What is the point of garments in Mormonism?
Mormon temple garments, claimed as sacred symbols of covenant and protection, are an unbiblical innovation with Masonic roots, deviating sharply from the Torah-observant faith of Yeshua.
Quick Answer
What is the Point of Garments in Mormonism? An Expose Quick Answer Quick Answer: The point of garments in Mormonism is to symbolize temple covenants and provide spiritual protection, a concept generally considered foreign to the Torah-observant faith of Yeshua. These man-made rituals and their associated garments are seen by some as an unbiblical innovation,…
What is the Point of Garments in Mormonism? An Expose
Quick Answer
Quick Answer: The point of garments in Mormonism is to symbolize temple covenants and provide spiritual protection, a concept generally considered foreign to the Torah-observant faith of Yeshua. These man-made rituals and their associated garments are seen by some as an unbiblical innovation, potentially deviating from primary Hebraic sources which emphasize inward transformation and the sufficiency of Elohim's grace, not external clothing for salvation or protection.
The Scholarly Case
The concept of "sacred garments" is deeply rooted in the Hebraic tradition, but its purpose and meaning are arguably distinct from the modern innovations found in Mormonism. From the earliest accounts in the Tanakh, garments served specific, divinely ordained purposes, often pointing to a spiritual reality, rather than acting as a magical talisman or a prerequisite for salvation. Consider the first instance of divine clothing in Genesis. After Adam and Chava sinned, "And the LORD God made garments of skin for Adam and his wife, and He clothed them" (Genesis 3:21 BSB). This act was one of covering, of grace, and of provision, foreshadowing the need for atonement. It was not a garment they earned or wore to remind themselves of a covenant they made, but a gift from Elohim. Later, the priestly garments of the Kohanim were meticulously described in the Torah. "Make holy garments for your brother Aaron, to give him glory and splendor" (Exodus 28:2 BSB). These garments were for specific liturgical functions within the Tabernacle and Temple, designating the priests for their service to YHWH. They were holy, yes, but their holiness is understood to have derived from their divine command and purpose in the sacrificial system, which is often interpreted as pointing to the perfect atonement of Yeshua. They were not for daily wear by all Israelites, nor were they generally believed to confer personal spiritual protection in a superstitious manner. Their purpose was to glorify Elohim and distinguish those set apart for His service, as seen in the clear instructions given by YHWH to Moshe. The prophetic tradition can be seen to further emphasize the spiritual nature of "garments." Isaiah speaks of a future salvation: "I will rejoice greatly in the LORD, my soul will exult in my God; for He has clothed me with garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a priestly headdress, as a bride adorns herself with her jewels" (Isaiah 61:10 BSB). Here, the garments are metaphors for spiritual states—salvation and righteousness—provided by Elohim, not physical undergarments worn daily. Zechariah's vision of Joshua the High Priest illustrates this powerfully: "Now Joshua was dressed in filthy garments as he stood before the angel. So the angel said to those standing before him, “Take off his filthy clothes!” Then he said to Joshua, “See, I have removed your iniquity, and I will clothe you with splendid robes.” Then I said, “Let them put a clean turban on his head.” So a clean turban was placed on his head, and they clothed him, as the angel of the LORD stood by" (Zechariah 3:3-5 BSB). This is a strong depiction of imputed righteousness, a spiritual cleansing, not a physical garment worn for protection. Yeshua HaMashiach Himself affirmed the enduring validity of the Torah and its spiritual principles. He declared, "Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them" (Matthew 5:17-48 BSB). His teachings consistently appear to have focused on the inner condition of the heart, not outward displays or ritualistic clothing. He condemned those who prioritized external appearances over internal righteousness, stating, "Woe to you, scribes and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside, but on the inside are full of dead men’s bones and every kind of impurity" (Matthew 23:27-28 BSB). The emphasis of the Messianic faith is on the transformation of the heart through faith and obedience to YHWH's commandments, not on the wearing of specific undergarments. The Brit Chadashah speaks of a spiritual armor, not physical undergarments, for protection against spiritual forces. "Put on the full armor of God, so that you can make your stand against the devil’s schemes" (Ephesians 6:10-17 BSB). This "armor of God" is widely understood as symbolic, representing truth, righteousness, peace, faith, salvation, and the Word of Elohim. It is a spiritual, not a physical, defense. Crucially, the Tanakh explicitly warns against adding to or subtracting from YHWH's commands: "You must not add to or subtract from what I command you, so that you may keep the commandments of the LORD your God that I am giving you" (Deuteronomy 4:2 BSB). The introduction of new, man-made rituals and garments, claimed to be divinely ordained and essential for covenant keeping or protection, can be seen by some as directly violating this foundational principle. The Hebraic faith, and by extension the Messianic faith, emphasizes that covenants are kept through obedience to the revealed Torah, faith in Elohim, and the transforming work of the Ruach HaKodesh, not through the wearing of specific undergarments. The concept of "protection" in Judaism and Messianic Judaism is often understood to come from YHWH's direct intervention and our trust in Him, not from a material object. The assertion that "divinely assigned clothing" offers protection or reminds one of covenants is a perceived departure from primary sources. The purpose of clothing in the Tanakh is either for modesty, identification, or specific priestly service, always within the bounds of YHWH's direct commands. The idea of a daily garment for "spiritual protection" or as a continuous "reminder of covenants" made in a temple, beyond what is explicitly commanded in the Torah, is considered by many to be an innovation. The foundational truth of the Hebraic faith is encapsulated in the Shema: "Hear, O Israel: The LORD our God, the LORD is One" (Deuteronomy 6:4 BSB). This declaration of YHWH's unique unity and sovereignty is often understood to underpin all true covenant relationships, which are established by His grace and sustained by our faith and obedience to His revealed Word, not by ritualistic clothing.Adversary Teardown: lds.org
The Church of Jesus Christ of Latter-day Saints (LDS) promotes the wearing of "temple garments" as a sacred practice, asserting that these garments symbolize covenants made in their temples and offer spiritual protection. The official lds.org website and associated apologetics frequently present these garments as a continuation of "divine directives for clothing," drawing parallels to Old Testament priestly garments and the "coats of skin" given to Adam and Eve. This is a profound misrepresentation of the Hebraic understanding of divine clothing and a clear example of tradition-driven readings that broke from 1st-century faith. Joseph Smith Jr., the founder of Mormonism, introduced the temple endowment ceremony, including the wearing of these garments, in the 1840s, shortly before his death in 1844. This practice was heavily influenced by Masonic rituals, a fact well-documented by scholars. As Wikipedia notes, "Mormon theology often claims a unique, restored truth...However, a closer examination of their temple rituals and garments reveals striking parallels, not with biblical worship, but with Freemasonry." The incorporation of symbols like the Square and Compass into the garments, while given new "religious meanings" by Mormons, are "direct borrowings from Masonic tradition." This lineage indicates a deviation from any biblical or Hebraic precedent, instead importing elements from a secret society that emerged centuries after the close of the Tanakh canon. The LDS claim that these garments provide a "shield of God's power" or "spiritual protection" is an unbiblical addition to YHWH's commands. While official LDS teaching emphasizes "spiritual protection" over "physical protection," the very concept of a physical garment conferring such power is alien to the Torah and the teachings of Yeshua. The Brit Chadashah explicitly teaches that our protection comes from Elohim through faith, not from fabric. The idea that wearing specific undergarments is "essential reminders of sacred temple covenants" or a measure of "worthiness/purity" (as implied by practices like "underwear checks" described in some Mormon circles) creates a system of works-based righteousness that Yeshua vehemently opposed. Furthermore, the Book of Mormon itself, the supposed "stick of Joseph" offered by Joseph Smith Jr. in 1830, contains no mention of such temple garments or their associated rituals. This absence is critical, as the Book of Mormon purports to be a record of ancient American peoples, including those of Hebrew descent, from approximately 600 BCE to 400 CE. If such a central practice were divinely ordained from ancient times, its omission from their foundational text is noteworthy. This highlights the post-biblical, post-Book of Mormon origin of this doctrine, suggesting it as a 19th-century innovation by Joseph Smith Jr. The LDS church's evolving stance on garment design and "accommodations" (as discussed by Saints Unscripted in "LDS Temple Garment Changes: Reactions and Insights") further reveals the man-made nature of this tradition. If these garments are "divinely assigned clothing" with "eternal significance," their form and function might be expected to be immutable, not subject to changing comfort standards or leadership decisions. This flexibility suggests a human-driven adaptation rather than a divinely consistent command. The claim that garments are a "continuation of divine directives for clothing, paralleling Old Testament priestly garments" is a false equivalency. As demonstrated, priestly garments were for specific, limited liturgical use, not daily wear by all. The "coats of skin" were an act of divine grace, not a covenantal obligation. The LDS tradition of temple garments, therefore, appears to represent a break from the Hebraic-Messianic understanding of covenant, righteousness, and divine protection, substituting outward ritual for inward transformation and adding to the perfect and complete Word of YHWH.Counter-Arguments Anticipated
Objection 1: The garments are symbolic, just like a cross or a wedding ring, not literal protection.
This objection attempts to downplay the claims of spiritual protection and covenant efficacy attributed to the garments. However, the LDS church explicitly teaches that these garments provide a "shield of God's power" and are "essential reminders of sacred temple covenants." While symbols exist in faith, the critical distinction lies in whether the symbol is a man-made addition to divine law, or divinely commanded. The cross is a symbol of Yeshua's sacrifice, not an object that confers power or is required for covenant keeping. A wedding ring symbolizes a covenant already made; it does not constitute the covenant itself nor does its absence break the covenant. The Torah explicitly warns against adding to YHWH's commands (Deuteronomy 4:2 BSB), and the concept of a physical garment being a necessary component for "covenant keeping" or "spiritual protection" is an unbiblical innovation, unlike the divinely commanded priestly garments which had specific, limited liturgical functions (Exodus 28:2 BSB).
Objection 2: Old Testament figures wore special clothing, so this is a continuation of ancient practices.
This argument is a superficial analogy that ignores crucial theological differences. As previously noted, the "coats of skin" in Genesis 3:21 (BSB) were a gift of grace from Elohim, not a covenant requirement. The priestly garments (Exodus 28:2 BSB) were for specific, designated individuals (the Kohanim) for their unique service in the Tabernacle/Temple, not for daily wear by all adherents. These were distinct, divinely commanded items for specific purposes, unlike the universal, daily undergarments of Mormonism. Furthermore, the prophetic tradition consistently points to spiritual garments of salvation and righteousness (Isaiah 61:10 BSB; Zechariah 3:3-5 BSB), not physical ones. The LDS practice appears not to be a continuation but a reinterpretation and expansion that lacks direct scriptural mandate for its specific application and purported efficacy.
Objection 3: The Book of Mormon supports these practices implicitly through its emphasis on covenant and purity.
This is a weak claim, as the Book of Mormon contains no explicit mention of temple garments, temple endowments, or the specific rituals associated with them. This glaring omission is highly problematic for a text claimed to be a divine record spanning over a thousand years of peoples supposedly living under divine law. If such practices were central to their faith and salvation, their absence from the Book of Mormon raises questions about its completeness or divine inspiration regarding such matters. Furthermore, archaeological evidence for the Book of Mormon's claims (e.g., pre-Columbian horses, chariots, steel swords) is largely lacking, as noted by scholars like Michael Coe in "Mormons & Archaeology: An Outside View." The DNA evidence also tends to refute the Lamanite-as-Hebrew claim, pointing to Asian rather than Semitic origins for indigenous Americans, as documented by Simon Southerton in "Losing a Lost Tribe." The Book of Mormon cannot implicitly support a practice it fails to mention and for which its historical claims are debated.
Position Lock
Position Lock: Mormon temple garments are an unbiblical, man-made tradition with Masonic roots, which appears to contradict the Torah's prohibitions against adding to YHWH's commands and the Messianic emphasis on inward righteousness and the sufficiency of Yeshua's atonement, not external rituals or physical objects for salvation or protection.