of truth and righteousness contained in the gospel can keep a society or an individual righteous. And righteousness is the only means to happiness, peace, and rest. Lehi told his sons on his deathbed, "If there be no righteousness there be no happiness." (2 Nephi 2:13.)

To Abraham's seed went the most precious gifts of God. They were given prophets. They were given the priesthood and its accompanying ordinances, including the all-important gift of the Holy Ghost. They were given scriptures, truth, and knowledge. They were given chosen and promised lands that would be protected as long as they remained righteous. They were given the privilege of taking the Savior's name and becoming his people. Their children, born into this covenant, would share in all these blessings. If they obeyed the law of the gospel, these gifts would turn them from the iniquities of the world and eventually lead them to the Eternal Father. The promise was given that each succeeding generation would be privileged to have these gifts, if they lived worthily and fulfilled their part of the covenant. This was their birthright under the covenant.

All the Families of the Earth

It is important to remember that the people of Abraham were chosen and elected, not because God loved them more, but because they were to take on a vital responsibility. That responsibility is suggested in the most often quoted passage of the Abrahamic covenant: "In thy seed shall all the kindreds of the earth be blessed." (3 Ne. 20:27.) The following verses from the promises given to Abraham in other scriptures show the importance of this promise: "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." (Gen. 12:3.) "And this covenant I make, that thy children may be known among all nations." (JST Gen. 17:9.) "Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" (Gen. 18:18.) "And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." (Gen. 26:4-5.) "And I will make of thee a great nation, and I will bless thee above measure, and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations." (Abr. 2:9.) Later in this same chapter the Lord told Abraham the specific blessings his seed would bestow upon all the families of the earth. They were the "blessings of the Gospel, which are the blessings of salvation, even of life eternal." (Abr. 2:11.)

It is clear that Abraham's seed was elected and chosen to bless all the nations of the earth with the treasures of eternity God bestowed on them. This truth was well understood by Paul, and he used all his abilities to help in its fulfillment. In his epistle to the Romans, Paul beautifully explained covenant Israel's responsibility: "For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" (Rom. 10:12-15.)

The Abrahamic Covenant is inseparably connected to the priesthood, particularly the Melchizedek Priesthood. In the oath and covenant of the priesthood, men who magnify their calling are called "the seed of Abraham." (D&C 84:34.) Upon the bearer of the Melchizedek Priesthood, the Lord has placed a sacred responsibility to fulfill the Abrahamic charge because he is literally the "seed of Abraham." This truth was plainly taught to Abraham in the Pearl of Great Price. Immediately after Abraham was saved from the idolatrous priests of Ur, the Lord gave him the commission to bless all the nations of the earth: "I will take thee, to put upon thee my name, even the Priesthood of thy father, and my power shall be over thee. . . . but through thy ministry my name shall be known in the earth forever, for I am thy God." (Abr. 1:18-19.) The seed of Abraham are elected to make known the Lord's name forever. This responsibility ties in directly with the covenant of baptism and the sacrament, wherein followers take upon themselves the name of Christ and through obedience to covenants and righteous living, make his "name known" throughout the earth. This same focus was given to Abraham later: "For I have purposed to take thee away out of Haran, and to make of thee a minister to bear my name in a strange land which I will give unto thy seed after thee for an everlasting possession, when they hearken to my voice." (Abr. 2:6.)

Just before Abraham's removal to Canaan the Lord reemphasized his responsibility to bless all the nations. At this moment the Lord spoke of specific blessings to be carried to the world, and of their direct relationship to the priesthood:

"And I will make of thee a great nation, and I will bless thee above measure, and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations;

"And I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father;

"And I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal." (Abr. 2:9-11.)

It is plain in this last scripture that the priesthood bearer is under covenant to share the blessings he has received with the world. He must "bear this ministry and priesthood" to all nations, that all nations may be blessed with "the Gospel," "salvation," and "life eternal." Only in this way can all God's children be "turned from [their] iniquities" and enjoy happiness, peace, and rest. These responsibilities under the direction of the priesthood apply to all Church members and constitute the chief mission of the Lord's kingdom, for the Lord explained to Abraham that all who accept the gospel become his seed. Upon baptism the covenant is immediately extended to the new member, who must be willing to accept not only the blessings of his or her newly acquired birthright but also its responsibilities.

As if to impress upon us the need to preach the gospel, we are told that Abraham was not idle with this responsibility as he traveled to the promised land. When he left for Canaan he took with him "the souls that we had won in Haran." (Abr. 2:15.) Abraham had already made an earlier attempt to win souls for Christ, in particular those of his family. (See Abr. 1:5-7.) In Egypt he is portrayed as the teacher of Pharaoh and his court, emphasizing again his role of teacher.

It is very easy to see within this framework why the leaders of the Church have identified the mission of the Church as centering on three main objectives:

1. To proclaim the gospel of the Lord Jesus Christ to every nation, kindred, tongue, and people;

"2. To perfect the Saints by preparing them to receive the ordinances of the gospel and by instruction and discipline to gain exaltiation;

"3. To redeem the dead by performing vicarious ordinances of the gospel for those who have lived on the earth." (Spencer W. Kimball, in Conference Report, Apr. 1981, p. 3.)

Through accomplishing these objectives, the Church, under the direction of the priesthood, fulfills the Abrahamic covenant. It is not coincidental that newly ordained nineteen-year-old Melchizedek Priesthood bearers are counseled to fill a mission. For two years the young men keep their covenant with the Lord with all their time and ability, as do sister missionaries and couples.

It is also not difficult to see how completely the Savior fulfilled the Abrahamic responsibility of blessing all the world with the gospel, salvation, and life eternal. He fulfilled all with his atonement, teachings, example, visits to the Nephites and the lost tribes, etc. He was in truth a son of Abraham—literally the seed of Abraham and as such the ultimate fulfiller of Abrahamic responsibilities. More than that, Christ made the covenant with Abraham; he was its author. In this we find added insight to Paul's words that Christ was the "author and finisher" of our faith. (Heb. 12:2.)

The Lord's Rest

We find an additional witness to these truths in the Book of Mormon. There Alma the Younger explains the role of high priests to the people of Ammonihah. They were to "teach these things [the saving principles of the gospel] unto the people . . . that thereby the people might know in what manner to look forward to his Son for redemption." Alma stressed that their "calling" was to "teach his commandments unto the children of men, that they also might enter into his rest." (Alma 13:1-2, 6.) The word rest is often seen in conjunction with the gospel. Abraham wanted "rest" (Abraham 1:2) and sought to administer this blessing of the priesthood to others. The Doctrine and Covenants gives us a distinct definition of rest as it relates to Moses' desire to obtain rest for the children of Israel: "And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof, the power of godliness is manifest. . . . Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory." (D&C 84:19-20, 23-24.)

Rest, then, is the fulness of God's glory, and all God's servants have strived to bring their people into its enjoyment. The seed of Abraham's responsibility, therefore, is to administer the blessings of the gospel to the world so that all humanity can enter into the rest of the Lord and enjoy the fulness of his glory.

The emphasis of the gospel has always been on others. To accept the blessings of the priesthood and the gospel and not share them is to deny the very meaning of an Abrahamic birthright. It is an act of selfishness and blindness that not only shows a lack of gratitude but also an ignorance of the most fundamental truths of the covenant. The spirit of this responsibility and the charity which should betoken every member of the Church, particularly bearers of the priesthood, is eloquently summarized by the apostle Paul in his letter to the Hebrews: "For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way." (Heb. 5:1-2.)

[Hemidakota]

Final.............

Of the World or above the World

If a member of the Church is to bless the world and thus fulfill the obligation inherent in the Abrahamic covenant, he or she must be aware of two attitudes that hinder the effective influencing of the world for righteousness: being of the world, or like it, and being above the world, or aloof from others not yet part of the covenant. Both attitudes caused failures in the Old and the New Testaments. They stand in opposition to the very essence of the birthright, yet they are still pervasive among us. We must guard against them.

When God established his covenant people, he placed them in the center of the ancient world. Egypt, Babylon, Assyria, Persia, Greece, Rome, and other empires all came into contact with the people of the covenant, not to mention the Philistines, Moabites, Ammonites, Edomites, and the citizens of Sidon and Tyre. It was the Lord's purpose from the beginning to make Israel a holy and a peculiar people: "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation." (Ex. 19:5-6.) This injunction was later applied by Peter to the New Testament Saints. (See 1 Peter 2:9.)

God placed his people in the center of the ancient world, for there they could, if they remained righteous, holy, and peculiar, exert their beneficial influence on, and be an example to, all the nations of the earth. Some of the ancient prophets accomplished that objective. The Old Testament relates the positive influence Abraham, Joseph, and Moses exerted on Egypt; Daniel and Shadrach, Meshach, and Abed-nego, on Babylon and Persia; Jonah, on the Assyrians; Elisha, on Naaman; and so forth. The New Testament follows the same principle with the influence Peter, Paul, and the other disciples had on the Greeks, Romans, and Samaritans.

There is, however, a chance that a peculiar, covenant, and elect people may allow the world's cultures, laws, values, and standards to infiltrate their own. They become like the world rather than serving as an example to the world. Instead of serving Jehovah in Sinai, the Israelites desired to return to the "fleshpots" of Egypt and their former bondage. Ahab was influenced by Jezebel. Samson was more Philistine than the Philistines, and the people under Samuel wanted to have a king "like all the nations." (1 Sam. 8:5.) Throughout the history of the Old Testament, the children of the covenant embraced the standards and desires of the world. For that reason the prophets constantly reminded them of their responsibility to choose between being distinguished from the world or being part of the world. Joshua issued this challenge—"Choose you this day whom ye will serve." (Joshua 24:15.) Elijah offered the same choice on Mount Carmel—"How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him." (1 Kings 18:21.)

Obviously if the Lord's elect become like the world, they can no longer fulfill their covenant. This is what Christ meant when he spoke of the salt of the earth losing its savor. "Wherewith shall it [the earth] be salted?" (Matt. 5:13.) Every episode related in the Old Testament can be seen as a success or a failure to fulfill the obligations of Abraham's promises. It is very fitting we are introduced to its features early in Genesis.

The biblical challenge of being in the world without accepting its influences remains a major stumbling block today. The temptation is ever present to be "like all the nations." Therefore a true son or daughter of Abraham will remain peculiar and holy (not aloof), and let his or her light shine for others to see. The standards and images of the world must never become the ideals of any member of the Church. Alma spoke of the proper attitude while conversing with the citizens of Ammonihah about high priests: "Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God." (Alma 13:12.) The birthright children of Abraham must not enter the spacious building of the world but cling to the rod of iron and eat only from the tree of life. As Lehi did, they will invite others to partake of that fruit also.

The second dangerous attitude is more easily seen in the New Testament. When Christ came, the "elect" had done a complete turnaround in attitude. Instead of embracing the world, they shunned the world, considering themselves superior to it. They believed contact with the world rendered one unclean. Their attitude was one of self-righteousness. So strong was their attitude that Nicodemus listened and marveled as Christ explained to him that, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved." (John 3:16-17.) To Nicodemus and most of the Jews, the Messiah would come as a conquering warrior to put an end to their oppressors. The concept of a Messiah who would die to save all men—Greeks, Romans, and Samaritans included—was foreign to them. He was not coming as a condemning Messiah but as one who saved.

The attitude of complete separation from the world was evident even among the disciples and apostles of Christ. After the Resurrection and the command to take the gospel to "all the world," it still took the thrice-repeated dream of the unclean animals before Peter understood and preached the gospel to Cornelius. When apprised of Peter's actions, other early Christians were dismayed, saying, "Thou wentest in to men uncircumcised, and didst eat with them." (Acts 11:3.) After Peter's careful explanation, they concluded with wonder, "Then hath God also to the Gentiles granted repentance unto life." (Acts 11:18.) In spite of repeated efforts by Paul and other leaders, the contention concerning the Gentiles continued and finally became a major contributor to the apostasy. That is clearly seen in the epistles of the early leaders.

It does not require great insight to understand that a self-righteous attitude will also prevent a covenant son or daughter of Abraham from blessing the world with happiness, peace, and rest. Those of us in the Church today must radiate to the world a spirit of love and acceptance in order to bring others to the truths of the gospel. We must love all people, even when their actions should be condemned. A spirit of pride, superiority, condemnation, or intolerance will prevent a righteous influence as effectively as worldliness will prevent it. Though members of the covenant cannot "look upon sin save it were with abhorrence" (Alma 13:12), they must look on people as the children of deity and worthy of salvation and love.

Christ, as in all things, is the supreme example of this spirit. The troubled and guilt-ridden sought him out, knowing his attitude toward them was the opposite of that of condemning Pharisees. A chosen and elect people must not let worldliness or self-righteousness stand in the way of blessing "all the families of the earth." There are many practical methods by which the Abrahamic covenant regarding "the families of the earth" can be fulfilled. The best place for us to start blessing the world is in our own family, ward, and neighborhood. The greatest challenges given to any ward involve nonmembers, part-member families, less active members, troubled youth, and others with special needs. These are found in every ward and branch of the Church. The scriptures provide excellent models of effective ways to bless all the families of the earth with the blessings of the gospel, salvation, and eternal life. If we search them, these truths will unfold and the Old Testament will truly become a book for our time.

[Hemidakota]

Something I should added, Don Carlos Smith statement at the hands of Joseph Smith:

[President Joseph Smith] then spoke on the subject of election, and read the 9th chapter of Romans, from which it was evident that the election there spoken of was pertaining to the flesh, and had reference to the seed of Abraham, according to the promise God made to Abraham, saying, "In thee, and in thy seed, all the families of the earth shall be blessed." To them belonged the adoption and the covenants, &c. . . . The election of the promised seed still continues, and in the last day, they shall have the Priesthood restored unto them, and they shall be the "saviors on Mount Zion," the ministers of our God; if it were not for the remnant which was left, then might men now be as Sodom and Gomorrah. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 4:359-60)

[Moksha]

In many ways, our being adopted into these tribes seems much less intrusive that those seeing themselves as substitutionary Jews, who have replaced the hereditary ones as the Chosen People.

[Hemidakota]

Another thing to remember, the Abrahamic Covenant was passed to Issac then to Jacob.

[ldslesson]

I guess I can't speak for all people, but my experience is that your patriarchal blessing doesn't specify adoption or not. In the grand scheme of things, I don't think it really matters. There are specific duties that some tribes have, but there will be people of all tribes in the Celestial Kingdom. From the scriptures we see a variety of tribes represented as being righteous.

[Islander]

From before the foundation of the world, the destiny of the seed of Abraham has been inextricably linked to that of the gentiles and vis a vis. The most powerful statement of that are the words of the Savior in 3 Ne 23:2

For surely he spake as touching all things concerning my people which are of the house of Israel; therefore it must needs be that he must speak also to the Gentiles.

The Lord knew that tame olive tree was not going to bring forth fruit. So He devised a plan to graft (read adopt) branches of a wild tree onto the roots of the tame one. And it did bare good fruit. Of course Isaiah 56 spoke of it 400 some odd years before that but it must have gone right over their heads. It made there explicitly lcear that the gentiles will also inherit the covenant, all of it together with the house of Israel. Chapter 54 details how the gentiles will come together, to enlarge the house of Israel under the same "habitation."

My grandma loved that promise.

Edited January 13, 2009 by Islander