Pearl of Great Price
Exodus 3 and Moses 1
January 9, 2003
The Book of
Moses covers the 1st 8 chapters of the Inspired Version of the
Bible.
Exodus 3 –
Moses is living in Midian with his family and in laws. He is 80 years old. Josephus said he was a shepherd over the family’s
flocks.
His father
in law, Jethro, was the High Priest in Midian, following the line from
Abraham. D&C 84:6-12.
In verse 2,
Moses went to the
(JST Exodus 3:2-6.)
2 And again, the presence of the Lord appeared unto him,
in a flame of fire in the midst of a bush; and he looked, and, behold, the bush
burned with fire, and the bush was not consumed.
3 And Moses said, I
will now turn aside, and see this great sight, why the bush is not consumed.
4 And when the Lord saw
that he turned aside to see, God called unto him out of the midst of the bush,
and said, Moses, Moses. And he said, Here am I.
5 And he said, Draw not
nigh hither; put off thy shoes from off thy feet; for the place whereon thou
standest is holy ground.
6 Moreover he said, I
am the God of thy father, the God of Abraham, the God of Isaac, and the God of
Jacob. And Moses hid his face; for he was afraid to look upon God.
The Old
Testament does not separate between Lord=Jehovah and God=Eloheim.
All the
same to them, The Lord speaks to them representing Eloheim.
(Exodus 3:11-15.)
11 ¶ And Moses said
unto God, Who am I, that I should go unto Pharaoh, and that I should
bring forth the children of Israel out of Egypt?
12 And he said,
Certainly I will be with thee; and this shall be a token unto thee, that
I have sent thee: When thou hast brought forth the people out of Egypt, ye shall
serve God upon this mountain.
13 And Moses said unto
God, Behold, when I come unto the children of Israel, and shall say unto
them, The God of your fathers hath sent me unto you; and they shall say to me,
What is his name? what shall I say unto them?
14 And God said unto
Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of
Israel, I AM hath sent me unto you.
15 And God said
moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD
God of your fathers, the God of Abraham, the God of Isaac, and the God of
Jacob, hath sent me unto you: this is my name for ever, and this is
my memorial unto all generations.
Exodus 3
happens before Moses 1. Starting in
verses 11-15, Moses shows his ignorance and lack of self confidence before the
Lord. Three times in the chapter Moses
doubts himself before the Lord.
In verse 12
the Lord promises to stand with him. He
is scared of going to
Moses
didn’t know much about the gospel or the correct character of God at this
point.
The only
Gods he was familiar with were the Gods of Egypt. They died.
So, in order for a person to see them they also had to die!!
Moses asked
by what name he can call this God. The
Lord answered: I AM. He has always existed and will always exist,
He will not die, teach the people His correct nature so they may have faith in
Him, just like us.
New names
are given when a special event takes place.
Like the endowment.
THE NAME=TO BE
1st
person present singular – I AM
3rd
person present singular – HE IS
The Lord is
teaching Moses that he is different than the gods of
When Moses was tending the flocks of
his father-in-law, Jethro, at Horeb, the
(Joseph
Fielding Smith, Church History and Modern Revelation, 4 vols. [Salt Lake
City: The Church of Jesus Christ of Latter-day Saints, 1946-1949], 1: 153.)
Jesus was Jehovah. This
sacred title is recorded only four times in the King James Version of the Holy
Bible (see Ex. 6:3; Ps. 83:18;
Isa.
12:2; Isa. 26:4). The
use of this holy name is also confirmed in modern scripture (see Moro.
10:34; D&C 109:68;
D&C
110:3; D&C 128:9).
Jehovah is derived from the Hebrew word hayah, which means “to be” or
“to exist.” A form of the word hayah in the Hebrew text of the Old
Testament was translated into English as I AM (Ex. 3:14).
Remarkably, I AM was
used by Jehovah as a name for Himself (see D&C 29:1; D&C 38:1;
D&C
39:1). Read the following intriguing dialogue from the Old
Testament. Moses had just received a divine appointment he did not seek, a
commission to lead the children of
“Moses said unto God, Who am
I, that I should go unto Pharaoh, and that I should bring forth the children of
No doubt Moses felt
inadequate for his calling, even as you and I may when given a challenging
assignment.
“And Moses said [again] unto
God, Behold, when I come unto the children of Israel, and shall say unto them,
The God of your fathers hath sent me unto you; and they shall say to me, What
is his name? what shall I say unto them?
“And God said unto Moses, I
AM THAT I AM: and he said, Thus shalt thou say unto the children of
“And God said moreover unto
Moses, Thus shalt thou say unto the children of Israel, The Lord God of your
fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent
me unto you: this is my name for ever” (Ex. 3:11, 13–15).
Jehovah had thus revealed to
Moses this very name that He had meekly and modestly chosen for His own
premortal identification: “I AM.”
Later in His mortal
ministry, Jesus occasionally repeated this name. Do you remember His terse
response to tormenting questioners? Note the double meaning in His reply to
Caiaphas, the chief high priest:
“The high priest asked him …
Art thou the Christ, the Son of the Blessed?
“And Jesus said, I am” (Mark
14:61–62).
He was declaring both His
lineage and His name. Another instance occurred when Jesus was taunted about
His acquaintanceship with Abraham:
“Then said the Jews unto him
… hast thou seen Abraham?
“Jesus said unto them,
Verily, verily, I say unto you, Before Abraham was, I am” (John
8:57–58).
Jehovah—the great I AM, the
God of the Old Testament—clearly identified Himself when he personally appeared
in His glory as a resurrected being to the Prophet Joseph Smith and Oliver
Cowdery in the Kirtland Temple on 3 April 1836. I quote from their written
testimony:
“We saw the Lord standing
upon the breastwork of the pulpit, before us; and under his feet was a paved
work of pure gold, in color like amber.
“His eyes were as a flame of
fire; the hair of his head was white like the pure snow; his countenance shone
above the brightness of the sun; and his voice was as the sound of the rushing
of great waters, even the voice of Jehovah, saying:
“I am the first and the
last; I am he who liveth, I am he who was slain” (D&C 110:2–4;
emphasis added; see also D&C 76:23).
Jesus fulfilled His
responsibility as Jehovah, “the Great I AM,” with eternal consequence.
Bro.
Satterfield discussed Hebrew being written right to left. Think of a hammer and chisel on rock or
metal. How would you do it? Right to left, so you can see what you are
engraving! The plates for the Book of
Mormon would have also been engraven from right to left.
From verses
15-22, Moses learned that God always lives, he is the God of Abraham, Isaac and
Jacob, but he is also the God of Moses and all that live after him, including
us!!
Moses has
many doubts concerning his calling; he doesn’t doubt the Lord as much as he
doubts his own abilities.
Doubt – Fear
Lack of Faith - Little gospel knowledge - Little self confidence
WHAT IS THE BOOK OF MOSES?
ROBERT J. MATTHEWS
Some Doctrinal Contributions of the Book of Moses
The Book of Moses contributes much to
our understanding of the gospel of Jesus Christ.
1. The gospel of Jesus Christ,
including baptism and other ordinances, was had from the beginning. The early
patriarchs, beginning with Adam, worshipped Jesus and taught his gospel to
their children and to the rest of mankind (see Moses 6:22-23, 48-68). This fact
is almost entirely lacking in all other translations of the Bible available
today.
2. The Holy Ghost was operative among
men from the beginning. Some persons have thought that the declaration in the
New Testament (in John 7:39) that the Holy Ghost had not yet come is supposed
to mean that the Holy Ghost had never been enjoyed by mankind on this earth
until the day of Pentecost as recorded in Acts 2. However, the Book of Moses
makes it very clear that the Holy Ghost was operative among people who had the
gospel from the very beginning of man on this earth (see Moses 6:52-68;
8:23-24). What then is the meaning of the statement in John 7:39 that the Holy
Ghost had not yet come? Simply that the gift of the Holy Ghost had not yet been
manifest in the New Testament dispensation.
3. There was a symbolic purpose to
animal sacrifice. The symbolic nature of animal sacrifice is clearly portrayed
in the Book of Moses, wherein it is specified that the sacrifice must be a
firstling of the flock and that it was a similitude of the atoning sacrifice of
Jesus Christ. This was revealed to Adam (Moses 5:4-9), and he was the
first man on this earth to offer animal sacrifice in this manner and for this
purpose. Although blood sacrifices are repeatedly spoken of in the Old
Testament, there is in the Old Testament no explanation as to their specific
purpose. Nor is there anything about Adam offering a sacrifice. The Book of
Moses offers great clarity and explanatory information on this important
subject.
4. Moses 1 has special significance.
The doctrinal importance of Moses 1 is known to almost all of us, and I will
emphasize just two very significant aspects of it. We learn from this
"vision" that the events recorded therein were originally experienced
by Moses after the time of the "burning bush" but before he had
parted the waters of the Red Sea (Moses 1:17, 25-26), and also before he had
written the book of Genesis (Moses 1:40-41).
Many students of the Bible recognize
that the book of Genesis is a sort of introduction or preface to the Old
Testament. Genesis means "the beginning," and in the book of Genesis
we have an account of several beginnings. For instance, we find an account of
the beginning or creation of the physical earth, the beginning of
man and animals on the earth, the beginning of sin upon the earth, the beginning
of races and nations of men, the beginning of a covenant people, and the
beginning of the house of
In a similar manner it is apparent
that even as Genesis is an introduction to the Old Testament, so likewise is
the "visions of Moses" (Moses 1) an introduction or preface to the
book of Genesis. It was experienced by Moses prior to his writing of Genesis
and seems to have been given to prepare him for writing Genesis. For example,
we read in the account of the "vision" that it was made known to
Moses that God had created worlds without number, and that there were many
inhabitants thereof. Furthermore, Moses was told that this creation was done by
the deliberate action of the Almighty. After Moses had viewed with great
precision the lands and the inhabitants of this earth, he was greatly
moved—almost overwhelmed. Impressed with the magnitude of the creation, and
with a somewhat philosophical turn of mind, Moses asked the Lord two searching
questions: (1) "WHY did you do it?" and (2) "HOW did you do
it?"
In our current Pearl of Great Price,
the passage reads as follows: "Moses called upon God, saying: Tell me, I
pray thee, why these things are so, and by what thou madest them?" (Moses
1:30). Those are two of the most fundamental questions of existence, and we
must be impressed with the depth of Moses' perception and presence of mind even
to think to ask such things. In answer to Moses' first question as to the WHY
of things, the Lord replied that he had made all these things because
"this is my work and my glory—to bring to pass the immortality and eternal
life of man" (Moses 1:39). In other words, building worlds and populating
them with people is the kind of work that God does. And why does he do it?—for
the salvation and exaltation of his children.
In answer to the second question as
to the HOW of things, Moses was informed that all things were done by the power
of the Only Begotten, but that only an account of the creation of this world
would be given to Moses. In the subsequent explanation he was told of the six
creative periods of the formation of the earth. Thus, the information in the
early chapters of Genesis actually seems to have been given to Moses in answer
to these two specific questions: "WHY?" and "HOW?" Answers
are always more meaningful to us if we know what the questions are. These two
basic questions are not to be found today in our current text of Genesis, but
fortunately they have been made available to us through the visions of Moses as
revealed to Joseph Smith. We cannot overestimate the value of Moses 1 as an
introduction to the book of Genesis. Nor should we forget that it was received
by Joseph Smith as part of his translation of the Bible.
Other parallels between Genesis and
the first chapter of Moses may also be drawn. Just as the vision of these
things was first given to Moses in preparation for his writing of Genesis, so
it seems that in the last days an account of the same vision was revealed to
the Prophet Joseph Smith in preparation for his translation and revision of
Genesis.
Another striking topic in Moses 1 is
the interesting record of a face-to-face encounter that Moses had with Satan.
Satan challenged Moses. The record states that Moses feared, and trembled, and
saw the bitterness of hell. Satan advanced, rent (ranted) upon the ground, and
cried with a loud voice! Moses was able to overcome Satan only by the strength
he received through his faith in Jesus Christ. This is a dramatic episode that
is entirely lost to the Bible text.
In closing, I quote now from Moses
1:41: "And in a day when the children of men shall esteem my words as
naught and take many of them from the book which thou shalt write, behold, I
will raise up another like unto thee; and they shall be had again among the
children of men—among as many as shall believe." We are fortunate that the
Lord has given to us, "to as many as believe," a knowledge of these
things that happened so long ago.
These and many other items are of
great interest and worth to us and bear a solemn witness that Joseph Smith was
indeed a prophet of God, and they earmark the translation of the Bible as one
of the greatest tangible evidences of the divine calling of Joseph Smith. And
thus we have in part an answer to the question: "What is the Book of
Moses?"
(Robert L.
Millet and Kent P. Jackson, eds., Studies in Scripture, Vol. 2: The Pearl of
Great Price [Salt Lake City: Randall Book, 1985], 37.)
Chapter
Correlation between Genesis and Moses
Genesis 1 –
Moses 2; Genesis 2 – Moses 3; Genesis 3 – Moses 4 (4 verses added).
Genesis 4 –
Moses 5 (15 verses added), Genesis 5 – Moses 6 (A lot added).
Genesis 6 –
Moses 8, Moses 7 is an entirely new chapter.
Moses 4-5
Adam, Moses 7-8 Enoch.
It is very
important WHEN the Book of Moses was revealed.
Chapter one was given to Joseph in June of 1830. Chapter 2 was revealed between June – October
of 1830.
In the
early days of the Church to today, doctrine was printed in newspapers and
magazines. Newspapers were used to print
and establish doctrine.
Messenger
& Advocate, Times and Seasons, the Mormon, Millennial Star etc. . . .
John Taylor
in Nauvoo and
2 Nephi
(2 Nephi 3:11-12.)
11 But a seer will I
raise up out of the fruit of thy loins; and unto him will I give power to bring
forth my word unto the seed of thy loins—and not to the bringing forth my word
only, saith the Lord, but to the convincing them of my word, which shall have
already gone forth among them.
12 Wherefore, the fruit
of thy loins shall write; and the fruit of the loins of Judah shall write; and
that which shall be written by the fruit of thy loins, and also that which
shall be written by the fruit of the loins of Judah, shall grow together, unto
the confounding of false doctrines and laying down of contentions, and
establishing peace among the fruit of thy loins, and bringing them to the
knowledge of their fathers in the latter days, and also to the knowledge of my
covenants, saith the Lord.
Pres.
Benson gave 2 important talks on scripture. Keystone=Book of Mormon, Capstone=Doctrine and
Covenants, April Conference 1987.
Phase of
doctrine in the Church
King Follet discourse, Joseph’s many sermons in the grove,
the remaining sections in the D&C attributed to him.
D&C 98:11-12 – Line upon line is how the Lord teaches
his church. Like dew from heaven, not
all at once. A of F 9, D&C
84:43. We covenant to keep ALL that has
come and WILL come. Enduring what we
don’t yet know. This is very important in our eternal commitment.
The Book of Moses is a temple text pure and simple. In fact, starting with the 1st
chapter to chapter 6 is Moses personal endowment upon the mountain with no name
(see verse 42!). He had to have his endowment before going on his mission to
Mountain=
Moses 6:64-68 –
In order for Moses to have POWER to redeem
Three days before first administering
the endowment, the Prophet Joseph spoke to the assembled thousands in the grove
on temple hill near the emerging
The one obvious question is,
"Where is recorded and when did Moses receive his endowment?"
Certainly, his experience recorded in Exodus 3, when he by foot ascended the
mount and saw the fiery, burning bush, was a portion of an endowment. In fact,
sacred experiences in the Spirit have an infinite spectrum of manifestations,
all constituting a true endowment. Any true outpouring of the Spirit becomes a
sacred trust, regardless of comparative intensity. But what we speak of here as
Moses' endowment was the profound spiritual experience that occurred many years
later. The record of this endowment begins in Moses 1 in our Pearl of Great
Price.
This chapter—a restored chapter not
found in the traditional scriptures—gives us far greater insight into Genesis.
From Moses 1 we learn that Genesis is not merely a general history written by
Moses or a pseudepigraphic story of the Hebrews allegedly written in Moses'
name. Instead Moses 1 sets Genesis up as
a highly personal revelation to Moses—an essential endowment of knowledge and
power given prior to his mission to
As Moses' case demonstrates, the
actual endowment is not a mere representation but is the reality of coming into
a heavenly presence and of being instructed in the things of eternity. In
temples, we have a staged representation of the step-by-step ascent into the
presence of the Eternal while we are yet alive. fn It is never suggested that
we have died when we participate in these blessings. Rather, when we enter the
celestial room, we pause to await the promptings and premonitions of the
Comforter. And after a period of time, mostly of our own accord, we descend the
stairs, and resume the clothing and walk of our earthly existence. But there
should have been a change in us as there certainly was with Moses when he was
caught up to celestial realms and saw and heard things unlawful to utter.
The book of Moses is what the Lord
permitted him to write of his endowment experience. The scriptural recounting
continues with his confrontation with the adversary. When it began, he did not
have the keys to detect him. But upon calling on the Lord four times, finally,
with sufficient faith, Moses was endowed with the power to cast out Satan. The
Lord intervened again. He told Moses that his inquiry to know of all things in
the universe could not then be completely fulfilled—that he could then only
receive an account of the creation of this earth and its inhabitants.
Nonetheless, the Lord gave Moses the grand gestalt of the universe as he
explained his ultimate purpose: a purpose that transcends the boundaries of
this earth and applies to all worlds: "This is my work and my glory—to
bring to pass the immortality and eternal life of man" (Moses
(Donald W.
Parry, ed., Temples of the Ancient World: Ritual and Symbolism [Salt
Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and
Mormon Studies, 1994], 52 - 53.)
We worship
the Father, it is His plan that Christ put into action. Christ’s mission is to bring us to the
Father.
Bruce said
it is important to study the Lectures on Faith, since they teach true doctrine
about the correct characteristics of God.
Each
prophet who opened a new dispensation must know and see God in order to teach
and testify of his true character and attribute
.
Moses
1:10-11 – When Gods glory came upon Moses, he could FEEL the difference, since
God lives in a vastly different environment than here on earth. In Gods presence Moses literally felt the
ETERNAL NOW, being able to see past, present and future at once, all of Gods
creations. That is why Jehovah calls
himself I AM, he lives in the realm of the ETERNAL NOW. History of the Church 4:597.
(Moses 1:10-11.)
10 And it came to pass
that it was for the space of many hours before Moses did again receive his
natural strength like unto man; and he said unto himself: Now, for this cause I
know that man is nothing, which thing I never had supposed.
11 But now mine own
eyes have beheld God; but not my natural, but my spiritual eyes, for my natural
eyes could not have beheld; for I should have withered and died in his
presence; but his glory was upon me; and I beheld his face, for I was
transfigured before him.
When we understand that all things
are present before His eyes and that He knows all things past, present, and
future, then we can trust ourselves to Him as we clearly could not to a less
than omniscient god who is off somewhere in the firmament doing further
research. (D&C 38:2; Moses 1:6.) "The Lord knoweth all things from the
beginning; wherefore, he prepareth a way to accomplish all his works among the
children of men; for behold, he hath all power unto the fulfilling of all his
words." (1 Nephi 9:6.)
Several cautionary notes are
necessary—even urgent. We may be surprised at the turn of events, but God in
His omniscience never is. He sees the beginning from the end because all
things are, in a way which we do not understand, present before Him simultaneously
in an "eternal now." Further, the arithmetic of anguish is something
we mortals cannot comprehend. We cannot do the sums because we do not have all
the numbers. We are locked in the dimension of time and are contained within
the tight perspectives of this second estate.
(Neal A.
Maxwell, All These Things Shall Give Thee Experience [Salt Lake City:
Deseret Book Co., 1979], 36.)
Study
Lectures on Faith 3-7 for next week.
Abraham 3
January 23, 2003
These are
notes from
One of our
greatest desires is to have no more dispositions to do evil.
Transfiguration
– a temporary change to dwell in the “atmosphere of God”. This would be a terrestrial realm.
Translation
– a semi permanent existence, but not celestial. John, Moses, 3 Nephites, City of
Resurrection
– Permanent condition, Immortality, Given to all living beings, even Sons of
Perdition, various times to be resurrected, BE IN THE 1ST GROUP!!!!!
Moses 1 is
the setting for the rest of the book.
Look at the Why and Who of the chapter.
Moses 2-4 is the creation story.
Abraham 3
is the setting for that book, with chapters 4-5 discussing the creation story.
Moses
THE HEAVENS TESTIFY OF CHRIST
(Abraham 3:1-21)
JOSEPH F. MCCONKIE
Though consisting of but five
chapters, the Book of Abraham is as rich in good theology as any scriptural
record we have. This is particularly so of the third chapter of Abraham, in
which we are instructed in the order of the heavens and given a brief account
of the nature of pre-earth spirits and the grand council of heaven at which
Christ was chosen to be our Redeemer. It has become a well-established
tradition in commentaries on this chapter to entirely miss both the point and
purpose of Abraham's revelation. Faith in Christ and an understanding of the
gospel are essential to salvation; a knowledge of astronomy and the rotation of
various planets is not. Why then was this revelation given to Abraham? Why in
the providence of God was it preserved to come forth as a special treasure to
faithful Saints of the last days? Surely all truth is profitable, but not all
truth is of equal worth. We would expect a revelation specially preserved to
come forth in this day to be more than an invitation for the student of the
scriptures to contemplate the heavens. In short, why all the fuss about stars
and their rotations?
Kolob and Christ
No teaching device is used more
effectively or frequently in the scriptures to expand understanding than
"likening" the principle being taught to something already understood
by those being instructed. This is what is taking place in Abraham 3. The
chapter divides itself into very natural parts: the first seventeen verses deal
with planets and their relationship one to another; the last eleven verses
speak of pre-earth spirits and their relationships one to another. At first
glance, it may appear that Abraham is dealing with two separate ideas, each
deserving a chapter of its own. A more careful reading, however, reveals that
the second part of the chapter is a deliberate restatement of the first. Each
principle describing the relationship of one star or planet to another proves
to be equally descriptive of the nature and relationship of pre-earth spirits
one to another. The revelation on planets ends in the eighteenth verse where
the revelation on pre-earth spirits begins. The two parts of the revelation are
welded at that point with the words "as, also," which is simply to
say what is true of the stars is "also" true of the spirits.
The leading role in the vision of the
planets obviously goes to Kolob. We can summarize what we learn about Kolob
from the text and Facsimile #2 as follows:
1. "The name of the great one is
Kolob, because it is near unto [God]" (v. 3).
2. Kolob is "after the
manner" or in the likeness of the Lord (v. 4).
3. Kolob is the "first
creation" (v. 2; Fac. 2:1).
4. Kolob is the "nearest unto
the throne of God" (v. 2; Fac. 2:1).
5. Kolob is "first in
government" (Fac. 2:1) and is "to govern all those which belong to
the same order" (v. 3).
6. Kolob holds "the key of
power" (Fac. 2:2).
7. There are "many great
ones" near Kolob; these are the governing ones (vv. 2-3).
8. Kolob is the source of light for
others (Fac. 2:5).
9. "Kolob is the greatest of all
the Kokaubeam [stars] . . . because it is nearest unto [God]" (v. 16).
The reader is now invited to compare
the characteristics of Kolob with scriptural descriptions of Christ:
1. The name of the Savior is
"the Great I Am" (D&C 29:1).
2. Christ is in the
"brightness" of God's "glory, and the express image of his
person" (Heb. 1:3).
3. "I was in the beginning with
the Father," Christ said, "and am the Firstborn" (D&C
93:21).
4. Christ is described as being
"in the bosom of the Father" (D&C 76:25).
5. Christ has promised, "I will
be your ruler when I come" (D&C 41:4). Prophesying of his coming,
Isaiah said, "the government shall be upon his shoulder" (Isa. 9:6).
He is "Lord of lords, and Kings of kings" (Rev. 17:14).
6. It is Christ who holds the keys of
all power. All who hold keys in the kingdom of God here on earth received them
under his direction (D&C 132:45), and an accounting of how all keys and
authority have been used will yet be made to him (see Dan. 7:9-14).
7. Joseph and Hyrum Smith, along with
Brigham Young, John Taylor, and Wilford Woodruff, are specifically mentioned as
being "among the noble and great ones who were chosen in the beginning to
be rulers in the Church of God" (D&C 138:55).
8. Christ is the source of
"light which is in all things, which giveth life to all things, which is
the law by which all things are governed" (D&C 88:13).
9. Christ was the greatest of all the
pre-earth spirits. He is described as being "like unto God" (Abr.
3:24).
Kolob in this revelation is an
obvious symbol or representation of Christ.
Stars and Spirits
The stars or planets in Abraham 3,
with their various rotations, provide a natural parallel with the "noble
and great ones" described in the latter part of the chapter. We can
summarize this likeness as follows concerning the nature and order of the
planets:
1. "The stars . . . were very
great" (v. 2). There were "many great ones . . . near unto"
Kolob (Christ) (v. 2).
2. These stars were the
"governing ones" (v. 3).
3. All stars are to sustain or be
governed by "the great one" (v. 3). Each ruling star has a "set
time" for its revolutions.
4. The star with the longer "set
time" rules above the star with the lesser "set time" (vv. 4-7).
5. Anytime there is a star with a set
time that has another star above it, then there will be another "planet
whose reckoning of time shall be longer still" (v. 8). That is, for every
star there is a greater star until we come to Kolob (Christ), for Kolob
(Christ) "is set nigh unto the throne of God, to govern all those planets
which belong to the same order" (v. 9).
6. To Abraham the Lord said: "It
is given unto thee to know the set time of all the stars that are set to give
light, until thou come near unto the throne of God" (v. 10).
Now note what Abraham is taught
concerning the pre-earth spirits:
1. Abraham was shown that among the
great hosts of pre-earth spirits many had—through "exceeding faith and
good works" (
2. Of these "noble and
great" spirits the Lord said, "These I will make my rulers" (v.
23).
3. Those spirits who rebelled at the
choice of Christ as their Redeemer were cast out (vv. 27-28).
4. All prophets of God were subject
to the discipline of the house of God. None knew this principle better than
Abraham.
5. Abraham was also told that
whenever there were two spirits, one more intelligent than the other,
"then there shall be another more intelligent than they" (v. 19).
6. Though it is not recorded for us,
Abraham undoubtedly had revealed to him some knowledge of the destiny and
mission of his fellow prophets. Such experiences were common to the ancient
seers.
Recognizing the relationship between
Kolob and Christ and between the stars and the spirits gives purpose to this
revelation. A revelation on astronomy pales in importance to a revelation
setting forth the order and nature of the
It might also be observed that there
is nothing unusual in the Lord's choosing the analogy of stars to represent
spirits. At the very heart of the Abrahamic covenant was the promise that
Abraham would have a posterity that would be as "innumerable as the
stars" (D&C 132:30; Gen. 15:5). Job described the pre-existent host
seen by Abraham in his vision as the "morning stars," saying they
"sang together" and "shouted for joy" upon learning the
plan of salvation (Job 38:7). It was from this assembly that Lucifer (being a
"morning star" or "son of dawn") was cast because of his
rebellion. Further we are told "the third part of the stars of
heaven" were cast out with him (see Rev. 12:4). It will also be remembered
that in his dream, Joseph of Egypt saw his father depicted as the sun, his
mother as the moon, and his brothers as stars (Gen. 37:9).
What Joseph Smith Learned From Abraham 3
In a discourse on the Godhead, Joseph
Smith noted that in Christ's great intercessory prayer recorded in John 17,
where it speaks of Christ and the Father being one and then of the apostles
becoming one with them, it should have been translated "agreed as
one." fn To sustain this idea of unity or agreement, the Prophet then
noted a marvelous truth he learned while translating Abraham 3. He said Abraham
reasoned thus concerning the God of heaven:
"Suppose we have two facts: that
supposes another fact may exist—two men on the earth, one wiser than the other,
would logically show that another who is wiser than the wisest may exist.
Intelligences exist one above another, so that there is no end to them."
If Abraham reasoned thus—If Jesus
Christ was the Son of God, and John discovered that God the Father of Jesus
Christ had a Father, you may suppose that He had a Father also. Where was there
ever a son without a father? And where was there ever a father without first
being a son? Whenever did a tree or anything spring into existence without a
progenitor? And everything comes in this way. Paul says that which is earthly
is in the likeness of that which is heavenly, Hence if Jesus had a Father, can
we not believe that He had a Father also? I despise the idea of being
scared to death at such a doctrine, for the Bible is full of it. fn
Identifying and Applying the Principle
In Abraham 3 we have principles
announced with a dual application of the principles given, the first relating
to the heavens, the second to the pre-earth spirits. For instance, in the area
of the orderly cosmos there is a continual ascendancy in time and in
government, one sphere above another, until we come to Kolob, whose measurement
of time is the same as the sphere upon which God resides. Similarly, of spirits
we are told if one spirit is more intelligent than another, then there is another
more intelligent than either of them. Again the chain reaches to the Lord, who
is more intelligent than all. To those applications we suggest a third: what is
true of stars and spirits is also true of men and their relationship to Christ
and the Father. We then note Joseph Smith suggesting still another application
of the principle as he uses it to deduce that there is an endless chain of
exalted beings, an eternal family of Gods. Undoubtedly, there are other truths
that are also rightful heirs of the principles involved. The hope of this
article is that the students of the scripture will see beyond the limited
commentaries traditionally given on Abraham 3, that fail to reach beyond the
discussion of planets and their systems of time and revolutions.
In summary then, Abraham 3 is subject
to various levels of understanding. Though it is of interest to learn that each
planet has its "set time," it is of infinitely greater importance for
us to recognize that order is the first law of heaven. It is absolutely
essential that the Lord's house be a house of order (D&C 132:8) and
similarly that this principle be brightly reflected in our own households. The
heavens are the pattern for the Church, the Church is the pattern for the home,
the home is the pattern for the individual. The principle of unity and order is
equally important in each sphere. Further, Abraham's vision illustrates that
without gradation of assignment and responsibility, there can be no order. Two
people cannot occupy the same position at the same time any more than can
planets. All are to function according to their divine ordination. In the
Church, all are to serve as they have been called. All are to stand in their
own office and labor in their own calling. In the family, women are not to act
as men and men are not to act as women. Each is to assume his or her own
divinely given sphere of responsibility. All serve in capacities in which there
are those who are greater and lesser in authority. If we have been called to
preside over someone, then someone else has been called to preside over us, and
so on until we come to the very throne of heaven itself. As the stars are
governed, so the heavens are governed; as the heavens are governed, so the
kingdom of heaven is governed; as the kingdom of heaven is governed, so all who
would be its citizens must learn to govern themselves.
NOTES
1. TPJS, pp. 372-73.
2. Ibid, p. 373.
(Robert L.
Millet and Kent P. Jackson, eds., Studies in Scripture, Vol. 2: The Pearl of
Great Price [Salt Lake City: Randall Book, 1985], 235.)
We should
read ALL of Abraham chapter 3, instead of skipping to verses, 22-28.
The object
is found in verses 1-17.
Lesson 1 –
verses 18-21 – Always someone more intelligent than you!!
Lesson 2 –
verses 22-28 – A trial and test, prove obedience.
(Abraham 3:18-21.)
18 Howbeit that he made
the greater star; as, also, if there be two spirits, and one shall be more
intelligent than the other, yet these two spirits, notwithstanding one is more
intelligent than the other, have no beginning; they existed before, they shall
have no end, they shall exist after, for they are gnolaum, or eternal.
19 And the Lord said
unto me: These two facts do exist, that there are two spirits, one being more
intelligent than the other; there shall be another more intelligent than they;
I am the Lord thy God, I am more intelligent than they all.
20 The Lord thy God
sent his angel to deliver thee from the hands of the priest of Elkenah.
21 I dwell in the midst
of them all; I now, therefore, have come down unto thee to declare unto thee
the works which my hands have made, wherein my wisdom excelleth them all, for I
rule in the heavens above, and in the earth beneath, in all wisdom and
prudence, over all the intelligences thine eyes have seen from the beginning; I
came down in the beginning in the midst of all the intelligences thou hast
seen.
Both Moses
and Abraham are shown a vision of the creation process, they ask God questions
in order to understand the vision.
Abraham 3:1
– He sees all things, past, present, and future. He is in Gods realm, so he sees things as God
sees them. The Urim and Thummim, Hebrew
for Lights and Perfections. In Hebrew
spelling the 1st letter of
the alphabet is the 1st letter in Urim Aleph. The last letter in the alphabet is the 1st
letter in Thummim Tav. So, the words
cover the beginning to the end, Interesting.
Also, im endings in Hebrew are the plural ending of a word, like the
letter s in English.
Revelation
is part of the true church. Don’t be
concerned about the supernatural.
Abraham
3:2-18 – Planet and Star Hierarchy – Great in these verses = Large as in
size. Our sun is not that big compared
to other stars. Our sun controls this
solar system, but other stars have influence on our sun and so forth until
Kolob. It is the governing star nearest
where Eloheim lives. Big bodies govern
smaller bodies, stars, planets, galaxies and so forth.
The order
of the universe is based upon laws and obedience to the will of Eloheim.
Abraham
3:19-21 – The order of spirits works the same way. After our intelligences were clothed with a
spirit body we were taught the laws of God and we progressed through our
understanding and obedience to Gods laws.
The Lord is our Kolob because he governs us. We do His will because he is more intelligent
than us. Individually and Collectively!! A Spirit Hierarchy
Why Do Some Have More Ability than Others?
Question: "Why are some spirits born into the world with more
ability than others? And why are some more rebellious to counsel or less
receptive to truth?
Answer: There are two fundamental principles
by which we are all governed. The first is free agency. This is the power to
make our own choice because the power is in us. The second is that some of us
were created with a disposition to accept counsel and some of us with a
disposition to follow our own judgment independent of counsel. We were not
created equal in the spirit any more than we are in the flesh to be obedient to
counsel and with equal powers of intelligence. Even there as well as here some
of us by application learned more readily than others. Some were not inclined
as much as others to learn and hence their progress was retarded.
CREATED WITH DIFFERENT DISPOSITIONS
The spirits of men were created with
different dispositions and likes and talents. Some evidently were mechanically
inclined, from them have come our inventors. Some loved music and hence they
have become great musicians. We evidently brought to this world some if not all
of the inclinations and talents that we had there. The fact that one person
finds one bent, like mathematics easy and another finds it difficult, may, in
my judgment, be traced to the spirit existence. So with other talents and
skills. It was these characteristics that enabled our Eternal Father to choose
certain individuals for certain work on the earth, such as Adam, Abraham, Moses
and Joseph Smith. The Lord chose Cyrus and named him one hundred years before
he was born to perform the work assigned to him on the earth. It is my judgment
that thousands of others were chosen for their special fields because they
showed talents and dispositions in that spirit world.
Abraham recorded the following:
And the Lord said unto me: These two facts exist, that there are two
spirits, one being more intelligent than the other; there shall be another more
intelligent than they; I am the Lord thy God, I am more intelligent than they
all. (Abraham 3:19.)
Abraham further recorded:
Now the Lord had shown unto me, Abraham, the intelligences that were
organized before the world was. And among all these were many of the noble and
great ones. (Ibid., 3:22.)
ALL COMES THROUGH THE GIFT OF AGENCY
But let us not lose sight of free
agency; neither that we had our dispositions there and our tendencies. All of
this comes through the great gift of free will, or agency. It was because men
had been given the power to do their own thinking that led to the rebellion in
heaven. No one was coerced, or forced to take an evil course. We all had equal
privileges before the laws there existing, to receive salvation there and here,
according to our works. Therefore many rebelled being led by Lucifer who was
ambitious and hence, with their eyes open, lost their salvation. We were not
forced to do evil or to become wicked, they made their own choice, contrary to
all the instructions that they received, for without any doubt the laws there
were perfect and every man was instructed to do good. If we will remember that
characteristics, dispositions, and the same freedom to act were given us there,
I think that all else can be readily explained.
(Joseph
Fielding Smith, Answers to Gospel Questions, 5 vols. [Salt Lake City:
Deseret Book Co., 1957-1966], 5: 138.)
Why is verse 20 placed
where it is in the chapter? The Lord is
teaching Abraham that He is more powerful then any god in Egypt. He saves Abraham from the altar.
In verse
22, we learn about intelligences. They
were not created by God, and had no divine potential. Once they were organized into a spirit they
had divine potential. Like a seed that
grows up to be like the mother plant.
Articles on
Divine Potential of Man on the web site, Teachings of Lorenzo Snow, page, 4
Lorenzo Snow
Our spirit birth gave us godlike capabilities. We were born
in the image of God our Father; He begot us like unto Himself. There is the
nature of deity in the composition of our spiritual organization; in our
spiritual birth our Father transmitted to us the capabilities, powers and
faculties which He Himself possessed -- as much so as the child on its mother's
bosom possesses, although in an undeveloped state, the faculties, powers, and
susceptibilities of its parent. [Teachings of Lorenzo Snow, p.4]
Lorenzo Snow
Obedience and purity are requirements of godhood. That
exalted position was made manifest to me at a very early day. I had a direct
revelation of this. It was most perfect and complete. If there ever was a thing
revealed to man perfectly, clearly, so that there could be no doubt or dubiety,
this was revealed to me, and it came in these words: "As man now is, God
once was; as God now is, man may be." [Teachings of Lorenzo Snow,
p.5]
Marion G. Romney
Immortality connotes life without end. Eternal life, on
the other hand, connotes quality of life--exaltation, the highest type of immortality,
the kind of life enjoyed by God himself. . . . The crowning work and glory
of God is, therefore, as he has said, to bring to pass the eternal life of man.
Such is the worth of a soul. Surely it "is great in the sight of God"
(D&C
The Eternal Family of
God
Boyd K. Packer
I. God is
the Father of All Mankind
Ephesians 3:14-15
For this
cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the
whole family in heaven and earth is named . . .
Acts 17:28-29
For in him
we live, and move, and have our being; as certain also of your own poets have
said, For we are also his offspring. Forasmuch then as we are the offspring of
God, we ought not to think that the Godhead is like unto gold, or silver, or
stone, graven by art and man's device.
Joseph Fielding Smith
We believe
in the dignity and divine origin of man. Our faith is founded on the fact that
God is our Father, and that we are his children, and that all men are brothers
and sisters in the same eternal family.
As members of his
family, we dwelt with him before the foundations of this earth were laid, and
he ordained and established the plan of salvation whereby we gained the
privilege of advancing and progressing as we are endeavoring to do.
The God we worship is a glorified Being in whom all power and perfection dwell,
and he has created man in his own image and likeness, with those
characteristics and attributes which he himself possesses. (Conference Report,
April 1970, p.4)
Lorenzo Snow
Our spirit
birth gave us godlike capabilities. We were born in the image of God our
Father; He begot us like unto Himself. There is the nature of deity in the
composition of our spiritual organization; in our spiritual birth our Father
transmitted to us the capabilities, powers and faculties which He Himself
possessed -- as much so as the child on its mother’s bosom possesses, although
in an undeveloped state, the faculties, powers, and susceptibilities of its
parent. (Teachings of Lorenzo Snow, p.4)
First Presidency
Message: Joseph F. Smith, John R. Winder, Anthon H. Lund
Man is the
child of God, formed in the divine image and endowed with divine attributes,
and even as the infant son of an earthly father and mother is capable in due
time of becoming a man, so the undeveloped offspring of celestial parentage is
capable, by experience through ages and aeons, of evolving into a God.
("Origin of Man," Messages of the First Presidency, 4:206)
2. The Family Divides
Abraham 3:22-28
22 Now the
Lord had shown unto me, Abraham, the intelligences that were organized before
the world was; and among all these there were many of the noble and great ones;
23 And God saw these
souls that they were good, and he stood in the midst of them, and he said:
These I will make my rulers; for he stood among those that were spirits, and he
saw that they were good; and he said unto me: Abraham, thou art one of them;
thou wast chosen before thou wast born.
24 And there stood one
among them that was like unto God, and he said unto those who were with him: We
will go down, for there is space there, and we will take of these materials,
and we will make an earth whereon these may dwell;
25 And we will prove
them herewith, to see if they will do all things whatsoever the Lord their God
shall command them;
26 And they who keep
their first estate shall be added upon; and they who keep not their first
estate shall not have glory in the same kingdom with those who keep their first
estate; and they who keep their second estate shall have glory added upon their
heads for ever and ever.
27 And the Lord said:
Whom shall I send? And one answered like unto the Son of Man: Here am I, send
me. And another answered and said: Here am I, send me. And the Lord said: I
will send the first.
28 And the second was
angry, and kept not his first estate; and, at that day, many followed after
him.
Alma 13:2-3
2 And those priests were
ordained after the order of his Son, in a manner that thereby the people might
know in what manner to look forward to his Son for redemption.
3 And
this is the manner after which they were ordained--being called and prepared
from the foundation of the world according to the foreknowledge of God, on
account of their exceeding faith and good works; in the first place being left
to choose good or evil; therefore they having chosen good, and exercising
exceedingly great faith, are called with a holy calling, yea, with that holy
calling which was prepared with, and according to, a preparatory redemption for
such.
Harold B.
Lee
Conference Report, October 1945, p.46
In the spirit world there were some who were valiant -- more valiant than
others -- in choosing to do good, and thus they became the noble and great ones
of whom the Lord said, "These I will make my rulers" (Abraham 3:23),
and so in this earth, coming through a chosen lineage, those noble and great
ones are expected, as members of the Church and kingdom of God in every age, to
be rulers of the world of sin and wickedness.
From The Teachings of Harold B.
Lee, p. 23
Between the extremes of the "noble and the great" spirits, whom God
would make His rulers (see Abraham 3:22-23), and the disobedient and the
rebellious, who were cast out with Satan, there were obviously many spirits
with varying degrees of faithfulness. May we not assume from these teachings
that the progress and development we made as spirits have brought privileges
and blessings here according to our faithfulness in the spirit world? Now don't
be too hasty in your conclusions as to what conditions in mortality constitute
the greater privileges. That condition in life which gives the greatest
experience and opportunity for development is the one to be most desired and
any one so privileged is most favored of God. . . .
Now, don't misunderstand as to just
what may be a great privilege or opportunity. Sometimes to be born through the
channels of adversity is to have had the greatest opportunity. Just because we
haven't been born rich, for instance, may be the greatest blessing we could
possibly have. Perhaps some physical infirmities might be a blessing.
3. Adoption Back Into the
Family of God
Power to Become Sons of God
The following scriptures show the
necessity of becoming sons of God:
·
But
as many as received him, to them gave he power to become the sons of God,
even to them that believe on his name. (John 1:12)
·
And
as many as have received me, to them have I given to become the sons of
God; and even so will I to as many as shall believe on my name, for behold,
by me redemption cometh, and in me is the law of Moses fulfilled. (3 Nephi
9:17)
·
And
after that he came men also were saved by faith in his name; and by
faith, they become the sons of God. . . . Wherefore, my beloved
brethren, pray unto the Father with all the energy of heart, that ye may be
filled with this love, which he hath bestowed upon all who are true followers
of his Son, Jesus Christ; that ye may become the sons of God; that
when he shall appear we shall be like him, for we shall see him as he is; that
we may have this hope; that we may be purified even as he is pure. (Moroni
7:26,48)
·
But
verily, verily, I say unto you, that as many as receive me, to them will I
give power to become the sons of God, even to them that believe on
my name. (D&C 11:30)
·
Who
so loved the world that he gave his own life, that as many as would
believe might become the sons of God. Wherefore you are my son; (D&C
34:3)
·
I
am Jesus Christ, the Son of God, who was crucified for the sins of the world,
even as many as will believe on my name, that they may become the sons
of God, even one in me as I am one in the Father, as the Father is one in
me, that we may be one. (D&C 35:2)
·
I
came unto mine own, and mine own received me not; but unto as many as received
me gave I power to do many miracles, and to become the sons of God;
and even unto them that believed on my name gave I power to obtain eternal
life. (D&C 45:8)
·
AND
it came to pass that Enoch continued his speech, saying: Behold, our father
Adam taught these things, and many have believed and become the sons of God,
and many have believed not, and have perished in their sins, and are looking
forth with fear, in torment, for the fiery indignation of the wrath of God to
be poured out upon them. (Moses 7:1)
Becoming
Sons of God Through Adoption
Romans
8:15-17
15 For ye
have not received the spirit of bondage again to fear; but ye have received the
Spirit of adoption, whereby we cry, Abba, Father.
16 The Spirit itself
beareth witness with our spirit, that we are the children of God:
17 And if children, then
heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with
him, that we may be also glorified together.
Adam Became a Son of
God
Moses 6:64-68
64 And it came to pass, when
the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and
he was caught away by the Spirit of the Lord, and was carried down into the
water, and was laid under the water, and was brought forth out of the water.
65 And thus he was baptized,
and the Spirit of God descended upon him, and thus he was born of the Spirit,
and became quickened in the inner man.
66 And he heard a voice out of
heaven, saying: Thou art baptized with fire, and with the Holy Ghost. This is
the record of the Father, and the Son, from henceforth and forever;
67 And thou art after the order
of him who was without beginning of days or end of years, from all eternity to
all eternity.
68
Behold, thou art one in me, a son of God; and thus may all
become my sons.
Adoption Comes
Through Ordinances
Ezra Taft Benson
When our
Heavenly Father placed Adam and Eve on this earth, He did so with the purpose
in mind of teaching them how to regain His presence. Our Father promised a
Savior to redeem them from their fallen condition. He gave to them the plan of
salvation and told them to teach their children faith in Jesus Christ, and
repentance. Further, Adam and his posterity were commanded by God to be
baptized, to receive the Holy Ghost, and to enter into the order of the Son of
God. To enter into the order of the Son of God is the equivalent today of
entering into the fulness of the Melchizedek Priesthood, which is only received
in the house of the Lord. ("What I Hope You Will Teach Your Children
About the Temple," Temples of the Church of Jesus Christ of Latter-day
Saints, pp. 42-43; also, Ensign, Aug. 1985, p. 8; emphasis added.)
Joseph Fielding Smith
The Lord has given unto us
privileges, and blessings, and the opportunity of entering into covenants, of
accepting ordinances that pertain to our salvation beyond what is preached in
the world; beyond the principles of faith in the Lord Jesus Christ, repentance
from sin, and baptism for the remission of sins, and the laying on of hands for
the gift of the Holy Ghost; and these principles and covenants are received
nowhere else but in the temple of God.
If you would become a son or a daughter of God and an heir of the kingdom, then
you must go to the house of the Lord and receive blessings which there can be
obtained and which cannot be obtained elsewhere; and you must keep those
commandments and those covenants to the end. .The ordinances of the temple, the
endowment and sealings, pertain to exaltation in the celestial kingdom, where
the sons and daughters are. The sons and daughters are not outside in some
other kingdom. The sons and daughters go into the house, belong to the
household, have access to the home. "In my Father's house are many
mansions." Sons and daughters have access to the home where he dwells, and
you cannot receive that access until you go to the temple. Why? Because you
must receive certain key words as well as make covenants by which you are able
to enter. If you try to get into the house, and the door is locked, how are you
going to enter, if you haven't your key? You get your key in the temple, which
will admit you.
I picked up
a key on the street one day, and took it home, and it opened every door in my
house. You cannot find a key on the street, for that key is never lost that
will open the door that enters into our Father's mansions. You have got to go
where the key is given. And each can obtain the key, if you will; but after
receiving it, you may lose it, by having it taken away from you again, unless
you abide by the agreement which you entered into when you went to the house of
the Lord (Doctrines of Salvation, Vol.2, p.40)
Adopted into the
Family of God Necessary to Become As God
John Taylor
A man, as a
man, could arrive at all the dignity that a man was capable of obtaining or
receiving; but it needed a God to raise him to the dignity of a God. For this
cause it is written, "Now are we the sons of God; and it doth not yet
appear what we shall be: but we know that when he shall appear we shall be like
him." And how and why like Him? Because, through the instrumentality of
the atonement and the adoption, it is made possible for us to become of the
family of God, and joint heirs with Jesus Christ; and that as He, the potential
instrument, through the oneness that existed between Him and His Father, by
reason of obedience to divine law, overcame death, hell and the grave, and sat
down upon His Father's throne, so shall we be able to sit down with Him, even
upon His throne. (Mediation and Atonement, pp. 145-146)
Bruce R. McConkie
As the
literal Son of God -- the Firstborn in the spirit, the Only Begotten in the
flesh -- Christ is the natural heir of his Father. It thus became his right to
inherit, receive, and possess all that his Father had. (John 16:15.) And his
Father is possessor of all things: the universe; all power, wisdom, and
goodness; the fulness of truth and knowledge; and an infinity of all good
attributes. By heirship and by obedience, going from grace to grace, the Son
attained these same things. (D. & C. 93:5-17.)
By obedience to the fulness of gospel
law, righteous men are adopted into the family of God so that they also become
heirs, Joint-heirs with Christ (Rom. 8:14-18; Gal. 3:26-29; 4:1-7), inheritors
of all that the Father hath. (D. & C. 134:33-41.) In his famous King
Follett Sermon, speaking of those who "shall be heirs of God and
joint-heirs with Jesus Christ," the Prophet asked what their glory should
be. Answering his own query, he described joint-heirship as inheriting
"the same power, the same glory and the same exaltation, until you arrive
at the station of a God, and ascend the throne of eternal power, the same as
those who have gone before." (Teachings, p. 347.)
A joint-heir is one who inherits
equally with all other heirs including the Chief Heir who is the Son. Each
joint-heir has an equal and an undivided portion of the whole of everything. If
one knows all things, so do all others. If one has all power, so do all those
who inherit jointly with him. If the universe belongs to one, so it does equally
to the total of all upon whom the joint inheritances are bestowed.
Joint-heirs
are possessors of all things. (D. & C. 50:26-28.) All things are theirs for
they have exaltation. (D. & C. 76:50-60.) They are made "equal"
with their Lord. (D. & C. 88:107.) They gain all power both in heaven and
on earth and receive the fulness of the Father, and all knowledge and truth are
theirs. (D. & C. 93:15-30.) They are gods. (D. & C. 132:20.) Celestial
marriage is the gate to this high state of exaltation. (Doctrines of Salvation,
vol. 2, pp. 24, 35-39; D. & C. 131:1-4; 132.) [Mormon Doctrine, pp.
394-395]
Power of Elijah-Link
the Family of God Together
Brigham Young
I will here refer to a principle that
has not been named by me for years. With the introduction of the Priesthood
upon the earth was also introduced the sealing ordinance, that the chain of the
Priesthood from Adam to the latest generation might be united in one unbroken
continuance. It is the same power and the same keys that Elijah held, and was
to exercise in the last days. "Behold, I will send you Elijah the prophet
before the coming of the great and dreadful day of the Lord: and he shall turn
the hearts of the fathers to the children, and the hearts of the children to
their fathers, lest I come and smite the earth with a curse." By this
power men will be sealed to men back to Adam, completing and making perfect the
chain of the Priesthood from his day to the winding up scene. . . . I have had
visions and revelations instructing me how to organize this people so that they
can live like the family of heaven, but I cannot do it while so much
selfishness and wickedness reign in the Elders of Israel. (Journal of
Discourses, 9:269)
There is Only One Family of God
Joseph Fielding Smith
·
Eventually,
when this work is perfected, and Christ delivers up to his Father the keys and
makes his report, and death is destroyed, then that great family from the days
of Adam down, of all the righteous, those who have kept the commandments of
God, will find that they are one family, the family of God, entitled to all the
blessings that pertain to the exaltation." (Doctrines of Salvation,
2:68)
·
When
everything gets finished, we will all be one family--every member of the Church
a member of one family, the family of God. And we will all be subject to our
first progenitor, Adam, Michael, the archangel, who has been appointed and
given authority under Jesus Christ to stand at the head and preside over all
his posterity. We are one family. (Doctrines of Salvation, 2:173-174)
Brigham
Young
·
We
now want to organize the Latter-day Saints, every man, woman and child among
them, who has a desire to be organized, into this holy order. You may call it
the Order of Enoch, you may call it co-partnership, or just what you please. It
is the United Order of the Kingdom of God on the earth; but we say the Order of
Enoch on the same principle you find in the revelation concerning the
Priesthood, which, to avoid the too frequent repetition of the name of the
Deity, is called the Priesthood after the order of Melchizedek. This order is
the order of heaven, the family of heaven on the earth; it is the children of
our Father here upon the earth organized into one body or one family, to
operate together. (Journal of Discourses, 17:44)
o
It
is lamentable to any person who understands by the visions of eternity the plan
of salvation, the providences of God to His creatures, to see one who has his
mind opened to see, understand, and embrace the principles of life and
salvation in his faith, and who has the privilege of being adopted into the
family of heaven, of becoming an heir with the Saints that have formerly lived
upon the earth, an heir with the Prophets and with Jesus Christ, and of being
numbered with the children of the Most High, with a legal administrator to
officiate for the attainment of all these privileges, and to open the door of
salvation and admittance into the kingdom, neglect so great a salvation. (Journal
of Discourses, 4:58-59) <><><>
Cannot Be Saved Into the Family of
God Without Our Kindred Dead
Joseph F. Smith
The same
principles that apply to the living apply also to the dead. … And so we
are baptized for those that are dead. The living cannot be made perfect without
the dead, nor the dead be made perfect without the living. There has got to be
a welding together and a joining together of parents and children and children
and parents until the whole chain of God's family shall be welded together into
one chain, and they shall all become the family of God and His Christ. (Teachings
of Presidents of the Church: Joseph F. Smtih, p. 411).
Wilford Woodruff
When I went
before the Lord to know who I should be adopted to (we were then being adopted
to prophets and apostles), the Spirit of God said to me, "Have you not a
father, who begot you?" "Yes, I have." "Then why not honor
him? Why not be adopted to him?" "Yes," says I, "that is
right." I was adopted to my father, and should have had my father sealed
to his father, and so on back; and the duty that I want every man who presides
over a temple to see performed from this day henceforth and forever, unless the
Lord Almighty commands otherwise, is, let every man be adopted to his father.
When a man receives the endowments, adopt him to his father; not to Wilford
Woodruff, nor to any other man outside the lineage of his fathers. That is the
will of God to this people. I want all men who preside over these temples in
these mountains of Israel to bear this in mind. What business have I to take
away the rights of the lineage of any man? What right has any man to do this?.
No; I say let every man be adopted to his father; and then you will do exactly
what God said when he declared he would send Elijah the prophet in the last
days. Elijah the prophet appeared unto Joseph Smith and told him that the day
had come when this principle must be carried out. Joseph Smith did not live
long enough to enter any further upon these things. His soul was wound up with
this work before he was martyred for the word of God and testimony of Jesus Christ.
He told us that there must be a welding link of all dispensations and of the
work of God from one generation to another. This was upon his mind more than
most any other subject that was given to him. (The Discourses of Wilford
Woodruff, p.155)
Joseph Fielding Smith
MEMBERSHIP IN FAMILY OF GOD. When
everything gets finished, we will all be one family -- every member of the
Church a member of one family, the family of God. And we will all be subject to
our first progenitor, Adam, Michael, the archangel, who has been appointed and
given authority under Jesus Christ to stand at the head and preside over all
his posterity. We are one family. And we all have to be joined to that family.
So it is not merely enough that we be baptized for our dead or for ourselves,
but also we have to be sealed to our parents. We must have the parents sealed
to their parents and so on, as far back as we can go, and eventually back to
Adam.
There will be cases where some of our
ancestors will not be worthy and will drop out, but the links will have to be
joined without them. So when the Prophet says we cannot be saved or exalted
without our dead, he had this in mind. Suppose we do not do any work for our
ancestors. Then where are we? We are out on a limb. We leave ourselves on the
side lines. We are not joined into this great family. We may be born under the
covenant and thus belong to our parents, but where there are breaks in that
lineage we are not united.
SEALINGS ESSENTIAL TO MEMBERSHIP IN
GOD'S FAMILY. And, therefore, when the Prophet says we cannot be exalted
without them, he is thinking of the family connections -- generation to
generation. And if we are going to sit down and do nothing and let our
ancestors whose history we can obtain go without having their work done, we are
just setting ourselves off on the side. We are not members, we do not have the
credentials which permit us into that family. You see how important it is that
we labor for our dead?
Why do we go into the temples to be
sealed, husbands and wives, and children to parents, and why are we commanded
to have this work done, not only for ourselves, but also to be sealed to our
fathers and mothers, and their fathers and mothers before them, back as far as
we can go? Because we want to belong to that great family of God which is in
heaven, and, so far as the Church is concerned, on earth. That is why.
NO PERFECTION WITHOUT OUR DEAD. Now,
some members of the Church have wondered just what was meant by the words of
the Prophet, that we without our dead could not be made perfect. Will not a man
who keeps the commandments of the Lord, who is faithful and true so far as he
himself is concerned, receive perfection? Yes, provided his worthy dead also
receive the same privileges, because there must be a family organization, a
family unit, and each generation must be linked to the chain that goes before
in order to bring perfection in family organization. Thus eventually we will be
one large family with Adam at the head, Michael, the archangel, presiding over
his posterity. . . .
PERFECTION COMES THROUGH CELESTIAL
FAMILY ORGANIZATION. We are taught in the gospel of Jesus Christ that the
family organization will be, so far as celestial exaltation is concerned, one
that is complete -- an organization linked from father and mother and children
of one generation, to the father and mother and children of the next
generation, thus expanding and spreading out down to the end of time. If we
fail to do the work, therefore, in the temples for our dead, you see our links
in this chain -- genealogical chain -- will be broken; we will have to stand
aside at least until that is remedied.
We could not be made perfect in this
organization unless we are brought in by this selective or sealing power, and
if we have failed to do the work for those of our line, who have gone before,
we will stand aside until somebody comes along who will do it for us. And if we
have had the opportunity and have failed to do it, then naturally we would be
under condemnation, and I think all through eternity we would regret the fact
that we had failed to do the thing that was placed before us to do and which
was our duty to accomplish in the salvation of the children of men.
<>NO SALVATION WITHOUT OUR WORTHY DEAD.
The expression about not being saved without our dead is greatly misunderstood.
We will all be saved without some of our dead, without any question. The Lord
cannot save the wilfully wicked, and they will not be saved, nor will those be
who refused to accept the work. This expression means that we cannot be saved
without our dead who prove themselves worthy of salvation. The Lord will not
save all of his family. One third of them rebelled in pre-existence. We are
doing the genealogical work for those who died before the gospel was restored
and who did not have the chance, not for those who had all the chance in the
world and would not receive it. (Doctrines of Salvation, 2:173-176)
Sealing of Children
James E. Talmage
Children
born to parents thus married under the celestial law are heirs to the Priesthood;
'children of the covenant' they are called; no ordinance of adoption or sealing
is required to give them place in the blessed posterity of promise. (The
House of the Lord, p.88.)
George Q. Cannon
It is not
necessary, where parents are thus sealed together by the authority of the Holy
Priesthood for time and for eternity, that their children should be adopted or
be sealed to them. They are legitimate heirs of the Priesthood and of the
blessings of the new and everlasting covenant. But not so with those who have
been born outside of this covenant. There has to be some ordinance performed in
order to make them legitimate; and that ordinance, the Prophet Joseph revealed,
was the ordinance of adoption; that is, that which covers the ordinance or law,
although we do not use the word adoption when we seal children to parents; we
call that sealing. (Collected Discourses, Vol.4)
Moses chapter 1
Introduction - Moses 1
1. Man is the offspring of God and thus has
divine potential. But man does not have the power within himself to rise
to his divine potential.
2. God's work and glory is to
bring to pass the immortality (resurrection) and eternal life (godhood) of his
children.
3. God is omnipotent.
4. God's omnipotence will never
override man's agency.
Question: How does man get the power to
fulfill his divine potential and become gods?
Faith- The means of receiving divine power!
1. Faith is
power -- the power of God!
2. When a one exercises faith,
he exercises the power of God.
3. Three things necessary in
order to exercise faith.
4. Faith as exercised by
man: "Faith exists when absolute confidence in that which we cannot
see combines with action that is in absolute conformity to the will of our
Heavenly Father." (Joseph B. Wirthlin)
Premortality - Our First Exercise of Faith
1. Abraham 3:22
2.
3. D&C 138:53-56
Origin of Man
article from the 1st Presidency in 1909, Joseph F. Smith Teaches the true doctrine of
evolution
There are
only 2 who can be called the Sons of God in the physical form; Adam &
Christ
4 Key Points
1. As
verse 4 states, we are the offspring of God, his seed; our divine nature is
built into us!
We descend
from Adam and Eve; there are no pre-Adamites.
Satan will do all in his power to diminish us. For example, teaching that man came from the
animal kingdom and not directly from God through Adam.
We have a
lot of data on this world without sound conclusions. Like science!!
D&C
101:32-33 – A very important scripture.
We will never have all the facts in this life. Be careful with the conclusions that are
drawn by man. However, we have the
critical facts to live in this realm. A
correct knowledge of who we are, and who created us!!
(Doctrine and Covenants
101:32-33.)
32 Yea, verily I say
unto you, in that day when the Lord shall come, he shall reveal all things—
33 Things which have
passed, and hidden things which no man knew, things of the earth, by which it
was made, and the purpose and the end thereof—
D&C
84:19-21 – We receive the power to exalt ourselves through the ordinances of
the gospel by obedience to the plan of salvation.
(Doctrine and Covenants
84:19-21.)
19 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.
20 Therefore, in the
ordinances thereof, the power of godliness is manifest.
21 And without the
ordinances thereof, and the authority of the priesthood, the power of godliness
is not manifest unto men in the flesh;
Abraham
Several
quotes on this idea of varying degrees of faith and obedience in pre mortality, Pres. Clark, Pres. Lee, Pres. Joseph Fielding
Smith, and Pres. Hunter. The quotes are
on the web site in the pre mortality section.
Joseph Fielding Smith Jr.
The spirits of men had their free agency, some were greater than others, and
from among them the Father called and foreordained his prophets and rulers.
Jeremiah and Abraham were two of them. . . . The spirits of men were not equal.
They may have had an equal start, and we know they were all innocent in the
beginning; but the right of free agency which was given to them enabled some to
outstrip others, and thus, through the eons of immortal existence, to become
more intelligent, more faithful, for they were free to act for themselves, to
think for themselves, to receive the truth or rebel against it.
The Lord declared through
Moses the following: "Remember the days of old, consider the years of many
generations: . . . When the Most High divided to the nations their inheritance,
when he separated the sons of Adam, he set the bounds of the people according
to the number of the children of
A similar passage to this
occurs in Acts where Paul declares to the Athenians that the Lord "hath
made of one blood all nations of men for to dwell on all the face of the earth,
and hath determined the times, before appointed, and the bounds of their
habitation."
These passages clearly
indicate that the numbers of the children of
Harold B. Lee
From The Teachings of Harold B. Lee, p. 23
Between the extremes of the "noble and the great" spirits, whom God
would make His rulers (see Abraham 3:22-23), and the disobedient and the
rebellious, who were cast out with Satan, there were obviously many spirits
with varying degrees of faithfulness. May we not assume from these teachings
that the progress and development we made as spirits have brought privileges
and blessings here according to our faithfulness in the spirit world? Now don't
be too hasty in your conclusions as to what conditions in mortality constitute
the greater privileges. That condition in life which gives the greatest
experience and opportunity for development is the one to be most desired and
any one so privileged is most favored of God. . . .
Now, don't misunderstand
as to just what may be a great privilege or opportunity. Sometimes to be born
through the channels of adversity is to have had the greatest opportunity. Just
because we haven't been born rich, for instance, may be the greatest blessing
we could possibly have. Perhaps some physical infirmities might be a blessing.
From Conference Report, Oct.
1973, 6-8 or Ensign, January 1974, 4-5
Now then, to make a summary of what I have just read, may I ask each of you
again the question, "Who are you?" You are all the sons and daughters
of God. Your spirits were created and lived as organized intelligences before
the world was. You have been blessed to have a physical body because of your
obedience to certain commandments in that premortal state. You are now born
into a family to which you have come, into the nations through which you have
come, as a reward for the kind of lives you lived before you came here and at a
time in the world's history, as the Apostle Paul taught the men of Athens and
as the Lord revealed to Moses, determined by the faithfulness of each of those
who lived before this world was created.
Hear now the significant
words of that powerful sermon to "The Unknown God" preached by the
apostle Paul, to those who were ignorantly worshipping images of stone and
brass and wood, and I quote:
"God that made the
world and all things therein, seeing that he is Lord of heaven and earth,
dwelleth not in temples made with hands;
"And hath made of
one blood all nations of men for to dwell on all the face of the earth [now
mark you this], and hath determined the times before appointed, and the bounds
of their habitation;
"That they should seek the Lord, if haply they might feel after him, and
find him, though he be not far from every one of us." (Acts
Here then again we have
the Lord making a further enlightening declaration to Moses as recorded in the
Book of Deuteronomy:
"When the most High
divided to the nations their inheritance, when he separated the sons of Adam,
he set the bounds of the people according to the number of the children of
Now, mind you, this was
said to the children of
Then note this next
verse: "For the Lord's portion is his people; Jacob is the lot of his
inheritance." (Deut. 32:9)
It would seem very clear,
then, that those born to the lineage of Jacob, who was later to be called
Israel, and his posterity, who were known as the children of Israel, were born
into the most illustrious lineage of any of those who came upon the earth as mortal
beings.
All these rewards were
seemingly promised, or foreordained, before the world was. Surely these matters
must have been determined by the kind of lives we had lived in that premortal
spirit world. Some may question these assumptions, but at the same time they
will accept without any question the belief that each one of us will be judged
when we leave this earth according to his or her deeds during our lives here in
mortality. Isn't it just as reasonable to believe that what we have received
here in this earth [life] was given to each of us according to the merits of
our conduct before we came here?
Howard W. Hunter
While on earth, we are dual beings comprised of a physical body and a spirit.
Our bodies are of recent origin and come to us from mortal elements. Our
spirits were begotten by God and have had an extensive period of growth and
development in the spirit world, where we came to know God and to comprehend
the nature of spiritual realities. Some of our Father's sons developed
spiritual talents to a marked degree, and they were foreordained to spiritual
callings in mortality whereby their talents would be utilized to administer
salvation to our Father's children. [From The Teachings of Howard W. Hunter,
p. 12]
(Alma 13:3.)
3
And this is the manner after which they were ordained—being called and prepared
from the foundation of the world according to the foreknowledge of God, on
account of their exceeding faith and good works; in the first place being left
to choose good or evil; therefore they having chosen good, and exercising
exceedingly great faith, are called with a holy calling, yea, with that holy
calling which was prepared with, and according to, a preparatory redemption for
such.
We are the sons and daughters of
heavenly parents with whom we lived before our birth into mortality. In that
first estate we were schooled and prepared for the challenges that this mortal
probation would bring and for the special labors that would be ours. Of that
premortal experience it is often said that we walked by sight, not having to
exercise faith because the reality of God and his divine powers was obvious to
us. That did not preclude the necessity of faith, however. Alma tells us that
those destined to become faithful high priests were "called and prepared
from the foundation of the world according to the foreknowledge of God, on
account of their exceeding faith and good works; in the first place being left
to choose good or evil; therefore they having chosen good, and exercising
exceedingly great faith, are called with a holy calling, yea, with that holy
calling which was prepared with, and according to, a preparatory redemption for
such" (Alma 13:3). This brief statement, uttered in a single sentence,
teaches volumes about our premortal life. It makes it evident that it was not a
sinless or tranquil state. Evil existed, and the opportunity to make bad
choices was abundant.
One-third of the host of heaven was
cast out of the first estate when they rebelled and attempted to dethrone God. Faith was very much an issue, although
not faith in the reality of God's existence but in the plan of salvation, which
centered in the necessity of his eldest Son becoming a sinless sacrifice for
the rest of us.
(Joseph
Fielding McConkie, Answers: Straightforward Answers to Tough Gospel
Questions [Salt Lake City: Deseret Book Co., 1998], 84.)
HOW WE ARE TAUGHT
Revelation: The Economy of God
GOD
General
teachings by Personal Revelation
Priesthood
Leaders
Specific application of
The will of God
MAN
Example: The Law:
Have Family Home Evening, General teaching.
Specific
application: The head of the home
decides what is taught by whom and where.
The story
of the Brass Plates is a good example.
The brothers tried man’s way at first and failed miserably. Not until Nephi relied on revelation did the
Lord bring Laban into his hands. See 1
Nephi 4:6.
Revelation
is an essential tool for us to operate here in mortality!!! Have the Gift of the Holy Ghost.
Why did 1/3
of the hosts of heaven decide not to take the risk? Fear and pride are the answers. Fear than leads to anger. They did not want to lose everything if they
failed the 2nd estate. Pres.
J. Reuben Clark article on pre mortality
President J. Reuben
Clark, Jr.
Second Counselor in the First Presidency
Conference Report, October 1956, p.82-86
MY BRETHREN: We seem to be
living in an age of ideologies of various kinds. The things that used to
influence men and nations and lead them into conflict,--ordinary ambition,
thirst for territory, thirst for power, still remain, but there have come to
supersede them certain ideologies which move nations, sometimes in rebellion
against the past, sometimes to build up new concepts and new rules.
One of these ideologies
which is perhaps politically not so important but which socially is most
important, has been talked about tonight by Brother Mark E. Petersen, --the
ideology which lowers moral standards that we have been taught in the past to
regard as sacred. I endorse all that Brother Mark has said tonight and urge you
bishops, presidents of stakes, and heads of households, to follow his advice.
I am going to talk tonight,
or plan to, about another ideology, and I should like, in all humility on my
part, to have the assistance of your faith and prayers. I shall try not to be
too long; it may be I shall be a bit dull. I am going to read in part, perhaps
a good part, what I say.
The ideology I have in mind
is what I might call the ideology of equality. We have a sort of feeling about
our own people in our own nation and the nations of the world, that everybody
is equal to everybody else. You remember that the Declaration of Independence
said, "We hold these truths to be self-evident, that all men are created
equal, that they are endowed by their Creator with certain unalienable Rights
that among these are Life,
Those phrases seem to have
caught the imagination of people of various kinds. I am not going to talk about
them, somebody would accuse me of talking politics, but I have this kind of a
feeling about them,-that they are not intended to suggest that force shall be
brought to bear upon me, if I be a law-abiding man, tending my own business, to
take away a part of my life to give to somebody else who thinks he would like
some of it. I feel the same way about liberty. I feel the same way about
pursuit of happiness. That is my right as a member of the body politic, and
just because somebody else thinks he would like some of my happiness, I not
imposing upon him or taking anything away from him, that I should be compelled
to bestow upon him some of my happiness, is just beyond me.
Now, I want to talk tonight
about what I will call spiritual relativity. I do not know anything about what
scientific relativity means, but I can get some idea about what I am going to
talk about. I am going to speak from the Book of Abraham, primarily, and my
speaking will consist principally in reading, in the first part of what I say,
with perhaps an interpolation of a remark here and there.
If you will read the third
chapter of the Book of Abraham, you will find that the Lord is giving
instructions to Abraham about various matters, including matters of astronomy,
and then the Lord begins to apply those matters of astronomy of which he has
been talking, where he has one planet and then another greater than that, and
then that there shall be one greater than that, and he begins to apply that to
individuals:
"19. And
the Lord said unto me: These two facts do exist, that there are two spirits,
one being more intelligent than the other; there shall be another more
intelligent than they; I am the Lord thy God, I am more intelligent than they
all."
Now, I am not going to try
to tell you what that principle means, or where it leads; all I want to get out
of that is that here are three intelligences, spirits, and that they are not
equal, even the two are unequal. There is the one, there is the second more
intelligent than the first, and there is the third more intelligent than the
other two.
I like to think of that, as
I have said, as spiritual relativity.
I am going on, now, and
reading from the third chapter of Abraham. The Lord has been talking about the
intelligences, and he says:
"21. I
dwell in the midst of them all; I now, therefore, have come down unto thee to
deliver unto thee the works which my hands have made, wherein my wisdom
excelleth them all, for I rule in the heavens above, and in the earth beneath,
in all wisdom and prudence, over all the intelligences thine eyes have seen
from the beginning; I came down in the beginning in the midst of all the
intelligences thou hast seen.
"22. Now
the Lord had shown unto me, Abraham, the intelligences that were organized
before the world was; and among all these there were, many of the noble and
great ones;.
In that great
body of intelligences there were those whom the Lord has described as
"noble and great ones": obviously others were not noble and great.
Then going on, apparently in the same sentence, as it is punctuated:
"23. And
God saw these souls that they were good, and he stood in the midst of them, and
he said: These I will make my rulers; for he stood among those that were
spirits, and he saw that they were good; and he said unto me: Abraham, thou art
one of them; thou wast chosen before thou wast born."
In a minute or two I will
refer to this same observation in connection with the Priesthood.
Then the scripture tells us
that there were two who stood up. Each one wanted to create this new world that
they had talked about. This is the Grand Council that we talk about, where all
of us presumably were. Some were "noble and great ones," and some of
us were not. We were not equal in that Grand Council, have no mistake about
that. There it was decided:
"24. . .
. We will go down, for there is space there, and we will take of these
materials, and we will make an earth whereon these may dwell;
"25. And
we will prove them herewith, to see if they will do all things whatsoever the
Lord their God shall command them;
"26. And
they who keep their first estate shall be added upon; .
We understand that we kept
our first estate, we who belong to this Church, that we have received the
Gospel, and if we live as we should, we will be "added upon."
". . .
and they who keep not their first estate shall not have glory in the same
kingdom with those who keep their first estate; . . ."
The Lord has told us that we
have three kingdoms, celestial, terrestrial, and telestial; he has told us who
will be, in great broad classifications, in each of these kingdoms, possess
each of these glories. He has told us that they differ. Paul told the
Corinthians that they differed even as stars differed among themselves.
Now, then it goes on: (repeating)
". . .
and they who keep not their first estate shall not have glory in the same
kingdom with those who keep their first estate; . . ."
I am not undertaking to
declare doctrine or Gospel, but as I read that, and as I understand it, it
means that after we, so to speak, have been taken out, those who have kept
their first estates, and we are not the only ones, there remains the great
over-plus. They do not have the same heritage, the same kingdom, the same
glory, that we shall have, and they have and can fall into the terrestrial, the
telestial, and then the Doctrine and Covenants tells us there is a kingdom
without any glory. (D & C 88:24.)
My point is that we were not
equal at the beginning as intelligences; we were not equal in the Grand Council;
we were not equal after the Grand Council. We had our agency over there, and
the Lord has so told us that and that it was because of the exercise of that
agency that a third of the hosts of heaven rebelled. They did not keep their
first estate and apparently the punishment to be inflicted upon them for their
rebellion was that they should not have bodies.
". . .
and they who keep their second estate shall have glory added upon their heads
for ever and ever."
Then the Lord goes on and
tells its about the two beings who came and offered to build this earth and
implement its creation. Satan, we learn from other scriptures, declared that he
would save everybody, apparently either take away their free agency or else
cause that nothing that they did would be a crime. The other one said he would
do the will of the Father. The Father said that he would take the one who said
he would do his will. Then it says:
"28. And
the second was angry, and kept not his first estate; and, at that day, many
followed after him."
Then the
next chapter (chapter 4) says:
"1. . . .
Let us go down. And they went down at the beginning, and they, that is the
Gods, organized and formed the heavens and the earth.
"2. And
the earth, after it was formed, was empty and desolate, because they had not
formed anything but the earth; and darkness reigned upon the face of the deep,
and the Spirit of the Gods was brooding upon the face of the waters."
I like that word
"brooding," breeding, bringing forth the things of the earth, or
preparing it therefor, it seems to me to mean.
Now, this matter of body
which, I take it, will come to those who keep their first estate; and those who
do not keep their first estate, but who do not belong to the rebellious group,
they all get bodies too. We have our bodies. We are not all born in the same
circumstances, with the same advantages, and all the rest of it. But evidently
the possession of a body was a great consideration, and I refer you, in that
connection, to the incident of the Gadarene demons.
You will remember that when
the Savior approached them, they said, "What have we to do with thee,
Jesus, thou Son of God?" This was one case where the demons, themselves,
bore testimony that Jesus was the Christ. "What have we to do with thee?"
And then they asked that the
Savior, (when he cast them out of the man -- they said they were
"legion") that the Savior would permit them to go into the nearby
herd of swine. I have always thought that there was a beautiful expression
there. They asked him not to send them out into the "deep." You will
recall that they went into the swine, and the swine ran down into the sea and
were drowned. (Matt. 8:28-34; Mark 5:1-20; Luke 8:26-39.)
I have always thought that
indicated very, very clearly how valuable an earthly body is, --that they were
willing in order to have possession, apparently even for the moment, of a body,
to go into the body of a swine.
Now, I am trying to get out of all this only the one
fundamental thought -- we were not all equal at the beginning; we were not all
equal at the Grand Council; we have never been all equal at any time since, and
apparently we never shall be.
Now as to the Priesthood:
Adam, the Prophet Joseph Smith tells us, received his Priesthood before the
creation of the world, as I recall it. That is when he got his Priesthood.
Seemingly it was not given to everybody. We do not know who else received it
besides Adam, but probably some. The Prophet Joseph said, "I suppose that
I was ordained to this very office in that Grand Council." And he said,
"Every man who has a calling to minister to the inhabitants of the world
was ordained to that very purpose in the Grand Council of heaven before this
world was." (Joseph Fielding Smith, Teachings of the Prophet Joseph
Smith, 2nd ed., 1940, pp. 157, 365.)
I like to think that perhaps
we may have been there at that Grand Council and that we, the great body of
this Church, with our divine commandment, our divine destiny, our divine
responsibility, to carry the Gospel to the nations of the earth--I like to
think that we were endowed somehow with a mission, perhaps with the Priesthood,
to carry on the work which we have to do.
Now, the Prophet told us
that from that time down, apparently until the time of Moses, the Priesthood
descended in a regular line from father to son, through their succeeding
generations. (D&C Sec. 84.)
You will remember at the
very beginning there was a contest in the Priesthood. At any rate, Cain offered
a sacrifice that was not acceptable to the Lord. You know the result. (Gen. 4.)
From that time on down to
the time of Moses, we note that the men that were named (they are named in the
Doctrine and Covenants, Sections 84 and 1 07) carried on the Priesthood. It
does not seem to have been a common endowment. Everybody was not offering
sacrifice, but only those who were chosen by the Lord.
When you come down to Moses,
remember Moses had the Melchizedek Priesthood, which he received from Jethro,
his father-in-law, at the beginning of his work. (D&C 84:6.) He seems to
have been the only one among the Israelites who then held the Melchizedek
Priesthood. He tried, you will recall we are told, to have
Way along at the beginning,
soon after they began the exodus, Aaron and Miriam, the sister, apparently
basing their actions upon the fact that Moses had married an Egyptian,
Ethiopian, nevertheless it appears in the account that they accused Moses, who
held the Melchizedek Priesthood and Aaron held only the Aaronic Priesthood --
accused Moses of usurping power that they had formerly possessed. You will
recall that they were severely chastened, chastised. Miriam was stricken with
leprosy. (Num. 12.)
I have always thought that
there was in this an indication of the priesthood status of women, because of
the punishment which apparently was inflicted upon Aaron, which differed from
the punishment which was inflicted upon Miriam,--that here was an indication
that women did not receive the Priesthood, and certainly so far as we know,
women have not had the Priesthood. Miriam's punishment may have covered her
seeming claim that she had a right to priesthood powers.
When that was settled, you
will remember that a Levite, Korah, and Dathan and Abiram, apparently
Reubenites, rebelled against Moses and said he was taking too much upon
himself. They did not have the authority to officiate, they did not have the
Priesthood that Moses had, and they did not have the authority that Aaron had.
They rebelled. I will not take time to do more than tell you that finally a
challenge was issued by Moses. They came out with their censers, and the earth
opened and swallowed them up. (Num. 16.)
But they (Moses and Aaron)
were not content with that demonstration. You will remember that then the
question arose as to where the Priesthood authority was, and apparently Moses
intended to settle it once for all, so he planned the experience of the rod
that blossomed. Each of the tribes got a rod, and it was placed in a container
in the tabernacle, as I recall it, and the rod that blossomed was to be the rod
of the tribe that was chosen. Aaron's rod blossomed; the others did not.
I want to get from this the
proposition that
And you may recall that
rather early in their Priesthood experience there were two sons of Aaron, Nadab
and Abihu, who offered "strange fire" before the Lord, and they were
smitten, killed. (Lev. 10.)
The Lord has always guarded
his Priesthood with the utmost care, so that all during
So, my brothers, we need not
be dismayed or suffer any inconvenience or embarrassment from the fact that the
Priesthood is a sacred calling which is bestowed upon those whom the Lord
designates, with such powers and such authority as the Lord may indicate by
virtue of the office. We have deacons, teachers, priests, elders, seventies,
high priests. You know how that comes about, how we get these various grades of
Priesthood.
But two points:
First, there never was a
time when all spirits were equal, so far as the Lord has revealed; so far as he
has revealed, there never will be a time when all spirits are equal. He has
provided different kingdoms and glories for the different kinds of individuals
as they come to this earth, and I can imagine, having in mind the Gadarene
demons, I can imagine that those who did not keep their first estate but who
still may come to earth and get a body, are anxious to come and get a body no
matter what the conditions are, if we are to judge by the anxiety of those
demons who were cast out and who asked that they be permitted to enter the
swine.
Next, the Priesthood has
never been possessed by all individuals; the Lord has chosen those to whom he
wishes to delegate his authority. He has carefully guarded the exercise of that
authority. Some, our sisters, for instance, have never held the Priesthood.
Thank you, brethren, for
your kindness.
I bear you my testimony that
the Lord lives. I bear you my testimony that Jesus is the Christ, that he
lived, was crucified, died, was resurrected.
I bear you my testimony that
the Priesthood has been restored to us through the restoration that came
through the Prophet. I bear you my testimony that all of the rights and the
powers which Joseph had have descended from him till now and that they are now
possessed by President David O. McKay.
May the Lord bless us and
build up our testimonies, enable us to understand the principles of the Gospel
and not get off on the theory of this ideology that everybody is alike, and all
have equal rights,-our rights depend upon our course before we came here, and
our course since we arrived.
God bless you, I pray in the
name of his Son. Amen.
Rebellion
and Anger blinds the soul.
(Alma 12:9-11.)
9 And now Alma began to
expound these things unto him, saying: It is given unto many to know the
mysteries of God; nevertheless they are laid under a strict command that they
shall not impart only according to the portion of his word which he doth grant
unto the children of men, according to the heed and diligence which they give
unto him.
10 And therefore, he
that will harden his heart, the same receiveth the lesser portion of the word;
and he that will not harden his heart, to him is given the greater portion of
the word, until it is given unto him to know the mysteries of God until he know
them in full.
11 And they that will
harden their hearts, to them is given the lesser portion of the word until they
know nothing concerning his mysteries; and then they are taken captive by the
devil, and led by his will down to destruction. Now this is what is meant by
the chains of hell.
THE VISIONS OF MOSES
(Moses 1)
RODNEY TURNER
The restitution of all things in the
dispensation of the fulness of times includes a restoration of lost scripture
as well as all else. To this end, Joseph Smith undertook an inspired revision
(or translation) of the King James Version of the Bible shortly after the
Church was organized. fn In connection with this labor, he received a series of
revelations between June 1830 and February 1831 now known as "Selections
From the Book of Moses." fn
In treating the persecution of the
infant
Amid all the trials and tribulations
we had to wade through, the Lord, who well knew our infantile and delicate
situation, vouchsafed for us a supply of strength, and granted us 'line upon
line of knowledge—here a little and there a little,' of which the following was
a precious morsel. fn
And it is a "precious
morsel" indeed! It is the missing introduction not only to Genesis, but to
the entire Bible. It is the key to a correct understanding of the scriptural
accounts of Earth's creation, in that it makes plain by whom, by what power,
and for what purpose it was organized. Further, it establishes the now-disputed
reality of Satan and exposes his on-going efforts to supplant Christ through
his lies and deceptions. It also reveals the spiritual greatness of Moses and
verifies the historicity of his divine appointment to "deliver my people
from bondage, even
This prologue to the writings of
Moses is literally a glorious chapter of scripture. fn Its central theme is the
glory of God—the Father's continuing increase in it, his desire to endow his
children with it, and Satan's efforts to rob men of it. This theme is developed
in a series of visions seen by Moses prior to his return to
The Character of God
The Prophet Joseph Smith said:
"It is the first principle of the Gospel to know for a certainty the
character of God, and to know that we may converse with him as one man
converses with another." fn Adam, Enoch, the brother of Jared, Abraham,
and other great dispensation leaders learned this principle for themselves in
their own "first visions." Their ministries reflected this knowledge.
Thus, when Moses was called: "He saw God face to face, and he talked with
him" (Moses 1:2).
The anthropomorphic nature of God fn
has been confirmed again and again as chosen men have learned by personal,
direct experience the "first principle of the Gospel": God is an
exalted man in whose literal image we are. fn The Latter-day Saint faith stands
or falls on this declaration: "The Father has a body of flesh and bones as
tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and
bones, but is a personage of Spirit" (D&C 130:22). If this definition
of the Godhead is false, the LDS concept of salvation cannot be true. A correct
understanding of who and what God is constitutes the litmus test of a valid
theology. If God is the immaterial, omnipresent, spirit essence affirmed by
traditional Christianity, then the Latter-day Saint doctrine of exaltation with
its component elements of eternal marriage, endless spirit progeny, joint
heirship with Christ and priesthood union with the Father is manifestly
untenable. On the other hand, if the Latter-day Saint definition of God is
correct, then the god of the creeds is exposed as nothing more than a myth
conceived in the minds of theologians of the fourth and later centuries.
Because these men co-mingled philosophy with scripture, millions of Christians
have been robbed of the instinctive truth they possessed in their childhood.
They may never recover this truth until they stand before the Lord at the last
judgment.
Knowing who and what God is is the
key to the mystery of man's own identity and potential. For as Joseph Smith
observed: "If men do not comprehend the character of God, they do not
comprehend themselves." fn To know what God is is to know what man is—and
what he may become. The loss of this knowledge goes far to explain the present
plight of humanity. Man, like water, cannot rise higher than his beginnings. If
an ever-increasing number of men and women are choosing to wallow in the mire
of carnality, we must not forget that they are taught that the human race was
spawned in mire. We have little desire to reach for the stars if we do not
believe that we came from the stars. That we did is the message of the Restored
Gospel. This is why The Church of Jesus Christ of Latter-day Saints testifies
that—where the valiant are concerned—the origin of man is the destiny of man.
The God of Glory
"Our God is a consuming
fire" (Heb. 12:29; cf. Deut. 4:24). Moses knew this long before Jehovah
ever descended in fire upon
Some seventeen centuries before the
coming of Moses, the mighty patriarch Enoch stood upon Mount Simeon
"clothed upon with glory" as he talked to the Lord "even as a
man talketh one with another, face to face" (Moses 7:3-4). Whenever any
man or woman (such as Mary fn) comes before the Lord in his glory they must, like
Moses and Enoch, be transfigured or glorified by the Holy Ghost to endure the
divine Presence. "For no man has seen God at any time in the flesh, except
quickened by the Spirit of God. Neither can any natural man abide the presence
of God" (D&C 67:11-12). The "natural man"—being devoid of
the inspiration and higher influences of the Spirit of the Lord—can only
understand and partake of the glories of this world (1 Cor. 2:14; Mosiah 3:19;
Alma 26:21).
Mortal Glory
The word "glory" has many
connotations. It is commonly associated with the trappings of wealth, power,
artistic and intellectual gifts, and those like factors which so often play
such critical, yet capricious, parts in the lives of men and women. In the
main, such eminence is short-lived; what is famed today is forgotten tomorrow.
For no glory can be more enduring than its source. Mortal men and mortal worlds
can only produce mortal glory. Consequently, the "glory of the world"
(D&C 10:19; cf. 1:16) is, by its very nature, a passing vanity. Being but the
reflection of a transient state of affairs, it possesses no enduring existence
of its own. It is a facade of reality, an illusion of the moment destined to be
replaced by still another illusion when time and circumstance overtake it.
Then, too, wealth, power, and the
honors of men are rarely predicated upon one's inherent moral and spiritual
qualities. Regardless of how the world bows before these "idols,"
they are deceptive measures of an individual's real worth. They reveal what men
possess, rather than what men are. In doing so, they fail the critical test of
true glory: they do not originate with, nor bring us to, God.
An extreme example of one who thought
that glory can be had without virtue is Lucifer, who "sought to take the
kingdom of our God and his Christ" (D&C 76:28). In his lust for power,
he would have dethroned God himself! He is the "god of this world" (2
Cor. 4:4), and of all those in it who would gratify their desires without
regard to the cost to themselves or to others.
Cain—who shares the title of Perdition
with Lucifer (Moses 5:24; D&C 76:25-26)—"gloried" in his murder
of Abel and in the acquisition of his sheep (Moses 5:33). But the price was
high: Cain lost his very soul. And in the end it was all for naught. His
brother's flocks have long since crumbled to dust, and Cain is now doomed to
wander in torment the dark, empty places of the second death (Jacob 3:11).
Indeed, death will eventually claim everything that is not infused with life by
the Spirit. For whatever is not of God must inevitably succumb to its own
mortality (D&C 132:13-14). Only that which is endowed with immortal glory
is immune to death.
Immortal Glory
Immortal glory is an intrinsic
attribute of Gods, angels, and the spirits of just men made perfect (D&C
76:69; 129:6). It is manifest when an organized intelligence is imbued with
light and truth. fn Such a union of sanctified spirit and element exists to
perfection in the Father and—in descending degrees—in those individuals who
partake of his divine nature. The glory of God is found, therefore, not only in
intelligence, but in intelligences fn (D&C 93:36; cf. Abr. 3:21-22).
Light and truth are the creative,
governing, sustaining, enlightening, and perfecting principles employed by the
Most High in all of his works from eternity to eternity. fn Through obedience
to those precepts of eternal law revealed in the gospel of Jesus Christ, we
(organized intelligences) who were endowed with a portion of the Spirit of
truth "in the beginning" (D&C 93:23) can continue to progress in
light and truth until we are "glorified in truth and knoweth all
things" (D&C 93:28; cf. 50:24). This is godhood. Having achieved the
fulness of this exalted state, the Beloved Son has become as the Father. Glory
eminates from his very person in radiant splendor of so celestial a magnitude
as to overwhelm the light of the sun, moon, and stars at his world coming
(D&C 133:49).
The light of Christ—like all
spirit—although normally invisible to mortal eyes, fn is an actual material
substance of an extremely refined nature. fn It "proceedeth forth from the
presence of God to fill the immensity of space" and constitutes
"the law by which all things are governed, even the power of God"
(D&C 88:12-13). When it is manifest to an intense, concentrated degree, it
may be perceived as visible, spiritual light. fn It shines (D&C 88:7).
Joseph Smith was bathed in the glory
of the Spirit on several occasions, beginning with his vision of the Father and
the Son in 1820: "When the light rested upon me fn I saw two
Personages whose brightness and glory defy all description" (JS-H 17).
Like Moses ("It was for the space of many hours before Moses did again
receive his natural strength"—Moses 1:10), young Joseph was physically
enervated by his experience: "When the light had departed, I had no
strength; but soon recovering in some degree, I went home" (JS-H 20). In
1823, he experienced heavenly glory again when, preparatory to the angel
Moroni's appearance, his bedroom became "lighter than at noonday." fn
Joseph described the angel's robe as being of an unearthly brilliance and
whiteness, adding: "His whole person was glorious beyond description, and
his countenance truly like lightning" (JS-H 30-32).
To a lesser degree, Joseph Smith
himself was glorified in the presence of others following the organization of
the Church. Mary Elizabeth Rollins Lightner described one such instance in
Glory, being pure divine energy, is
distinguished by heat as well as light. Christ and the resurrected, celestial
host will return to the earth in fiery majesty: "The presence of the Lord
shall be as the melting fire that burneth, and as the fire which causeth the
waters to boil" (D&C 133:41; cf. 101:23-25). In quoting Mal. 4:1,
concerning the wicked becoming as stubble,
As previously noted, in order to
endure the Almighty's glorious presence, Moses had to be enveloped in that
presence—which is to say, in his Spirit. The transfiguration (or
glorification) of Moses ended when the fulness of the Holy Spirit was withdrawn
and Moses "was left unto himself" (Moses 1:9). However, he was not
totally deprived of the Spirit's influence. Shortly thereafter he told Satan:
"Blessed be the name of my God, for his Spirit hath not altogether
withdrawn from me" (Moses 1:15). This statement serves to establish the
direct relationship between divine glory and the divine Spirit. They are, in
essence, virtually one and the same.
Four Divine Principles
The resurrection will endow all men
(except the sons of perdition) with a measure of glory proportionate to their
individual spiritual capacities. This is essential since "all men who are
immortal dwell in everlasting burnings." fn Even the glory of the
telestial—the least of the Father's kingdoms—"surpasses all
understanding" (D&C 76:89). Just as mortals must be enveloped in glory
to behold God in time, so must immortals be similarly endowed if they are to
enjoy any degree of his presence in eternity. To receive a fulness of the
Father's "consuming fire" is to be bathed in celestial powers. It is,
said the Prophet, to "come to dwell in unity, and in all the glory and everlasting
burnings of the Gods." fn To do this, we must be able to comprehend the
Lord's fulness (D&C 88:67). Hence, the degree to which we can endure the
presence of God determines the degree to which we can become one with him. fn
It also determines our capacity for happiness.
Each of those who are resurrected
into one of the three heavens (celestial, terrestrial, or telestial) is endowed
with a relative fulness of the Spirit of God and receives a commensurate
measure of joy (D&C 93:33; 76:96-98). Thus, according to their capacity,
all are equal in being "filled with that joy which is unspeakable and full
of glory" (Hel. 5:44; cf. 1 Pet. 1:8). fn The Father's joy excels and
encompasses that of all others (
To be filled with the joy of God is
also to be filled with the love of God. This is the "pure love of
Christ" for which Mormon admonished his brethren to pray (Moro. 7:48).
When filled with the Spirit, we feel this love; we experience it.
Nephi testified: "He hath filled me with his love, even unto the consuming
of my flesh" (2 Ne. 4:21). fn During such rare and privileged moments, the
soul's darkness is swallowed up in the light of the Holy Spirit. All ungodly
appetites, desires, and inclinations vanish. Thus enveloped in the very peace
and virtue of Christ, sin in any form becomes—at the time—an impossibility. The
divine nature prevails. When the Spirit came upon King Benjamin's people, they
testified that it "has wrought a mighty change in us, or in our hearts, that
we have no more disposition to do evil, but to do good continually"
(Mosiah 5:2). Truly, the pure love of Christ which flows forth from the
fountainhead of the Spirit is a sanctifying power.
Spirit, glory, joy, and love are
inseparable principles of righteousness and truth. To the degree one is present,
the others are present. To attain them to a celestial fulness is to be exalted
in holiness. Thus endowed, men and women are prepared to enter into the eternal
Patriarchal Order of the Melchizedek Priesthood and reign as kings and queens,
priests and priestesses, over their own family kingdoms. For only those who
have become one with God in righteousness and truth can become one with him in
power and dominion (D&C 121:36-37).
God's Work and Glory
The omnipresent Spirit of the Lord fn
is "in all things, and is through all things, and is round about all
things" (D&C 88:41). It permeates all of the works of God.
Consequently, all of his works are glorified to a greater or lesser extent by
his "presence." Adam was told: "All things are created and made
to bear record [witness] of me" (Moses 6:63). All things bespeak the
majesty and power of the Lord. We are immersed in a veritable sea of testimony
that he lives! The Lord told Moses: "No man can behold all my works,
except he behold all my glory" (Moses 1:5). Since God's glory is
coextensive with his works, to behold all of the one is to behold all of the
other. And this no mortal can do "and afterwards remain in the flesh on
the earth" (Moses 1:5).
Nor is God's glory a static thing.
"His course is one eternal round" (D&C 3:2; cf.
God's Crowning Glory
Every planet, star, and galaxy,
together with every plant and animal of whatever kind, proclaims the glory of
God. All that he has organized out of chaotic element enhances his majesty in
the process of filling the measure of its creation. But the supreme purpose and
the very heart of his work and glory is "to bring to pass the immortality
and eternal life of man" (Moses 1:39). All else is subordinate to this
central objective. To achieve it, no sacrifice—even that of his Beloved Son—is
too great.
Contrary to the transient
philosophies of naturalism, humanism, and existentialism presently in vogue,
divine wisdom, power, and purpose brought all things into being (2 Ne.
2:11-15). The universe is not a mindless accident precipitated by the chance
interaction of gravity, electromagnetism, and the strong and weak nuclear
forces. Nor is man just a by-product of blind, but fortuitous, evolutionary processes.
The First Presidency of the Church has officially declared the human race to be
"the direct and lineal offspring of Deity." fn God and man are
of one and the same species. God is
Moses Encounters Satan
Moses was so blessed! While he is
often viewed as a fugitive from Egyptian justice and a simple shepherd in the
Subsequently, this divine testimony
was challenged when Moses was accosted by Satan himself: "Moses, son of
man, worship
Moses would not be robbed! As would
be the case with Jesus (Mark 1:11), the voice of God had borne witness to his
sonship. He knew who he was. He would not be made less. Nor would he worship
any god but "the God of glory" (Moses 1:20). This incident is a
powerful object lesson for the Saints of this dispensation. They must not
forget who they are. They must not allow themselves to be robbed of their
spiritual identities by worshipping Satan through yielding to their fallen
natures.
A knowledge of the genuine enables us
to more easily recognize its imitations. Lacking this knowledge, we have no
reliable basis of judgment. Being ignorant of true glory, most of mankind is,
therefore, easily deceived by the devil's counterfeits. fn They are blinded by
the many false doctrines and beguiling manifestations with which Satan has
"veiled the whole face of the earth with darkness" (Moses 7:26).
Indeed, the spiritually blind worship that darkness in the name of light.
At times the prince of darkness
"transformeth himself nigh unto an angel of light" (2 Ne. 9:9; cf.
D&C 128:20; 129:8) in an effort to deceive with simulated glory. By such
means he has duped the world into believing in all manner of spiritual
phenomena, including spurious visions of heavenly personages. Satan feigned
glory when he appeared to Moses. But Moses challenged him: "Where is thy
glory, for it is darkness unto me? And I can judge between thee and
God" (Moses 1:15). This brings to mind the warning of Jesus: "If
therefore the light that is in thee be darkness, how great is that
darkness!" (Matt. 6:23). It is axiomatic that light can judge darkness, but
darkness is incapable of judging light. Moses could discern Satan's veiled
darkness because he had experienced true light. To a lesser degree, this same
ability extends to all who "have received the truth, and have taken the
Holy Spirit for their guide" (D&C 45:57). The security of the Saints
lies in magnifying the gift of the Holy Spirit in their lives and in following
the counsel of the Prophet whom that Spirit inspires and sustains.
Satan's Misery
Satan hungers for power and glory. He
longs to have the Lord's noble and great ones bow down to him. It is not so
much the number as it is the quality of his victories that seems to please him
the most. The ignorant worship of the masses of mankind is probably less
satisfying to Satan than the knowledgeable submission of a single son of God.
fn Who praises us matters more than the mere fact that we are praised.
It is human nature. Thus, beginning with Adam and Eve, the devil has sought the
allegiance of the Father's noblest sons and daughters. This is more than vanity
on his part. He knows that their defection will virtually assure the
destruction of all mankind. If ten righteous men cannot be found in
Moses' terrifying encounter with
Satan is the most graphic and revealing expose of the enemy of all mankind to
be found in holy writ. The innate misery and frustration of Lucifer becomes
evident as Moses describes his adversary's awful transition from an arrogant,
would-be god, into a raging liar ("I am the Only Begotten, worship
me"), and then into a tormented creature overcome "with weeping, and
wailing, and gnashing of teeth" when commanded to depart "in the name
of the Only Begotten"—the one that Lucifer had so desperately wanted to be
fn (Moses 4:1).
In looking upon Satan's agony, hell
was unmasked before Moses' very eyes. He saw its bitterness—the soul-searing
pain of being unable to reap where we have not sown, of not being accepted and
honored in spite of what we are, the too-late realization that sin in all of
its guises is the ultimate vanity . . . the final futility. "Because of
wickedness" (Moses 1:23), the account of this incident on Moses' own
"mount of temptation" was expurgated from his writings. No doubt
Satan was not anxious to have this demeaning episode publicized. In general, he
has covered his tracks rather well. Most of the learned of our day are quite
amused by the naive notion that such a being actually exists (2 Ne. 28:22). fn
Visions of Earth
Having met the test, Moses was again
"filled with the Holy Ghost" and again beheld the glory of God (Moses
1:24-25). It was then that he was reminded of his mission to deliver
But far more was to come. In a
magnification of the first vision, he again beheld the earth, but this time
with the penetrating powers of the Spirit. There was not a particle of
it or a living soul upon it which he did not behold (Moses 1:27-28). Nor
did he simply view them en masse as one might look at a vast concourse of
people without discerning any one individual. By the incomprehensible power of
the Holy Ghost he perceived each man, woman, and child comprising the human
race at one and the same time! In doing so, he experienced something of
the omnipresent nature of the Spirit of the Lord.
Having comprehended this earth and
its inhabitants, the mighty seer beheld a third vision in which he was shown
"many lands," each of which was also called "earth" because
they, too, were inhabited. fn This awesome knowledge prompted the prophet to
ask two questions: "Why these things [earths] are so, and by what thou
madest them" (Moses 1:30). He was told that these and numberless other
worlds had been organized "by the word of my power" which is the Only
Begotten Son of the Father fn (Moses 1:32, 35) for one supreme and unending
purpose: "the immortality and eternal life of man" (Moses 1:39).
Moses had learned a profound truth, a truth which still eludes our modern age:
the universe is the home of man; he is not limited to this one small planet.
"Space colonies" abound among the numberless worlds of eternity! And
new earths are being organized continually as mankind extends itself ever
farther into the boundless reaches of the cosmic sea (Moses 1:38; 7:30). And even
as the Father organized these worlds by the Only Begotten, so does the Father
redeem and glorify them by the Only Begotten. The blood of Jesus Christ was not
shed for this world alone; the sons and daughters of God on other earths also
partake of its saving powers (Moses 7:53; D&C 76:22-24).
Whereas his initial vision of God's
creations had led Moses to exclaim "man is nothing," when the divine
power and purpose behind it all was explained to him, he then knew that—when
man walks with God—he is everything! All things are subject to him and
all things are designed to enrich his life and bring him joy (D&C 59:16-20;
132:20).
Lest Moses should desire to know more
about the other worlds he had seen, the Lord cautioned: "But only an
account of this earth, and the inhabitants thereof, give I unto
you" (Moses 1:35). The Lord then dictated the creation account
found in Moses, chapters two and three fn (Moses 1:40). As it was
"spoken" to Moses, so was it "spoken" to the Prophet Joseph
Smith (Moses 1:42).
Conclusion
Having pondered Moses' prologue to
the eternal works of God in behalf of his children, the writer feels profoundly
grateful to the prophet Joseph Smith for this "precious morsel" of
revelation. It enables us lesser mortals to join a prophet of God on an
"exceedingly high mountain" of truth. In doing so, we would do well
to remember the command of Jehovah which prefaced the visions of Moses:
"Put off thy shoes from off thy feet, for the place whereon thou standest
is holy ground" (Ex. 3:5).
NOTES
1. In the course of receiving
scriptural instruction from the angel Moroni (JS-H 36-41), in translating the
Book of Mormon, and in receiving additional revelation bearing on the Bible
(such as D&C 7), Joseph Smith learned that the Bible suffered from
omissions, deletions, and textual errors. This knowledge probably served to
prepare him for the demanding task. For a detailed treatment of the Prophet's
translation of the Bible, see Robert J. Matthews, A Plainer Translation:
Joseph Smith's Translation of the Bible, A History and Commentary (Provo,
Ut.: Brigham Young University Press, 1975).
2. Moses 2-8 is a parallel of the
King James Version of Gen. 1:1-6:13, and of the Joseph Smith Translation (JST)
up to Genesis 8:18. Moses and its JST counterpart are 250 verses longer than
the King James account.
3. HC 1:98.
4. The word "glory" appears
thirteen times in this single chapter. This number is exceeded in the four
Standard Works only in sections 76 and 88 of the Doctrine and Covenants, both
of which contain about three times as many verses as does Moses 1.
5. TPJS, p. 345.
6. Moral anthropomorphism (that man
is in the moral image of God) is generally accepted by Christian theologians in
lieu of the physical anthropomorphism intended in Gen. 1:26 and elsewhere.
7. Although defining Deity as an
anthropomorphic being (in the image of man) is not incorrect, from the LDS
standpoint it is more accurate to say that man is a theomorphic being
(in the image of God), because the human body is literally patterned after the
body of the Lord (Ether 3:14-16).
8. TPJS, p. 343.
9. According to Ex. 3:1-2, the
incident of the burning bush happened on Horeb (Sinai) prior to Moses' return
to
10. TPJS, p. 367; cf. p. 347.
11. See 1 Ne. 11:18-20. Mary's
conception was accomplished through "the Holy Ghost, and the power
of the Highest" (JST, Luke 1:35).
12. Truth, light, and spirit are, at
times, used interchangeably: "Whatsoever is truth is light, and whatsoever
is light is Spirit, even the Spirit of Jesus Christ" (D&C 84:45; cf.
88:6-7). Light, or the Spirit, may be thought of as that which enables us to
comprehend the things of God. In D&C 93:29, man is associated with
intelligence which, in turn, is equated with "the light of
truth"—or that through which truth is revealed. In equating "the
light of truth" with "the spirit of intelligence," Charles W.
Penrose said: "As the light of the sun reveals natural objects to our
eyes, so the spirit that comes from God, with a fitting place to occupy
and conditions to operate in, reveals the things of God. . . . Now, this Spirit
always existed; it always operated, but it is not, [sic] understood, and cannot
be comprehended except through organisms" (JD 26:23). All italics
found in quotations in this article are added by the writer.
13. Brigham Young stated: "As
far as we are concerned we suggest the idea that there is an eternity of life,
an eternity of organization, and an eternity of intelligence from the highest
to the lowest grade, every creature in its order from the Gods to the
animalcule" ("The Resurrection," Gen. Conf., 8 October 1875).
14. Jesus Christ is the living
embodiment of light and truth. He is called, therefore, "the light of
truth" (D&C 88:6) and "the Spirit of truth" (D&C 93:26;
84:45-46).
15. Following his baptism of Jesus,
John the Baptist "saw the Spirit of God descending like a dove and
lighting upon Jesus" (JST, Matt. 3:45; cf. TPJS, pp. 275-76).
16. Joseph Smith said: "All
spirit is matter, but it is more fine or pure, and can only be discerned by
purer eyes; we cannot see it; but when our bodies are purified we shall see
that it is all matter" (D&C 131:7-8; cf. 93:33-35). He further said:
"[We] state the [human] spirit is a substance; that it is material, but
that it is more pure, elastic and refined matter than the body" (TPJS,
p. 207).
17. Joseph Smith explained:
"Spirits can only be revealed in flaming fire or glory" (TPJS,
p. 325). Being untabernacled "a spirit cannot come but in glory; an angel
has flesh and bones; we see not their glory" (ibid., p. 162; cf.
D&C 129:1-6).
18. In his "Wentworth
Letter" of 1842, the Prophet wrote that the two personages were
"surrounded with a brilliant light which eclipsed the sun at noon
day" (HC 4:536). In his 1832 account of the first vision he wrote
of being "filled [sic] with the Spirit of God," while the 1835
version states that "a pillar of fire . . . rested down upon me"
(Milton V. Backman, Joseph Smith's First Vision, 2nd ed. (Salt Lake
City: Bookcraft, 1980), pp. 157, 159).
19. Joseph Smith's account in the
"Wentworth Letter" is even more descriptive: "On a sudden a
light like that of day, only of a far purer and more glorious appearance and
brightness, burst into the room, indeed the first sight was as though the house
was filled with consumsing fire" (HC 4:536).
20. Hyrum L. and Helen M. Andrus, They
Knew The Prophet (Salt Lake City: Bookcraft, 1974), p. 23. Anson Call
described another incident in July 1843 in
21. "Early Scenes in Church
History," Four Faith Promoting Classics, (Salt Lake City:
Bookcraft, 1968), p. 81.
22. HC 2:428. See Milton V.
Backman, Jr., and Robert L. Millet, "Heavenly Manifestations in the
Kirtland Temple," in Studies in Scripture, Vol. 1: The Doctrine and
Covenants, ed. Robert L. Millet and Kent P. Jackson (Sandy, Ut.: Randall
Book Co., 1984), pp. 417-22.
23. Unfortunately, this does not
preclude the very real possibility of nuclear war in the period preceding
Christ's world coming. The end of the world should not be confused with the end
of the earth. The former occurs when Christ comes in his glory, the latter
follows his millennial reign (JS-M 4, 55; D&C 29:22-23).
24. TPJS, p. 367.
25. TPJS, p. 372-73.
26. The word 'ability' is used
deliberately. It is not enough to repent; we must acquire those principles of
intelligence possessed by God which capacitate his sons and daughters to
emulate him in every way. We must be able to live celestial law in order to
endure celestial glory (see D&C 88:22-24).
27. Brigham Young explained the
nature of relative equality: "Should every man be the President of our
Government, or a King? No; but each should possess the Spirit of the Lord; and
through observing its teachings, every one will be rewarded and enjoy according
to his capacity. Each vessel will be filled to overflowing, and hence all will
be equal, in that they are full. Every man and woman will receive to a fulness,
though the quantity will vary according to the extent of their capacity, and
each will be crowned with eternal life, if faithful" (JD 7:7; cf.
9:106-7).
28. JD, 4:222.
29. In his 1832 account of the First
Vision, Joseph Smith wrote: "My Soul [sic] was filled with love and for
many days I could rejoice with great joy." The 1835 account states:
"A pillar of fire . . . rested down upon me, and filled me with
unspeakable joy" (Backman, The First Vision, pp. 157, 159).
30. See D&C 88:6-13, 41. The
Spirit of the Lord is also referred to as the Spirit of Christ, the light of
Christ, the light of truth and so forth (see D&C 84:45; 93:26).
31. The concept of a dynamic,
progressive God was taught by the Prophet Joseph Smith in his King Follett
Discourse of 7 April 1844. He explained that as the Father obtains
"kingdom upon kingdom . . . it will exalt him in glory. He will then take
a higher exaltation, and I [Jesus] will take his place, and thereby become
exalted myself. . . . God is thus glorified and exalted in the salvation and
exaltation of all of his children" (TPJS, pp. 347-48).
32. The Improvement Era,
November 1909, p. 76. The First Presidency consisted of Joseph F. Smith, John
R. Winder, and Anthon H. Lund. A briefer version of this statement was
subsequently reissued by the next First Presidency (Heber J. Grant, Anthony W.
Ivins, and Charles W. Nibley in ibid., September 1925, pp. 1090-91.
33. The Father is described as
"the Man of Holiness" (Moses 6:57; 7:35). Christ is the Son of
34. Although all men are the spirit
offspring of the Father, only those who are born again into the kingdom of
heaven via a valid covenant with Christ enter into a priesthood relationship
with him as his resurrected, celestial sons and daughters (see Moses 6:64-68;
D&C 25:1; 45:8; 76:24, 58).
35. This attempt on Moses is
reminiscent of Satan's later attack on Jesus. In both instances the devil's
appearance followed God's testimony of their respective sonships. Obviously,
Satan hoped to denigrate, if not destroy, the divine witness. Although
undoubtedly there have been others, scripture records only two additional
instances of Satan personally appearing to men. On both occasions it was as an
angel of light—to the apostate Korihor (Alma 30:53), and to Joseph Smith
(D&C 128:20).
36. Joseph Smith wrote: "Nothing
is a greater injury to the children of men than to be under the influence of a
false spirit when they think they have the Spirit of God" (TPJS, p.
205).
37. Elder Wilford Woodruff observed:
"When he [Satan] overcomes a man that has made a covenant with God, who
has been baptized in this Church and kingdom, he gains a greater victory over
him than over one who never made any profession" (JD 2:198).
38. It should be noted that Satan did
not respond to Moses' commands to depart until Moses invoked the name of the
Only Begotten (Moses 1:16, 18, 20, 21).
39. Biblical scholars in general
maintain that the idea of a literal Satan was unknown in ancient
40. Moses was about eighty years old
when this calling came to him. He led
41. It appears that the term
"earth" is reserved for those worlds which are organized to provide
habitations for the children of the Gods. Note that the Lord—in referring to
the pre-mortal spirits of men—told his companions" "We will make an
earth whereon these may dwell" (Abr. 3:24).
42. The Only Begotten is the
"Word" or "messenger" (D&C 93:8-11; John 1:1-3) through
whom the will of the Father is carried out and, therefore, through whom the
power of God is made manifest. The "word of my power" is further
defined as "the power of my Spirit" (D&C 29:30-31) by which all
things are organized. The Only Begotten is the living embodiment of this power.
43. For an extensive treatment of
Earth's creation and scriptural history from its spirit organization to its
final exaltation as a celestial world, see the writer's book, The Footstool
of God (Orem, Ut.: Grandin Book Co., 1983).
(Robert L.
Millet and Kent P. Jackson, eds., Studies in Scripture, Vol. 2: The Pearl of
Great Price [Salt Lake City: Randall Book, 1985], 40.)
CREATION ACCOUNTS
January 30, 2003
We have 3
different creation accounts given by revelation. Slight variations in each version
Some are
more DETAILED than others.
The key
word in Abraham 3 is OBEDIENCE!!
Moses 1 is
the setting for the book, who created the earth and why. Chapters 2-3 tell about the creation process
that Moses witnessed.
WHO –
Heavenly Father through Christ
WHY – Moses
1:39
Abraham
brings in more detail than the Moses account.
Creation
account in chapters 4-5, the earth OBEYS the creator’s use of law or
commands. Helaman 12:5, we do not.
Abraham
4:9-10 – Ordered, they used law to accomplish the creation.
Don’t get
hung up on the LENGTH of time it took to create the earth. The Hebrew word YOM means period of time,
nothing specific. Remember D&C
101:32-33. Look how Abraham explained
time as periods.
Unorganized
matter > Day 1 to Day 7 > Paradisiacal glory > Celestial realm
Our
progression as spirits goes through the same type of process, line upon
line. D&C 98:12. I will try you and prove you therewith.
Intelligence
> Organized spirits > Mortal > Spirit World > Millennium >
The Lord
will not explain the HOW of the process, we wouldn’t understand.
A very
important point: Each realm along the
way has tests and trials; they are different tests depending on where we are on
the path. Are we finished yet? Are we perfected or complete yet? We are a work in progress.
We
accomplished all we could in the pre existence; we had tests there too, of
course. See web site on Pre-Existence of
Man.
The earth’s
birth was very similar to our own: It
started in darkness and water and came forth into light. Moses 2:2-3, Abraham 4:2-3. The word Brooding is a very important word.
CHRIST AND THE CREATION
(Moses 2 and 3; Abraham 4 and 5)
ELDER BRUCE R. MCCONKIE
The Lord expects us to believe and
understand the true doctrine of the Creation—the creation of this earth, of
man, and of all forms of life. Indeed, as we shall see, an understanding of the
doctrine of creation is essential to salvation. Unless and until we gain a true
view of the creation of all things we cannot hope to gain that fulness of eternal
reward which otherwise would be ours.
God himself, the Father of us all,
ordained and established a plan of salvation whereby his spirit children might
advance and progress and become like him. It is the gospel of God, the plan of
Eternal Elohim, the system that saves and exalts, and it consists of three
things. These three are the very pillars of eternity itself. They are the most
important events that ever have or will occur in all eternity. They are the
Creation, the Fall, and the Atonement.
Before we can even begin to
understand the temporal creation of all things, we must know how and in what
manner these three eternal verities—the Creation, the Fall, and the
Atonement—are inseparably woven together to form one plan of salvation. No one
of them stands alone; each of them ties into the other two; and without a
knowledge of all of them, it is not possible to know the truth about any one of
them.
Be it known, then, that salvation is
in Christ and comes because of his atoning sacrifice. The Atonement of the Lord
Jesus Christ is the heart and core and center of revealed religion. It ransoms
men from the temporal and spiritual death brought into the world by the Fall of
Adam. All men will be resurrected because our blessed Lord himself died and
rose again, becoming thus the firstfruits of them that slept.
And further: Christ died to save
sinners. He took upon himself the sins of all men on conditions of repentance.
Eternal life, the greatest of all the gifts of God, is available because of
what Christ did in Gethsemane and at
But, be it remembered, the Atonement
came because of the Fall. Christ paid the ransom for Adam's transgression. If
there had been no Fall, there would be no Atonement with its consequent
immortality and eternal life. Thus, just as surely as salvation comes because
of the Atonement, so also salvation comes because of the Fall.
Mortality and procreation and death
all had their beginnings with the Fall. The tests and trials of a mortal
probation began when our first parents were cast out of their Edenic home.
"Because that Adam fell, we are," Enoch said, "and by his fall
came death; and we are made partakers of misery and woe" (Moses 6:48). One
of the most profound doctrinal declarations ever made fell from the lips of
mother Eve. She said: "Were it not for our transgression we never should
have had seed, and never should have known good and evil, and the joy of our
redemption, and the eternal life which God giveth unto all the obedient"
(Moses 5:11).
And be it also remembered that the
Fall was made possible because an infinite Creator, in the primeval day, made
the earth and man and all forms of life in such a state that they could fall.
This fall involved a change of status. All things were so created that they
could fall or change, and thus was introduced the type and kind of existence
needed to put into operation all of the terms and conditions of the Father's
eternal plan of salvation.
This first temporal creation of all
things, as we shall see, was paradisiacal in nature. In the primeval and Edenic
day all forms of life lived in a higher and different state than now prevails.
The coming fall would take them downward and forward and onward. Death and
procreation had yet to enter the world. That death would be Adam's gift to man,
and, then, the gift of God would be eternal life through Jesus Christ our Lord.
Thus, existence came from God; death
came by Adam; and immortality and eternal life come through Christ. And thus,
in Lehi's precise and eloquent language, all men are in "a state of
probation" because of the Fall. And "if Adam had not transgressed he
would not have fallen, but he would have remained in the garden of Eden."
He was then in a state of physical immortality; meaning he would have lived
forever because there was as yet no death. "And they [our first parents]
would have had no children"; they would have been denied the experiences
of a mortal probation and a mortal death; and it is out of these two things—out
of death and the tests of mortality—that eternal life comes. But—thanks be to
God—"Adam fell that men might be; and men are, that they might have joy.
And the Messiah cometh in the fulness of time, that he may redeem the children
of men from the fall" (2 Ne. 2:21-26).
Knowing all these things about the
plan of salvation, we are in a position to consider the creation of this earth,
of man, and of all forms of life. Knowing that the Creation is the father of
the Fall, and that the Fall made possible the Atonement, and that salvation
itself comes because of the Atonement, we are in a position to put the revealed
knowledge about the Creation in a proper perspective.
Our analysis properly begins with the
frank recital that our knowledge about the Creation is limited. We do not know
the how and why and when of all things. Our finite limitations are such that we
could not comprehend them if they were revealed to us in all their glory,
fulness, and perfection. What has been revealed is that portion of the Lord's
eternal word which we must believe and understand if we are to envision the
truth about the Fall and the Atonement and thus become heirs of salvation. This
is all we are obligated to know in our day.
In a future day the Lord will expect
more of his Saints in this regard than he does of us. "When the Lord shall
come, he shall reveal all things," our latter-day revelations tell
us—"Things which have passed, and hidden things which no man knew, things
of the earth, by which it was made, and the purpose and the end thereof'
(D&C 101:32-33). Pending that Millennial day it is our responsibility to
believe and accept that portion of the truth about the Creation that has been
dispensed to us in our dispensation.
Christ is the Creator and Redeemer of
worlds so numerous that they cannot be numbered by man. As to his infinite and
eternal creative and redemptive enterprises the divine word attests: "And
worlds without number have I created," saith the Father, "and I also
created them for mine own purpose; and by the Son I created them, which is mine
Only Begotten. . . . But only an account of this earth, and the inhabitants
thereof, give I unto you." As to all of the other worlds of the Lord's
creating we know only that it is his work and his glory "to bring to
pass"—through the Redeemer—"the immortality and eternal life" of
all their inhabitants (Moses 1:33, 35, 39).
In what is probably the most glorious
vision given to mortals in this dispensation, Joseph Smith and Sidney Rigdon
saw "the Son, on the right hand of the Father," and "heard the
voice bearing record that he is the Only Begotten of the Father—That by him,
and through him, and of him, the worlds are and were created, and the
inhabitants thereof are begotten sons and daughters unto God" (D&C
76:20, 23-24). Christ is thus the Creator and the Redeemer. By him the worlds
were made, and through his infinite atonement the inhabitants of those worlds
are adopted into the divine family as heirs with himself. It was of this vision
and of this provision whereby the Saints become the sons of God by faith that the
Prophet Joseph Smith wrote:
And I heard a great voice bearing
record from heav'n,
He's the Saviour and Only Begotten of
God;
By him, of him, and through him, the
worlds were all made,
Even all that careen in the heavens
so broad.
Whose inhabitants, too, from the
first to the last,
Are sav'd by the very same Saviour of
ours;
And, of course, are begotten God's
daughters and sons
By the very same truths and the very
same powers. fn
That the infinite and eternal nature
of creation and redemption are beyond mortal comprehension we are frank to
admit. We are grateful that the Lord has given us this glimpse of everlasting
truth relative to his unending labors; it is a brief view from his eternal
perspective. But this earth and all that thereon is are our concern. It is the
truths about "our creation," as it were, that will chart the course
for us in our enduring efforts to gain eternal life.
Let us then, with Abraham, gaze upon
the great host of "noble and great ones" in premortal existence.
"Among them" stands one "like unto God." He is the great
Jehovah, the Firstborn of the Father. We hear him say "unto those who were
with him," unto Michael and a great host of valiant souls: "We will
go down, for there is space there, and we will take of these materials, and we
will make an earth whereon these may dwell" (Abr. 3:22, 24).
And as we gaze and hear and ponder,
our minds are enlightened and our understanding reaches to heaven. Truly Christ
is the Creator of the future abode of the spirit children of the Father. But he
does not work alone. The Creation is an organized venture; each of the other
noble and great spirits plays his part. And the earth is created from matter
that already exists. Truly the elements are eternal, and to create is to
organize.
As the work goes forward we see the
fulfillment of that which God spake to Moses in the Ten Commandments: "In
six days the Lord made heaven and earth, the sea, and all that in them is, and
rested the seventh day" (Ex. 20:11). It is of the creative events that
took place on each of these "days" that we shall now speak.
But first, what is a day? It is a
specified time period; it is an age, an eon, a division of eternity; it is the
time between two identifiable events. And each day, of whatever length, has the
duration needed for its purposes. One measuring rod is the time required for a
celestial body to turn once on its axis. For instance, Abraham says that
according to "the Lord's time" a day is "one thousand
years" long. This is "one revolution . . . of Kolob," he says,
and it is after the Lord's "manner of reckoning" (Abr. 3:4).
There is no revealed recitation
specifying that each of the "six days" involved in the Creation was
of the same duration. Our three accounts of the Creation are the Mosaic, the
Abrahamic, and the one presented in the temples. Each of these items stems back
to the Prophet Joseph Smith. The Mosaic and Abrahamic accounts place the
creative events on the same successive days. We shall follow these scriptural
recitations in our analysis. The temple account, for reasons that are apparent
to those familiar with its teachings, has a different division of events. It
seems clear that the "six days" are one continuing period and that
there is no one place where the dividing lines between the successive events
must of necessity be placed.
The Mosaic and the temple accounts
set forth the temporal or physical creation, the actual organization of element
or matter into tangible form. They are not accounts of the spirit creation.
Abraham gives a blueprint as it were of the Creation. He tells the plans of the
holy beings who wrought the creative work. After reciting the events of the
"six days" he says: "And thus were their decisions at the time
that they counseled among themselves to form the heavens and the earth"
(Abr. 5:3).
Then he says they performed as they
had planned, which means we can, by merely changing the verb tenses and without
doing violence to the sense and meaning, also consider the Abrahamic account as
one of the actual creation.
The First Day—Elohim, Jehovah, Michael, a host of noble and great ones—all these
played their parts. "The Gods" created the atmospheric heavens and
the temporal earth. It was "without form, and void"; as yet it could
serve no useful purpose with respect to the salvation of man. It was
"empty and desolate"; life could not yet exist on its surface; it was
not yet a fit abiding place for those sons of God who shouted for joy at the
prospect of a mortal probation. The "waters" of the great "deep"
were present, and "darkness reigned" until the divine decree:
"Let there be light." The light and the darkness were then
"divided," the one being called "Day" and the other
"Night." Clearly our planet was thus formed as a revolving orb and
placed in its relationship to our sun (see Moses 2:1-5; Abr. 4:1-5).
The Second Day—On this day "the waters" were "divided" between the
surface of the earth and the atmospheric heavens that surround it. A
"firmament" or an "expanse" called "Heaven" was
created to divide "the waters which were under the expanse from the waters
which were above the expanse." Thus, as the creative events unfold,
provision seems to be made for clouds and rain and storms to give life to that
which will yet grow and dwell upon the earth (see Moses 2:6-8; Abr. 4:6-8).
The Third Day—This is the day when life began. In it "the waters under the
heaven" were "gathered together unto one place," and the
"dry land" appeared. The dry land was called "Earth," and
the assembled waters became "the Sea." This is the day in which
"the Gods organized the earth to bring forth" grass and herbs and
plants and trees; and it is the day in which vegetation in all its varied forms
actually came forth from the seeds planted by the Creators. This is the day
when the decree went forth that grass, herbs, and trees could each grow only
from "its own seed," and that each could in turn bring forth only
after its own "kind." And thus the bounds of the plant and vegetable
kingdoms were set by the hands of those by whom each varied plant and tree was
made (see Moses 2:9-13; Abr. 4:9-13).
The Fourth Day—After seeds in all their varieties had been planted on the earth; after
these had sprouted and grown; after each variety was prepared to bring forth
fruit and seed after its own kind—the Creators organized all things in such a
way as to make their earthly garden a productive and beautiful place. They then
"organized the lights in the expanse of the heaven" so there would be
"seasons" and a way of measuring "days" and
"years." We have no way of knowing what changes then took place in
either the atmospheric or the sidereal heavens, but during this period the sun,
moon, and stars assumed the relationship to the earth that now is theirs. At
least the light of each of them began to shine through the lifting hazes that
enshrouded the newly created earth so they could play their parts with
reference to life in all its forms as it soon would be upon the new orb (see
Moses 2:14-19; Abr. 4:14-19).
The Fifth Day—Next came fish and fowl and "every living creature" whose
abode is "the waters." Their Creators placed them on the newly
organized earth, and they were given the command: "Be fruitful, and
multiply, and fill the waters in the sea; and let fowl multiply in the
earth." This command—as with a similar decree given to man and applicable
to all animal life—they could not then keep, but they soon would be able to do
so. Appended to this command to multiply was the heaven-sent restriction that
the creatures in the waters could only bring forth "after their kind,"
and that "every winged fowl" could only bring forth "after his
kind." There was no provision for evolvement or change from one species to
another (see Moses 2:20-23; Abr. 4:20-23).
The Six Day—The crowning day of creation is at hand. In its early
hours, the great Creators "made the beasts of the earth after their kind,
and cattle after their kind, and everything which creepeth upon the earth after
his kind." And the same procreative restrictions applied to them that
apply to all forms of life; they too are to reproduce only after their kind.
All that we have recited is now
accomplished, but what of man? Is man found upon the earth? He is not. And so
"the Gods," having so counseled among themselves, said: "Let us
go down and form man in our image, after our likeness. . . . So the Gods went
down to organize man in their own image, in the image of the Gods to form they
him, male and female to form they them." They then did as they had
counseled, and the most glorious of all the creative acts was accomplished. Man
is the crowning creature to step forth according to the divine will. He is in
the image and likeness of the Eternal Elohim, and to him is given
"dominion" over all things. And, then, finally, that his purposes
shall roll everlastingly onward, God blesses the "male and female"
whom he has created and commands them: "Be fruitful, and multiply, and
replenish the earth, and subdue it, and have dominion over the fish of the sea,
and over the fowl of the air, and over every living thing that moveth upon the
earth." As the "sixth day" closes, the Creators, viewing their
creative labors with satisfaction, see that "all things" which they
have "made" are "very good" (see Moses 2:24-31; Abr.
4:24-31).
Such is the revealed account of the
creation of all things. Our summary has combined elements from the Mosaic, the
Abrahamic, and the temple accounts. At this point in the Mosaic record the
scripture says: "Thus the heaven and the earth were finished, and all the
host of them." The Lord then rests on the "seventh day" (see
Moses 3:1-3).
Having come this far in our analysis
of the Creation, we are led to ask: Why did the Lord give us these revealed
accounts of the Creation? What purposes do they serve? How does the knowledge
in them help us to work out our salvation or to center our affection in Him
whose we are and by whom all things were made?
It is self-evident that we have
received no useless and unneeded revelations. All that the Lord does has a
purpose and serves a need. He expects us to treasure up his word, to ponder in
our hearts its deep and hidden meanings, and to understand its full import.
Those who have done so know that the revealed accounts of the Creation are
designed to accomplish two great purposes. Their general purpose is to
enable us to understand the nature of our mortal probation, a probation in
which all men are being tried and tested "to see if they will do all
things whatsoever the Lord their God shall command them" (Abr. 3:25).
Their specific purpose is to enable us to understand the atoning
sacrifice of the Lord Jesus Christ, which infinite and eternal Atonement is the
very foundation upon which revealed religion rests.
It is only fair to say that a mere
recitation of what took place during the "six days" and of the Lord's
resting on the "seventh day" do not of themselves set forth with
clarity the purposes of the creation accounts. And so the Lord, as recorded in
chapter 3 of the Mosaic account, proceeds to explain the purpose and nature of
the Creation. He comments about the Creation. He reveals some facts and
principles without which we cannot envision what the true doctrine of the
Creation is. His statements are interpolative; they are inserted in the
historical account to give us its true depth and meaning and import. They are
not chronological recitations, but are commentary about what he had already set
forth in its sequential order.
The Lord introduces his commentary
about the Creation by saying that the events of the "six days," which
he has just recited, "are the generations of the heaven and of the earth,
when they were created, in the day that I, the Lord God, made the heaven and
the earth" (Moses 3:4). Thus, all things have been created; the work is
finished; the account is revealed; but it can only be understood if some added
truths are set forth. These deal with the premortal existence of all things and
with the paradisiacal nature of the earth and of all created things when they
first came from their Creator's hand. Both of these concepts are interwoven in
the same sentences, and in some instances the words used have a dual meaning
and apply to both the premortal life and the paradisiacal creation.
And so the Lord says that he created
"every plant of the field before it was in the earth, and every herb of
the field before it grew. . . . And I, the Lord God, had created all the
children of men; and not yet a man to till the ground; for in heaven created I
them" (Moses 3:5). Clearly he is speaking of the premortal existence of
all things. This earth, all men, animals, fish, fowls, plants, all things—all
lived first as spirit entities. Their home was heaven, and the earth was
created to be the place where they could take upon themselves mortality.
"For I, the Lord God, created
all things, of which I have spoken, spiritually, before they were naturally
upon the face of the earth." Apply these words to the spirit creation, if
you will, and they will be true in such a context. But they have a much more
pointed and important meaning. They are followed by the statement: "For I,
the Lord God, had not caused it to rain upon the face of the earth; . . . and
there was not yet flesh upon the earth, neither in the water, neither in the
air; But I, the Lord God, spake, and there went up a mist from the earth, and
watered the whole face of the ground" (Moses 3:5-6). The Lord is here
telling us about the events of which he has spoken, about the events of the
"six days," about the account of the physical or tangible or temporal
creation set forth in chapter 2 of Moses. He says the things so made were
"spiritually" created and were not "naturally upon the face of
the earth," for the reasons quoted.
At this point we must insert a
statement from our tenth Article of Faith: "We believe . . . that the
earth will be renewed and receive its paradisiacal glory." That is to say,
when the earth was first created it was in a paradisiacal state, an Edenic
state, a state in which there was no death. And when the Lord comes again, and
the Millennial era is ushered in, the earth will return to its paradisiacal
state and be renewed. It will be made new again; it will become a new heaven
and a new earth whereon dwelleth righteousness. In that day, "there shall
be no sorrow because there is no death" as we know it (D&C 101:29).
Thus we learn that the initial
creation was paradisiacal; death and mortality had not yet entered the world.
There was no mortal flesh upon the earth for any form of life. The Creation was
past, but mortality as we know it lay ahead. All things had been created in a
state of paradisiacal immortality. It was of this day that Lehi said: "And
all things which were created must have remained in the same state in which
they were after they were created; and they must have remained forever, and had
no end" (2 Ne. 2:22). If there is no death, all things of necessity must
continue to live everlastingly and without end.
Continuing the divine commentary
about the Creation, we read: "And I, the Lord God, formed man from the
dust of the ground, and breathed into his nostrils the breath of life; and man
became a living soul, the first flesh upon the earth, the first man also;
nevertheless, all things were before created; but spiritually were they created
and made according to my word" (Moses 3:7). How filled with meaning are
these words! The physical body of Adam is made from the dust of this earth, the
very earth to which the Gods came down to form him. His "spirit"
enters his body, as Abraham expresses it (see Abr. 5:7). Man becomes a living,
immortal soul; body and spirit are joined together. He has been created
"spiritually," as all things were because there is as yet no
mortality. Then comes the Fall; Adam falls; mortality and procreation and death
commence. Fallen man is mortal; he has mortal flesh; he is "the first
flesh upon the earth." And the effects of his fall pass upon all created
things. They fall in that they too become mortal. Death enters the world;
mortality reigns; procreation commences; and the Lord's great and eternal
purposes roll onward.
Thus, "all things" were
created as spirit entities in heaven; then "all things" were created
in a paradisiacal state upon the earth; that is, "spiritually were they
created," for there was as yet no death. They had spiritual bodies
made of the elements of the earth as distinguished from the mortal bodies
they would receive after the Fall when death would enter the scheme of things.
Natural bodies are subject to the natural death; spiritual bodies, being
paradisiacal in nature, are not subject to death. Hence the need for a fall and
the mortality and death that grows out of it.
Thus, as the interpolative exposition
in the divine word explains, "I, the Lord God, planted a garden eastward
in
There is no evolving from one species
to another in any of this. The account is speaking of "every tree"
and of "all things." Considering them as one collective unit, the
account continues: "It remaineth in the sphere in which I, God, created
it, yea, even all things which I prepared for the use of man; and man saw that
it was good for food" (Moses 3:9).
The Lord's commentary about the
Creation also says: "Out of the ground I, the Lord God, formed every beast
of the field, and every fowl of the air; . . . and they were also living souls;
for I, God, breathed into them the breath of life" (Moses 3:19). It also
says speaking figuratively, that Eve was formed from Adam's rib. And in that
primeval day, when neither death nor the probationary experiences of mortality
had entered the world, "they were both naked, the man and his wife, and
were not ashamed" (see Moses 3:21-25).
As to the Fall itself we are told
that the Lord planted "the tree of knowledge of good and evil" in the
midst of the garden (Moses 3:9). To Adam and Eve the command came: "Of
every tree of the garden thou mayest freely eat, But of the tree of knowledge
of good and evil, thou shalt not eat of it, nevertheless, thou mayest choose
for thyself, for it is given unto thee; but, remember that I forbid it, for in
the day thou eatest thereof thou shalt surely die" (Moses 3:16-17). Again
the account is speaking figuratively. What is meant by partaking of the fruit
of the tree of the knowledge of good and evil is that our first parents
complied with whatever laws were involved so that their bodies would change
from their state of paradisiacal immortality to a state of natural mortality.
Moses 4 gives the actual account of
the Fall. Adam and Eve partake of the forbidden fruit and the earth is cursed
and begins to bring forth thorns and thistles; that is, the earth falls to its
present natural state. Eve is identified as "the mother of all
living" (verse 26); and she and Adam begin to have "sons and
daughters" (Moses 5:3).
Thus, man is created in such a way
that he can fall. He falls and brings mortality and procreation and death into
being so that he can be redeemed by the atoning sacrifice of the Lord Jesus
Christ. And he is ransomed from the temporal and spiritual death brought into
the world by the Fall of Adam so that he can have immortality and eternal life.
The Creation, the Fall, and the Atonement are bound together as one.
These revealed verities about the
creation of all things run counter to many of the speculations and theoretical
postulates of the world. They are, however, what the inspired word sets forth,
and we are duty bound to accept them. We are frank to admit that our knowledge
of the creation of the universe, of this earth, of man, and of all living
things is meager—perhaps almost miniscule—as compared to what there is to learn.
But the Lord has revealed to us as much about the mystery of creation as is
necessary for us in our probationary estate.
He has revealed to us the basic
verities which enable us to understand the true doctrine of creation. This
doctrine is that the Lord Jesus Christ is both the Creator and the Redeemer of
this earth and all that on it is, save only man. It is that the Lord God
himself, the Father of us all, came down and created man, male and female, in
his own image and likeness. It is that the earth and all else were created in a
paradisiacal state so there could be a fall. It is that the Great Creator
became the Redeemer so he could ransom men from the effects of the Fall,
thereby bringing to pass the immortality and eternal life of man. It is that
the Creation, the Fall, and the Atonement are the three pillars of eternity. It
is that all who accept him as both the Creator and the Redeemer have power to
become joint-heirs with him and thereby inherit all that his Father hath.
Truly Christ is both the Creator and
the Redeemer, as is portrayed by the marble reproduction of Thorvaldesen's Christus
that stands in the rotunda of the visitors' center on
There we also see the nail marks in
those blessed hands, the hands that healed and blessed, and also in the feet
that trod the dusty lanes of that earth which his hands had made. We see the
gash in his pierced side from whence came the blood and water as a sign that
the Atonement had been wrought. And our minds are opened, again in a limited
manner, to see the miracle of redemption.
And as we ponder upon the wonder of
it all, our gaze and thoughts dwell upon the beatific face and we feel the
beckoning power of the outstretched arms. And the marvel in marble seems to
breathe the breath of life and say: "I am the way, the truth, and the
life" (John 14:6). "Come unto me, all ye that labour and are heavy
laden, and I will give you rest" (Matt. 11:28). Come unto me and ye shall
be saved. Come, inherit the kingdom prepared from the foundation of the world
for all who accept me as the Creator and Redeemer. Come, be one with me; I am
thy God.
This article was published originally
in the June 1982 Ensign. It is republished here with permission.
NOTES
1. Millennial Star 4:49-55;
cited in Mormon Doctrine, 2nd ed. (Salt Lake City: Bookcraft, 1966), p.
66.
(Robert L.
Millet and Kent P. Jackson, eds., Studies in Scripture, Vol. 2: The Pearl of
Great Price [Salt Lake City: Randall Book, 1985], 74 - 75.)
These are notes from a
classmate in a Satterfield class in 2002.
Back to Moses and the creation of man. Moses asked why and by whom. We don’t know how this was done. The order of the verses is important.
· Moses
3:7 - all things are done except man.
Man is Adam from the dust of the ground and his spirit is from God.
· Moses
· Moses
6:9 - the same term as the creation.
Verse 22, Adam was the son of God in the genealogy. Adam comes from God but where does Eve come
from?
· Moses
· We
were spirits in the premortal realm and progressed as far as we could. When
Moses asked why the earth was created he gets a general (
· D&C
76:93-95 - they can be equal in power might and dominion. They have to be proved on the very issue of
God because he produces offspring. We
need to prove we are righteous parents. That is the test. If we are worthy we will be capacitated with
a body that will create spirit children.
· God
created man and woman and commanded them to bring forth children.
· Moses
3:8 - it was not good for man to be alone because he couldn’t prove himself
worthy of godhood alone. It takes a
woman. (Know Religion handout for detail
discussion of this.)
· Adam
named all the animals, all those things that he would have dominion over but a
helpmeet was not found for Adam.
· The
way woman was created was figurative.
The Hebrew word for Adam is not the same as before. It is the word now for husband and wife. Adam is now husband because Eve is his wife.
· The
purpose is to prove worthy of godhood through parenthood surrounded by good and
evil.
The Fall
· Adam
gets his ordinances so he can overcome the effects of the fall.
· There
is a lot we don’t know about Adam and Eve.
There was a veil over their eyes but they were intelligent but in a
state of innocence. They had the ability
to reason.
Moses 4:6 Satan
didn’t know the mind of God because he lost knowledge.
Moses 4
V. 1-3 The fall of Satan. (Moses was on the Mt. for an endowment
experience.) Because Satan rebelled he
was cast down. He is cast to the earth.
· The
Lord’s plan is to take intelligences to exalted glory. This happens in a series of stages.
Intelligences
Premortal
Mortal Short phase and the most dangerous part of our whole
existence. There is an atonement but a
person needs to accept it for full exaltation.
Spirit World
Millennial
Judgment Kingdoms of glory or second death.
· The
earth is created, but it is in a deathless state or a terrestrial state. It needs to be brought to a mortal state.
· The
garden is created and a tree is placed east in garden. What is it east of?
Moses 3:7 Adam
is created of the dust of the earth. The
garden is placed east of where Adam was created.
1.
We
don’t know the whole story of the fall.
2. We
don’t know what Adam and Eve knew.
2.
It
is difficult to know what is symbolic and what is real in the story. In the temple everything is symbolic.
· The
serpent was the first to fall in the story.
What does the serpent represent?
In the story of Moses and the serpent Moses’ serpent represented God and
Pharaoh’s serpents the false gods. God
made the serpent but Satan caused it to fall just as Satan will cause us to
fall.
· The
story was given to Moses to give to the children of
· The
way Adam and Eve fell is the same way I will fall.
What we
know:
· The
garden was east of where Adam was created.
· There
were boundaries around the garden.
· There
was only one entrance. The cherubim were
placed to guard the way in.
· There
was a tree of life and a tree of death (good and evil).
· A
river goes through the garden to water it and it splits into four heads. The garden was higher in elevation that
outside the garden because the water flowed out of it. Water is symbolic of life. Water is the life of the garden.
1 Nephi
· The
garden is symbolic of the temple.
· The
four heads of the water are the four corners of the earth. This is where Adam will be driven.
· Life
is a probation and consequences will be on hold. Adam is in the lone and dreary world.
· The
Lord knows the fall will happen. This is
how mortality is brought about.
Moses 5:4 They
heard the voice of the Lord from the garden.
It symbolized the place of God.
We are trying to get back to the garden.
· The
tabernacle is a representation of getting back to the garden. In the veil of the temple was an embroidered
cherub.
· The
temple ordinance overcomes the fall of Adam.
We are learning how to get back to the presence of God after we have
tasted evil.
· After
the fall we know what good is because we have experienced evil. We can understand all of the opposites. This is important for our eternal existence.
· Adam,
Eve, the serpent, and Satan are placed in the garden.
· Adam
and Eve’s first commandment was to multiply and replenish the earth. The scriptures do not talk about opposing
commandments. Then they were given
the commandment about the trees. They
came here to have children and to gain the knowledge of good and evil.
· In
order for the whole plan to work man needs agency. Four things are required for agency.
3.
Choice Adam
and Eve could choose between the two trees
4.
Choices
must be opposite life and death
5.
Understand
consequences they were taught
6.
Enticement Adam
and Eve didn’t have agency at first
2 Nephi
Moses
· Satan
came into the picture and gave us our agency.
He added enticement.
· God
forbid them from eating from the tree but they came here to do that very thing. God is not going to be responsible for
their fall and the consequence involved.
God is free from the responsibility so he can help with the
recovery. Man has to choose to bring
this about.
D&C 101:32-33 We
will learn the purpose of all things in the millennium even though we don’t
understand it now.
Moses 4:5-6 The
serpent was subtle. Satan sought to
beguile Eve, to deceive. Satan got the
serpent and now he wanted Eve. Now he is
going to use the serpent to beguile Eve.
Satan didn’t know the mind of God because he lost knowledge from
rebellion. The serpent is speaking
to Eve.
V. 7-8 This
is done by half truths. The serpent asks
if she wasn’t told she could eat of every tree.
It is a lie that she wouldn’t die.
The lie is that there were no consequences.
V. 11 The
next thing is the truth. They will know
good and evil. The whole plan is to be
like God. The knowledge of good and evil
is essential to Godhood. That is Eve’s
motive for eating the fruit. She was
beguiled by being told that she would not die. Eve’s motive was to be like
God.
Moses
V. 12 The
motive is not explained here but “Adam fell that man might be.”
· Man
fell and God is free from the consequences and now could redeem from the fall.
Moses
V. 55 With
the fallen body change, they now have capacity to sin. They are responsible for their their own
sins. The natural parent produces
natural offspring. It is inherent in the
body we have. We are not responsible for
the fall of Adam but we still suffer the consequences of that fall. The natural man is an enemy to God.
· All
of us chose to come to this earth in the fallen condition. We are responsible for all of our sins, Adam
is not. Then we taste the evil and now
we can comprehend what good is. This is
necessary knowledge for us to be happy in the eternities.
· We
cannot have full happiness until we have a resurrected body. In the mortal body, we chose the kind of body
we will receive in the resurrection.
· When
we are in mortality in a body that entices us to do evil, how do we have agency?
2 Nephi 2:27-29 Lehi
tells his boys to choose eternal life instead of death. They have the light of Christ to entice to do
good. The light of Christ is necessary
for agency and enticement. If the light
of Christ is gone, the Lord wipes out the people. The body entices to do evil.
· The
spirit entices us to do good and our body entices us to do evil. The gift of the Holy Ghost is a greater
enticement to do good than the light of Christ to the world.
Moses 4:14-19 Cool of the day is the evening in the
V. 20 Now
God talks to the serpent. He will be
cursed. He is going into the lone and
dreary world with Adam and Eve. The
serpent will produce seed also. Enmity
is hatred, which is the light of Christ.
It produces hatred for the things that will get me to fall.
· The
mother of abominations produced sin. The
serpent is beguiling to sin. There is a
natural enmity of the light of Christ to entice us to do good.
President
Romney’s April, 1977 conference talk on the Light of Christ is an important
talk to read. He discussed 3 phases of
the Light of Christ. It was used in the
creation process; it cannot be done without the power of God to act.
Like us to
develop, we need to be obedient.
In
mortality we use the Holy Ghost as our guide, however, we can have the 2nd
Comforter here, but it will continue with us into the Millennium where the real
teaching will be given. That’s why the
prayer is given in Matthew 6, thy kingdom come. . .
Abraham
3:24-25,
Clarifications Of The Doctrine Of The
Gospel Of Christ
Basic Propositions of the Gospel Plan
To see clearly that the Gospel is a
system of divine power, blessings, and endowments by which man may be born out
of his lost and fallen state into a newness of life that leads upward
eventually to full spiritual union with Christ, it is necessary to see the
relationship that the Gospel has to the over-all program of life. First, by way
of review, Adam, as a physical-spiritual being, was placed in the Garden of
Eden after the earth had been formed and brought up to a paradisiacal state of
glory. Second, he fell from that glorious state and thereby suffered a
spiritual death—a withdrawal of the divine powers of God's glory from himself
and the earth. Third, Christ came to the earth in its fallen state conceived and
born with the glory of His Father in Him in embryo, yet so constituted that He
was able to be like man and die for the sins of the world. Fourth, by offering
the divine endowments of life which He possessed, along with His sanctified
flesh and blood, Jesus made an infinite and eternal sacrifice, sufficient to
pay the debt of sin for Adam and all men; and having descended below all
things, He was able to comprehend all things and thereby receive the fulness of
the Father's glory and power, so that He might in turn be in and through all
things, the light of truth. fn Fifth, by making the atonement, Christ was then
in a position to forgive man for his sins and develop within him the divine
intelligence and power that Christ received from His Father, and endow man in
the resurrection which He instituted with the fulness of His glory. In brief,
this is the plan of salvation. In the light of that divine plan, it must be
concluded that unless man partakes, by faith in Jesus Christ, of the
revelations, gifts, endowments, and fruits of the Holy Spirit he is devoid of
the Gospel and is yet in his sins. fn By the power of the Holy Ghost, man may
"have all things made manifest." fn The plan of the Gospel is for man
to be cleansed from sin and receive that divine power, and mature therein until
he grows up spiritually in Christ and receives of His fulness.
The fact should be stressed that
there is a difference between true and false spiritual manifestations. Every
saint should have sufficient experience with the Holy Ghost and its power to be
able to discern the operation of an alien or opposing influence. The Lord has
admonished: "Wherefore, beware lest ye are deceived; and that ye may not
be deceived seek ye earnestly the best gifts [of the Holy Spirit], always remembering
for what they are given." fn Again the Lord said:
That which doth not edify is not of
God, and is darkness.
That which is of God is light; and he
that receiveth light, and continueth in God, receiveth more light; and that
light groweth brighter and brighter until the perfect day. fn
Those who are actuated by the Holy
Spirit desire to build up the
The Way Into the
Jesus taught Nicodemus that the
process of being born again requires man first to be born to see the
He read the 3rd chapter of John, and
explained much of it, making it so plain that a child could not help
understanding it, if he paid attention. I recollect distinctly the substance of
his remarks on the 3rd verse—"Except a man is born again he cannot see the
The birth here spoken of [i.e., being
born to see the kingdom of God], the Prophet said, was not the gift of the Holy
Ghost, which was promised after baptism, but was a portion of the Spirit which
attended the preaching of the Gospel by the Elders of the Church. The people
wondered why they had not previously understood the plain declarations of
scripture, as explained by the Elders, as they had read them hundreds of times.
When they read the Bible it was a new book to them. This was being born again
to see the
"It is one thing to see
the
. . . begin to believe in the Son of
God, that he will come to redeem his people, and that he shall suffer and die
to atone for their sins; and that he shall rise again from the dead, which
shall bring to pass the resurrection, that all men shall stand before him, to
be judged at the last and judgment day, according to their works.
And now, my brethren, I desire that
ye shall plant this word in your hearts, and as it beginneth to swell even so
nourish it by your faith. And behold, it will become a tree, springing up in
you unto everlasting life. fn
Man must respond with his whole soul
to the testimony of Jesus: that He was and is a divine being who came to earth
and suffered and died to redeem man; that He rose from the dead a tangible,
glorified being and thereby instituted the resurrection which will unite the
spirits and bodies of all men and bring them back into the presence of God to
be judged; and that it is Christ's purpose to cleanse man from sin and develop
the divine attributes and powers of His glory in him, beginning now but
reserving the full manifestation of His glory in man until the resurrection.
The process by which man is born to see the
Now, if ye give place, that a seed
may be planted in your heart, behold, if it be a true seed, or a good seed, if
ye do not cast it out by your unbelief, that ye will resist the Spirit of the
Lord, behold, it will begin to swell within your breasts; and when you feel
these swelling motions, ye will begin to say within yourselves—It must needs be
that this is a good seed, or that the word is good, for it beginneth to enlarge
my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to
be delicious to me. fn
Man's being born to see the
. . . ye know that the word hath
swelled your souls, and ye also know that it hath sprouted up, that your
understanding doth begin to be enlightened, and your mind doth begin to expand.
O then, is not this real? I say unto
you, Yea, because it is light; and whatsoever is light is good, because it is
discernible, therefore ye must know that it is good. . . . fn
Through the manifestations of the
Holy Spirit, the humble recipient sees and understands that which the world
with its learning knows nothing about. The true saints are in a class by
themselves, in a divine union of truth and light with Christ and with others
who have been born again. Of the knowledge of God and the way it is manifested,
the Apostle Paul wrote:
. . . we speak the wisdom of God in a
mystery, even the hidden wisdom, which God ordained before the world unto our
glory:
Which none of the princes of this
world knew: for had they known it, they would not have crucified the Lord of
glory.
But as it is written, Eye hath not
seen, nor ear heard, neither have entered into the heart of man, the things
which God hath prepared for them that love him.
But God hath revealed them unto us
by his Spirit: for the Spirit searcheth all things, yea, the deep things of
God.
For what man knoweth the things of a
man, save the spirit of man which is in him? even so the things of God
knoweth no man, but the Spirit of God.
Now we have received not the spirit
of the world, but the Spirit which is of God; that we might know the things
that are freely given to us of God.
Which things also we speak, not in
the words which man's wisdom teacheth, but which the Holy Ghost teacheth;
comparing spiritual things with spiritual.
But the natural man receiveth not the
things of the Spirit of God: for they are foolishness unto him: neither can he
know them, because they are spiritually discerned.
But he that is spiritual judgeth all
things, yet he himself is judged of no man. fn
Having begun to see the
The Spiritual Life of the Gospel
To mature spiritually toward the goal
of eternal life, man must accept and live by "every word that proceeds
from the mouth of God," seeking in faith to apply the principles and
powers of the Gospel in his life. In the Articles of Faith, Joseph Smith wrote:
We believe in being honest, true,
chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say
that we follow the admonition of Paul—We believe all things, we hope all
things, we have endured many things, and hope to be able to endure all things.
If there is anything virtuous, lovely, or of good report or praiseworthy, we
seek after these things. fn
This declaration commits the
Latter-day Saints to accept all true and virtuous principles from whatever
source they may come, particularly when expressed in the word of God. In his
quest for truth, man should seek the guidance of the Holy Spirit and measure
all things by the Light of Truth. To Adam, the Lord explained the purpose of
the gift of the Holy Ghost, stating that it was given that man might ask
"all things in his name." Promised the Lord: "And whatsoever ye
shall ask, it shall be given him." fn
Behold, I say unto you that whoso
believeth in Christ, doubting nothing, whatsoever he shall ask the Father in
the name of Christ it shall be granted him; and this promise is unto all, even
unto the ends of the earth. . . .
Hearken unto the words of the Lord,
and ask the Father in the name of Jesus for what things soever ye shall stand
in need. Doubt not, but be believing, and begin as in times of old, and come
unto the Lord with all your heart, and work out your own salvation with fear
and trembling before him.
Be wise in the days of your
probation; strip yourselves of all uncleanness; ask not, that ye may consume it
on your lusts, but ask with a firmness unshaken, that ye will yield to no
temptation, but that ye will serve the true and living God. fn
This is the meaning of acquiring
knowledge by faith, and through the ordinances of the Gospel. fn It is the
means by which the patriarchs and prophets whose testimonies are recorded in
the Pearl of Great Price obtained their knowledge, which far surpassed that of
other men in their day. Joseph Smith also applied this principle in a manner
unsurpassed by any of the great prophets in ancient or modern times. From the
background of his experience he observed: "Could you gaze into heaven five
minutes, you would know more than you would by reading all that ever was
written on the subject." fn Again he declared as he held up the Bible:
I thank God that I have got this old
book; but I thank him more for the gift of the Holy Ghost. I have got the
oldest book in the world; but I [also] have the oldest book in my heart, even
the gift of the Holy Ghost. fn
The gift of the Holy Ghost must be a
channel of revelation to those who receive it. "No man can receive the
Holy Ghost without receiving revelations," the Prophet declared. "The
Holy Ghost is a revelator." fn He promised the Saints: "God shall
give unto you knowledge by his Holy Spirit, yea, by the unspeakable gift of the
Holy Ghost." fn Of the Nephite saints, the Book of Mormon said:
There are many among us who have many
revelations, for they are not all stiffnecked. And as many as are not
stiffnecked and have faith, have communion with the Holy Spirit, which maketh
manifest unto the children of men, according to their faith. fn
Only by acquiring knowledge through
the powers and ordinances of the Gospel of Jesus Christ can man be saved with
that salvation which the Gospel offers. "There could not anything be given,
pertaining to life and godliness, without knowledge," the latter-day Seer
explained. "A knowledge of the priesthood alone will do this." fn
Again he declared: "Knowledge through our Lord and Savior Jesus Christ is
the grand key that unlocks the glories and mysteries of the kingdom of
heaven." fn The revelations of the Holy Spirit are given to man through
the Gospel to direct him in the way to eternal life.
Man must utilize the Holy Spirit in
his quest for truth, and in discerning the difference between truth and error.
He must also draw upon this intelligent power to develop its divine fruits in
his life. The Lord informed Adam that the Holy Spirit is given to man in the
Gospel that he might enjoy "the peaceable things of immortal glory."
fn Of the several fruits of the Holy Spirit, the Apostle Paul wrote: "The
fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness,
faith, meekness, temperance: against such there is no law." fn Fallen man
cannot live the Christian law in the full and intelligent expression of love
unless he partakes of the blessings of the Holy Spirit. Charity, the pure love
of Christ, is an attribute that may only be developed within man in its true
Christian expression by the influence of the Spirit. Mormon therefore wrote to
his son Moroni that the Comforter fills man "with hope and perfect
love." fn And Moroni in turn admonished: "Wherefore, my beloved
brethren, pray unto the Father with all the energy of heart, that ye may be
filled with this love, which he hath bestowed upon all who are true followers
of his Son, Jesus Christ; that ye may become the sons of God; that when he
shall appear we shall be like him." fn
The supernatural gifts mentioned in
the scriptures are also essential expressions of the Holy Spirit. These divine
gifts are given to those who manifest true and living faith in Christ and
desire to do His will. It may be concluded that if saving faith exists in the
hear of man, the gifts of the Spirit will be manifested in his life. Joseph
Smith wrote in an Article of Faith: "We believe in the gift of tongues,
prophecy, revelation, visions, healings, interpretation of tongues, etc."
fn The Prophet held that the testimonies of the prophets and apostles
concerning Christ—His death, burial, resurrection, and ascension into
heaven—lay at the center of the Gospel plan. "But in connection with
these," he stated, "we believe in the gift of the Holy Ghost, the
power of faith, [and] the enjoyment of the spiritual gifts according to the
will of God." fn Of the indispensable need of the gifts and manifestations
of the Spirit in the life of man, Mormon said:
No man can be saved, according to the
words of Christ, save they shall have faith in his name; wherefore, if these
things [the gifts and manifestations of the Spirit] have ceased, then has faith
ceased also; and awful is the state of man, for they are as though there had
been no redemption made. fn
And now I speak unto all the ends of
the earth—that if the day cometh that the power and gifts of God shall be done
away among you, it shall be because of unbelief.
And wo be unto the children of men if
this be the case; for there shall be none that doeth good among you, no not
one. For if there be one among you that doeth good, he shall work by the power
and gifts of God. fn
Not all spiritual gifts are
manifested immediately or outwardly in such a way that others may see their
tangible operations. Joseph Smith explained that "the greatest, the best,
and most useful gifts would be known nothing about by an observer." Among
these he listed the gift of wisdom, of knowledge, edge, of faith, and the
discernment of spirits. It takes time and circumstances to call these gifts
forth and to manifest them among men. fn
Man in mortality is living under the
powerful effects of the fall. Many who are otherwise dedicated to wholesome
principles do not have the kind and quality of faith required to realize the
manifestations of the Spirit in a distinct or phenomenal way. In a revelation,
the Lord said: "To some it is given by the Holy Ghost to know that Jesus
is the Son of God, and that he was crucified for the sins of the world."
fn Here is a superior gift—to know independently by revelation to oneself that
Jesus is the Christ. The Lord continued: "To others it is given to believe
on their words, that they also might have eternal life if they continue
faithful." fn This may be termed a dependent gift, since it requires the
operation of a superior gift to make it functional. It is easier to obtain the
Spirit of revelation in the presence of one who possesses and manifests it than
it is to obtain it independent of its manifestation through another. But though
the latter gift is a dependent one, it is nevertheless a gift of the Spirit. In
fact, it is the gift that every new convert must initially receive; and if a
person is faithful, it will lead him to other gifts and eventually to eternal
life. The basic requirement of the Gospel is that man believe sincerely in
Jesus Christ and possess an honest desire to come unto Him in the way the
Gospel points out. Having enumerated some of the gifts and blessings that are
given through the Gospel as they pertain to the healing of the sick, the Lord
said by revelation: "And they who have not faith to do these things, but
believe in me, have power to become my sons; and inasmuch as they break not my
laws thou shalt bear their infirmities." fn By infirmities, the Lord seems
to have meant spiritual as well as physical weaknesses. The purpose of the
Gospel is to save and uplift man. But God works among people according to their
faith; and the Saints should be taught how to exercise faith, for they cannot
be transformed from their fallen spiritual state in mortality unless they
receive the manifestations of the Holy Spirit.
Finally, if man exercises saving
faith and demonstrates his desire to do the will of God, the attributes and
qualities built into his soul by the influence of the Holy Spirit will manifest
themselves outwardly in works of righteousness and service. The Apostle James
was referring to this when he said: "Shew me thy faith without thy works,
and I will shew thee my faith by my works." fn He was not teaching that
good works alone will save man, but that true faith will manifest itself in
good works. In his treatise on works, James had reference to the kind and
quality of faith that man must have to be saved. If man's faith does not
manifest itself in good works, it is not saving faith. Consequently faith
without works is dead. The faith that man possesses cannot bring him to
salvation if it cannot motivate him to do good works. As was indicated in
chapter two of this volume, man must receive grace for grace in
attaining the spiritual endowments that lead to immortal glory. Service, motivated
by faith, in doing the will of God is the key to spiritual development.
Final Objectives of the Gospel
In discussing the application of the
Gospel in the lives of men, Joseph Smith said: "Let us here observe, that
after any portion of the human family are made acquainted with the important
fact that there is a God, who has created and does uphold all things, the
extent of their knowledge respecting his character and glory will depend upon
their diligence and faithfulness in seeking after him, until, like Enoch, the
brother of Jared, and Moses, they shall obtain faith in God, and power with him
to behold him face to face." fn Again, the Prophet inquired:
How do men obtain a knowledge of the
glory of God, his perfections and attributes? By devoting themselves to his
service, through prayer and supplication incessantly strengthening their faith
in him, until, like Enoch, the brother of Jared, and Moses, they obtain a
manifestation of God to themselves. fn
As Joseph Smith indicated, Enoch,
Moses, and other great prophets demonstrated the final objectives of the Gospel
by developing the kind of faith that was necessary to bring them back into
God's presence and be taught personally by Him in open communion. According to
the latter-day Seer, this is "the established order of the
We consider that God has created man
with a mind capable of instruction and a faculty which may be enlarged in
proportion to the heed and diligence given to the light communicated from
heaven to the intellect; and that the nearer man approaches perfection, the
clearer are his views, and the greater his enjoyments, till he has overcome the
evils of his life and lost every desire for sin; and like the ancients, arrives
at that point of faith where he is wrapped in the power and glory of his Maker
and is caught up to dwell with Him. But we consider that this is a station
to which no man ever arrived in a moment: he must have been instructed in the government
and laws of that kingdom by proper degrees, until his mind is capable in some
measure of comprehending the propriety, justice, equality, and consistency of
the same. fn
Having developed in the blessings of
the Gospel, man may eventually receive "the more sure word of
prophecy," by making his calling and election sure. fn At this point in
the divine plan of redemption, the powers of the Holy Priesthood may act to
seal him up unto eternal life. fn It is then his privilege to receive the
second Comforter. Essentially this Comforter is "the promise . . . of
eternal life, even the glory of the celestial kingdom." fn But it carries
with it certain privileges and blessings, even the right (subject to the will
of God) to enter into glory and commune directly with those who reside in the
presence of God. Of the second Comforter and its related blessings, Joseph
Smith said:
There are two Comforters spoken of.
One is the Holy Ghost, the same as given on the day of Pentecost, and that all
Saints receive after faith, repentance, and baptism. . . .
The other Comforter spoken of is a
subject of great interest, and perhaps understood by few of this generation.
After a person has faith in Christ, repents of his sins, and is baptized for
the remission of sins and receives the Holy Ghost (by the laying on of hands),
which is the first Comforter, then let him continue to humble himself before
God, hungering and thirsting after righteousness, and living by every word of
God, and the Lord will soon say to him, Son, thou shalt be exalted. When the
Lord has thoroughly proved him, and finds that the man is determined to serve
Him at all hazards, then the man will find his calling and his election made
sure, then it will be his privilege to receive the other Comforter, which
the Lord hath promised the Saints, as is recorded in the testimony of St. John,
in the 14th chapter, from the 12th to the 27th verses. fn
In the Lord's promise to His
disciples, He stated: "I will not leave you comfortless: I will come to
you." Again: "If a man love me, he will keep my words: and my Father
will love him, and we will come unto him, and make our abode with him." fn
"The appearing of the Father and the Son, in that verse," said the
Prophet of the last verse quoted above, "is a personal appearance; and the
idea that the Father and the Son dwell in a man's heart is an old sectarian
notion, and is false." fn The latter-day Seer explained:
Now what is this other Comforter? It
is no more nor less than the Lord Jesus Christ Himself; and this is the sum and
substance of the whole matter; that when any man obtains this last Comforter,
he will have the personage of Jesus Christ to attend him, or appear unto him
from time to time, and even He will manifest the Father unto him, and they will
take up their abode with him; and the visions of the heavens will be opened
unto him, and the Lord will teach him face to face, and he may have a perfect
knowledge of the mysteries of the Kingdom of God; and this is the state and
place the ancient Saints arrived at when they had such glorious visions—Isaiah,
Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all
the Saints who held communion with the general assembly and Church of the First
Born. fn
It is evident from this statement
that the blessings of the second Comforter include, in addition to the
manifestation of the Father and the Son, communion with the general assembly
and church of the First Born, which has reference here to the sanctified and
sealed church beyond the veil. One who has the second Comforter might also
commune with the spirits of just men made perfect—faithful men who have obeyed
the Gospel and overcome the world, and are perfected by the power of God's
glory when they depart this life.
The established order of the
A man may be saved, after the
judgment, in the terrestrial kingdom, or in the telestial kingdom, but he can
never see the celestial
Those spiritual giants in former
dispensations who followed this divine formula, which enabled them to come back
into the presence of God, were taught by divine means the mysteries of
godliness. Of them, the Prophet wrote:
. . . They saw the flood before it
came; they saw angels ascending and descending upon a ladder that reached from
earth to heaven; they saw the stone cut out of the mountain, which filled the
whole earth; they saw the Son of God come from the regions of bliss and dwell
with men on earth; they saw the deliverer come out of Zion, and turn away
ungodliness from Jacob; they saw the glory of the Lord when he showed the
transfiguration of the earth on the mount; they saw every mountain laid low and
every valley exalted when the Lord was taking vengeance upon the wicked; they
saw truth spring out of the earth, and righteousness look down from heaven in
the last days, before the Lord came the second time to gather his elect; they
saw the end of wickedness on earth, and the Sabbath of creation crowned with
peace; they saw the end of the glorious thousand years, when Satan was loosed
for a little season; they saw the day of judgment when all men received
according to their works, and they saw the heaven and the earth flee away to
make room for the city of God, when the righteous receive an inheritance in
eternity. fn
Among these spiritual giants were
Enoch, Noah, Abraham, and Moses. The truths that are revealed in the Pearl of
Great Price came to us because these prophets had faith to obtain the second
Comforter and thereby speak with the Lord face to face. We should remember that
the same divine formula applied in our day should lead to the acquisition of
like blessings; and the same challenge that was given to the ancients by the
Gospel is given to modern man. This the Prophet Joseph Smith stressed when he
applied the challenge of the Gospel directly to man in our day, saying:
And fellow sojourners upon earth, it
is your privilege to purify yourselves and come up to the same glory,
and see for yourselves, and know for yourselves. Ask, and it shall be given
you; seek and ye shall find; knock, and it shall be opened unto you. fn
Conclusion
According to the Pearl of Great
Price, the Gospel of Jesus Christ is a divine formula by which the mercy,
power, and blessings of God are given to fallen man. This divine plan requires
that man exercise living faith in Jesus Christ, repent of all sin, be baptized
by immersion for the remission of sins, and receive the laying on of hands for
the gift of the Holy Ghost. This latter gift gives man a legal right to draw
upon the truth, power, and blessings that are administered to man through the
Holy Ghost. In this way, man may be regenerated and enter into a newness of
life. As the Apostle Paul wrote: "If any man be in Christ, he is a new
creature: old things are passed away; behold all things are become new."
fn Having been born into the kingdom of God, the faithful have power to become
sons and daughters of Christ by growing up in Him unto eternal life. After man
has matured sufficiently in the fruits, gifts, and blessings of the Gospel, the
Holy Priesthood may act to seal him unto eternal life. By faith and subject to
the will of God, he may then come back into the presence of God and commune
with those who reside in glory. This is the plan of salvation for all men
through the power and atonement of Jesus Christ.
(Hyrum L.
Andrus, Doctrinal Commentary on the Pearl of Great Price [Salt Lake
City: Deseret Book Co., 1967], 266.)
WHY MORTALITY?
Christ
experienced the fulness of good and evil through the Atonement; he descended
below all things and rose above all things.
Disclaimer: D&C 101:32-33 – We don not know all of
the reasons why we are here.
To gain a
mortal, fallen, natural man body so that. . .
Ezra Taft Benson
Life has a fourfold purpose. First of all, we come to this
mortal life to receive a physical, mortal body. Without a physical body man is
limited in his progression and only with a spirit and a body united together
permanently can man receive a fulness of joy; so we are living today part of
eternity. We accepted that plan in the spirit world before we came here, and we
rejoiced at the opportunity of coming here.
Second, we can here to gain experience--experience with a
physical, mortal world.
The third purpose of life is to give us an opportunity to
prove ourselves (Abraham
And fourth, this life is intended to provide an opportunity
to help our Father in Heaven with His great plan, and we do that through
honorable parenthood. We cooperate with our Heavenly Father in helping to
prepare tabernacles to house spirits of His children. So the matter of
marriage, the home, and the family is a vital part of the plan of our Heavenly
Father, and by keeping this fourfold purpose of life in mind constantly and
carrying out these purposes to have a fulness of joy in mortal life, and we
prepare ourselves for exaltation in the celestial kingdom where we will receive
a fulness of joy. So the whole purpose of the Church is to help and assist us
in carrying out these purposes in life. (The Teachings of Ezra Taft Benson,
pp. 27-28)
1.
To gain experience through knowledge
of good and evil or opposites.
James E. Talmage
A knowledge of good and evil is essential to the
advancement that God has made possible for His children to achieve; and this
knowledge can be best gained by actual experience, with the contrasts of
good and its opposite plainly discernible. Therefore has man been placed upon
earth subject to the influence of good and wicked powers, with a knowledge of
the conditions surrounding him, and the heaven-born right to choose for
himself. (Articles of Faith, p.53-54)
A knowledge of good and evil is essential to progress,
and the school of experience in mortality has been provided for the acquirement
of such knowledge. (Articles of Faith, p. 54).
Howard W. Hunter
There is purpose in man's sojourn in mortality. He is placed
here for a definite reason, in accordance with God's great plan. We read in
Genesis the story of the creation: "And the Lord God said, Behold, the man
is become as one of us, to know good and evil. . . ." (Gen. 3:22 [Genesis
To learn the difference between good and evil is one of
the great purposes for man to have mortal life, yet he is given his freedom
of choice with the promise of eternal blessings if he obeys the laws of God.
(Conference Report, Oct. 1969, p.112)
George Q. Cannon
They [Adam and Eve] had a knowledge of good and evil just as
the Gods have. They became as Gods; for that is one of the features, one of the
peculiar attributes of those who attain unto that glory--they understand the
difference between good and evil. In our pre-existent state, in our spiritual
existence, I do not know how extensive our knowledge of good and evil was. That
is not fully revealed. But this I do know, that when we come to earth and
become clothed with mortality we do arrive at a knowledge of good and evil, and
that knowledge prepares us for that future existence which we will have in the
eternal worlds; it will enable us to enter upon a career that is never ending,
that will continue onward and upward throughout all the ages of eternity. It
is for this purpose that we are here. God has given unto us this
probation for the express purpose of obtaining a knowledge of good and evil--of
understanding evil and being able to overcome the evil--and by overcoming it
receive the exaltation and glory that He has in store for us. (Journal
of Discourses, 26:190-191)
Joseph F. Smith, Anthon
H. Lund, Charles W. Penrose, First Presidency of the Church of Jesus Christ of
Latter-day Saints
God, doubtless, could avert war, prevent crime, destroy
poverty, chase away darkness, overcome error, and make all things bright,
beautiful and joyful. But this would involve the destruction of a vital and
fundamental attribute in man -- the right of agency. It is for the benefit
of His sons and daughters that they become acquainted with evil as well as
good, with darkness as well as light, with error as well as truth, and with the
results of the infraction of eternal laws. Therefore he has permitted
the evils which have been brought about by the acts of His creatures, but will
control their ultimate results for His own glory and the progress and
exaltation of His sons and daughters, when they have learned obedience by the
things they suffer. The contrasts experienced in this world of mingled
sorrow and joy are educational in their nature, and will be the means of
raising humanity to a full appreciation of all that is right and true and good.
The foreknowledge of God does not imply His action in bringing about that which
He foresees, nor make Him responsible in any degree for that which man does or
refuses to do. The comprehension of this principle makes clear many questions
that puzzle the uninformed as to the works and power of Deity. (Messages of
the First Presidency, 4:325-326)
2.
To prove ourselves obedient and loyal
to Heavenly Father.
George Q. Cannon
We have got to be watchful, for I tell you God has sent
us here to test us and to prove us. We were true in keeping our first
estate. The people that are here today stood loyally by God and by Jesus, and
they did not flinch. If you had flinched then, you would not be here with the
Priesthood upon you. The evidence that you were loyal, that you were true and
that you did not waver is to be found in the fact that you have received the
Gospel and the everlasting Priesthood.
Now you are in your second estate, and you are going to
be tested again. Will you be true and loyal to God with the curtain drawn
between you and Him, shut out from His presence, and in the midst of darkness
and temptation, with Satan and his invisible hosts all around you, bringing all
manner of evil influences to bear upon you? The men and the women that will
be loyal under these circumstances God will exalt, because it will be the
highest test to which they can be subjected. (Gospel Truth, 1:7)
Brigham Young
This is a world in which we are to prove ourselves.
The lifetime of man is a day of trial, wherein we may prove to God, in our
darkness, in our weakness, and where the enemy reigns, that we are our Father's
friends, and that we receive light from him and are worthy to be leaders of
our children -- to become lords of lords, and kings of kings -- to have perfect
dominion over that portion of our families that will be crowned in the
celestial kingdom with glory, immortality, and eternal lives.(Discourses of
Brigham Young, p.87)
Spencer W. Kimball
Now, this mortal life is the time to prepare to meet God,
which is our first responsibility. Having already obtained our bodies,
which become the permanent tabernacle for our spirits through the eternities,
now we are to train our bodies, our minds, and our spirits. Preeminent, then,
is our using this life to perfect ourselves, to subjugate the flesh, subject
the body to the spirit, to overcome all weaknesses, to govern self so that one
may give leadership to others, and to perform all necessary ordinances.
Secondly comes the preparation for the subduing of the earth and the elements.
In Genesis we read: "And God said, Be fruitful, and multiply, and
replenish the earth, and subdue it: and have dominion." (Genesis 1:28.) (The
Teachings of Spencer W. Kimball, p.31)
Ezra Taft Benson
The great test of life is obedience to God.
"We will prove them herewith," said the Lord, "to see if they
will do all things whatsoever the Lord their God shall command them"
(Abraham
3.
The greatest test of Godhood is
parenthood.
First Presidency Message (Heber J. Grant, J.
Reuben Clark, Jr., David O. McKay)
In the October, 1942 General Conference, J. Reuben Clark, Jr. read a message
from the First Presidency to the general Church membership. Under the title of
PARENTHOOD, the following was said:
Amongst His earliest commands to Adam and Eve, the Lord
said: "Multiply and replenish the earth." He has repeated that
command in our day. He has again revealed in this, the last dispensation, the
principle of the eternity of the marriage covenant. He has restored to earth
the authority for entering into that covenant, and has declared that it is
the only due and proper way of joining husband and wife, and the only means by
which the sacred family relationship may be carried beyond the grave and
through eternity. He has declared that this eternal relationship may be
created only by the ordinances which are administered in the holy temples of
the Lord, and therefore that His people should marry only in His temple in
accordance with such ordinances.
The Lord has told us that it is the duty of every husband
and wife to obey the command given to Adam to multiply and replenish the earth,
so that the legions of choice spirits waiting for their tabernacles of flesh
may come here and move forward under God's great design to become perfect
souls, for without these fleshly tabernacles they cannot progress to their
God-planned destiny. Thus, every husband and wife should become a father and
mother in
By bringing these choice spirits to earth, each father
and each mother assume towards the tabernacled spirit and towards the Lord
Himself by having taken advantage of the opportunity He offered, an obligation
of the most sacred kind, because the fate of that spirit in the
eternities to come, the blessings or punishments which shall await it in the
hereafter, depend, in great part, upon the care, the teachings, the training
which the parents shall give to that spirit.
No parent can escape that obligation and that
responsibility, and for the proper meeting thereof, the Lord will hold us to
a strict accountability. No loftier duty than this can be assumed by
mortals.
Motherhood thus becomes a holy calling, a sacred
dedication for carrying out the Lord's plans, a consecration of devotion to
the uprearing and fostering, the nurturing in body, mind, and spirit, of those
who kept their first estate and who come to this earth for their second estate
"to see if they will do all things whatsoever the Lord their God shall
command them." (Abraham 3:25) To lead them to keep their second estate is
the work of motherhood and "they who keep their second estate shall have
glory added upon their heads for ever and ever." (op. cit.)
This divine service of motherhood can be rendered only by
mothers. It may not be passed to others. Nurses cannot do it; public
nurseries cannot do it; hired help cannot do it--only mother, aided as much as
may be by the loving hands of father, brothers, and sisters, can give the full
needed measure of watchful care.
The mother who entrusts her child to the care of others,
that she may do non-motherly work, whether for gold, for fame, or for civic
service, should remember that "a child left to himself bringeth his mother
to shame." (Prop. 29: 15) In our day the Lord has said that unless parents
teach their children the doctrines of the Church "the sin be upon the
heads of the parents." (D. & C 68:25)
Motherhood is near to divinity. It is the highest,
holiest service to be assumed by mankind. It places her who honors its holy
calling and service next to the angels. To you mothers in Israel we say God
bless and protect you, and give you the strength and courage, the faith and
knowledge, the holy love and consecration to duty, that shall enable you to
fill to the fullest measure the sacred calling which is yours. To you mothers
and mothers-to-be we say: Be chaste, keep pure, live righteously, that your
posterity to the last generation may call you blessed. (Conference Report,
October 1942, p.12-13)
N. Eldon Tanner
The whole purpose of the creation of the earth was to
provide a dwelling place where the spirit children of God might come and be
clothed in mortal bodies and, by keeping their second estate, prepare
themselves for salvation and exaltation. The whole purpose of the mission of
Jesus Christ was to make possible the immortality and eternal life of man.
The whole purpose of mothers and fathers should be to live worthy of
this blessing and to assist God the Father and his Son Jesus Christ in their
work. No greater honor could be given to [men and] women than to assist
this divine plan, and I wish to say without equivocation that a woman will
find greater satisfaction and joy and make a greater contribution to mankind by
being a wise and worthy mother raising good children than she could make in any
other vocation. (Seek Ye First the Kingdom of God, pp. 219-220).
Harold B. Lee
Those who refuse as husbands and wives to have
children are proving themselves already too small for the infinitude of God's
creative powers. (Ye Are the Light of the World, p. 267)
2 Nephi 2:11-12 – An opposition in ALL
things, a compound in one. There is a
separation of various realms for our benefit, so we can have a fair test.
(2 Nephi 2:11-12.)
11 For it must needs
be, that there is an opposition in all things. If not so, my first-born in the
wilderness, righteousness could not be brought to pass, neither wickedness,
neither holiness nor misery, neither good nor bad. Wherefore, all things must
needs be a compound in one; wherefore, if it should be one body it must needs remain
as dead, having no life neither death, nor corruption nor incorruption,
happiness nor misery, neither sense nor insensibility.
12 Wherefore, it must
needs have been created for a thing of naught; wherefore there would have been
no purpose in the end of its creation. Wherefore, this thing must needs destroy
the wisdom of God and his eternal purposes, and also the power, and the mercy,
and the justice of God.
But mercifully the veil is there! It
is fixed by the wisdom of God for our good. It is no use our being irritated
with the Lord over that reality, for it is clearly a condition to which we
agreed so long ago. Even when the veil is parted briefly, it will be on His
terms, not ours. Such partings of the veil happen, of course, but in private
settings and often with instructions or needed reassurances to expedite God's
work and always to reward faith—not to moot faith.
Without the veil, for instance, we
would lose that precious insulation which keeps us from a profound and
disabling homesickness that would interfere with our mortal probation and
maturation. Without the veil, our brief, mortal walk in a darkening world would
lose its meaning, for one would scarcely carry the flashlight of faith at
noonday and in the presence of the Light of the world!
Without the veil, we could not
experience the gospel of work and the sweat of our brow. If we had the security
of having already entered into God's rest, certain things would be unneeded;
Adam and Eve did not carry social security cards in the Garden of Eden!
And how could we learn about
obedience if we were shielded from the consequences of our disobedience?
Nor could we choose for ourselves in
His holy presence among alternatives that do not there exist, for God's court
is filled with those who have both chosen and overcome—whose company we do not
yet deserve.
Fortunately, the veil keeps the first, second, and third estates
separate, hence our sense of separateness. The veil insures the avoidance of
having things "compound in one"—to
our everlasting detriment. (2 Nephi 2:11.) We are cocooned, as it were, in
order that we might truly choose. Once, long ago, we chose to come to this very
setting where we could choose. It was an irrevocable choice! And the veil is
the guarantor that that choice will be honored.
Eventually, the veil that now
encloses us will be no more. Neither will time. (D&C 84:100.) Time is
clearly not our natural dimension. Thus it is that we are never really at home
in time. Alternately, we find ourselves wishing to hasten the passage of time
or to hold back the dawn. We can do neither, of course, but whereas the fish is
at home in water, we are clearly not at home in time—because we belong to
eternity. Time, as much as any one thing, whispers to us that we are strangers
here.
Thus the veil stands—not forever to
shut us out, but as a mark of God's tutoring love for us. Any brush against it
produces a feeling of "not yet," but also faint whispers of
anticipation when these words will be heard by the faithful: "Well done,
thou good and faithful servant."
(Neal A.
Maxwell, All These Things Shall Give Thee Experience [Salt Lake City:
Deseret Book Co., 1979], 10.)
D&C
29:39 – Seeing good and evil in pre mortality was insufficient for us, it was
limited. Doctrines of Salvation
1:58. We had to experience opposition
without the aid of our memories of pre mortality.
Opposition
brings definition, for instance, a finite body and an eternal spirit.
The Book of
Mormon calls it a probationary period; we are innocent because of the veil
being drawn. We are starting over!! The roles of Justice and Mercy
The way to
escape is for an infinite being to pay for infinite consequences.
2 Nephi
26:24 – Nature of God dealing with mortality
God allows
good and evil, Elder Maxwell’s cancer; he needed to be tutored on understanding
suffering.
Bruce R. McConkie
As we understand the plan of
salvation, we came into this sphere of existence for two purposes. First: We
came to gain this natural body, this tangible body, this body which here in
this life is a temporary house for the eternal spirit, but which body we will
receive back again in immortality through the atoning sacrifice of Christ.
Second: We came here to see if we would have the spiritual integrity, the
devotion to righteousness, to overcome the world, to put off the natural man,
to bridle our passions, to curb and control the appetites that are natural in
this type of existence. (Conference Report, April, 1955, p. 115)
Moses 4 – The Fall
February 6, 2003
THE FALL OF ADAM AND EVE
(Moses 4:5-32; 5:13-15)
MONTE S. NYMAN
The fall
of Adam and Eve is looked upon differently by The Church of Jesus Christ of
Latter-day Saints than it is generally by the various denominations of the
Christian world. The Christian world regards Adam's fall as a shameful act
which thwarted the plan of God and left mankind in a miserable state.
On the
other hand, the Church looks upon the fall as not only desirable but necessary
in the plan of God. In the words of Elder Orson F. Whitney, a member of the
Council of the Twelve, "Adam's fall was a step downward, but it was also a
step forward—a step in the eternal march of human progress." fn In other
words, it was a step forward in the eternal plan of God to bring to pass the
immortality and eternal life of man (Moses 1:39).
Both the
Book of Mormon and the Pearl of Great Price restore this precious knowledge of
the step forward. Lehi taught his son Jacob that "Adam fell that men might
be; and men are, that they might have joy" (2 Ne. 2:25). Adam learned
through the Holy Ghost that all mankind may be redeemed from the fall; this led
Eve to proclaim, undoubtedly also by the Holy Ghost: "Were it not for our
transgression we never should have had seed . . . and the eternal life which
God giveth unto all the obedient" (Moses 5:11).
The
Prophet Joseph Smith also confirmed these truths by saying "We came to
this earth that we might have a body and present it pure before God in the
Celestial kingdom." fn
The Book
of Moses, in the Pearl of Great Price, helps us better understand how this
forward step was brought to pass.
The Temptation of Eve
Genesis
equates Satan with a serpent in the account of Eve's temptation. However, as
represented in the Book of Moses, Satan tempted Eve through a serpent by
putting "it into the heart of the serpent" to question and challenge
her (Moses 4:6). The insertion in the text of the clause, "for he had
drawn away many after him," implies that the serpent was a figurative
representation of those human spirits who had followed Satan in his rebellion
against God in the pre-mortal council. Another interpretation is that the
clause refers to Satan's having obtained many followers in the pre-mortal life,
and now he sought to draw away Eve also; thus the serpent was actually there in
the garden. There seems to be more evidence for the literal interpretation. It
would be natural for a serpent to be present in the garden, but Satan would
have been an obvious intruder. Having been won over by Satan, the serpent
became a willing agent through whom Lucifer could work without being
recognized. Joseph Smith gave further information regarding the serpent and the
fall. It is found in a report of Josiah Quincy, one time mayor of
The
parchment last referred to showed a rude drawing of a man and woman, and a
serpent walking upon a pair of legs. I ventured to doubt the propriety of
providing the reptile in question with this unusual means of locomotion.
"Why, that's as plain as a pikestaff," was the rejoinder. "Before
the Fall snakes always went about on legs, just like chickens. They were
deprived of them, in punishment for their agency in the ruin of man."
fn
Furthermore,
Moses 4:7 retains a statement lost from the Book of Genesis: "And he spake
by the mouth of the serpent." Both Genesis and Moses suggest that Satan
worked through the serpent because the nature of the serpent "was more
subtle than any beast of the field which I, the Lord God, had made" (Moses
4:5; Gen. 3:1). Thus it appears that Satan was able to deceive some of the
animals and therefore work through the serpent to bring about the fall.
Whether
the serpent is literal or figurative is really immaterial as far as the outcome
is concerned. Eve was tempted and yielded to the temptation. Adam yielded also,
and the fall was initiated. The important truth restored in the Book of Moses
is that Satan "knew not the mind of God, wherefore he sought to destroy the
world" (Moses 4:6). In his desire to overthrow the plan of God, Satan did
not realize that he was bringing about the very condition which would enable
the plan to work, the mortality of man. God had structured the plan to bring
about the desired result without violating the principle of agency. Had Adam
not transgressed, there would have been no mortal children born to Adam and Eve
nor would they have experienced the joy and sorrows of mortality (2 Ne.
2:22-24).
A second
evidence of the fall being a forward step is shown by God's placing the tree
whose fruit was forbidden to be eaten "in the midst of the garden"
(Moses 4:9). Other scriptures teach that evil should be shunned or one should
avoid even the very appearance of evil (Isa. 1:16; 1 Thess. 5:22). If God had
not wanted Adam and Eve to partake, why would he have made the tree so
accessible? The answer to this question seeems to be that God wanted Eve and
Adam to be able to exercise their agency, which is a gift of God. As stated by
President David O. McKay, "Next to the bestowal of life itself, the right
to direct our lives is God's greatest gift to man." fn
When God
had given them the commandment not to eat of the fruit of the tree, he had
included the clause "nevertheless, thou mayest choose for thyself, for it
is given unto thee; but, remember that I forbid it" (Moses 3:17; see also
D&C 29:35). Other commandments do not carry such a clause. The choice was
theirs, to remain in the garden in their innocent state or to proceed to a
state of mortality.
In their
innocent state, even though they had a veil of forgetfulness placed upon their
minds, they were responsible to make decisions based upon the instructions God
had given them in the garden. Therefore, it was appropriate that God warn them
of the natural consequences of partaking of the fruit, because it is a downward
step even though it was in the plan of God. In the words of President Joseph
Fielding Smith: "Now this is the way I interpret that. The Lord said to
Adam, here is the tree of the knowledge of good and evil. If you want to stay
here then you cannot eat of that fruit. If you want to stay here then I forbid
you to eat it. But you may act for yourself and you may eat of it if you want
to. And if you eat it you will die." fn
Although
all things are spiritual unto God, the commandment not to partake of the fruit
was a temporal law, speaking in a manner which we "may naturally
understand" (D&C 29:33-35). As Alma said, "Wherefore, he gave
commandments unto men, they having first transgressed the first commandments as
to things which were temporal, and becoming as Gods, knowing good from evil,
placing themselves in a state to act, or being placed in a state to act
according to their wills and pleasures, whether to do evil or to do good (Alma
12:31).
Following
Eve's reminder to Satan of this forbidding commandment, Satan's retort was
typical of his pattern of operation, a lie mixed with truth. First he denied
that the eating of the fruit would bring about death—a direct contradiction to
God's warning. Then he added that by eating they would become "as gods,
knowing good and evil" (Moses 4:9-11). Of course they would; it was the
tree of the knowledge of good and evil (Moses 3:17). This was another of the
consequences of which God warned—a necessary step but not always a pleasant
one—to experience the opposites of joy and misery, righteousness and
wickedness, good and bad (2 Ne. 2:11, 22-23). It was an opportunity to bask in
the light of Christ or to wallow in the mire of the darkness of the elements of
the world. Eve weighed the choices and in her veiled condition chose to partake
of the fruit and persuaded her husband to do likewise (Moses 4:12).
The plan
was underway, the mortality of man was brought about, blood flowed in their
veins as a result of the partaking of the fruit. fn The step forward was taken.
The Curses of God
The step
downward is exemplified in the curses which followed the partaking of the
fruit. Three consequences of partaking of the fruit are recorded in Moses 4.
The first was a curse upon the head of the serpent. Again we meet the problem
of whether the serpent is figurative for Satan, or whether there was a literal
cursing of the beast. From the context, it seems to be both literal and
figurative, with the serpent being a type of what would happen to Satan and his
followers.
The
literal interpretation comes from Moses 4:20, where the comparison to all other
beasts is made. There is no comparison between Satan and his followers with
other animals, which leaves us only the literal conclusion. Verse 21 extends
the curse to Satan and his followers. The offspring of Satan, those who choose
to follow Satan as did the serpent, will become his sons and daughters. The
Lord places enmity between those people and the offspring of the woman Eve.
There is a natural division between those who exemplify the darkness of the
world and those who maintain their inherent light of Christ (John 1:9).
Furthermore, the specific offspring of the woman, Christ, will bruise or crush
the head of Satan through the atonement (see Rom. 16:20). The followers of
Satan will have power to bruise the heel of Eve's other seed by leading them to
sin; this will cause Christ to suffer for those sins and thus be a bruise in
the heel which crushes out the sins of mankind.
To the
woman, Eve the mother of all living, and her female offspring, the Lord
multiplied the sorrow of bringing forth children. Further, her desire was to be
to her husband, and he would rule over her (Moses 4:22). At first glance,
bringing forth children in a world of sorrow may also seem to be a curse, but
"in the wisdom of him who knoweth all things" (2 Ne. 2:24) this is
really a blessing. While in her fallen condition, the woman experiences pain
and sorrow, and she also forms a bond of love with her offspring superceded
only by the love of God for his children. Thus, unlike the animals, the hand
that rocks the cradle rules the world.
Furthermore,
her role was not inferior to her husband but of a different nature. She was to
receive joy through her children but was also to comfort her husband in his
role; she was to "lay aside the things of this world" and delight in
"the glory which [would] come upon him" (D&C 25:5, 10, 14). He in
turn would rule over her—not in unrighteousness, but by revelation entitled to
him as a priesthood holder and in conformity with the principles of
righteousness outlined in the Doctrine and Covenants (D&C 121:36-46).
To Adam
and his male offspring, the Lord cursed the ground, but for their sake. Because
of the thorns and thistles which would grow upon the cursed ground, Adam and
his posterity would have to labor "by the sweat of [their] face" to
eat of their bread (Moses 4:23-25). Since the idle mind is the devil's
workshop, this commandment to work again becomes a blessing in disguise. Adam
in turn was to support his wife in her calling (cf. D&C 25:9), and through
example and teaching they would become heirs together of eternal life (1 Pet.
5:7; D&C 132:22-26).
Following
the announcements of the consequence of the fall, the Lord God sent Adam and
Eve "forth from the Garden of Eden," as he had proclaimed he would
(Moses 4:29-30). The fall downward was now complete; man was in a position to
continue his experience in the plan of salvation.
Cherubim and A Flaming Sword
After Adam
and Eve were driven from the Garden of Eden, the Lord guarded the other tree in
the garden, the tree of life (Moses 4:31). This action by the Lord is best
explained in the Book of Mormon. In answer to one Antionah, a chief ruler in
the
And now
behold, I say unto you that if it had been possible for Adam to have partaken
of the fruit of the tree of life at that time, there would have been no death,
and the word would have been void, making God a liar, for he said: If thou eat
thou shalt surely die.
And we see
that death comes upon mankind, yea, the death which has been spoken of by
Amulek, which is the temporal death; nevertheless there was a space granted
unto man in which he might repent; therefore this life became a probationary
state; a time to prepare to meet God; a time to prepare for that endless state
which has been spoken of by us, which is after the ressurection of the dead.
Now, if it
had not been for the plan of redemption, which was laid from the foundation of
the world, there could have been no resurrection of the dead; but there was a
plan of redemption laid, which shall bring to pass the resurrection of the
dead, of which has been spoken.
And now
behold, if it were possible that our first parents could have gone forth and
partaken of the tree of life they would have been forever miserable, having no
preparatory state; and thus the plan of redemption would have been frustrated,
and the word of God would have been void, taking none effect (Alma 12:23-26).
Now, we
see that the man had become as God, knowing good and evil; and lest he should
put forth his hand, and take also of the tree of life, and eat and live
forever, the Lord God placed cherubim and the flaming sword, that he should not
partake of the fruit—
And thus
we see, that there was a time granted unto man to repent, yea, a probationary
time, a time to repent and serve God.
For
behold, if Adam had put forth his hand immediately, and partaken of the tree of
life, he would have lived forever, according to the word of God, having no
space for repentance; yea, and also the word of God would have been void, and
the great plan of salvation would have been frustrated.
But
behold, it was appointed unto man to die—therefore, as they were cut off from
the tree of life they should be cut off from the face of the earth—and man
became lost forever, yea, they became fallen man (Alma 42:3-6).
In
summary, the protection of the tree was for a two fold purpose: to bring about
a guarantee of death as God had proclaimed, and to allow a probationary time
for mankind to repent and serve God. This probationary period was to allow
mankind to prepare themselves to meet God at the judgement bar, being cleansed
from their sins through the atonement. Furthermore, it was to prepare mankind
for the endless or resurrected state. Since there are different degrees of the
resurrected state, what man does while in this probationary state will
determine whether he is resurrected to a Celestial, a Terrestrial, or a
Telestial portion of glory (see D&C 88:28-31). The results of this
probationary state again rest upon the choices which men make while in their
fallen state, having their agency again granted to them.
Man In His Fallen State
As sons
and daughters were born to Adam and Eve, Satan did not sit idlely by. Men had
been created in the pre-mortal life in a state of innocence, but, having their
agency, they were able to progress and develop at different levels. Being able
to make choices, they were also able to progress or to sin. This determined
their assignment upon the earth both as to location and time (see Deut. 32:7-8;
Acts 17:26;
As these
sons and daughters came to the earth, they again became innocent before God in
their infant state (D&C 93:38). As they were born into an environment where
there was opposition in all things, they were enticed to do good or to do evil
(2 Nephi 2:10-16; Psalms 51:3; 58:3; Moses 6:55-56).
In this
state of probation, Satan came among the inhabitants of the earth seeking the
misery of all mankind (2 Ne. 2:17-18). This work commenced with the children of
Adam and Eve (Moses 5:13). Claiming to be also a son of God, Satan persuaded
Adam's sons and daughters not to believe in the plan of salvation, "and
men began from that time forth to be carnal, sensual, and devilish" (Moses
5:13).
To
counteract the work of Satan, "the Lord God called upon men by the Holy
Ghost everywhere and commanded them that they should repent" (Moses 5:14).
Those who would repent were promised salvation, while those who would not
repent were warned of damnation (Moses 5:15).
Again, the
Book of Mormon provides us a further explanation of this fallen situation. In
explaining that the atonement of Christ covered little children, an angel told
King Benjamin that "as in Adam, or by nature, they fall, even so the blood
of Christ atoneth for their sins" (Mosiah 3:16). Since Adam's fall placed
his children in an environment where they could exercise their agency, it was
possible for them to follow their carnal and sensual desires. To be carnal is
to seek to satisfy the appetites of the flesh. To be sensual is to follow one's
reasoning in satisfying things pleasing to the eye, smell, taste, touch, or
sound. These in and of themselves are not bad. They may not, however, be
pleasing to God if men are following what is natural to do, but are not
directed by the Spirit. Thus the angel told King Benjamin that "the
natural man is an enemy to God, and has been from the fall of Adam"
(Mosiah 3:19). Furthermore, "the will of the flesh and the evil which is
therein . . . giveth the spirit of the devil power to captivate, to bring you
down to hell, that he may reign over you in his own kingdom" (2 Ne. 2:29).
As stated by Elder Melvin J. Ballard,
All the
assaults that the enemy of our souls will make to capture us will be through
the flesh, because it is made up of the unredeemed earth, and he has power over
the elements of the earth. The approach he makes to us will be through the
lusts, the appetites, the ambitions of the flesh. All the help that comes to us
from the Lord to aid us in this struggle will come to us through the spirit
that dwells within this mortal body. So these two mighty forces are operating upon
us through these two channels. fn
Thus,
whoever yields to the temptations of the devil and who loves "Satan more
than God"—as did the sons and daughters of Adam (Moses 5:13)—is of a
telestial nature and is fighting the plan of God. One who follows these natural
instincts even in a controlled manner is still only following a terrestrial way
of life until "he yields to the enticings of the Holy Spirit, and putteth
off the natural man and becometh a saint through the atonement of Christ the
Lord, and becometh as a child, submissive, meek, humble, patient, full of love,
willing to submit to all things which the Lord seeth fit to inflict upon him,
even as a child doth submit to his father" (Mosiah 3:19). The key word is
"becometh." Living in an environment of opposition in all things, man
may act by the Spirit and become a Saint, or he may be acted upon by the
society in which he lives, or by the devil, and be damned (2 Ne. 2:11-16). In
their fallen state, the sons of Adam "began . . . to be carnal, sensual,
and devilish" (Moses 5:13). The fall downward into an environment of sin
was more influential upon them than was the fall forward into mortality with an
opportunity to prepare to meet God.
Mankind is
still living in a lost and fallen state (1 Ne. 10:6). The question posed to the
sons and daughters of Adam and Eve is still before their offspring today: Will
they respond to the call of the Holy Ghost to repent and be saved, or will they
love Satan more than God, and thus become carnal, sensual, and devilish?
NOTES
1. Conference
Report, April 1908, p. 90.
2. TPJS,
p. 181.
3. Josiah
Quincy, Figures of the Past (
4. Conference
Report, October 1965, p. 8.
5. Address
to LDS Institute of Religion,
6. Joseph
Fielding Smith, Doctrines of Salvation, 3 vols. (Salt Lake City:
Bookcraft, 1954-56), 1:77.
7. TPJS,
p. 365.
8. Melvin
J. Ballard, "Struggle for the Soul," New Era, March 1984, p.
35.
(Robert L. Millet and Kent P. Jackson, eds., Studies in
Scripture, Vol. 2: The Pearl of Great Price [Salt Lake City: Randall Book,
1985], 90.)
There are 3
important disclaimers about the Fall.
Their
intelligence was tempered by a state of innocence because of the veil.
Moses 4:1 –
Moses learns about the rebellion of Satan in the pre existence
M E R I D I
A N M A G A Z I N E
Evidence Infinite and
Infinitesimal:
Joseph Smith Leaves Traces of Prophetic Proof
By James T.
Summerhays
To download
free articles from BYU Studies written by scholars of ancient scripture, go to
byustudies.com’s articles section on the Pearl of Great Price or Old Testament. To get Kent Jackson’s article, click here.
The basis for testimony in
LDS theology is a witness of the Holy Spirit. Our decisive paradigm is the
spiritual realm. There is, however, a dimension to our faith that makes an LDS
spiritual undertaking less mystical than traditional religious experience. This
dimension is the principle of proof.
We welcome empirical
evidence into our circle of religious fervor. God, through modern revelation,
says, “I will reason as with men in days of old, and I will show unto you my
strong reasoning” (D&C 45:10).
Joseph Smith once remarked
that facts are stubborn things, and the world would prove him to be a true
prophet through circumstantial evidence and experiment (Times and Seasons
3:922).
Ours is a tactile religion
as well as a spiritual one. Ours is a history of real gold plates that many men
hefted and examined, personal Deities with tangible flesh and bones, and
authentic angels that can reach down and shake a person’s hand. Our history has
the Urim and Thummim, seer stones, Egyptian mummies, ancient papyri, and other
physical artifacts that rivet our minds to the reality of it all. Reality. That is a word that sums up our religious yearning.
We seek after the clear-as-crystal reality of all things, whether those things
span the vast, infinite expanse or are as small as the falling sparrow.
If one wants strong
reasoning and evidence, there is plenty to go around. A recent article in BYU
Studies by Kent P. Jackson examines evidence from the Book of Moses, a text
that Latter-day Saints believe Joseph Smith translated through divine means.
The article involves a tiny, detailed piece of substantiation, more of the
“falling sparrow” variety than of the “infinite expanse” variety. It is
profoundly convincing expressly because of its obscurity.
“On two occasions while he worked on his New Translation of
Genesis in 1830,” writes Jackson, “the Prophet Joseph Smith dictated to his
scribe Oliver Cowdery a word combination that in English is awkward and
ungrammatical, though in the Hebrew it is not: ‘Behold I.’ The first occurrence
reads, ‘Behold I I am the Lord God Almighty.’ The second reads, ‘Behold I send
me.’ Both passages are in the Book of Moses in the
If Joseph Smith were indeed an inspired translator of
ancient texts, it would make sense that such Hebraisms would surface in his
translations.
Probably because of its clumsiness, no English Bible
translation of Joseph’s day translated hineni as “Behold I” when an “I”
or “me” pronoun directly followed, so Joseph would not have copied any “Behold
I I” phrases there. And, as
All these facts beg the question:
If Joseph Smith were an imposter, how on earth did a
Hebrew construction so obscure find its way into his translation? It would take
more than a genius to think of including this little detail among the hundreds
of thousands of words Joseph Smith translated into English in such a short
amount of time.
Of course, many ancient
poetic forms can be found in modern LDS scripture confirming the belief that
Joseph received power from God to translate ancient texts. Unlike “Behold I,”
many of these are large in scope. Some people propose explanations as to how he
knew about these forms and that through extraordinary brilliance could mimic
these Hebraic literary stylistic elements. (Think of the large chiasmic forms
that grace Book of Mormon pages.)
Jackson has demonstrated for
the first time a Hebrew word combination found in the book of Moses that is so
tiny and obscure in its detail that it becomes a compelling argument for the
claims of Joseph as a prophet — one could argue that a genius imposter can
invent sweeping poetic forms that, in a general way, mimic the great Israelite
prophets of the past — but to include a Hebraism so tiny, and so unknown in the
English translations confirms, in my mind at least, that Joseph was working in
an inspired medium that brought to light the pure and original meaning and, in
this case, the original wording of the biblical text.
The first principle of the
gospel involves faith; we speak the language of faith; we live by faith; but
faith never need exclude sound evidence. In fact, sometimes it is a spark of
evidence that a yearning soul clings to that inspires the journey of faith in
the first place (see JST Heb. 11:1). Latter-day Saints believe in reality,
whether it be an intangible though oh-so-real witness
from the Holy Spirit, or the tactile realm of sacred things and holy personages
that can be seen or touched or talked to. Whether the evidence is infinite or
infinitesimal, the mountain of evidence supporting Joseph as a prophet
continues to amass, and the breathtaking vista from atop that mountain will
delight and convince those who seek after all things authentic.
Moses 4:6 –
Satan didn’t know the mind of God, because of his rebellion he lost some of the
knowledge he had previously acquired.
Further references of what happens to a hardened and rebellious heart
are found in
Moses 3:7-8
– The creation of Adam and the garden, it is important about the direction
being eastward. Also, in verses 10-11,
the 4 rivers representing the 4 corners of the earth, Bruce also mentioned a
mountain being there.
Moses 2 –
The general story of the creation
Moses 3 –
The specific story of the creation
So far,
there isn’t mention of Eve, she isn’t here yet.
Adam is alone, so it is tough to fulfill the command to multiply and to
leave one of the trees alone! See Moses
We have to
remember Moses is asking Who and Why questions, there isn’t any mention as to
How. He had to teach this to the
children of
The First
Presidency statement on the Origin of Man in 1909, see web site.
Moses
Adam's Origin
I am in no position to speak for the
Church or for the Brethren, but I want to express my personal belief on the
subject of the creation of Adam. I believe that Adam's physical body was the
offspring of God, literally (Moses 6:22) that he was begotten as a baby with a
physical body not subject to death, in a world without sin or blood; and that
he grew to manhood in that condition and then became mortal through his own
actions. I believe that Adam's physical body was begotten by our immortal
celestial Father and an immortal celestial Mother, and thus not into a
condition of mortality, a condition which would have precluded Jesus from being
the Only Begotten of the Father in the flesh (D&C 93:11)- flesh meaning
mortality. Jesus' physical body was also begotten of the same celestial
Father but through a mortal woman and hence into mortality.
Commenting on Luke
(Robert J.
Matthews, A Bible! A Bible! [
Moses
6:64-68 – With the fall they do not have spiritual life, through all of the
ordinances of the gospel they regain spiritual life.
Joseph Fielding Smith
NATURE OF COVENANT OF BAPTISM. Every person baptized into
this Church has made a covenant with the Lord to keep his commandments. We are
to serve the Lord with all the heart, and all the mind, and all the strength
that we have, and that too in the name of Jesus Christ. Everything that we do
should be done in the name of Jesus Christ.
In the waters of baptism, we covenanted that we would keep
these commandments; that we would serve the Lord; that we would keep this first
and greatest of all commandments, and love the Lord our God; that we would keep
the next great commandment, we would love our neighbor as ourselves; and with
all the might that we have, with all the strength, with all our hearts, we
would prove to him that we would "live by every word that proceedeth forth
from the mouth of God"; that we would be obedient and humble, diligent in
his service, willing to obey, to hearken to the counsels of those who preside
over us and do all things with an eye single to the glory of God. (Doctrines
of Salvation, 2:328)
WHY BAPTISM MUST BE BY IMMERSION. The mode of baptism is by
immersion in water. Sprinkling or pouring did not come into vogue until two or
three centuries after Christ, and such a practice was not universal until about
the 13th century A.D. We have to go into history to find these particulars.
Baptism cannot be by any other means than immersion of the entire body in
water, for the following reasons:
1. It is in the similitude of the death, burial, and
resurrection of Jesus Christ, and of all others who have received the
resurrection.
2. Baptism is also a birth and is performed in the
similitude of the birth of a child into this world.
3. Baptism is not only a figure of the resurrection, but
also is literally a transplanting or resurrection from one life to another --
from the life of sin to the life of spiritual life.
I want to take up the second reason: Baptism is also a birth
and is performed in the similitude of the birth of a child into this world.
When this earth was created, it came into existence the same way. (I am not
speaking scientifically, and yet scientific doctrine tells us the same thing.)
This earth was born in water. Before the land appeared the whole sphere was
covered with water.
BIRTH COMES BY WATER, BLOOD, AND SPIRIT. In the Book of
Moses we read: "Therefore I give unto you a commandment, to teach these
things freely unto your children, saying: That by reason of transgression
cometh the fall, which fall bringeth death, and inasmuch as ye were born into
the world by water, and blood, and the spirit, which I have made, and so became
of dust a living soul, even so ye must be born again into the kingdom of
heaven, of water, and of the Spirit, and be cleansed by blood, even the blood
of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the
words of eternal life in this world, and eternal life in the world to come,
even immortal glory; For by the water ye keep the commandment; by the Spirit ye
are justified, and by the blood ye are sanctified." That is one of the
finest passages I know, and we find practically the same thing recorded by
John.
SAME ELEMENTS PRESENT IN FIRST AND SECOND BIRTHS. Every
child that comes into this world is carried in water, is born of water, and of
blood, and of the spirit, so when we are born into the
I have heard some of our young elders preaching on baptism
say that the Lord could have brought to pass the remission of sins in some
other way. They reasoned he could have done it by sprinkling, or in this way or
that way. The Lord could not consistently do it any other way, only by being
buried in the water, born of water and of the spirit, and cleansed by the blood
of Christ, just as a child is born into this world of water, blood, and spirit.
The comparison is very striking.
BAPTISM: A RESURRECTION TO LIFE. Coming now to the third
reason: Baptism is not only a figure of the resurrection, but also is literally
a transplanting or resurrection from one life to another -- from the life of
sin to the life of spiritual life. For proof of that, I am going to read first
something the Lord said to Joseph Smith.
"Wherefore, I, the Lord God, caused that he [Adam]
should be cast out from the Garden of Eden, from my presence, because of his
transgression, wherein he became spiritually dead, which is the first death,
even that same death which is the last death, which is spiritual, which shall
be pronounced upon the wicked when I shall say: Depart, ye cursed."
Here we have two conditions, spiritual life and spiritual
death. The condition of Adam in the Garden of Eden was spiritual life. He was
in the presence of God. Through his transgression, he was banished into
spiritual death -- a new life entirely. He was no longer in the presence of
God. He was shut out, separated, a veil drawn between him, and the Lord.
Adam, after the fall, was in spiritual death, and not only
Adam but every man and woman upon the face of the earth who is accountable
before God, We will not consider the last death more than to say it is also
banishment from the presence of God.
"But, behold, I say unto you that I, the Lord God, gave
unto Adam and unto his seed, that they should not die as to the temporal death,
until I, the Lord God, should send forth angels to declare unto them repentance
and redemption, through faith on the name of mine Only Begotten Son. And thus
did I, the Lord God, appoint unto man the days of his probation -- that by his
natural death he might be raised in immortality unto eternal life, even as many
as would believe; And they that believe not unto eternal damnation; for they
cannot be redeemed from their spiritual fall, because they repent not."
We find Adam, then,
in spiritual death, and all his posterity, excepting little children. All men and
women need repentance. Death is banishment. They are in spiritual death. How
are they going to get back? By being buried in the water. They are dead and are
buried in the water and come forth in the resurrection of the Spirit back into
spiritual life. That is what baptism is.
WHY BAPTISM REMITS FUTURE SINS. I have heard some of our
young men, and some not so young, when talking on baptism, say they do not know
why it is, since baptism is for the remission of sins, that a man does not have
to be baptized every time he commits a sin. Do you see the reason? As long as a
man sins and stays within spiritual life, he is alive; he can repent and be
forgiven. He does not need to be baptized to be brought back to where he
already is, But there are sins, John says, "unto death," and if a man
commits a sin unto death, he is banished again and comes back into spiritual
death.
Through this kind of transgression he loses the effect of
baptism and is banished into spiritual death. When a man commits a sin unto death,
he is banished from spiritual life. The shedding of innocent blood is one such
sin and blasphemy against the Holy Ghost another. The enemies of the Prophet
Joseph Smith carried him off to
If a man sins unto death, he goes back again to spiritual
death, but as long as he stays within spiritual life, he does not have to be
baptized again.
DEATH TO SIN BRINGS RESURRECTION TO LIFE. Paul had that very
clearly in mind. He says, in writing to the Romans: "What shall we say
then? Shall we continue in sin, that grace may abound? God forbid. How shall
we, that are dead to sin, live any longer therein? Know ye not, that so many of
us as were baptized into Jesus Christ were baptized into his death?
"Therefore we are buried with him by baptism into
death: that like as Christ was raised up from the dead by the glory of the
Father, even so we also should walk in newness of life. For if we have been
planted together in the likeness of his death, we shall be also in the likeness
of his resurrection: Knowing this, that our old man is crucified with him, that
the body of sin might be destroyed, that henceforth we should not serve sin."
Paul is speaking to members of the Church. We are dead to
sin because we have left it. Banishment works one way as well as the other. In
other words, when we are in spiritual life (or in the Church or in the
HOW SAINTS ARE IN PRESENCE OF GOD. We are back in the
presence of God. The question might naturally be raised: How do we come back
into the presence of God if we do not see him? We do not see him now, but are
we not in his presence when we have the gift of the Holy Ghost, one of the
members of the Godhead, to lead and direct us in righteousn. That is an
important thing in connection with baptism not generally understood. (Doctrines
of Salvation, 2:323-328)
Moses
(Moses 3:18-20.) – Notice
Adam had dominion over all of the earth except for his Helpmeet, his wife! EQUAL!
18 And I, the Lord God,
said unto mine Only Begotten, that it was not good that the man should be
alone; wherefore, I will make an help meet for him.
19 And out of the ground
I, the Lord God, formed every beast of the field, and every fowl of the air;
and commanded that they should come unto Adam, to see what he would call them;
and they were also living souls; for I, God, breathed into them the breath of
life, and commanded that whatsoever Adam called every living creature, that
should be the name thereof.
20 And Adam gave names to
all cattle, and to the fowl of the air, and to every beast of the field; but as for Adam, there was not found an
help meet for him.
Moses
[1] Amongst His earliest commands to Adam and Eve, the Lord said:
"Multiply and replenish the earth." He has repeated that command in
our day. He has again revealed in this, the last dispensation, the principle of
the eternity of the marriage covenant. He has restored to earth the authority
for entering into that covenant, and has declared that it is the only due and
proper way of joining husband and wife, and the only means by which the sacred
family relationship may be carried beyond the grave and through eternity. He
has declared that this eternal relationship may be created only by the
ordinances which are administered in the holy temples of the Lord, and
therefore that His people should marry only in His temple in accordance with
such ordinances.
[2]
The Lord has told us that it is the duty of every husband and wife to obey the
command given to Adam to multiply and replenish the earth, so that the legions
of choice spirits waiting for their tabernacles of flesh may come here and move
forward under God's great design to become perfect souls, for without these
fleshly tabernacles they cannot progress to their God-planned destiny. Thus,
every husband and wife should become a father and mother in
[3] By bringing these
choice spirits to earth, each father and each mother assume towards the
tabernacled spirit and towards the Lord Himself by having taken advantage of
the opportunity He offered, an obligation of the most sacred kind, because the
fate of that spirit in the eternities to come, the blessings or punishments
which shall await it in the hereafter, depend, in great part, upon the care,
the teachings, the training which the parents shall give to that spirit.
[4] No parent can escape
that obligation and that responsibility, and for the proper meeting thereof,
the Lord will hold us to a strict accountability. No loftier duty than
this can be assumed by mortals.
[5] Motherhood thus
becomes a holy calling, a sacred dedication for carrying out the Lord's plans,
a consecration of devotion to the up rearing and fostering, the nurturing in
body, mind, and spirit, of those who kept their first estate and who come to
this earth for their second estate "to see if they will do all things
whatsoever the Lord their God shall command them." (Abraham 3:25) To lead
them to keep their second estate is the work of motherhood and "they who
keep their second estate shall have glory added upon their heads for ever and
ever." (op. cit.)
[6] This divine
service of motherhood can be rendered only by mothers. It may not be passed to
others. Nurses cannot do it; public nurseries cannot do it; hired help cannot
do it--only mother, aided as much as may be by the loving hands of father,
brothers, and sisters, can give the full needed measure of watchful care. The
mother who entrusts her child to the care of others, that she may do
non-motherly work, whether for gold, for fame, or for civic service, should
remember that "a child left to himself bringeth his mother to shame."
(Prop. 29: 15) In our day the Lord has said that unless parents teach their
children the doctrines of the Church "the sin be upon the heads of the
parents." (D. & C 68:25)
[7] Motherhood is
near to divinity. It is the highest, holiest service to be assumed by
mankind. It places her who honors its holy calling and service next to the
angels. To you mothers in Israel we say God bless and protect you, and give you
the strength and courage, the faith and knowledge, the holy love and consecration
to duty, that shall enable you to fill to the fullest measure the sacred
calling which is yours. To you mothers and mothers-to-be we say: Be chaste,
keep pure, live righteously, that your posterity to the last generation may
call you blessed. (Conference Report, October 1942, p.12-13)
Dominion of
the earth was a command to BOTH of them; Joseph Smith taught that Adam received
priesthood authority and keys, so all of creation fell because of Adam’s act.
The
creation is now finished with woman being the capstone. Nothing can happen without her.
Conditions before the Fall
2 Nephi 2:22-23
Because of
the Fall we can experience the purposes of mortality.
Agency
Moses
The Fall
provides the necessity for the Atonement of the Savior.
2 Nephi
Purpose of Mortality
Fallen
body, so that. . .
D & C
29:35-43 – Mortality is a finite state to show our knowledge of choosing good
versus evil.
Moses
Moses 4 –
Dealing with Washings and Anointings
An excerpt from
But What Kind of Work?
Hugh Nibley
(This is best understood after one has had
their Washings and Anointings.)
These are the gifts and
talents that prescribe our proper activities on this earth (there are usually
seven or twelve, the cosmic numbers):
1. First of all, before
anything can happen, one must be aware of being in the world. A measure of
awareness is apparently possessed by all living things, and the greater the
awareness, the greater the intelligence. If our time here is to have any
meaning at all, our brain and intellect must be clear and active; otherwise we
might as well send bags of sand through the endowment while running up the most
satisfying statistics on our computers. This is, of course, the most
exhilarating aspect of the whole thing--our life here, a constant mental
exercise, the purest form of fun, with a minimum of mechanization.
2. In this life we have too
many options. There are thousands of good things any of us could be doing at
this moment but will never be allowed to do, because of the shortness of time
and the peculiar need we have to focus on just one thing at a time. As I lie in
my bed and gaze at the shelf-lined wall of my room, I suffer pangs of
frustration, seeing there a wondrous array of books which I have spent many
years preparing to read and gleefully collecting in dusty bookstores of Europe
and
3. Next is the eye, a
positive obsession with the Egyptians and the Hebrews (they called Abraham
"the Eye of the World"), who believed that it commands the data
necessary for a comprehension of the structure of the cosmos itself. "The
eye cannot choose but see," and what it sees is the big picture--it gauges
and measures, perceiving ratios and proportions and noting those that are
pleasing and those that are not, and it compares and structures all by the
awareness of light, the constant and the measure of all things. The word
intelligence is from inter-legere, meaning to make a selection between things,
to put a number of things together and to classify, to view the situation and
to make a decision; and to make a decision is to discern--the brain and
intellect must have something to work with, data that comes mostly by sight.
4. Being aware, instructed,
and informed does not complete a fullness of joy, we are told, which can come
only when spirit is united with the body. The enjoyment of the senses, says
Brigham Young, is one of our greatest privileges upon this earth. The most
primitive and primary of senses, we are told, and the one in which the Egyptians
find the liveliest earthly sensations and delights, is the sense of smell,
being most closely tied to emotion and memory, as well as to the delights of
taste and touch. If an important aspect of our sojourn here is the release of
tension, monotony, and drabness by those sensual delights best represented by
the nose, it is the disciplined taste, smell, and touch as well as hearing and
seeing that have, as Brigham Young again informs us, the greatest capacity for
enjoyment; and discipline means control. Appetites, desires, and passions can
give us the best of what they have to offer only if they are kept within the
bounds the Lord has set. Beyond those bounds they become surfeit and
corruption, and the source of almost every unpleasant sensation. By a clear and
definitive statement, we are saved from wandering everlastingly amid moral
quandaries and probabilistic exercises such as the endless debates of the
doctors and schoolmen on just how naughty is naughty.
5. We are never alone; we
share a universe of discourse through the miracle of the word. Again we quote a
favorite passage: "There is no end to my works, neither to my words"
(Moses 1:4). "Behold, this is my work and my glory," namely, to share
with others what he has, "to bring to pass the immortality and eternal
life of man" (Moses 1:38-39). There is nothing mysterious about the
endlessly debated logos--it is communication. God does not choose to live in a
vacuum. Nothing is said about the mouth as eating, and indeed the Lord says
that what goes into the mouth is not the important thing but what comes out of
it; for it is that which puts us into touch with each other.
Back to the Egyptians and
the Hebrews. Those two oldest books in the world which we mentioned, both
contain the same peculiar doctrine of the Word. According to this, we have
"the seven gates of the head," the openings--eyes, ears, nostrils,
and mouth, which are the receptors by which we take in all the data that come
to us in various energy packages from the outer world. In the mind, the brain,
and the heart, so goes the doctrine, this data is processed, sorted,
interpreted, and given form and meaning; but though we have seven receptors,
there is only one projector, and that is the mouth. By word of mouth alone do
we communicate with others to discover how closely our idea of the world
matches theirs, thereby assuring ourselves that our world must indeed have an
objective basis in reality. You must take my word for it that I see and hear
what I say I see and hear, and therefore if I wish, I can so easily confuse you
by spreading false reports that all values and relationships become confounded.
Satan is the Author of Confusion, the Father of Lies, the Deceiver, "the
fiend who lies like truth," and he does all of his work by distortion of
the word, the systematic study of the ambitious rhetorician, lawyer, salesman,
and politician. What God asks of the mouth and lips, therefore, is not that
they eat the proper food--they have means of sensing that--but that they never
speak guile!
6. It is essential while we
are moving among the properties and characters of our earthly drama that we
deport ourselves properly and keep our physical plant in top form, upright and
alert. They used to make a big thing of the Posture Parade at the BYU, and I
always used to wonder why my grade-school teachers made such a fetish of
"holding your head up." The ancients considered the neck as the
tower, a sort of control on the rest of the body, the index of confidence and
courage. It is the characteristic mark of the alert and healthy animal. All the
basic signs for vitality in Egyptian depict the neck and esophagus. Let us not
underestimate, as I long did, the importance of the neck in keeping the whole
body properly in line.
7. You can expect to have
trials and burdens not a few, for that is part of the game; and for that your
shoulders and back should be strong--those burdens are necessary to the plan
and are meant to be borne. Best of all, they will not hurt you! The kings of
old did not disdain to represent themselves carrying loads of brick on their
backs for the building of the temple.
8. Along with that, you are
to be valiant; mere innocence is not enough, as Brother Brigham said, if you
are to realize your potential. The ancient formula blesses the arms to be strong
in wielding the symbolic sword of righteousness. At any rate, passivity is not
for you; you must expect and prepare to face opposition, stiff opposition,
head-on. And the Saints have always had more than their share of that.
9. Besides the brain, the
phrenos, the ancients considered the thumos, the breast, the main receptacle
and processor of our feelings and emotions. It is there that the surges of
passion or fear are felt, and it is there that our prevailing attitude to
things is engendered. If it is important for our words, our rational and
objective intercourse, to be absolutely guileless, it is equally important that
our feelings be pure and virtuous, for any other feelings are necessarily false
and pernicious--what possible use or excuse can there be for them?
10. As to our reins
(kidneys) and liver, you leave your innards alone; they should perform their
proper function on their own, and the less they attract our attention, or
anyone else's, the better! It is interesting that the less people are doing in
the building of the kingdom or in seeking light and knowledge, the more they
worry about their bodily functions, as our TV commercials amply attest.
11. The Hebrew and Egyptian
rites place one goal and one delight above all others, the joy in one's
posterity, in patriarchal succession. Everywhere, both people give us to
understand that the ultimate delight is to be in the company of one's own flesh
and blood. As Wilhelm Busch in one of the best-known lines in German literature
informs us, it is not difficult to become a father, it may even be pleasant,
but it is the result that is the wonder and glory and burden of our existence.
Another quality we share with God.
12. Lastly comes our means
of getting around in the world, feet and legs. The Egyptians place great
emphasis on this; the resurrection is finally achieved only when the legs are
set in motion on the path of eternity. As to Abraham, the official title of his
biography, whether in the Bible or the Apocrypha, is lech lecha, "Get up and
get going!" and so he did, a wanderer and a stranger until the end of his
life. The Saints are the most mobile of mortals, das wandernde Gottesvolk
(God's wandering people), like Abraham, strangers and pilgrims, but
missionaries in the world, meant to circulate abroad, to get around and
broadcast the good news and spread the stakes of Zion.
[From Approaching
Selected Quotes on
Kings and Priests
General Statement
John Taylor
What is a King and Priest
Joseph Smith
Brigham
Young
John
Taylor
Bruce R.
McConkie
Moses 4 – The Fall
February 13, 2003
THE FALL
The doctrine of the fall is
fundamental to the whole plan of life and salvation as it pertains to this
earth. To understand the significance of the fall, it is necessary to see and
appreciate the paradisiacal state of life established on earth in the creation.
Joseph Smith wrote:
. . . after man was created, he was
not left without intelligence or understanding, to wander in darkness and spend
an existence in ignorance and doubt. . . . God conversed with him face to face.
In his presence he was permitted to stand, and from his own mouth he was
permitted to receive instruction. He heard his voice, walked before him and
gazed upon his glory, while intelligence burst upon his understanding, and
enabled him to give names to the vast assemblage of his Maker's works. fn
Again, the Prophet wrote:
. . . we learn man's situation at his
first creation, the knowledge with which he was endowed, and the high and
exalted station in which he was placed—lord or governor of all things on
earth, and at the same time enjoying communion and intercourse with his
Maker, without a vail to separate them. fn
The following statement from the pen
of Parley P. Pratt has been quoted by President John Taylor fn and President
Joseph Fielding Smith fn as an appropriate statement of the conditions that
prevailed before the fall. Said Elder Pratt:
. . . the beasts of the earth were
all in perfect harmony with each other; the lion ate straw like the ox, the
wolf dwelt with the lamb, the leopard lay down with the kid, the cow and bear
fed together in the same pasture, while their young ones reposed in perfect
security, under the shade of the same trees; all was peace and harmony, and
nothing to hurt nor disturb in all the holy mountains.
And to crown the whole, we behold man
created in the image of God, and exalted in dignity and power, having dominion
over all the vast creation of animated beings which swarmed through the earth,
while at the same time he inhabited a beautiful and well-watered garden in the
midst of which stood the tree of life, to which he had free access; while he
stood in the presence of his Maker, conversed with Him face to face, and gazed
upon His glory, without a dimming veil between. O reader, contemplate for a
moment, this beautiful creation, with peace and plenty; the earth teeming with
harmless animals, rejoicing over all the plain; the air swarming with
delightful birds, whose never-ceasing notes filled the air with varied melody;
and all in subjection to their rightful sovereign, who rejoiced over them;
while in a delightful garden, the capital of creation, man was seated on the
throne of this vast empire, swaying his sceptor over all the earth with
undisputed right; while legions of angels encamped round about him, and joined
their glad voices in grateful songs of praise and shouts of joy; neither sigh
nor groan was heard through the vast expanse; neither were there sorrow, fear,
pain, weeping, sickness, nor death; neither contentions, wars, nor bloodshed;
but peace crowned the seasons, as they rolled, and life, joy and love reigned
over all God's works. But, oh, how changed the scene! fn
The Doctrine Of The Fall Revealed In The
The Transgression of Adam and Eve
The story of the transgression of
Adam and Eve is confirmed and clarified in the Pearl of Great Price. Within the
. . . I, the Lord God, commanded the
man, saying: Of every tree of the garden thou mayest freely eat,
But of the tree of the knowledge of
good and evil, thou shalt not eat of it, nevertheless, thou mayest choose
for thyself, for it is given unto thee; but, remember that I forbid it, for
in the day thou eatest thereof thou shalt surely die. fn
The above statement indicates that in
giving man the commandment not to partake of the fruit of the tree of knowledge
of good and evil, God also gave him his agency in the matter. A strict
commandment therefore was associated with a clarification of man's free agency
on earth. Man was considered an independent being who could make decisions for
himself. But he would also be responsible for his actions. These points are not
specifically stated in the biblical account.
Another contribution made by the Book
of Moses is that it places the story of the transgression of Adam and Eve in
context with the pre-earth rebellion of Lucifer. To Moses the Lord explained that
Lucifer had rebelled in his first estate and had been cast out. Continuing, God
explained: "And he became Satan, yea, even the devil, the father of all
lies, to deceive and blind men, and to lead them captive at his will, even as
many as would not hearken unto my voice." fn But before Satan could
achieve his desires, it was necessary for him to acquire power in the earth
that had been created. In explaining to Moses how Satan accomplished this
purpose, the Lord said:
. . . now the serpent was more subtle
than any beast of the field which I, the Lord God, had made.
And Satan put it into the heart of
the serpent, (for he had drawn away many after him,) and he sought also to
beguile Eve, for he knew not the mind of God, wherefore he sought to destroy
the world.
And he said unto the woman: Yea, hath
God said—Ye shall not eat of every tree of the garden? (And he spake by the
mouth of the serpent.)
And the woman said unto the serpent:
We may eat of the fruit of the trees of the garden;
But of the fruit of the tree which
thou beholdest in the midst of the garden, God hath said—Ye shall not eat of
it, neither shall ye touch it, lest ye die.
And the serpent said unto the woman:
Ye shall not surely die;
For God doth know that in the day ye
eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing
good and evil.
And when the woman saw that the tree
was good for food, and that it became pleasant to the eyes, and a tree to be
desired to make her wise, she took of the fruit thereof, and did eat, and also
gave unto her husband with her, and he did eat. fn
From the above statement it seems
evident that a serpent was involved in the temptation of Eve. But the
clarification in parentheses that Satan "had drawn away many after
him" evidently has reference to his success in the War in Heaven, not that
he had drawn away many serpents after him in the garden.
The report of Satan's temptation of
Eve contains that which may be designated as his formula for transgression. In
applying his cleverly devised formula, he first played upon Eve's sense of
freedom, implying in his initial question that she was unduly restricted in her
actions by the commandment of God. "Yea, hath God said—Ye shall not eat of
every tree of the garden?" fn he inquired. His insinuating question
aroused within her a false sense of independence. Of course she could partake
of the fruit of the tree if she so desired. Was she not free? Could she not do
as she pleased in the matter?
At first Eve sought to suppress this
false sense of independence, and she replied, "We may eat of the fruit of
the trees of the garden; but of the fruit of the tree which thou beholdest in
the midst of the garden, God hath said—Ye shall not eat of it, neither shall ye
touch it, lest ye die." fn Observe that the tempting fruit was placed in
the midst of the garden, not in some secluded corner. It was not God's plan to
exclude the forbidden fruit from man's view. The plan of life requires that man
meet temptation and overcome it, though he should avoid even the very
appearance of evil. fn
Satan's retort implied that God was
holding something back from Adam and Eve; that God possessed something He had
not given them, nor informed them about; and it was something to be desired.
Eve then began to look with desire upon the forbidden fruit. The record states:
"And when the woman saw that the tree was good for food, and that it
became pleasant to the eyes, and a tree to be desired to make her wise, she
took of the fruit thereof, and did eat, and also gave unto her husband with
her, and he did eat." fn Eve allowed desire to gain the mastery over her
intention to obey the commandment of God. Acting upon the stimulus she received
from Satan, she partook of the forbidden fruit. Regardless of what other
reasons Eve may have had for doing so, the fact remains that she submitted to
the will of the Adversary. Satan emerged victorious and by the subsequent
transgression of Adam acquired dominion in the earth.
For Adam there was no deception.
Consequently, the Apostle Paul wrote: "Adam was not deceived, but the
woman being deceived was in the transgression." fn Lehi added an important
insight into the situation by indicating that Adam's transgression of the law
of God was thoughtfully undertaken, that he might remain with Eve and fulfill
God's commandment to multiply and replenish the earth. Lehi thus concluded:
"Adam fell that men might be." fn
General Results of Transgression
Satan had not spoken idle words to
Eve when he said of the effects that would follow if she partook of the
forbidden fruit: "God doth know that in the day ye eat thereof, then your
eyes shall be opened, and ye shall be as gods, knowing good and evil." fn
True to form, Satan had taken a truth and applied it in such a way as to
achieve his unrighteous purposes. The result was not long in occurring. The
record states of Adam and Eve:
And the eyes of them both were
opened, and they knew that they had been naked. And they sewed fig-leaves
together and made themselves aprons.
And they heard the voice of the Lord
God, as they were walking in the garden, in the cool of the day; and Adam and
his wife went to hide themselves from the presence of the Lord God amongst the
trees of the garden. fn
As Adam and Eve sought to hide
themselves, God called unto Adam and said, "Where goest thou?"
Adam replied, "I heard thy voice
in the garden, and I was afraid, because I beheld that I was naked, and I hid
myself."
God then inquired, "Who told
thee thou wast naked? Hast thou eaten of the tree whereof I commanded thee that
thou shouldst not eat, if so thou shouldst die?"
The man answered apologetically,
"The woman thou gavest me, and commanded that she should remain with me,
she gave me of the fruit of the tree and I did eat."
God then turned to the woman and
asked, "What is this thing which thou hast done?"
Eve replied, "The serpent
beguiled me, and I did eat." fn
Then followed God's pronouncements
upon the transgressors concerning that which would befall them in the temporal
state of life which they had caused Him to institute on earth. To the serpent,
as a result of his participation in the fall, the Lord said:
Because thou hast done this thou
shalt be cursed above all cattle, and above every beast of the field; upon thy
belly shalt thou go, and dust shalt thou eat all the days of thy life;
And I will put enmity between thee
and the woman, between thy seed and her seed; and he shall bruise thy
head, and thou shalt bruise his heel. fn
One aspect of God's decree had an
extended meaning concerning the enmity that was to exist between the serpent
and the seed of the woman. At this point, the serpent was made representative
of Satan, and the seed of the woman—not of the man also—alludes to Christ.
"He [not "it," as in Genesis 3:15] shall bruise thy head,"
God said to the serpent (or Satan) of the seed of the woman, fn or of Mary.
Thus Christ would ultimately tread upon and crush Satan and his powers. But on
the other hand, the Lord said to the serpent concerning the seed of the woman:
"Thou shalt bruise his heel." Satan would have power, by the dominion
he had obtained in the earth, to cause Christ pain and sorrow, but the final
victory would be given to the great Redeemer, who was to come as the seed of
the woman and have power to crush the head of the serpent. Of His ultimate triumph
in power, Christ said in a revelation to Joseph Smith: "I, having
accomplished and finished the will of him whose I am, even the Father,
concerning me—having done this that I might subdue all things unto
myself—retaining all power, even to the destroying of Satan and his works at
the end of the world, and the last great day of judgment." fn
To Eve, God said of the conditions of
mortality that would affect her because of her transgression: "I will
greatly multiply thy sorrow and thy conception. In sorrow thou shalt bring
forth children, and thy desire shall be to thy husband, and he shall rule over
thee." fn Sin brings sorrow; and in mortality, where the power of the
original transgression resulted in the establishment of the temporal order on
earth, the sorrow of woman was to be greatly multiplied. God therefore said,
"In sorrow thou shalt bring forth children." fn Since Eve took the
lead over man in instituting the fall, against the lawful order which God had
established when He placed Adam on earth first and gave Eve to him as a help
meet, the Lord re-affirmed to Eve, "Thy desire shall be to thy husband,
and he shall rule over thee." fn This did not mean, however, that man was
privileged to exercise coercive dominion over woman. Instead, he was to take
the lead in establishing righteousness, truth, faith, and charity in the home,
and the woman was to be subordinate to him in doing these things.
To Adam, the Lord said of the
conditions of mortality as they would affect him:
. . . cursed shall be the ground for
thy sake; in sorrow shalt thou eat of it all the days of thy life.
Thorns also, and thistles shall it
bring forth to thee, and thou shalt eat the herb of the field.
By the sweat of thy face shalt thou
eat bread, until thou shalt return unto the ground—for thou shalt surely
die—for out of it wast thou taken: for dust thou wast, and unto dust shalt thou
return. fn
The curse was not placed arbitrarily
upon the earth. It was pronounced for the good of man, so that he might achieve
the benefits of labor, and so that opposition and adversity might exercise
their refining influences upon him. Mortality was designed to teach man to
exert himself in achieving, first, the joy of productive labor and second, the
joy of returning by righteous endeavors into the presence of God. The latter
kind of joy is that to which Eve referred when she spoke of "the joy of
our redemption." fn This is the joy that comes from having experienced
spiritual darkness and then returning to light and truth, or glory. It is the
joy found in the revelation of the Gospel. Lehi therefore wrote: "Men are
that they might have joy." fn The fallen temporal order on earth was
designed to give man the opportunity to achieve such joy.
Adam and Eve Given the Power of Procreation
Adam and Eve did not possess the
power of procreation before the effects of their transgression came upon them.
This conclusion may be drawn from the fact that they had no children before the
fall, even though they apparently were together in the garden for an extended
period of time before the temporal state was instituted. fn As God pronounced
the conditions of mortality upon Eve, He said: "I will greatly multiply .
. . thy conception." fn Lehi declared of Adam and Eve that except for the
fall, "they would have had no children." fn And Eve exclaimed as the
plan of redemption was revealed, "Were it not for our transgression we
never should have had seed." fn It was not intended that Adam and Eve
should have children before the temporal state was introduced, for it was the
plan of God that His spirit children who were to be born of the lineage of Adam
and Eve should be tested with opposition in receiving the endowments of the
flesh.
Life on Earth Suffered a Spiritual Death
Spiritual death came upon man and the
earth as a significant and far-reaching consequence of Adam's transgression. To
die a spiritual death is to be severed from the presence of God—to be cut off
from the influence of God's glory so that one is no longer benefited
significantly by that divine substance of intelligence and power. A revelation
to Joseph Smith states that spiritual death is the kind of death sons of
perdition undergo, who are not redeemed in the resurrection to a state of glory
but are consigned to outer darkness, to a state of life that is without glory.
fn As a result of his transgression, Adam experienced a spiritual death that,
in kind but not in degree, is like the "second death." fn
The Pearl of Great Price indicates
that Adam and Eve suffered a spiritual death as a result of their transgression.
The Book of Moses states: "And Adam and Eve, his wife, called upon the
name of the Lord, and they heard the voice of the Lord from the way toward the
Garden of Eden, speaking unto them, and they saw him not; for they were shut
out from his presence." fn To the people of his day, Enoch explained:
"Behold Satan hath come among the children of men, and tempteth them to
worship him; and men have become carnal, sensual, and devilish, and are shut
out from the presence of God." fn Indirect evidence of the change that
occurred is found in the fact that, when Adam fell, the Lord sent forth the
message of redemption to him and his posterity, which was "declared by
holy angels sent forth from the presence of God." fn Adam was no
longer in God's presence but was ministered to by messengers from glory.
A definition of terms is helpful in
understanding the above statements from the Book of Moses. As indicated in
chapter two of this volume, to be in the "presence of God" is to be
enveloped in the glory of God and quickened by that divine intelligence and
power. Consider the following declarations:
And the presence of God
withdrew from Moses, that his glory was not upon Moses. . . . fn
And behold, the glory of the Lord
was upon Moses, so that Moses stood in the presence of God. . . . fn
From the above statements it may be
seen that when Moses was in God's presence he was enveloped in God's glory; and
when the glory of the Lord withdrew from Moses he was no longer in God's
presence but was severed spiritually from the intelligent union he had enjoyed
with that divine substance. When the glory of the Lord withdrew so that Moses
"was left unto himself, he fell unto the earth." fn The experience of
being in the presence of God and of suffering a spiritual death in his return
to the natural state of man in mortality was such that "it was for the
space of many hours before Moses did again receive his natural strength like
unto man." fn
Other scriptures state that before
the fall Adam was in the presence of God; that is, he was living in a state of
paradisiacal glory. But in the fall, man was "shut out from the presence
of God." fn In this way, he and all life on earth died a spiritual death
that was in reality a fall from divine life and light and truth, or glory. The
whole earth had been enveloped in the glory of God in somewhat the same manner
as was Moses on the mount, fn or as was Jesus upon the Mount of
Transfiguration. fn The several forms of life upon the earth in its
paradisiacal state were quickened by the influence of divine intelligence
somewhat as the Apostles were quickened on the day of Pentecost, when cloven
tongues like unto fire rested upon them and endowed them with the supernatural
gifts and blessings of the Holy Spirit; fn or as the Lamanites who were
"filled as if with fire, and . . . could speak forth marvelous
words." fn But in the fall all this was withdrawn, and the earth and its
several forms of life were reduced to a mortal state.
Physical Death Introduced Into the World
Physical death, also known
scripturally as temporal death, was another consequence of the transgression of
Adam and Eve. In warning Adam not to partake of the fruit of the tree of the
knowledge of good and evil, God declared: "Remember that I forbid it, for
in the day thou eatest thereof thou shalt surely die." fn Eve also
understood that death was the decreed penalty for partaking of this fruit. She
explained to Satan: "God hath said—Ye shall not eat of it, neither shall
ye touch it, lest ye die." fn After Adam and Eve had partaken of the
forbidden fruit, God decreed: "By the sweat of thy face shalt thou eat
bread, until thou shalt return unto the ground—for thou shalt surely die—for
out of it wast thou taken: for dust thou wast, and unto dust shalt thou
return." fn Later, the Lord instructed Adam to teach his children
"that by reason of transgression cometh the fall, which fall bringeth
death." fn Enoch also testified, "Because that Adam fell, we are;
and by his fall came death." fn These scriptures indicate plainly
that until Adam transgressed, death had no power upon the earth, but that as a
result of the fall of man death entered the world, with power to reduce life
back to the dust from which it was organized.
The Nature of Life Changed by the Fall
It has been shown that all forms of
life that were placed upon the earth were first organized in a spiritual state.
But in the fall, life was reorganized according to a temporal law. Thus all
physical things were first organized spiritually and then temporally, as the
Lord explained in a revelation to Joseph Smith. fn From these facts it may be
concluded that mortal man is not a whole man. Organizationally, he is deficient
when compared to the original creation. Though he now has the ability of
procreation, he lacks certain spiritual features, endowments, and powers which
he originally possessed. As a result, he is subject in many ways to the mortal
influences and circumstances that prevail in his fallen temporal state. The
spiritual powers which were part of his original organization were powers of
life, and he therefore had vigor of body and power of mind that he no longer
enjoys. As a physical-spiritual being, he was organized to endure forever. But
now he has no power, in the ultimate sense, over death and its deteriorating influences;
and sickness and disease at times reduce him to a state of misery and pain.
While man resided in the presence of God, he had access to the spiritual powers
and attributes that constitute God's glory. For this reason, he probably had
the ability to see as Moses saw while upon the mountain fn and to learn as
other great prophets have learned when quickened by the glory of God. fn But as
a temporal being, man is largely reduced to the ability to learn only by and
through the physical senses, unless he has or acquires faith to obtain the
revelations of the Holy Spirit.
In referring to the change that came
upon man by the fall, Enoch said: "Because that Adam fell, we are . . .
made partakers of misery and woe." fn Fallen man resides in a temporal
state where the physical order of things has become corrupt. fn Scripturally,
mortality is designated as a "polluted" state, fn a
"sinful" state, fn a "carnal" state, fn and even (except
for the atonement of Christ) a "worthless" state. fn This does not
mean that all who reside on earth in mortality are polluted, or sinful, or
carnal, or worthless, for these terms apply to the physical state of life and
not necessarily to the individual and his desires.
Though it does not follow that mortal
man is carnal and sensual, it is a fact that his nature and organization have
been changed significantly as a result of the fall. This is true of children as
well as of adults. In speaking of infants, an angel informed King Benjamin, a
Nephite prophet, that "in Adam, or by nature, they fall." fn
Thus all who enter mortality partake of the fallen nature that prevails on
earth as a result of Adam's transgression. But a given individual does not
become carnal and sensual in his desires unless he yields, by choice, to the
influence of the corruption within his physical body and within the world.
Though Adam's children were born under the power of the fall and were therefore
fallen creatures, it was only after they rejected the truths and powers that
God began to extend to them in their fallen state and "loved Satan more
than God" that they began "to be carnal, sensual, and devilish."
fn Before that time they were fallen beings subject both to spiritual and
physical death and to those forces and circumstances that follow as concomitant
factors to spiritual and physical death. But they later became, by their own
personal actions, carnal, sensual, and devilish creatures. These two stages of
fallen man should be noted and kept in mind. It is one thing for man to be in a
fallen, carnal, and sinful state, but it is quite another thing for him to
yield to corrupt influences and practices and thereby become carnal and sensual
in his desires. Though the transgression of Adam introduced man into the first
of these two states of existence, the individual himself is responsible if he
becomes carnal, sensual, and devilish. Here is the challenge of his mortal
probationary state.
Man is Conceived in Sin
The Lord explained to Adam that his
children were conceived in sin. To the venerable patriarch, God said:
"Inasmuch as thy children are conceived in sin, even so when they begin to
grow up, sin conceiveth in their hearts, and they taste the bitter, that they
may know to prize the good." fn But the term "conceived in sin,"
as it is used in the Pearl of Great Price, does not carry the same meaning that
it is sometimes given in the general Christian world. The sex act through which
conception results, when participated in lawfully within the marriage covenant,
is not a sin. Nor is it true that children are born in mortality under divine
condemnation and made accountable for the transgression of Adam. Before making
the above declaration, the Lord said: "The sins of the parents cannot be
answered upon the heads of the children, for they are whole from the foundation
of the world." fn In modern times, Joseph Smith wrote the inspired
declaration: "We believe that men will be punished for their own sins, and
not for Adam's transgression." fn But little children are conceived in sin
in that they are conceived in a corrupt and fallen state where the powers of
sin that were introduced into the world by Adam are transmitted in conception
to each new physical embryo that is formed.
The distinction should be made that
children were said by the Lord to be conceived in sin, not born in sin. There
is a time factor involved in the two terms. The elements of mortal corruption,
which entered the world as a result of sin, are planted within each new
physical embryo at conception, not at birth or after birth. At conception, each
new physical embryo is predestined fn to die because of the forces of sin and
corruption that are then planted within it. It is also true that man is now
born into a sinful world, but it was the former point that God expressed in his
statement to Adam.
In His statement to Adam, the Lord
also indicated that the fact that children are conceived in sin has an effect
upon them as their physical bodies begin to mature. Because children are
conceived in sin, sin conceives in their hearts when they begin to grow up, and
they taste the bitter that they may know to prize the good. It was not intended
that the spirit of man would enter a mortal tabernacle without feeling the
influence of the forces of sin and corruption within that system as the
physical body began to mature. Man's probation is not merely a matter of being
tested by the baneful forces and influences in his environment. The forces of
sin to which man often yields in transgressing the laws of God are within him.
It is within the inner self that the real struggle for virtue and humility
takes place. External forces and influences do not affect man significantly
until, or unless, he yields to the weak and corrupt influences that are within
him.
Clarifications On The Doctrine Of The Fall
The Nature of Man's Agency in the Garden
There are several aspects of the
doctrine of free agency that should be understood as they relate to the
placement of Adam and Eve within the Garden of Eden. First, God upheld the
principle of free agency in placing Adam and Eve upon the earth. They chose to
come to the newly created earth and stand at the head of human life. Joseph
Smith observed that Adam and Eve "voluntarily subscribed" to the
"limits and bounds" that governed life in their paradisiacal state.
fn Second, subject to the limitations that were placed upon life in that sphere
of existence, they were also given their free agency in the garden. To Enoch,
the Lord said: "In the Garden of Eden, gave I unto man his agency."
fn Free agency requires the existence of opposing alternatives between which an
individual may choose. To this end, the tree of the knowledge of good and evil
was placed in the garden to stand in opposition to the tree of life to which
Adam and Eve had free access. fn Finally, all spirits who kept their first
estate and were intended to come to this earth to receive physical bodies had
the plan of salvation (which included the need of the fall) presented to them
before man was placed upon the earth, and they all sanctioned it. fn With these
provisions established, man, not God, was to institute the fall and stand
responsible for its consequences.
God's Foreknowledge Expressed in the Fall
Hypothetical questions are sometimes
asked relative to the fall of man. For example, the question is posed, since
Adam and Eve were commanded to multiply and replenish the earth and since they
could have no children except as a result of the fall, would they have sinned
against God by not partaking of the forbidden fruit? But the fact
remains—and is one to which too little attention is given—that the
foreknowledge of God was expressed in the matter of the fall. God knows the
future as well as the past, and His knowledge does not hamper the expression of
man's agency. God knew beforehand that Adam and Eve would by their own agency
partake of the forbidden fruit. Lehi thus rested his discussion of the fall
upon the point that all things had been done "in the wisdom of him who
knoweth all things." fn And upon this fundamental point man must rest some
issues that pertain both to the fall and the atonement. Though individuals have
their agency and God holds that agency inviolate, He nevertheless knows the
final outcome of the person's freedom and the divine plan was formulated upon
that knowledge. Joseph Smith once said of the foreknowledge of God:
The great Jehovah contemplated the
whole of the events connected with the earth, pertaining to the plan of
salvation, before it rolled into existence, or ever "the morning stars
sang together" for joy; the past, the present, and the future were and
are, with Him, one eternal "now;" He knew of the fall of Adam,
the iniquities of the antediluvians, of the depth of iniquity that would be
connected with the human family, their weaknesses and strength, their power and
glory, apostasies, their crimes, their righteousness and iniquity; He
comprehended the fall of man, and his redemption; He knew the plan of
salvation and pointed it out; He was acquainted with the situation of all
nations and with their destiny; He ordered all things according to the council
of His own will; He knows the situation of both the living and the dead, and
has made ample provision for their redemption, according to their several
circumstances, and the laws of the kingdom of God, whether in this world, or in
the world to come. fn
The Earth's Reckoning of Time Changed at the Fall
As a result of the transgression of
Adam, the earth was removed from the state it initially occupied under the
immediate law of Kolob and was placed under a different system of time. This may
have been accomplished by an actual change in its location in the cosmos, as is
implied in statements quoted in the previous chapter. fn In further support of
this view, a lead article in the Times and Seasons (the official Church
newspaper) said in 1842:
The earth no longer [at the
transgression of Adam] retained its standing in the presence of Jehovah; but
was hurled into the immensity of space; and there to remain till it has
filled up the time of its bondage to sin and Satan. It was immediately cursed,
and Adam and Eve were obliged to procure their food and raiment by the sweat of
the brow. The beasts became ferocious, and went prowling about the wilderness
seeking the inferior animals for a prey.
But says one, Wherein did the sin of
man affect the whole creation? We answer, that Adam was placed in the garden or
capitol of the whole earth, and power was given unto him to sway his sceptre
over all things upon the earth; therefore, when he fell from the presence of
the Lord, the whole of his dominions fell also. . . . fn
According to the scripture, sometime
after Adam was placed in the garden the earth's reckoning of time was changed
significantly from the same time schedule as that of Kolob to that which it now
possesses, and it is implied that that change occurred at the fall. fn To
change the reckoning of time on a given sphere requires that there be a change
in its revolutions, as its schedule of time is determined by the speed of its
revolutions. fn If, as implied, the earth's reckoning of time was changed
significantly, vital alterations would have had to be made concerning its place
in the cosmos which may have necessitated a removal of the earth from near
Kolob to this solar system. Nowhere in our solar system do planets have a
reckoning of time approaching that of Kolob.
The Earth Placed Under a Temporal Law in the Fall
In the fall, the earth was changed
from a physical-spiritual sphere residing in a paradisiacal-celestial state to
its present temporal state. That is, it was changed from its condition as a
physical sphere enveloped in and quickened by the glory of the Father to a
fallen, mortal state with the Holy Spirit as its basic medium of divine light
and truth. Orson Pratt said of this transition, speaking of the physical earth:
First, it was spiritual in all
its blessings and fulness of life and glory. Then it was reduced to a
temporal condition, wherein misery and wretchedness existed. fn
Parley P. Pratt said:
First man fell from his standing
before God by giving heed to temptations, and his fall affected the whole
creation as well as man and caused the various changes to take place. He
was banished from the presence of his Creator and the veil was drawn
between them, and he was driven from the Garden of Eden, to till the earth, which
was then cursed for his sake. fn
Brigham Young declared:
When our first parents fell from
their paradisiacal state, they were brought into contact with influences and
powers of evil that are unnatural [to those that prevailed in their former
state] and stand in opposition to an endless life. fn
Scriptural statements also indicate
that such a transition took place. Lehi stated that except for the
transgression of Adam, "all things which were created must have remained
[forever] in the same state in which they were created." fn But the earth
is now in a period of "temporal existence" fn where life is transient
and subject to death. This fact, when considered in contrast to Lehi's inspired
statement of the state of the earth after the creation, indicates that a very
significant transformation has occurred since this sphere was formed.
Scripturally it is said that the earth's temporal state will last 7,000 years.
fn This assumes that the temporal order had a beginning and that it will have
an end. If the temporal order had a beginning, in what state was the earth
before the temporal condition began? It was in a physical-spiritual state,
enveloped in the glory of the Father. But by the fall the temporal order was
instituted.
Spiritual Death Prerequisite to Temporal Death
The scriptures indicate that there
was a direct correlation between spiritual death and the entrance of temporal
death into the world. This is apparent from their testimony that it was the
fall—not the transgression of Adam directly—that brought death. For instance,
Adam was instructed to teach his children "that by reason of transgression
cometh the fall, which fall bringeth death." fn The entrance of
temporal death into the world was a two-stage process. Adam's transgression
brought the fall, and the fall brought death. Enoch also taught that Adam fell,
"and by his fall came death." fn This sequence finds support
in a statement by Alma, a Nephite prophet, who taught that the fall
"brought upon all mankind a spiritual death as well as a temporal
death." fn In other words, Adam's transgression resulted in a
withdrawal of the powers of divine life or glory which had prevailed upon the
earth since the time it was created and sanctified. The withdrawal of these
divine powers, in turn, opened the way for the forces of death, which had been
introduced into the bodies of Adam and Eve by the forbidden fruit, to develop
and spread abroad in the earth. Consequently it is said that the fall brought
death, for, had the divine powers of life and glory not been withdrawn, the
forces of death might not have gained an ascendancy in the earth. Joseph Smith
taught that in God's presence, "all corruption is devoured by the
fire." fn Spiritual death was therefore prerequisite to physical or
temporal death.
Changes Incurred by the Fall
As was indicated earlier in this
chapter, the fall brought a change in the whole order of life that had been
placed upon the earth in the creation. This change was not merely spiritual by
nature, but it affected the whole organized system. The earth, with its several
forms of life, was then placed under a temporal law, which required a serious
alteration in the physical as well as the spiritual order of things. For
example, when Adam was in the garden he was not subject to death. President
Joseph Fielding Smith has said: "There was no blood in his body and he
could have remained there forever." President Smith explained: "After
the fall, which came by a transgression of the law under which Adam was living,
the forbidden fruit had the power to create blood and change his nature and
mortality took the place of immortality, and all things, partaking of the
change, became mortal." fn
Man has not been told of the full
changes that came upon the earth and its several forms of life as a result of
the fall. Nor can he now comprehend in detail the nature of those changes, any
more than he can understand how the earth was created as a physical-spiritual
sphere endowed with paradisiacal-celestial glory. Parley P. Pratt wrote that
before the fall "the beasts of the earth were all in perfect harmony with
each other; the lion ate straw like the ox, the wolf dwelt with the lamb, the
leopard lay down with the kid, the cow and the bear fed together in the same
pasture, while their young ones reposed in himself correctly in achieving
righteousness, the forces of sin and darkness have often prevailed over him in
his mortal state. In discussing the transformations that occurred as a direct
result of the fall and the consequences that have followed the subsequent
transgression of man in mortality, Parley P. Pratt wrote:
Now, reader, contemplate the change.
This scene, which was so beautiful, a little before, had now become the abode
of sorrow and toil, of death and mourning: the earth groaned with its
production of accursed thorns and thistles; man and beast at enmity; the
serpent slyly creeping away, fearing lest his head should get the deadly
bruise; and man startling amid the thorny path, in fear lest the serpent's
fangs should pierce his heel: while the lamb yields his blood upon the smoking
altar. Soon man begins to persecute, hate and murder his fellow, until at
length the earth is filled with violence, all flesh becomes corrupt, the powers
of darkness prevailed, and it repented Noah that God had made man, and it
grieved him at his heart, because the Lord should come out in vengeance, and
cleanse the earth by water. . . .
Men have degenerated, and greatly
changed, as well as the earth. The sins, the abominations, and the many evil
habits of the latter ages have added to the miseries, toils, and sufferings of
human life. The idleness, extravagance, pride, covetousness, drunkenness, and
other abominations, which are characteristics of the latter times, have all
combined to sink mankind to the lowest state of wretchedness and degradation;
while priestcraft and false doctrines have greatly tended to lull mankind to
sleep, and cause them to rest infinitely short of the powers and attainments,
which the ancients enjoyed, and which are alone calculated to exalt the intellectual
powers of the human mind, to establish noble and generous sentiments, to
enlarge the heart and to expand the soul to the utmost extent of its capacity.
Witness the ancients conversing with the Great Jehovah, learning lessons from
the angels, and receiving instructions by the Holy Ghost, in dreams by night,
and visions by day, until at length the veil is taken off, and they are
permitted to gaze with wonder and admiration, upon all things past and future;
yea, even to soar aloft amid unnumbered worlds, while the vast expanse of
eternity stands open before them, and they contemplate the mighty works of the
Great I AM, until they know as they are known and see as they are seen.
Compare this intelligence with the
low smatterings of education and worldly wisdom which seem to satisfy the
narrow mind of man in our generation. . . . And having seen the two contrasted,
you will be able to form some idea of the vast elevation from which man has
fallen; you will also learn, how infinitely beneath his former glory and
dignity he is now living; and your heart will mourn, and be exceedingly
sorrowful, when you contemplate him in his low estate, and then think he is
your brother; and you will be ready to exclaim, with wonder and astonishment,
"Oh, man! how art thou fallen! Once thou was the favorite of heaven; thy
Maker delighted to converse with thee, and angels, and the spirits of just men
made perfect were thy companions; but now thou art degraded, and brought down
to a level with the beasts; yea, far beneath them, for they look with horror
and affright at your vain amusements, your sports, and your drunkenness, and
thus often set an example worthy of your imitation. Well did the Apostle Peter
say of you, that you know nothing, only what you know naturally as brute
beasts, made to be taken and destroyed. And thus you perish, from generation to
generation, while all creation groans under its pollution, and sorrow and
death, mourning and weeping fill up the measure of the days of man." fn
The Nature of Man in Mortality
It has been shown that because of
Adam's transgression man became a fallen being, with the seeds of corruption
and death planted within his physical body exerting their influence upon him in
his fallen state. Although this is true, it should be remembered that man in
mortality is a dual being, composed of an organized spirit tabernacled in a
body of flesh and bones. To see man's true nature in mortality it is necessary
to ask: (1) What is the nature of man's spirit as it enters mortality? (2) What
is the nature of his flesh in mortality? (3) What influence can the Adversary
have over man in mortality? (4) What influence can the atonement and power of
God have upon man in mortality? These points will be considered below in this
order.
Question one: What is the nature of
man's spirit as it enters mortality? The Lord has said that every spirit was
innocent in the beginning (that is, when it was first organized in its
pre-earth state) and because "God redeemed man from the fall, men became again,
in their infant state, innocent before God." fn From this statement it is
apparent that the atonement acts to make man innocent before God as he enters
mortality. As man comes to earth, his basic desire is also to do good.
Otherwise he would not have kept his first estate against the opposing
influence of Lucifer and his hosts. It is because man, as he enters mortality,
is innocent and desires to do good that Brigham Young said: "When the
spirit enters the body, it is pure and holy from the heavens; and could it reign
predominantly in the tabernacle, ruling, dictating, and directing its actions
without an opposing force, man never would commit a sin." fn Nevertheless,
the spirits that enter mortality differ from each other in that they possess
varying degrees of intelligence. fn They therefore have different capacities
and interests; they also differ in the degree to which they possess the desire
to do good and in the way they are inclined to express that desire. Finally, it
should be observed that the spirit of man becomes a fallen being as it comes to
earth, in that it leaves the presence of God and enters this temporal state.
This, however, is a voluntary fall for the sons and daughters of Adam for which
there is no condemnation under the law of God.
Question two: What is the nature of
man's flesh in mortality? The endowments of the flesh are good and are designed
in the plan of life to exalt man and add scope and purpose to his existence.
The Lord declared that those who kept their first estate would be "added
upon." fn To be added upon meant, among other things, that they would be
given the endowments that pertain to the physical body. In receiving a physical
body, the spirit of man is given additional avenues through which to express
the intelligence and power it possesses. For this reason, the physical body is
more than a tabernacle in which to house the spirit. It is also an organism
that adds to the spirit's ability to express itself and to develop its
potential powers.
But as a result of the fall, corrupt
elements have become associated with the flesh in its mortal organization; and
unless checked, mortal corruption tends to alter and divert the pure and
innocent expressions of the flesh into vain and unlawful paths. As was
indicated earlier in this chapter, this is the meaning of man being conceived
in sin in his mortal state. For this reason the Lord declared to Adam that when
children "begin to grow up, sin conceiveth in their hearts, and they taste
the bitter, that they may know to prize the good." fn Because of the
influence of corruption in the flesh, sin conceives in the hearts of men as
they begin to grow up; and if they yield to its suggestive influence, sin
establishes its power within them. Thus it is by the nature of man's mortal
organization that he is brought to learn the difference between good and evil;
and by direct contact with the corruption within his physical body and as a
result of its adverse influence upon him, man may learn to prize that which is
good.
Question three: What influence can
the Adversary have over man in mortality? Though the spirits of all men who
come to mortality overcame the enticements of Satan and his followers when they
resided in the presence of God in their first estate, they are required also to
meet the opposition of the Adversary in a fallen state, away from the direct
truth and power of God's presence, where corruption and the seeds of death are
associated with the endowments of the flesh. This is necessary in order that
they might overcome all things and triumph over evil in the physical as well as
in the pre-earth spirit realm of life. Little wonder that many in the pre-earth
state wavered and sought for security in coming to this mortal state at the
expense of free agency. Those who kept their first estate and overcame evil and
its opposition as spirits are now approached by Satan through the flesh and the
corruption that is part of man's physical body in mortality. The patriarch Lehi
thus warned his sons against yielding to the "will of the flesh and the
evil which is therein, which giveth the spirit of the devil power to captivate,
and bring you down to hell, that he may reign over you in his own
kingdom." fn
Question four: What influence can the
atonement and power of God have upon men in mortality? To counterbalance the
influence of the corruption within the flesh, the enticements of Satan, and
adverse influences in the world, certain factors operate in behalf of man. As
has been indicated above, the atonement acts to make man innocent in his infant
state, and children are therefore alive in Christ until they reach the time
when they are made accountable before God. fn Until then, the scriptures state
that "power is not given unto Satan to tempt little children." fn
Even though they become fallen creatures as they come to earth and acquire a
physical body in which elements of mortal corruption exist, by the power of the
atonement they are made innocent before God and His law, the tempting powers of
the Adversary are curtailed until they begin to be accountable before God, and
they are absolved from responsibility to the law of God until they are capable
of learning the difference between good and evil. Furthermore, the Light of
Christ is given to influence all men who are born into this world, to guide
them back into the presence of God. fn By relying upon its divine influence and
power, mortal man can attain unto righteousness, because the Light of Christ
leads man upward to God, even the Father, who teaches him of the covenant of
the Gospel fn by which he may be sanctified and endowed with the powers and
attributes of immortal glory.
Here is the real issue of human
agency in mortality—the basis upon which all other forms of freedom are
founded. Because the Messiah came and fulfilled His atoning mission, Lehi taught
that men "have become free forever, knowing good from evil; to act for
themselves and not to be acted upon, save it be by the punishment of the law at
the great and last day, according to the commandments of God." fn
Continuing, he said:
Wherefore, men are free according to
the flesh; and all things are given them which are expedient unto man. And they
are free to choose liberty and eternal life, through the great meditation of
all men, or to choose captivity and death, according to the captivity and power
of the devil; for he seeketh that all men might be miserable like unto himself.
fn
Of the moral and spiritual agency of
man in mortality, Joseph Smith also said: "There are three independent
principles; the Spirit of God, the spirit of man, and the spirit of the devil.
All men have power to resist the devil." fn This means that though God
casts His vote for man and the devil casts his vote against him, man is the one
who casts the deciding vote. It is man who determines which way he will go.
An important point for man to
consider is that he must choose to do that which is right. He cannot be
negative or nonchalant in his attitude. Though he is given certain benefits of
the atonement of Christ as he enters mortality, the corruption within his flesh
and the influences he encounters in the world are such that the spirit of man
alone, unaided by divine mercy and power, cannot cope with the fallen condition
of mortality and the enticing influence of the Adversary. And though the spirit
of man may desire to do good while clothed in its mortal tabernacle, it must
receive assistance from God in order to meet successfully the challenge of the
flesh and the world. Here is the basis of man's mortal dilemma. And here is its
solution. Man alone cannot achieve all the good that he may desire to achieve.
And unless he expresses the kind of faith required to obtain the grace of
Christ and the blessings of the Holy Spirit in his life, he must sink rather
than rise in his efforts to achieve righteousness. Dependence upon Christ is
therefore an absolute necessity. Consequently an angel admonished King Benjamin
to teach his people the all-important fact that "men drink damnation to
their own souls except they humble themselves and become as little children,
and believe that salvation was, and is, and is to come, in and through the
atoning blood of Christ, the Lord Omnipotent." fn
Conclusion
The fall of man has a fundamental
place in the divine plan by which the spirit children of the Father, Elohim,
receive physical tabernacles on earth. The basic story of the fall, as revealed
in the Bible, has been reaffirmed and clarified in the Pearl of Great Price.
The results of the fall have also been revealed in greater clarity in the
scriptural works given to the world through the instrumentality of Joseph
Smith. Though the earth and all life upon it were given a temporal status as a
result of the fall, Adam and Eve thereby acquired the power of procreation. But
in Eve's conception there were transmitted to the posterity of Adam and Eve the
seeds of mortal corruption and the perverting powers of sin that were sown in
their physical bodies as a result of their transgression in Eden; and the
transmission of these corrupt elements and powers has continued from generation
to generation as each new embryo is conceived on earth. Meanwhile, the
atonement and power of Christ operate to counterbalance the baneful influences
of the fall within the life of man, that he might have free agency on earth and
that he might have a means of redemption from his fallen state.
The scriptures speak of man in
general as being "carnal, sensual, and devilish," fn because he has
yielded to the temptations of the Adversary and the perverse desires of the
flesh rather than to the influence of the Holy Spirit. Actually, the reduction
of man to a state of carnality was a two-stage process. By the transgression of
Adam, man became subject to spiritual and temporal death. But this alone did
not make him carnal, sensual, and devilish. It was only when men thereafter
"loved Satan more than God" that they began "to be carnal,
sensual, and devilish." fn It is for this reason that Joseph Smith wrote
by revelation: "But by the transgression of these holy laws [not just the
law of Eden, but laws] man became sensual and devilish, and became fallen
man." fn So it is with each individual; it is only when man violates the
laws of God that he becomes carnal and devilish.
Here, then, is man's challenge, and
here is his responsibility, if he is to keep his second estate. In this mortal
state he is fallen, but not depraved. Though children enter this fallen, mortal
world, where they are out of the presence of God, they are alive in Christ in
that by means of His atonement they are not held responsible for the
transgression of Adam. By His mercy, the debt of justice is also paid in their
behalf, and the tempting power of the Adversary is held in abeyance until they
begin to become accountable before the Lord. Nevertheless, there are certain
corrupt elements implanted within the physical embryo at conception; and when
children begin to grow up, the influence of these corrupt mortal elements is
manifest in their lives. The power and influence of these mortal elements are
such that, unless man humbly utilizes the enlightening and sustaining
influences of the Spirit of God, he will partake in some measure of the vanity,
pride, perverseness, and lust of the world. Righteousness in this world is
predicated upon the individual's willingness to acquire and utilize the divine
influences that are given unto man through Christ.
Footnotes
1. Lectures on Faith, No. 2.
2. Ibid.
3. John Taylor, The Government of
God, pp. 106-115.
4. Smith, Man: His Origin and
Destiny, pp. 383-384.
5. Pratt, The Voice of Warning,
p. 91.
6. Moses 3:16-17. See also Abraham
5:12-13.
7. Moses 4:4.
8. Ibid., 4:5-12.
9. Moses 4:7.
10. Ibid., 4:8-9.
11. 1 Thessalonians 5:22; D&C
36:6.
12. Moses, 4:12.
13. 1 Timothy 2:14.
14. 2 Nephi 2:25.
15. Moses 4:11.
16. Ibid., 4:13-14.
17. Ibid., 4:15-20.
18. Ibid., 4:20-21.
19. Ibid., 4:21.
20. D&C 19:2-3.
21. Moses 4:22.
22. Ibid.
23. Ibid.
24. Ibid., 4:23-25.
25. Ibid., 5:11.
26. 2 Nephi 2:25.
27. A revelation seems to imply that
Adam was placed upon the earth at the beginning of the seventh day. See D&C
77:12. If the seventh day was indeed a day of the Lord's time, and there is no
reason to assume that it was not, Adam and Eve were evidently in the garden for
the major portion of that period before the fall.
28. Moses 4:22.
29. 2 Nephi 2:23.
30. Moses 5:11.
31. See D&C 88:24, 32.
32. Ibid., 29:41. The first
spiritual death is cushioned somewhat by the influence of the Light of Christ
which is given to all men in mortality, but there is no cushioning power
extended to those who undergo the second death.
33. Moses 5:4.
34. Ibid., 6:49.
35. Ibid., 5:58.
36. Moses 1:9.
37. Ibid., 1:31.
38. Ibid., 1:9.
39. Ibid., 1:10.
40. See
41. See Moses 1.
42. See Matthew 17:1-8; Mark 9:1-8; 2
Peter 1:16-18. In the renewal of the earth during the millennium, the earth
will be transfigured in order that it might, in its temporal state, be returned
to a paradisiacal state. See D&C 63:20-21.
43. See Acts 2.
44. Helaman 5:43-45.
45. Moses 3:17.
46. Ibid., 4:9.
47. Ibid., 4:25.
48. Ibid., 6:59.
49. Ibid., 6:48.
50. D&C 29:31-32.
51. See Moses 1:1, in light of verses
27-29.
52. See DHC, I, pp. 282-284.
53. Moses 6:48.
54. This point is evident by the fact
that in the resurrection, "this corruption," that is this physical
body, will be "raised in incorruption." See 2 Nephi 9:7; Mosiah
16:10; Alma 5:15; 40:2; 41:4.
55. Mosiah 25:11; Alma 26:17.
56. Mosiah 25:11; 26:4;
57. Mosiah 4:2; 26:4; 27:25; Alma
22:13; 41:11.
58. Mosiah 4:5.
59. Ibid., 3:16.
60. Moses 5:13.
61. Ibid., 6:55.
62. Ibid., 6:54.
63. Articles of Faith, No. 2.
64. This is an instance where
predestination is a true principle.
65. DHC, VI, p. 5.
66. Moses 7:32.
67. See 2 Nephi 2:15-16.
68. TPJS, p. 181.
69. 2 Nephi 2:24.
70. DHC, IV, p. 597.
71. See the section entitled
"The Earth Framed Near the Throne of God."
72. Times and Seasons, III
(February 1, 1842), p. 672.
73. See Abraham 5:13.
74. See ibid., 3:4-9; D&C
130:4-5.
75. JD, XXI. p. 323.
76. Pratt, Voice of Warning,
pp. 91-92. John Taylor also quotes this statement by Elder Pratt, indicating
his acceptance of the ideas it contains. See Taylor, The Government of God,
pp. 106-115.
77. JD, IX, p. 305.
78. 2 Nephi 2:22.
79. D&C 77:6.
80. Ibid. This includes the
millennial period, which will still be a temporal state. However, the earth
will then be transfigured by the power of Christ's glory, which will have a
renewing effect upon life. See ibid., 63:20-21.
81. Moses 6:59.
82. Ibid., 6:48.
83.
84. DHC, VI, p. 366.
85. Doctrines of Salvation, I,
pp. 77.
91. Pratt, Voice of Warning,
pp. 92-94.
92. D&C 93:38.
93. JD, IX, p. 287.
94. Abraham 3:18-19.
95. Ibid., 3:26.
96. Moses 6:55.
97. 2 Nephi 2:29.
98. See
99. D&C 29:47.
100. Moses 8:17; D&C 84:43-53.
101. D&C 84:47-48.
102. 2 Nephi 2:26.
103. Ibid., 2:27.
104. TPJS, p. 189.
105. Mosiah 3:18.
106. Moses 5:13; 6:49; Mosiah 16:3;
Alma 42:10; D&C 20:20.
107. Moses 5:13.
108. D&C 20:20.
(Hyrum L.
Andrus, Doctrinal Commentary on the Pearl of Great Price [Salt Lake
City: Deseret Book Co., 1967], 191.)
2 Critical
Points of the Fall:
SETTING CREATION FALL
Book of
Moses 1 2-3 4
The Fall of Adam and Eve
What is the Fall of Adam?
The Fall of
Adam is the mechanism by which mortality is introduced in such a way that man's
agency is left in tact with God not being held responsible for the consequences
of man's choice.
Three
disclaimers in the discussion of the Fall!
1. We
do not have the whole story of the Fall of Adam.
2. It is very difficult to know
how much is literal and how much is figurative.
3. We do not know all that Adam
and Eve knew.
We reviewed
last week’s lesson about the conditions of the Fall and the uses of Agency.
Good &
Evil are scriptural terms meaning opposites, it doesn’t automatically mean sin.
Moses
4:5-13 – The events of the Fall are portrayed, this is different in some
aspects to the temple story, we have to remember the audience that is being
taught.
Moses
3:7-10 – The order in these verses go as follows: Adam > Garden > 2 Trees > River.
Remember
this is a figurative story concerning Adam and Eve.
God
>>>>>>>> Adam >>>>>>>> Eve
<<<<<<<< Serpent <<<<<<<< Satan
Priesthood Church G and A
Authority Members Church
Keys
The World
This story
also represents the doctrine of how the priesthood is the authority to operate
the church here on earth. It isn’t the
other way around, that’s when apostasy takes place.
Paul
alludes to this in Ephesians 5:21-32.
(Ephesians 5:21-32.)
21 Submitting yourselves
one to another in the fear of God.
22 Wives, submit
yourselves unto your own husbands, as unto the Lord.
23 For the husband is the
head of the wife, even as Christ is the head of the church: and he is the
saviour of the body.
24 Therefore as the church
is subject unto Christ, so let the wives be to their own husbands
in every thing.
25 Husbands, love your
wives, even as Christ also loved the church, and gave himself for it;
26 That he might sanctify
and cleanse it with the washing of water by the word,
27 That he might present
it to himself a glorious church, not having spot, or wrinkle, or any such
thing; but that it should be holy and without blemish.
28 So ought men to love
their wives as their own bodies. He that loveth his wife loveth himself.
29 For no man ever yet
hated his own flesh; but nourisheth and cherisheth it, even as the Lord the
church:
30 For we are members of
his body, of his flesh, and of his bones.
31 For this cause shall a
man leave his father and mother, and shall be joined unto his wife, and they
two shall be one flesh.
32 This is a great
mystery: but I speak concerning Christ and the church.
The
serpents of our world include: TV, the
internet, books, magazines, videos, music.
These tools
are used by Satan to beguile
us. Beguile means to trick, deceive,
give half truths etc. . . .
Satan
attacked Adam and Eve separately, there is power in numbers. One of the great reasons we have church each
Sunday, is to receive strength from each other, like Fast and Testimony
meeting, Mutual etc. . . .
Moses
4:8-12 – Eve wanted to be like God, so Satan gave her half truths to deceive
her.
(Moses 4:8-12.)
8 And the woman said
unto the serpent: We may eat of the fruit of the trees of the garden;
9 But of the fruit of
the tree which thou beholdest in the midst of the garden, God hath said—Ye
shall not eat of it, neither shall ye touch it, lest ye die.
10 And the serpent said
unto the woman: Ye shall not surely die;
11 For God doth know
that in the day ye eat thereof, then your eyes shall be opened, and ye shall be
as gods, knowing good and evil.
12 And when the woman
saw that the tree was good for food, and that
it became pleasant to the eyes, and
a tree to be desired to make her wise, she took of the fruit thereof, and
did eat, and also gave unto her husband with her, and he did eat.
Motives of
each:
1. Adam – Parenthood
2. Eve – To be like God
Moses
4:13-26 – The results of the Fall are all around us. For Adam and Eve it must have been very
difficult to leave, they were not taught the gospel of Christ all at once, but
gradually line upon line, just like us, they set the example of obedience and
commitment to the plan.
2 Nephi
9:6-9 – There were serious consequences because of the Fall. Without the Atonement all would be lost. We don’t think about this very often, we
should, it brings more appreciation for the Savior’s actions on our behalf.
Joseph Fielding Smith
Adam's status after the fall was:
1. He was banished from the presence of God and partook of
the spiritual death. Now that was a terrible calamity. At least, as we read in
the 9th chapter of 2nd Nephi, it would have been a most terrible thing, that
banishment from the presence of God, if there had been no remedy."
2. He also partook of the temporal or physical death, and
that would have been also a terrible calamity if there had been no remedy for
it."
3. He gained knowledge and experience--knowledge of good and
evil.
4. He obtained the great gift of posterity. (Doctrines of
Salvation, 1:111)
Mosiah 16:3-5
For they are carnal and devilish, and the devil has power
over them; yea, even that old serpent that did beguile our first parents, which
was the cause of their fall; which was the cause of all mankind becoming
carnal, sensual, devilish, knowing evil from good, subjecting themselves to the
devil.
Thus all mankind were lost; and behold, they would have been
endlessly lost were it not that God redeemed his people from their lost and
fallen state.
But remember that he that persists in his own carnal nature,
and goes on in the ways of sin and rebellion against God, remaineth in his
fallen state and the devil hath all power over him. Therefore, he is as though
there was no redemption made, being an enemy to God; and also is the devil an
enemy to God.
Orson F. Whitney
The fall had a twofold direction--downward, yet forward.
It brought man into the world and set his feet upon progression's highway. But
it also brought death, with all its sad concomitants. Not such a death as the
righteous now contemplate, and such as both righteous and unrighteous must
undergo, as a change preparatory to resurrection; but eternal death--death of
the spirit as well as the body. There was no resurrection when Adam fell--not
upon this planet. (Saturday Night Thoughts, p.83)
Bruce R. McConkie
The fall of Adam brought temporal and spiritual death into
the world. Temporal death is the natural death; it occurs when body and spirit
separate, thus leaving the body to return to the dust whence it came. Spiritual
death is to be cast out of the presence of the Lord and to die as pertaining to
the things of righteousness. Adam died spiritually when he was cast out of the
heavenly presence found in the garden, and he remained spiritually dead until
he repented and was born again through baptism and the receipt of the Holy
Spirit. Having thus the companionship of the Holy Ghost, he became alive in
Christ and was again guided and directed from on high. He was again in the
presence of the Lord. Adam died temporally when his spirit separated from his
mortal body. (A New Witness for the Articles of Faith, p.86-87)
Transgression
& Sin – Adam and Eve transgressed in the garden, not knowing opposites,
like living in the land of blah. Everything after the garden we do wrong is
considered sin, since we now have opposites and choice. Elder Oak’s talk on the subject
M E R I D I
A N M A G A Z I N E
Lesson 4
"Because
of My Transgression My Eyes Are Opened"
Moses 4; 5:1-15; 6:48-62
By Bruce Satterfield
The Garden
President Ezra Taft
Benson taught: "Just as a man does not really desire food until he is
hungry, so he does not desire the salvation of Christ until he knows why he
needs Christ. No one adequately and properly knows why he needs Christ until he
understands and accepts the doctrine of the Fall and its effect upon all
mankind" (Conference Report, Apr. 1987, 106-107; or Ensign, May 1987, 85).
Joseph Smith taught,
"Adam was made to open the way of the world" (Teachings of the Prophet Joseph Smith
[Salt Lake City: Deseret Book Press, 1938], p. 12). After creating the earth
and Adam and Eve, God created a garden for Adam and Eve to live in. Two trees
were placed in the midst of the garden — the tree of life and the tree of
knowledge of good and evil.
To Adam and Eve, God said:
"Of every tree of the garden thou mayest freely eat, But of the tree of
the knowledge of good and evil, thou shalt not eat of it, nevertheless, thou
mayest choose for thyself, for it is given unto thee; but, remember that I
forbid it, for in the day thou eatest thereof thou shalt surely die"
(Moses 3:16-17). Though it was forbidden by God (Moses 3:16-17), it was
necessary for Adam and Eve to eat the fruit of the tree of knowledge of good
and evil. By eating the fruit, the Fall was brought about. And the Fall
initiated mortality.
The reason the fruit was
forbidden was a matter of individual responsibility. If God would have
commanded Adam and Eve to partake of the fruit, then God would have been
responsible for their fall and therefore would not have been in a position to
save His posterity. The Fall must come by man's agency rather than God imposing
fallen conditions upon his children. When Adam and Eve chose to eat the fruit
by their own volition, God was free to implement a plan that would help them
overcome the consequences of the Fall.
The Fall
The account of the Fall is
recorded in Moses 4 of The Pearl of Great Price. The record first reveals the fall
of Satan in the pre-mortal world. In the grand council, (apparently after all
were taught about the fallen condition that would prevail in the mortal world)
the Savior offered his life to save mankind from the effects of the fall that
would come upon mankind in the mortal world.
But Satan rebelled against
the plan. He came before God saying: "Behold, here am I, send me, I will
be thy son, and I will redeem all mankind, that one soul shall not be lost, and
surely I will do it; wherefore give me thine honor." Because Satan
"sought to destroy the agency of man, which I, the Lord God, had given
him," he was cast down to the earth where "he became Satan, yea, even
the devil, the father of all lies, to deceive and to blind men, and to lead
them captive at his will, even as many as would not hearken" to the voice
of God.
Having been cast to the
earth, Satan sought to cause the fall of Adam and Eve. The account of the fall
is instructive for the fall of Adam and Eve is similar to the fall of every man
and woman. According to the Mosaic account, Satan used a serpent to beguile
Adam and Eve. The serpent was one of the creatures created by God and placed in
the garden. However, Moses tells us that the serpent was turned away from God
by Satan and used to thwart the purposes of God.
Through the mouth of the
serpent he attempted to beguile Eve saying: "Yea, hath God said — Ye shall
not eat of every tree of the garden?" This was a half truth. Satan was
using the words spoken by God to Adam and Eve when he said, "Of every tree
of the garden thou mayest freely eat" (see, Moses 3:16). But Eve did not
buy into the deceit, reminding Satan that God qualified his command saying,
"But of the fruit of the tree which thou beholdest in the midst of the
garden, God hath said — Ye shall not eat of it, neither shall ye touch it, lest
ye die."
Through the serpent, Satan
responded with guile: "Ye shall not surely die [i.e., there would be no
consequences]; For God doth know that in the day ye eat thereof, then your eyes
shall be opened, and ye shall be as gods, knowing good and evil." The
craftiness of Satan beguiled Eve. "And when the woman saw that the tree
was good for food, and that it became pleasant to the eyes, and a tree to be
desired to make her wise, she took of the fruit thereof, and did eat, and also
gave unto her husband with her, and he did eat."
Eve's motive for eating the
fruit was to become like God. We cannot fault our "glorious Mother
Eve" (D&C 138:39) for this. Indeed, for this we praise her for had she
not eaten of the fruit mortality would not have been initiated and man's quest
to become like God would have been thwarted. Yet, there were consequences to
their actions.
Consequences of the Fall
Positive Consequences
Though the Fall was a
necessary part of God's plan, from a human perspective the Fall brought both
positive and negative results. The positive results of eating the fruit were
twofold. First, Adam and Eve could have children (Moses 6:48). As a result,
God's children could continue their progression by coming from pre-mortality to
mortality. Second, because of the mortal experience, Adam, Eve, and their
posterity could "be as gods, knowing good and evil" (Moses 4:11-12,
28). After the Fall, Eve recognized with joy the importance of their decision
to eat the fruit in these words: "Were it not for our transgression we
never should have had seed, and never should have known good and evil"
(Moses 5:11).
Acquiring a knowledge of
good and evil is vital for God's children. Without it they could not become as
He is. Elder James E. Talmage wrote: "A knowledge of good and evil is
essential to the advancement that God has made possible for His children to
achieve; and this knowledge can be best gained by actual experience, with the contrasts of good and its
opposite plainly discernible" (A Study
of the Articles of Faith. 12th ed., rev. [Salt Lake City: The
Church of Jesus Christ of Latter-day Saints, 1978], p. 54; emphasis added).
Mortality is necessary to
the acquisition of the knowledge of good and evil. Elder Talmage said: "A
knowledge of good and evil is essential to progress, and the school of
experience in mortality has been provided for the acquirement of such
knowledge" (The Vitality of Mormonism
[Boston: The Gorham Press, 1919], p. 46). Likewise, President George Q. Cannon
declared: "It is for this purpose that we are here. God has given unto us
this probation for the express purpose of obtaining a knowledge of good and
evil — of understanding evil and being able to overcome the evil — and by
overcoming it receive the exaltation and glory that He has in store for
us" (Journal of Discourses.
[Edited by George D. Watt, et al. 26 vols.
In light of this, at the
beginning of World War I, the First Presidency gave the following instruction
to the Church:
God,
doubtless, could avert war, prevent crime, destroy poverty, chase away
darkness, overcome error, and make all things bright, beautiful and joyful. But
this would involve the destruction of a vital and fundamental attribute in man
— the right of agency. It is for the benefit of His sons and daughters that
they become acquainted with evil as well as good, with darkness as well as
light, with error as well as truth, and with the results of the infraction of
eternal laws. Therefore he has permitted the evils which have been brought
about by the acts of His creatures, but will control their ultimate results for
His own glory and the progress and exaltation of His sons and daughters, when
they have learned obedience by the things they suffer. The contrasts
experienced in this world of mingled sorrow and joy are educational in their
nature, and will be the means of raising humanity to a full appreciation of all
that is right and true and good. (Messages
of the First Presidency of the Church of Jesus Christ of Latter-day Saints
[1833-1951]. 6 vols., ed. James R. Clark [Salt Lake City: Bookcraft,
1965-1975], 4:325-326.)
The knowledge of good and
evil is a knowledge of opposites. Brigham Young taught the importance of experiencing
opposites:
"The reason of our
being made subject to sin and misery, pain, woe, and death, is, that we may
become acquainted with the opposites of happiness and pleasure. The absence of
light brings darkness, and darkness an appreciation of light; pain an
appreciation of ease and comfort; and ignorance, falsehood, folly, and sin, in
comparison with wisdom, knowledge, righteousness, and truth, make the latter
the more desirable to mankind. Facts are made apparent to the human mind by
their opposites. We find ourselves surrounded in this mortality by an almost
endless combination of opposites, through which we must pass to gain experience
and information to fit us for an eternal progression" (Journal of Discourses, 11:42).
Likewise, Elder Orson Pratt
said:
"Suppose you had never
tasted anything that was sweet--never had the sensation of sweetness--could you
have any correct idea of the term sweetness? No. On the other hand, how could
you understand bitter if you never had tasted bitterness? Could you define the
term to them who had experienced this sensation, or knew it? No... The tree of
knowledge of good and evil was placed there that man might gain certain
information he never could have gained otherwise; by partaking of the forbidden
fruit he experienced misery, then he knew that he was once happy, previously he
could not comprehend what happiness meant, what good was; but now he knows it
by contrast, now he is filled with sorrow and wretchedness, now he sees the
difference between his former and present condition, and if by any means he
could be restored to his first position, he would be prepared to realize it,
like the man that never had seen the light"(Journal of Discourses, 1:285-286).
Negative Consequences
The negative side of all
this is that the acquirement of knowledge of good and evil brings dire
consequences both in mortality and in eternity. Enoch taught:
"Because of that Adam fell, we are; and by his fall came death; and we are
made partakers of misery and woe. Behold Satan hath come among the children of
men, and tempteth them to worship him; and men have become carnal, sensual, and
devilish, and are shut out from the presence of God" (Moses 6: 49).
The Book of Mormon confirmed
this saying that the Fall of Adam brought upon Adam, Eve, and "all mankind
a spiritual death as well as a temporal, that is, they were cut off from the
presence of the Lord" (Alma 42:7,9; see also 2 Nephi 2:21; 9:6; Mosiah
16:3; Alma 12:22; 22:12; Helaman 14:16; Mormon 9:12). Together these two deaths
comprise what the Book of Mormon calls the "first death" (2 Nephi
9:15;
With the fall the physical
nature of Adam and Eve changed. In the garden, Adam and Eve were in a deathless
state. Because of the fall, their bodies became mortal, subject to all of the
ills and imperfections of mortality. This mortal condition continued with their
children.
Because of this, little
children are born into a fallen condition. Elder Orson Pratt explained further:
"Spirits, though pure and innocent, before they entered the body, would
become contaminated by entering a fallen tabernacle; not contaminated by their
own sins, but by their connection with a body brought into the world by the
fall, earthly, fallen, imperfect, and corrupt in its nature. A spirit, having
entered such a tabernacle, though it may commit no personal sin, is unfit to
return again into the presence of a holy Being..."("The Pre-existence
of Man," The Seer, Vol. 1,
No. 7, [July, 1853]. Republished by Eugene Wagner,
This teaching is not to be
confused with the theory of original sin
espoused by many Christian theologians wherein the total depravity of man is
inborn.(For an explanation of original sin, see Bruce R. McConkie, Mormon Doctrine [Salt Lake City:
Bookcraft, 1966], 550; and Byron R. Merrill, "Original Sin," Encyclopedia of Mormonism, 3:1052-1053.)
The spiritual death of Adam
and Eve was dramatically symbolized by Adam and Eve's expulsion from the Garden
of Eden. After leaving the garden, "cherubim and a flaming sword"
were placed at the entrance of the garden (Moses 4:31) to physically stop Adam
and Eve (and their posterity) from coming into the presence of God and
partaking of the tree of life (Moses 5:4) and, as made clear in the Book of
Mormon, thus living forever with the consequences of the knowledge of good and
evil (Alma 12:26-27; 42:3-5).
The cherubim represent the
justice of God that will not allow unworthy beings to come into his presence
(the same symbol or metaphor as the river of filthy water in Lehi's dream of
the tree of life — 1 Nephi 8:13-26; 12:18). They are what Brigham Young taught,
"the angels who stand as sentinels" guarding the way "to the
presence of the Father"(Brigham Young, Journal
of Discourses 2:31; also Discourses
of Brigham Young, Compiled by John A. Widtsoe,. [
The Need for the
Atonement
The scriptural account
records that after Adam and Eve were driven from the garden, they "began
to till the earth, and to have dominion over all the beasts of the field, and
to eat [their] bread by the sweat of [their] brow." Further, "Adam
knew his wife, and she bare unto him sons and daughters, and they began to
multiply and to replenish the earth. And from that time forth, the sons and
daughters of Adam began to divide two and two in the land, and to till the
land, and to tend flocks, and they also begat sons and daughters" (Moses
5:1-3).
Though much time and energy
were spent in eking out a life for themselves and their children in that virgin
world, Adam and Eve had not forgotten God. They must have felt the pangs of their
fallen condition. Being expelled from the presence of God must have at times
been overwhelming. They must have wondered what they could do to return back
into God's presence.
We are told that "Adam
and Eve, his wife, called upon the name of the Lord, and they heard the voice
of the Lord from the way toward the Garden of Eden, speaking unto them, and
they saw him not; for they were shut out from his presence" (Moses 5:4).
Though we are not specifically told what they prayed for, the account tells us
that the Lord told them to "worship the Lord their God" and to
"offer the firstlings of their flocks, for an offering unto the
Lord." Adam responded obediently by offering sacrifices to God (Moses
5:5).
Through the offering
"of the firstlings of their flocks," Adam was introduced to the
atonement of Jesus Christ. The account reads: "And after many days an
angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices
unto the Lord? And Adam said unto him: I know not, save the Lord commanded me.
And then the angel spake, saying: This thing is a similitude of the sacrifice
of the Only Begotten of the Father, which is full of grace and truth"
(Moses 5:6-7). Adam and Eve were taught that acceptance back into the presence
of God would be possible only through the atoning sacrifice of Jesus Christ.
The things taught Adam were
accompanied by the witness of the Holy Ghost: "And in that day the Holy
Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I
am the Only Begotten of the Father from the beginning, henceforth and forever,
that as thou hast fallen thou mayest be redeemed, and all mankind, even as many
as will" (Moses 5:9).
Difference Between Adam's
Fall and Individual Sins
Adam was taught that the
atonement would be made effective for each person through the exercise of
faith, repentance, and reception of the Holy Ghost (Moses 5:8; 6:51-52). Adam
was confused. The only way to initiate mortality was by eating the forbidden
fruit. Why must there be an atonement made for something that he was supposed
to do? So he asked, "Why is it that men must repent and be baptized in
water? (Moses 6:53)
Atonement for Adam's Fall
In response the Lord first
said: "Behold I have forgiven thee thy transgression in the Garden of
Eden" (Moses 6:51-53). Adam and Eve had
acted appropriately in the garden by eating the fruit thus opening the way for
God's children to come to mortality. However, eating the fruit brought upon
Adam, Eve, and all mankind, mortal and eternal consequences. An atonement must
be made in order to free man from these consequences. Orson Pratt taught of the
role of the Christ's atonement in freeing man from the consequences of Adam's
fall:
"We believe that
through the sufferings, death, and atonement of Jesus Christ all mankind, without
one exception, are to be completely and fully redeemed, both body and spirit,
from the endless banishment and curse to which they were consigned by Adam's
transgression; and that this universal salvation and redemption of the whole
human family from the endless penalty of the original sin, is effected without
any conditions whatever on their part; that is, they are not required to
believe or repent, or be baptized, or do anything else, in order to be redeemed
from that penalty; for whether they believe or disbelieve, whether they repent
or remain impenitent, whether they are baptized or unbaptized, whether they
keep the commandments or break them, whether they are righteous or unrighteous,
it will make no difference in relation to their redemption, both soul and body,
from the penalty of Adam's transgression." (Remarkable Visions (No pub. nor date), 12.)
Because of Christ's
atonement for Adam's transgression, the Lord forgave them unconditionally for their transgression
in the garden: Adam and Eve did not need to repent of their eating of the
forbidden fruit. "Hence came the saying abroad among the people, that the
Son of God hath atoned for original guilt [Adam's transgression in the
garden]" (Moses 6:54).
Atonement for Individual
Sins
The Lord then explained why
men have need of repentance and baptism: "Inasmuch as thy children are
conceived in sin, even so when they begin to grow up, sin conceiveth in their
hearts, and they taste the bitter, that they may know to prize the good"
(Moses 6:55). The meaning of this statement is clear when the following is
understood: Though Adam's transgression in the garden was unconditionally
forgiven, the consequences of his transgression would have lasting effects upon
all mankind.
>With the Fall, the
physical nature of Adam and Eve changed. They became mortal or natural, subject
to all the ills of mortality including the capacity to sin. This mortal
condition would be passed on to their posterity. Of this, Elder Bruce R.
McConkie wrote: "The natural birth creates a natural man, and the natural
man is an enemy to God. In his fallen state he is carnal, sensual, and devilish
by nature. Appetites and passions govern his life and he is alive — acutely so
— to all that is evil and wicked in the world"(A New Witness for the Articles of Faith [Salt Lake City:
Deseret Book, 1985], p. 282).
Further, the world into
which Adam's posterity would be born is a sinful world where men have become
"carnal sensual and devilish" (Moses 5:13). Therefore, the enticement
of sin will be continually before Adam's posterity. Being born in a natural
body and into a sinful world, Adam's posterity would thus be "conceived in
sin." In such a condition, when they begin to grow up, sin conceiveth in
their hearts, and they taste the bitter, that they may know to prize the
good."
When this happens, each
person suffers a personal fall, doomed to endure the eternal consequences of
their own actions. Though man is not responsible for Adam's fall, they are
accountable for their own actions while in mortality. (This is the meaning of
the second Article of Faith: "We believe that men will be punished for
their own sins, and not for Adam's transgression" — see Joseph Fielding
Smith, Doctrines of Salvation,
2:49.)
Orson Pratt taught that the
"universal redemption from the effects of original sin, has nothing to do
with redemption from our personal sins; for the original sin of Adam, and the
personal sins of his children, are two different things" (Journal of Discourses, 1:329). The
atonement for the fall of Adam will not save each man from his personal sins.
An individual atonement is required. Thus a modern revelation states that the
mission of Christ was to redeem "mankind from the fall, and from
individual sins" (D&C 138:19).
Adam and the Ordinances
of the Priesthood
Adam learned that the
atonement for personal sin is conditional!
He was taught that Christ's atonement for personal sin would become effective only after an individual exercises faith
in Christ, repents of his sins, and enters into the priesthood ordinances
outlined by the Lord (see Moses 6:58-68).
Desiring to overcome his
personal spiritual fall, Adam entered into the ordinances prescribed by the
Lord. The scriptural account gives this description of the ordinances: "He
was baptized, and the Spirit of God descended upon him, and thus he was born of
the Spirit, and became quickened in the inner man." After being baptized
and receiving the gift of the Holy Ghost, he entered into "the order of
him who was without beginning of days or end of years, from all eternity to all
eternity" (Moses 6:64-67).
What was the
"order" that Adam entered into? President Ezra Taft Benson explained:
"When our Heavenly
Father placed Adam and Eve on this earth, He did so with the purpose in mind of
teaching them how to regain His presence. Our Father promised a Savior to
redeem them from their fallen condition. He gave them the plan of salvation and
told them to teach their children faith in Jesus Christ and repentance.
Further, Adam and his posterity were commanded by God to be baptized, to
receive the Holy Ghost, and to enter into the order of the Son of God. (See
Moses 6.) To enter into the order of the Son of God is the equivalent today of
entering into the fulness of the Melchizedek Priesthood, which is only received
in the house of the Lord." ("What I Hope You Will Teach Your Children
About the
Becoming Sons of God
Because Adam had received
these ordinances, the Lord said: "Thou art after the order of him who was
without beginning of days or end of years, from all eternity to all
eternity." He then said: "Behold, thou art one in me, a son of God;
and thus may all become my sons." (Moses 6:67-68). This statement teaches
that having passed through the ordinances of the priesthood, Adam was called a
son of God! Further, all could become sons of God in the same way.
But are we not taught that
we are already sons and daughters of God? Why would we have to go through
priesthood ordinances to become what we already are? The answer: when one is called
"a son of God," it means he or she is entitled to inherit all the
Father has. But because of the Fall of Adam, each person born into the world
has inherited a fallen, mortal condition. As such, they have lost their
inheritance as a child of God and are subject instead to inherit the misery of
their fallen condition.
In order to escape this fate
and receive the fulness of the
Consequences of the Fall
First Death
– First Judgment
Helaman
14:14-19
2
Deaths: 1. Spiritual – Shut out of the
presence of God. 2. Physical – We became mortal!
(Helaman 14:14-19.)
14 And behold, again,
another sign I give unto you, yea, a sign of his death.
15 For behold, he
surely must die that salvation may come; yea, it behooveth him and becometh
expedient that he dieth, to bring to pass the resurrection of the dead, that
thereby men may be brought into the presence of the Lord.
16 Yea, behold, this
death bringeth to pass the resurrection, and redeemeth all mankind from the
first death—that spiritual death; for all mankind, by the fall of Adam being
cut off from the presence of the Lord, are considered as dead, both as to
things temporal and to things spiritual.
17 But behold, the
resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth
them back into the presence of the Lord.
18 Yea, and it bringeth
to pass the condition of repentance, that whosoever repenteth the same is not
hewn down and cast into the fire; but whosoever repenteth not is hewn down and
cast into the fire; and there cometh upon them again a spiritual death, yea, a
second death, for they are cut off again as to things pertaining to
righteousness.
19 Therefore repent ye,
repent ye, lest by knowing these things and not doing them ye shall suffer
yourselves to come under condemnation, and ye are brought down unto this second
death.
The
Atonement can overcome both of these; the resurrection is for all, D&C 76.
We are
affected by the Fall every day of our lives, we are mortal, susceptible to
pain, sickness, evil, in other words, a natural man.
Neal A. Maxwell
The natural man is actually at cross purposes with God's
plans. The natural man really has different ends, seeks different outcomes,
marches to different drummers. (Men and Women of Christ, p. 8)
There are
those who, reading certain scriptural descriptions about the nature of man
(such as that man is "carnal, sensual, and devilish,"
There is a danger, however, in ignoring these scriptures and
the profound message they contain. Calvinism focused unnaturally on the natural
man and lacked the lifting dimension contained in the fullness of the gospel of
Jesus Christ, with its exalting perspectives and sweeping promises. Though
these scriptural insights concerning the natural man may seem to put us sternly
in our place, when they are combined with the fullness of the gospel, we are
shown our immense possibilities and what we have the power to become. Are we
not wiser to understand our fallen nature and then, with equal attention, to be
taught about how we can be lifted up? Indeed, for one to ask "Where do we
go from here?" he must know where "here" is! (Notwithstanding
My Weakness, p. 70)
Bruce R. McConkie
The natural birth creates a natural man, and the natural man
is an enemy to God. In his fallen state he is carnal, sensual, and devilish by
nature. Appetites and passions govern his life and he is alive -- acutely so --
to all that is evil and wicked in the world. (A New Witness for the Articles
of Faith, p. 282)
As we
understand the plan of salvation, we came into this sphere of existence for two
purposes. First: We came to gain this natural body, this tangible body, this
body which here in this life is a temporary house for the eternal spirit, but
which body we will receive back again in immortality through the atoning
sacrifice of Christ. Second: We came here to see if we would have the spiritual
integrity, the devotion to righteousness, to overcome the world, to put off the
natural man, to bridle our passions, to curb and control the appetites that are
natural in this type of existence. (Conference Report, April, 1955, p.
115)
Brigham Young
As I have told you, your spirit is continually warring with
the flesh; your spirit dictates one way, your flesh suggests another, and this
brings on the combat. (Journal of Discourses, 3:212)
Moses
6:52-68 – Adam asked why he needed the redeeming ordinances of the gospel, the
Lord explains why, the ordinances brings him back to spiritual life!
Individual
– Personal Fall – This when we commit sin ourselves, the way back is through
repentance and the Atonement of Christ.
That is the minimum requirement.
Alma 42:3-13
Now, we
see that the man had become as God, knowing good and evil; and lest he should
put forth his hand, and take also of the tree of life, and eat and live
forever, the Lord God placed cherubim and the flaming sword, that he should not
partake of the fruit- And thus we see, that there was a time granted unto man
to repent, yea, a probationary time, a time to repent and serve God. For
behold, if Adam had put forth his hand immediately, and partaken of the tree of
life, he would have lived forever, according to the word of God, having no
space for repentance; yea, and also the word of God would have been void, and
the great plan of salvation would have been frustrated.
But behold, it was appointed unto man to die--therefore, as
they were cut off from the tree of life they should be cut off from the face of
the earth--and man became lost forever, yea, they became fallen man. And now,
ye see by this that our first parents were cut off both temporally and
spiritually from the presence of the Lord; and thus we see they became subjects
to follow after their own will. Now behold, it was not expedient that man
should be reclaimed from this temporal death, for that would destroy the great
plan of happiness. Therefore, as the soul could never die, and the fall had
brought upon all mankind a spiritual death as well as a temporal, that is, they
were cut off from the presence of the Lord, it was expedient that mankind
should be reclaimed from this spiritual death.
Therefore, as they had become carnal, sensual, and devilish,
by nature, this probationary state became a state for them to prepare; it
became a preparatory state. And now remember, my son, if it were not for the
plan of redemption, (laying it aside) as soon as they were dead their souls
were miserable, being cut off from the presence of the Lord. And now, there was
no means to reclaim men from this fallen state, which man had brought upon
himself because of his own disobedience; Therefore, according to justice, the plan
of redemption could not be brought about, only on conditions of repentance of
men in this probationary state, yea, this preparatory state; for except it were
for these conditions, mercy could not take effect except it should destroy the
work of justice. Now the work of justice could not be destroyed; if so, God
would cease to be God.
D&C 29:41-45
Wherefore, I, the Lord God, caused that he should be cast out from the Garden
of Eden, from my presence, because of his transgression, wherein he became spiritually
dead, which is the first death, even that same death which is the last death,
which is spiritual, which shall be pronounced upon the wicked when I shall say:
Depart, ye cursed.
But, behold, I say unto you that I, the Lord God, gave unto
Adam and unto his seed, that they should not die as to the temporal death,
until I, the Lord God, should send forth angels to declare unto them repentance
and redemption, through faith on the name of mine Only Begotten Son. And thus
did I, the Lord God, appoint unto man the days of his probation--that by his
natural death he might be raised in immortality unto eternal life, even as many
as would believe; And they that believe not unto eternal damnation; for they
cannot be redeemed from their spiritual fall, because they repent not; For they
love darkness rather than light, and their deeds are evil, and they receive
their wages of whom they list to obey.
Second
Death – D&C 76:30-49 – This is a place reserved for those who once tasted
of the light and utterly rejected it and openly fought against the Savior.
It is very
interesting that the direct opposite of the second death is an explanation of
the celestial kingdom which is found in the very next verses of D&C
76:50-70.
The
celestial kingdom and outer darkness opened up for mortality after the temple
with its ordinances were again established on the earth. Very interesting
A Salvation for Men
I have a declaration to make
as to the provisions which God hath made to suit the conditions of man -- made
for before the foundation of the world. What has Jesus said? All sin, and all
blasphemies, and every transgression, except one, that man can be guilty of,
may be forgiven; and there is a salvation for all men, either in this world or
the world to come, who have not committed the unpardonable sin, there being a
provision either in this world or the world of spirits. Hence God hath made a
provision that every spirit in the eternal world can be ferreted out and saved
unless he has committed that unpardonable sin which cannot be remitted to him
either in this world or the world of spirits. God has wrought out a salvation
for all men, unless they have committed a certain sin; and every man who has a
friend in the eternal world can save him, unless he has committed the unpardonable
sin. And so you can see how far you can be a savior.
The Unpardonable Sin
A man cannot commit the
unpardonable sin after the dissolution of the body, and there is a way possible
for escape. Knowledge saves a man; and in the world of spirits no man can be
exalted but by knowledge. So long as a man will not give heed to the
commandments, he must abide without salvation. If a man has knowledge, he can
be saved; although, if he has been guilty of great sins, he will be punished
for them. But when he consents to obey the Gospel, whether here or in the world
of spirits, he is saved.
A man is his own tormenter
and his own condemner. Hence the saying, they shall go into the lake that burns
with fire and brimstone. The torment of disappointment in the mind of man is as
exquisite as a lake burning with fire and brimstone. I say, so is the torment
of man.
I know the Scriptures and
understand them. I said, no man can commit the unpardonable sin after the
dissolution of the body, nor in this life, until he receives the Holy Ghost but
they must do it in this world. Hence the salvation of Jesus Christ was wrought
out for all men, in order to triumph over the devil; for if it did not catch
him in one place; it would in another; for he stood up as a Savior. All will
suffer until they obey Christ himself.
The contention in heaven was
-- Jesus said there would be certain souls that would not be saved; and the
devil said he could save them all, and laid his plans before the grand council,
who gave their vote in favor of Jesus Christ. So the devil rose up in rebellion
against God, and was cast down, with all who put up their heads for him. (Book
of Moses --
The Forgiveness of Sins
All sins shall be forgiven,
except the sin against the Holy Ghost; for Jesus will save all except the sons
of perdition. What must a man do to commit the unpardonable sin? He must
receive the Holy Ghost, have the heavens opened unto him, and know God, and
then sin against Him. After a man has sinned against the Holy Ghost, there is
no repentance for him. He has got to say that the sun does not shine while he
sees it; he has got to deny Jesus Christ when the heavens have been opened unto
him, and to deny the plan of salvation with his eyes open to the truth of it;
and from that time he begins to be an enemy. This is the case with many
apostates of the Church of Jesus Christ of Latter-day Saints.
When a man begins to be an
enemy to this work, he hunts me, he seeks to kill me, and never ceases to
thirst for my blood. He gets the spirit of the devil -- the same spirit that
they had who crucified the Lord of Life -- the same spirit that sins against
the Holy Ghost. You cannot save such persons; you cannot bring them to repentance;
they make open war, like the devil, and awful is the consequence.
I advise all of you to be
careful what you do, or you may by-and-by find out that you have been deceived.
Stay yourselves; do not give way; don't make any hasty moves, you may be saved.
If a spirit of bitterness is in you, don't be in haste. You may say, that man
is a sinner. Well, if he repents, he shall be forgiven. Be cautious: await.
When you find a spirit that wants bloodshed -- murder, the same is not of God,
but is of the devil. Out of the abundance of the heart of man the mouth
speaketh. King Follett Discourse,
Joseph Smith
Sons of
Perdition openly snub Christ and the Atonement; they have knowledge yet also
possess extreme wickedness.
How
many Sons of Perdition will there be?
Perdition
The word perdition
means "lost"; when the term is used to refer to a person, it
means "the lost one." Lucifer is perdition—the lost one—and the
people who follow after him are the sons of perdition. Generally the term son
of perdition is used to refer to anyone who is evil or wicked. It is used
by Latter-day Saints to refer to those who have committed the unpardonable sin
(the sin against the Holy Ghost) and thus will not inherit any degree of glory.
Selected
Quotations
"A man
cannot commit the unpardonable sin after the dissolution of the body, and there
is a way possible for escape. . . .
"No man
can commit the unpardonable sin after the dissolution of the body, nor in this
life, until he receives the Holy Ghost; but they must do it in this world.
Hence the salvation of Jesus Christ was wrought out for all men, in order to
triumph over the devil; for he stood up as a Savior. All will suffer until they
obey Christ himself. [D&C
19:15-19.]
"All
sins shall be forgiven, except the sin against the Holy Ghost; for Jesus will
save all except the sons of perdition. [Matt.
12:31-32.] What must a man do to commit the unpardonable sin? He must
receive the Holy Ghost, have the heavens opened unto him, and know God, and
then sin against him. After a man has sinned against the Holy Ghost, there is
no repentance for him. He has got to say that the sun does not shine while he
sees it; he has got to deny Jesus Christ when the heavens have been opened unto
him, and to deny the plan of salvation with his eyes open to the truth of it;
and from that time he begins to be an enemy. [D&C
132:27.] This is the case with many apostates of The Church of Jesus Christ
of Latter-day Saints." (Joseph Smith, HC 6:313-14.)
"Commission
of the unpardonable sin consists in crucifying unto oneself the Son of God
afresh and putting him to open shame. (Heb.
6:4-8;
D&C 76:34-35.) To commit this unpardonable crime a man must receive the
gospel, gain from the Holy Ghost by revelation the absolute knowledge of the
divinity of Christ, and then deny 'the new and everlasting covenant by which he
was sanctified, calling it an unholy thing, and doing despite to the Spirit of
grace.' (TPJS, p. 128.) He thereby commits murder by assenting unto the
Lord's death, that is, having a perfect knowledge of the truth he comes out in
open rebellion and places himself in a position wherein he would have crucified
Christ knowing perfectly the while that he was the Son of God. Christ is thus
crucified afresh and put to open shame. (D&C
132:27.)" (Bruce R. McConkie, MD, pp. 816-17.)
"In
many minds there has been a great misapprehension on the question of the
resurrection. Some have had the idea . . . that the sons of perdition will not
be resurrected at all. They base this idea, and draw this conclusion, from the
38th and 39th paragraphs of Section
76 of the book of Doctrine and Covenants. . . .
"A
careful reading of these verses, however, and especially of the preceding
paragraphs, will show that the Lord does not, in this language, exclude even
the sons of perdition from the resurrection. It is plain that the intention is
to refer to them explicitly as the only ones on whom the second death shall
have any power: 'for all the rest shall be brought forth by the
resurrection of the dead, through the triumph and glory of the Lamb.' This
excluded class are the only ones on whom the second death shall have any power,
and 'the only ones who shall not be redeemed in the due time of the Lord after
the sufferings of his wrath.'
"This
is by no means to say that they are to have no resurrection. Jesus our Lord and
Savior died for all, and all will be resurrected." (George Q. Cannon, JI
35:123-24.)
"Evidently
many among us have made a dreadful mistake, but not unpardonable, in thinking
that the sons of perdition will be very few. We have heard it said at times
that they will be so few that they probably could be 'counted on the fingers of one hand.' Where this thought originated we may not know. From the reading of
the scriptures it appears that there will be a large number; far too many even
if there were but one, for their punishment is most severe
without any question." (Joseph Fielding Smith, AGQ 1:78.)
Scriptural References:
D&C
76:26, 32, 43;
Moses 5:24;
Job 17:12;
Philip. 1:28; 2
Thes. 2:3; 1
Tim. 6:9;
Heb. 10:39; 2
Pet. 3:7;
Rev. 17:8, 11; 3
Ne. 27:32;
29:7.
(Daniel
H. Ludlow, A Companion to Your Study of the New Testament: The Four Gospels
[Salt Lake City: Deseret Book Co., 1982], 199.)
I think we, most of us, have made a
dreadful, but not unpardonable, mistake in thinking that the sons of perdition
will be very few. I have heard some say they can be "counted on the fingers of one hand." Where this thought originated I do not know. In my
thinking there will be a large number, exceedingly large, that will become sons
of perdition.
(Joseph Fielding Smith, Answers to
Gospel Questions, 5 vols. [Salt Lake City: Deseret Book Co., 1957-1966], 5:
108.)
End of Moses 4
February 20, 2003
Bro.
Satterfield answered several questions concerning last week’s lesson.
He
discussed each kingdom of glory in detail, see web site. Someone asked about excommunicated people and
their final destiny. He turned to D & C 76:98-109, especially verse 103,
and explained the qualifications or sins of the telestial kingdom. It is also important to remember that spiritual death again takes place in
the individual’s life.
Joseph Fielding Smith
Spiritual death is
defined as a state of spiritual alienation from God--the eternal separation
from the Supreme Being; condemnation to everlasting punishment is also called
the second death. In other words, the second or spiritual death, which is the
final judgment passed upon the wicked, is the same as the first death,
banishment from the presence of the Lord. (Doctrines of Salvation,
2:217)
Bruce R. McConkie
Spiritual death is to be
cast out of the presence of the Lord, to die as to the things of righteousness,
to die as to the things of the Spirit. Spirit beings as such never die in the
sense of annihilation or in the sense that their spirit bodies are
disorganized; rather, they continue to live to all eternity either as spirits
or as resurrected personages. (Mormon Doctrine, p. 756)
Dallin H. Oaks
Jesus Christ is also the
life of the world because he has atoned for the sins of the world. By yielding
to temptation, Adam and Eve were [page 65] "cut off from the presence of
the Lord" (Hel.
Russell M. Nelson
But there is another type
of separation known in scripture as spiritual death. (See 2 Ne. 9:12; Alma
12:16; Alma 42:9; Hel. 14:16, 18.) It "is defined as a state of spiritual
alienation from God." (Joseph Fielding Smith, Doctrines of Salvation,
comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954-56, 2:217.)
Thus, one can be very much alive physically but dead spiritually.
Spiritual death is more
likely when goals are unbalanced toward things physical. Paul explained this
concept to the Romans: "If ye live after the flesh, ye shall die: but if
ye through the Spirit do mortify the deeds of the body, ye shall live."
(Rom.
If physical death should
strike before moral wrongs have been made right, opportunity for repentance
will have been forfeited. Thus, "the [real] sting of death is sin."
(1 Cor. 15:56.)
Even the Savior cannot
save us in our sins. He will redeem us from our sins, but only upon condition
of our repentance. We are responsible for our own spiritual survival or death.
(See
D & C
76:79 – A Terrestrial offense is not being valiant to Christ and his
gospel. There isn’t church discipline
for that.
Not Valiant in the Testimony
D&C 76:79
Spencer W. Kimball
The terrestrial kingdom
will not be enjoyed by the very wicked, for they shall obtain only the
telestial. Neither will the terrestrial be given to the valiant, the faithful,
the perfected, for they will go into the celestial kingdom prepared for those
who live the celestial laws. But into the terrestrial will go those who do not
measure up to the celestial. Speaking of one category of terrestrial people,
the Lord says: "These are they who are not valiant in the testimony of
Jesus; wherefore, they obtain not the crown over the kingdom of our God."
(D&C 76:79.) The "unvaliant" Latter-day Saint will find himself
there. (The Teachings of Spencer W. Kimball, p.48)
Joseph Fielding Smith
"These are they who
are not valiant in the testimony of Jesus; wherefore, they obtain not the crown
over the kingdom of our God." These enter into the terrestrial glory.
Who are they? All who
refuse to receive the fulness of the truth, or abide by the principles and
ordinances of the everlasting gospel. They may have received a testimony; they
may be able to testify that they know that Jesus is the Christ; but in their lives
they have refused to accept ordinances which are essential to entrance into the
celestial kingdom. They have refused to live the gospel, when they knew it to
be true; or have been blinded by tradition; or for other cause have not been
willing to walk in the light.
In this class we could
properly place those who refuse to take upon them the name of Christ, even
though they belong to the Church; and those who are not willing when called to
go forth and preach to a perverse world "Jesus Christ, and him crucified."
They may live clean
lives; they may be honest, industrious, good citizens, and all that; but they
are not willing to assume any portion of the labor which devolves upon members
of the Church, in carrying on the great work of redemption of mankind.
We have known members of
the Church who have gone out in the world and have mingled with those not of
our faith, and these members were ashamed to have it known that they were
Latter-day Saints. Such persons certainly are not valiant in the testimony of
Jesus. The Lord has said: "Whosoever therefore shall be ashamed of me and
of my words in this adulterous and sinful generation; of him also shall the Son
of man be ashamed, when he cometh in the glory of his Father with the holy
angels" (Mark
Ezra Taft Benson
Concerning those who will
receive the terrestrial, or lesser, kingdom, the Lord said, "These are
they who are not valiant in the testimony of Jesus; wherefore, they obtain not
the crown over the kingdom of our God." (D&C 76:79; italics added.)
Not to be valiant in one's testimony is a tragedy of eternal consequence. These
are members who know this latter-day work is true, but who fail to endure to
the end. Some may even hold temple recommends, but do not magnify their
callings in the Church. Without valor, they do not take an affirmative stand
for the
Considering some of the
challenges which the Church faces currently, and which it will continue to face
in the future, three statements of former Church leaders come to mind.
President Joseph F. Smith
said, "There are at least three dangers that threaten the Church within …
they are flattery of prominent men in the world, false educational ideas, and
sexual impurity." (Gospel Doctrine, 5th ed., Salt Lake City:
Deseret Book Co., 1939, pp. 312-13.) These three dangers are of greater concern
today than when they were identified by President Smith.
A second statement was a
prophecy by Heber C. Kimball, counselor to President Brigham Young. Speaking to
members of the Church who had [page 64] come to the
"To meet the
difficulties that are coming, it will be necessary for you to have a knowledge
of the truth of this work for yourselves. The difficulties will be of such a
character that the man or woman who does not possess this personal knowledge or
witness will fall. If you have not got the testimony, live right and call upon
the Lord and cease not till you obtain it. If you do not you will not stand. …
"The time will come
when no man nor woman will be able to endure on borrowed light. Each will have
to be guided by the light within himself. …
"If you don't have
it you will not stand; therefore seek for the testimony of Jesus and cleave to
it, that when the trying time comes you may not stumble and fall." (Orson
F. Whitney, Life of Heber C. Kimball, Salt Lake City: Bookcraft, 1967,
p. 450.)
The third statement is
from President Harold B. Lee, my boyhood companion and friend, and eleventh
President of the Church:
"We have some tight
places to go before the Lord is through with this church and the world in this
dispensation, which is the last dispensation, which shall usher in the coming
of the Lord. The gospel was restored to prepare a people ready to receive him.
The power of Satan will increase; we see it in evidence on every hand. There
will be inroads within the Church. … We will see those who profess membership
but secretly are plotting and trying to lead people not to follow the
leadership that the Lord has set up to preside in this church.
"Now the only safety
we have as members of this church is to do exactly what the Lord said to the
Church in that day when the Church was organized. We must learn to give heed to
the words and commandments that the Lord shall give through his prophet, 'as he
receiveth them, walking in all holiness before me; … as if from mine own mouth,
in all patience and faith.' (D&C 21:4-5.) There will be some things that
take patience and faith. You may not like what comes from the authority of the
Church. … But if you listen to these things, as if from the mouth of the Lord
himself, with patience and faith, the promise is that 'the gates of hell shall
not prevail against you; yea, and the Lord God will disperse the powers of
darkness from before you, and cause the heavens to shake for your good, and his
name's glory.' (D&C 21:6.)" (In Conference Report, Oct. 1970, p. 152.)
Now, it seems to me that
we have within those three prophetic statements the counsel we need, the
counsel that is necessary to stay valiant in our testimony of Jesus and of the
work of His church in these troubled times. ["Valiant in the Testimony of
Jesus," Ensign, May 1982, pp. 63-64]
Bruce R. McConkie
Now what does it mean to
be valiant in the testimony of Jesus?
It is to be courageous
and bold; to use all our strength, energy, and ability in the warfare with the
world; to fight the good fight of faith. "Be strong and of a good
courage," the Lord commanded Joshua, and then specified that this strength
and courage consisted of meditating upon and observing to do all that is
written in the law of the Lord. (See Josh. 1:6-9.) The great cornerstone of
valiance in the cause of righteousness is obedience to the whole law of the
whole gospel.
To be valiant in the
testimony of Jesus is to "come unto Christ, and be perfected in him";
it is to deny ourselves "of all ungodliness," and "love
God" with all our "might, mind and strength." (Moro.
To be valiant in the
testimony of Jesus is to believe in Christ and his gospel with unshakable
conviction. It is to know of the verity and divinity of the Lord's work on
earth.
But this is not all. It
is more than believing and knowing. We must be doers of the word and not
hearers only. It is more than lip service; it is not simply confessing with the
mouth the divine Sonship of the Savior. It is obedience and conformity and
personal righteousness. "Not every one that saith unto me, Lord, Lord,
shall enter into the kingdom of heaven; but he that doeth the will of my Father
which is in heaven." (Matt. 7:21.)
To be valiant in the
testimony of Jesus is to "press forward with a steadfastness in Christ, having
a perfect brightness of hope, and a love of God and of all men." It is to
"endure to the end." (2 Ne. 31:20.) It is to live our religion, to
practice what we preach, to keep the commandments. It is the manifestation of
"pure religion" in the lives of men; it is visiting "the
fatherless and widows in their affliction" and keeping ourselves
"unspotted from the world." (James 1:27.)
To be valiant in the
testimony of Jesus is to bridle our passions, control our appetites, and rise
above carnal and evil things. It is to overcome the world as did he who is our
prototype and who himself was the most valiant of all our Father's children. It
is to be morally clean, to pay our tithes and offerings, to honor the Sabbath
day, to pray with full purpose of heart, to lay our all upon the altar if
called upon to do so.
To be valiant in the
testimony of Jesus is to take the Lord's side on every issue. It is to vote as
he would vote. It is to think what he thinks, to believe what he believes, to
say what he would say and do what he would do in the same situation. It is to
have the mind of Christ and be one with him as he is one with his Father.
Our doctrine is clear;
its application sometimes seems to be more difficult. Perhaps some personal
introspection might be helpful. For instance:
Am I valiant in the
testimony of Jesus if my chief interest and concern in life is laying up in
store the treasures of the earth, rather than the building up of the kingdom?
Am I valiant if I have
more of this world's goods than my just needs and wants require and I do not
draw from my surplus to support missionary work, build temples, and care for
the needy?
Am I valiant if my
approach to the Church and its doctrines is intellectual only, if I am more
concerned with having a religious dialogue on this or that point than I am on
gaining a personal spiritual experience?
Am I valiant if I am
deeply concerned about the Church's stand on who can or who cannot receive the
priesthood and think it is time for a new revelation on this doctrine?
Am I valiant if I use a
boat, live in a country home, or engage in some other recreational pursuit on
weekends that takes me away from my spiritual responsibilities?
Am I valiant if I engage
in gambling, play cards, go to pornographic movies, shop on Sunday, wear
immodest clothes, or do any of the things that are the accepted way of life
among worldly people?
If we are to gain
salvation, we must put first in our lives the things of God's kingdom. With us
it must be the
Joseph Fielding Smith
Spencer W. Kimball
Those who have been
decent and upright and who have lived respectable and good lives will go to a
terrestrial kingdom whose glory is as the moon. ("An Eternal Hope in
Christ," Ensign, Nov. 1978, p. 72; The Teachings of Spencer W.
Kimball, p.48)
Bruce
explained the 2nd death again to us, along with a long discussion on
opposites. See the Topical Guide in the
scriptures for references. Immortal
spirit versus a mortal body, celestial kingdom versus outer darkness etc. . . .
Adam and
Eve tried to hide from their transgression, just like
Moses
4:14-20 – Adam was answering the Lord’s questions, he was not passing the buck
to Eve, and he was stating facts. The
Lord responds to the serpent first for beguiling Eve. They exercised their agency and accepted the
consequences.
(Moses 4:14-20.)
14 And they heard the
voice of the Lord God, as they were walking in the garden, in the cool of the
day; and Adam and his wife went to hide themselves from the presence of the
Lord God amongst the trees of the garden.
15 And I, the Lord God,
called unto Adam, and said unto him: Where goest thou?
16 And he said: I heard
thy voice in the garden, and I was afraid, because I beheld that I was naked,
and I hid myself.
17 And I, the Lord God,
said unto Adam: Who told thee thou wast naked? Hast thou eaten of the tree
whereof I commanded thee that thou shouldst not eat, if so thou shouldst surely
die?
18 And the man said: The
woman thou gavest me, and commandest that she should remain with me, she gave
me of the fruit of the tree and I did eat.
19 And I, the Lord God,
said unto the woman: What is this thing which thou hast done? And the woman
said: The serpent beguiled me, and I did eat.
20 And I, the Lord God, said unto the serpent: Because thou hast done this thou shalt be cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life;
GOD SATAN
Priesthood ADAM – EVE Church
(ENMITY) SERPENT
Father Mother
Hatred
Light of Christ
SEED SEED
God placed
enmity between the seed of the woman and Satan, so we Adam’s (seed) would hate
and avoid the world and trickery of Satan and his seed.
God speaks
the Adam (priesthood) 1st.
Just like today, the priesthood directs the church, not the other way
around.
Agency
The Light
of Christ entices us to do good. Everyone has this light in order to make
choices.
Mosiah 3:19
– 2 Nephi 2:29 – Ether 3:2, Spirit versus Mortal Body, opposites
If the body
controls the spirit 2 events take place, violence and immorality. An example is found in
The
contrast is found in
The serpent
encourages the evil side of man, it feeds and strengthens the natural man, and
this creates an environment of sin.
The
Strength of Youth pamphlet teaches how we must control our environment. It gives us strength to control the power
within.
Moses
4:22-25 - ADAM EVE
1.
Rule over Family
1. In sorrow she brings
forth children
2. To
Provide 2.
Desire to be to thy
husband (not the serpent)
King Benjamin versus King Noah
The woman will produce seed in sorrow and she needs to follow
the priesthood. Sorrow can also
be suffering and tribulation. A mother
produces a child in pain; this is symbolic of Christ in Gethsemane and on the
cross.
Now a curse was placed on Eve, and it
looked as if she would have to pay a high price for taking the initiative in
the search for knowledge. To our surprise the identical curse was placed
on Adam also. For Eve, God "will greatly multiply thy sorrow and thy
conception. In sorrow shalt thou bring forth children." (Genesis 3:16.)
The key is the word for sorrow, atsav, meaning to labor, to toil, to
sweat, to do something very hard. To multiply does not mean to add or
increase but to repeat over and over again; the word in the Septuagint is plethynomai,
as in the multiplying of words in the repetitious prayers of the ancients. Both
the conception and the labor of Eve will be multiple; she will have many children.
Then the Lord says to Adam, "In sorrow shalt thou eat of it all the days
of thy life" (that is, the bread that his labor must bring forth from the
earth). The identical word is used in both cases; the root meaning is to work
hard at cutting or digging; both the man and the woman must sorrow and both
must labor. (The Septuagint word is lype, meaning bodily or mental
strain, discomfort, or affliction.) It means not to be sorry, but to have a
hard time. If Eve must labor to bring forth, so too must Adam labor (Genesis
3:17; Moses 4:23) to quicken the earth so it shall bring forth. Both of them
bring forth life with sweat and tears, and Adam is not the favored party. If
his labor is not as severe as hers, it is more protracted. For Eve's life will
be spared long after her childbearing—"nevertheless thy life shall be
spared"—while Adam's toil must go on to the end of his days: "In sorrow
shalt thou eat of it all the days of thy life!" Even retirement is
no escape from that sorrow. The thing to notice is that Adam is not let off
lightly as a privileged character; he is as bound to Mother Eve as she is to
the law of her husband. And why not? If he was willing to follow her, he was
also willing to suffer with her, for this affliction was imposed on Adam
expressly "because thou hast hearkened unto . . . thy wife and, hast eaten
of the fruit."
Hugh Nibley, Old
Testament and Related Studies, edited by John W. Welch, Gary P. Gillum, and
Don E. Norton [Salt Lake City and Provo: Deseret Book Co., Foundation for
Ancient Research and Mormon Studies, 1986], 89 - 90.)
(Moses 4:20-27.) – The
serpent was cursed (not Satan, he was cursed before coming here). Enmity (hatred) is placed between Adam and
Eve and the serpent, the light of Christ is the enmity that produces hatred for
sin. There will always be contention
between man and sin (spirit and the natural man) = agency of man, we choose who
we will serve! Nephi sees the 2
churches, Satan tries to duplicate Christ’s kingdom and priesthood with an
earthly organization (Great and Abominable church), its seed is sin. Both Adam and Eve will live in sorrow, it
will be hard in mortality, but they won’t be alone, they will receive
instruction (revelation) from time to time.
20 And I, the Lord God,
said unto the serpent: Because thou hast done this thou shalt be cursed above
all cattle, and above every beast of the field; upon thy belly shalt thou go,
and dust shalt thou eat all the days of thy life;
21 And I will put enmity
between thee and the woman, between thy seed and her seed; and he shall bruise
thy head, and thou shalt bruise his heel.
22 Unto the woman, I, the
Lord God, said: I will greatly multiply thy sorrow and thy conception. In
sorrow thou shalt bring forth children, and thy desire shall be to thy husband,
and he shall rule over thee.
23 And unto Adam, I, the
Lord God, said: Because thou hast hearkened unto the voice of thy wife, and
hast eaten of the fruit of the tree of which I commanded thee, saying—Thou
shalt not eat of it, cursed shall be the ground for thy sake; in sorrow shalt
thou eat of it all the days of thy life.
24 Thorns also, and
thistles shall it bring forth to thee, and thou shalt eat the herb of the
field.
25 By the sweat of thy
face shalt thou eat bread, until thou shalt return unto the ground—for thou
shalt surely die—for out of it wast thou taken: for dust thou wast, and unto
dust shalt thou return.
26 And Adam called his
wife's name Eve, because she was the mother of all living; for thus have I, the
Lord God, called the first of all women, which are many.
27 Unto Adam, and also
unto his wife, did I, the Lord God, make coats of skins, and clothed them.
Verse 27 – God will clothe Adam and
Eve instead of Satan (who told thee thou wast naked?) The Hebrew word for cover also signifies the
word atonement. God covered Adam and Eve
with clothing, the Mercy Seat was a box that was also covered, and there is a
theme here. The coat of skins covered
them, naked = guilty. The skins coming
from a dead animal is symbolic.
MEANING OF ATONEMENT
With this background in mind, let us
now ponder the deep meaning of the word atonement. In the English
language, the components are at-one-ment, suggesting that a person is at
one with another. Other languages18 employ words that connote either expiation
or reconciliation. Expiation means "to atone for." Reconciliation
comes from Latin roots re, meaning "again"; con,
meaning "with"; and sella, meaning "seat." Reconciliation,
therefore, literally means "to sit again with."
Rich meaning is found in study of the
word atonement in the Semitic languages of Old Testament times. In
Hebrew, the basic word for atonement is kaphar, a verb that means
"to cover" or "to forgive."19 Closely related is the
Aramaic and Arabic word kafat, meaning "a close embrace"—no
doubt related to the Egyptian ritual embrace. References to that embrace are
evident in the Book of Mormon. One states that "the Lord hath redeemed my
soul . . .; I have beheld his glory, and I am encircled about eternally in the
arms of his love."20 Another proffers the glorious hope of our being
"clasped in the arms of Jesus."21
I weep for joy when I contemplate the
significance of it all. To be redeemed is to be atoned—received in the close
embrace of God, with an expression not only of His forgiveness, but of our
oneness of heart and mind. What a privilege! And what a comfort to those of us
with loved ones who have already passed from our family circle through the
gateway we call death!
Scriptures teach us more about the
word atonement. The Old Testament has many references to atonement,
which called for animal sacrifice. Not any animal would do. Special
considerations included:
• the selection of a firstling of the
flock, without blemish,22
• the sacrifice of the animal's life
by the shedding of its blood, 23
• death of the animal without breaking
a bone,24 and
• one animal could be sacrificed as a
vicarious act for another.;25
The Atonement of Christ fulfilled
these prototypes of the Old Testament. He was the firstborn Lamb of God,
without blemish. His sacrifice occurred by the shedding of blood. No bones of
His body were broken—noteworthy in that both malefactors crucified with the
Lord had their legs broken.26 And His was a vicarious sacrifice for others.
While the words atone or atonement,
in any of their forms, appear only once in the King James translation of the
New Testament,27 they appear thirty-five times in the Book of Mormon.;28 As
another testament of Jesus Christ, it sheds precious light on His Atonement, as
do the Doctrine and Covenants and the Pearl of Great Price. Latter-day revelation
has added much to our biblical base of understanding.
18. Such as Spanish, Portuguese,
French, Italian, and German.
19. We might even surmise that if an
individual qualifies for the blessings of the Atonement (through obedience to
the principles and ordinances of the gospel), Jesus will "cover" our
past transgressions against the Father.
20. 2 Ne. 1:15.
21. Morm. 5:11; additional examples
are in Alma 5:33; 34:16.
22. See Lev. 5:18; 27:26.
23. See Lev. 9:18.
24. See Ex. 12:46; Num. 9:12.
25. See Lev. 16:10.
26. See John 19:31-33.
27. See Rom. 5:11.
28. Atonement = 24; plus atone,
atoning, or atoned = 8; plus atoneth = 3—a total of 35 times
(Russell M. Nelson, Perfection
Pending, and Other Favorite Discourses [Salt Lake City: Deseret Book Co.,
1998], 170.)
The Temple Garment:
"An Outward Expression of an Inward Commitment"
Elder Carlos E. Asay
Emeritus Member of the First Quorum of the Seventy
Ensign, Aug. 1997, pp. 19-23
Through sacred
covenants with the Lord, we receive promises of blessings and protection. He
has given us a tangible reminder of our covenants.
A few years ago, in a
seminar for new temple presidents and matrons, Elder James E. Faust, then of
the Quorum of the Twelve Apostles, told about his being called to serve as a
General Authority. He was asked only one question by President Harold B. Lee:
"Do you wear the garments properly?" to which he answered in the
affirmative. He then asked if President Lee wasn't going to ask him about his
worthiness. President Lee replied that he didn't need to, for he had learned
from experience that how one wears the garment is the expression of how the
individual feels about the Church and everything that relates to it. It is a
measure of one's worthiness and devotion to the gospel.
There are some who would
welcome a detailed dress code answering every conceivable question about the
wearing of the temple garment. They would have priesthood leaders legislate
lengths, specify conditions of when and how it should and should not be worn,
and impose penalties upon those who missed the mark by a fraction of an inch.
Such individuals would have Church members strain at a thread and omit the
weightier matters of the gospel of Jesus Christ (see Matt. 23:23-26).
Most Latter-day Saints,
however, rejoice over the moral agency extended them by a loving Father in
Heaven. They prize highly the trust placed in them by the Lord and Church
leaders--a trust implied in this statement made by the Prophet Joseph Smith:
"I teach them correct principles, and they govern themselves." (1)
Samuel the Lamanite
declared:
"And now remember,
remember, my brethren, that whosoever perisheth, perisheth unto himself; and
whosoever doeth iniquity, doeth it unto himself; for behold, ye are free; ye
are permitted to act for yourselves; for behold, God hath given unto you a
knowledge and he hath made you free.
"He hath given unto you
that ye might know good from evil, and he hath given unto you that ye might
choose life or death; and ye can do good and be restored unto that which is
good, or have that which is good restored unto you; or ye can do evil, and have
that which is evil restored unto you" (Hel. 14:30-31).
I believe there is a
critical body of knowledge relating to the temple garment. When that knowledge
is obtained, Latter-day Saints filled with faith wear the garment and wear it
properly, not because someone is policing their actions but because they
understand the virtues of the sacred clothing and want to "do good and be
restored unto that which is good." On the other hand, when one does not
understand the sacred nature of the temple garment, the tendency is to treat it
casually and regard it as just another piece of cloth.
The critical body of
knowledge associated with the garment of the holy priesthood may be categorized
under three headings: Armor of God, Historical Background, and Teachings of
Modern Prophets. I shall present some information pertaining to each of these
headings, hoping that the thoughts shared will provoke a greater appreciation
of the garment and stir a greater resolve in the minds of Saints to wear it
willfully and properly.
Armor of God
We are at war! Our enemy is
not an invading army from a bordering nation or a navy of some overseas power.
Bullets are not whizzing above our heads, nor are bombs exploding in and around
our homes. Nevertheless, we are engaged in a life-and-death struggle with
forces capable of thrashing us inside out and sending us down into the depths
of spiritual defeat if we are not vigilant.
I refer, of course, to the
"wrestle" against principalities, powers, rulers of darkness, and
spiritual wickedness in high places spoken of by the Apostle Paul (see Eph.
6:12). I refer to the onslaught of immorality, crime, substance abuse, and
other insidious influences threatening our society. Such threatening
influences, along with other imminent dangers, constitute "the wiles of
the devil" (Eph. 6:11) against which we must stand in these "perilous
times" (2 Tim. 3:1).
Paul counseled:
"Wherefore take unto you the whole armour of God, that ye may be able to
withstand in the evil day, and having done all, to stand" (Eph. 6:13).
With his prophetic powers, Paul could foresee the wicked conditions that would
exist on the earth in our modern day. Therefore, he urged all Saints to have
their "loins girt about with truth" (Eph. 6:14), to put on "the
breastplate of righteousness" (Eph. 6:14), to have their feet shod "with
the preparation of the gospel of peace" (Eph. 6:15), to grasp "the
shield of faith" (Eph. 6:16), to [page 20] place on their heads "the
helmet of salvation" (Eph. 6:17), to take "the sword of the Spirit,
which is the word of God" (Eph. 6:17), and to pray always (see Eph. 6:18)
so that they might be preserved. He knew that armor made of truth,
righteousness, faith, spirit, and prayer would protect people from the
"fiery darts" (Eph. 6:16) crafted and thrown by Satan and his
henchmen.
There is, however, another
piece of armor worthy of our consideration. It is the special underclothing
known as the temple garment, or garment of the holy priesthood, worn by members
of The Church of Jesus Christ of Latter-day Saints who have received their
temple endowment. This garment, worn day and night, serves three important
purposes: it is a reminder of the sacred covenants made with the Lord in His
holy house, a protective covering for the body, and a symbol of the modesty of
dress and living that should characterize the lives of all the humble followers
of Christ.
It is written that "the
white garment symbolizes purity and helps assure modesty, respect for the
attributes of God, and, to the degree it is honored,a token of what Paul
regarded as taking upon one the whole armor of God (Eph. 6:13; cf. D&C
27:15). … Garments bear several simple marks of orientation toward the gospel
principles of obedience, truth, life, and discipleship in Christ." (2)
Much, much more could be
said about the war for the souls of men and the whole armor of God. The war on
the earth began in the days of Adam, continued down through the years with
Moses and the children of Israel, and still rages in a dispensation known as
the fulness of times--a dispensation ushered in by the revelations received
through the Prophet Joseph Smith. Hence, the issue of protective coverings
enabling us to withstand the fiery darts of Satan will continue to be of great
significance.
We must put on the armor of
God spoken of by the Apostle Paul and [page 21] reiterated in a modern
revelation (see D&C 27:15-18). We must also "put on the armor of
righteousness" (2 Ne. 1:23) symbolized by the temple garment. Otherwise,
we may lose the war and perish.
The heavy armor worn by
soldiers of a former day, including helmets, shields, and breastplates,
determined the outcome of some battles. However, the real battles of life in
our modern day will be won by those who are clad in a spiritual armor--an armor
consisting of faith in God, faith in self, faith in one's cause, and faith in
one's leaders. The piece of armor called the temple garment not only provides
the comfort and warmth of a cloth covering, it also strengthens the wearer to
resist temptation, fend off evil influences, and stand firmly for the right.
Historical Background
It should be understood that
"the things of the Lord" (2 Ne. 4:16) have included sacred clothing
from the very beginning of this world. The scriptures contain many references
to the wearing of special garments by the ancients. Prior to their expulsion
from the Garden of Eden, Adam and Eve were clad in sacred clothing. We read:
"Unto Adam also and to his wife did the Lord God make coats of skins, and
clothed them" (Gen. 3:21).
They received this clothing
in a context of instruction on the Atonement, sacrifice, repentance, and
forgiveness (see Moses 5:5-8). The temple garment given to Latter-day Saints is
provided in a similar context. It is given to remind wearers of the continuing
need for repentance, the need to honor binding covenants made in the house of
the Lord, and the need to cherish and share virtue in our daily living so that
promised blessings may be claimed.
Moses was commanded to place
holy garments and priestly vestments upon Aaron and others, thus preparing them
to officiate in the tabernacle. Said the Lord to Moses, "And take thou
unto thee Aaron thy brother, and his sons with him, from among the children of
Israel … and thou shalt make holy garments for Aaron thy brother for glory and
for beauty … that he may minister unto me in the priest's office" (Ex.
28:1-3).
References to Aaron's
clothing and the vestments of the priesthood worn by selected leaders in Old
Testament times are accompanied by expressions such as "precious
garments," "glorious garments," "garments of honor,"
"coats of glory," and "garments of salvation." (3)
These expressions may apply more particularly to the raiment worn by those who
officiated in tabernacle or temple rites; nevertheless, these descriptive words
also apply to the sacred clothing worn on a daily basis by those "who call
themselves by [God's] name and are essaying to [become] saints" (D&C
125:2). The honor, glory, and precious nature of sacred garments, whether worn
only in the temple or in everyday life under street clothes, transcends the
material of which they are made. Their full worth and beauty is appreciated and
regarded as precious or glorious when viewed through the "eye of
faith" (Alma 5:15).
"The garment is
inadequate without the thing that it signifies. … It won't protect you unless
you're true and faithful to your covenant, and only to the degree to which you
don't dishonor your garment has it any significance at all. Only on that
condition that you don't dishonor it, that you're pure, that you are true and
faithful to your covenant--does the garment have any benefit," wrote Hugh
Nibley, an emeritus professor of ancient scripture at Brigham Young University. (4)
Yes, garments have been worn
by prophets and other righteous Saints throughout the ages, whenever the
ordinances of the priesthood and the temple have been available to the children
of men. When the Church was restored to the earth in our day, the sacred
priesthood ordinances associated with the holy temple were revealed anew to the
Prophet Joseph Smith. The revelations he received included instructions about the
garment.
Many references are found in
the scriptures relating to garments and clothing. Enoch declared: "I
beheld the heavens open, and I was clothed with glory" (Moses 7:3). Jacob
spoke of a day of judgment when "we shall have a perfect knowledge of all
our guilt, and our uncleanness, and our nakedness; and the righteous shall have
a perfect knowledge of their enjoyment, and their righteousness, being clothed
with purity, yea, even with the robe of righteousness" (2 Ne. 9:14).
Isaiah rejoiced, saying, "God … hath clothed me with the garments of
salvation, he hath covered me with the robe of righteousness" (Isa.
61:10). Alma referred to "all the holy prophets, whose garments are
cleansed and are spotless, pure and white" (Alma 5:24). These and other
prophetic statements suggest not only a cleanliness and purity within one's
soul, but also a spotless covering over one's soul, signifying a life of
goodness and devotion to God.
Teachings of Modern
Prophets
I fear that too many Church
members take for granted the promise of protection and blessings associated
with the temple garment. Some wear it improperly, and others remove it to suit
whims of circumstance. In such cases, the instructions of modern prophets,
seers, and revelators are ignored and spiritual protection placed in jeopardy.
In a letter from the First
Presidency dated 3 July 1974, Church members were reminded of the sacred [page
22] nature of the garment: "The sacredness of the garment should be ever
present and uppermost in the wearer's mind; … the blessings which flow from the
observance of our covenants are sufficiently great to recompense for any mere
inconvenience. To break our covenants is to forfeit the protection and
blessings promised for obedience to them." (5)
And in a letter to
priesthood leaders dated 10 October 1988, the First Presidency made the
following important statements regarding how the garment should be worn:
"Church members who have been clothed with the garment in the temple have
made a covenant to wear it throughout their lives. This has been interpreted to
mean that it is worn as underclothing both day and night. This sacred covenant
is between the member and the Lord. Members should seek the guidance of the
Holy Spirit to answer for themselves any personal questions about the wearing
of the garment. … The promise of protection and blessings is conditioned upon
worthiness and faithfulness in keeping the covenant.
"The fundamental principle
ought to be to wear the garment and not to find occasions to remove it. Thus,
members should not remove either all or part of the garment to work in the yard
or to lounge around the home in swimwear or immodest clothing. Nor should they
remove it to participate in recreational activities that can reasonably be done
with the garment worn properly beneath regular clothing. When the garment must
be removed, such as for swimming, it should be restored as soon as possible.
"The principles of
modesty and keeping the body appropriately covered are implicit in the covenant
and should govern the nature of all clothing worn. Endowed members of the
Church wear the garment as a reminder of the sacred covenants they have made
with the Lord and also as a protection against temptation and evil. How
it is worn is an outward expression of an inward commitment to follow the
Savior." (6)
President Joseph F. Smith
had strong feelings about the proper wearing of the garment. Said he: "The
Lord has given unto us garments of the holy priesthood, and you know what that
means. And yet there are those of us who mutilate them, in order that we may
follow the foolish, vain and (permit me to say) indecent practices of the
world. In order that such persons may imitate the fashions, they will not
hesitate to mutilate that which should be held by them the most sacred of all
things in the world, next to their own virtue, next to their own purity of
life. They should hold these things that God has given unto them sacred,
unchanged and unaltered from the very pattern in which God gave them. Let us
have the moral courage to stand against the opinions of fashion, and especially
where fashion compels us to break a covenant and so commit a grievous
sin." (7)
In his book, The Holy
Temple, Elder Boyd K. Packer of the Quorum of the Twelve Apostles explained
succinctly why it is so important to wear the garment properly.
"The garment represents
sacred covenants. It fosters modesty and becomes a shield and protection to the
wearer.
"The wearing of such a
garment does not prevent members from dressing in the fashionable clothing
generally worn in nations of the world. Only clothing that is immodest or
extreme in style would be incompatible with wearing the garment." (8)
What more needs to be said
about the garment and the way it is to be worn and treated? The principles are
stated clearly, and it is left to the wearers and their consciences to live
accordingly. People of faith need not be commanded in all things for they do
not endeavor to excuse themselves in the least point or over the absence of a
Mosaic code of conduct. But rather, they govern their dress and behavior as God
and his prophets have decreed, allowing the justice, mercy, and long-suffering
of God to have full sway in their hearts (see Alma 42:29-31).
A Reminder We Carry
I like to think of the
garment as the Lord's way of letting us take part of the temple with us when we
leave. It is true that we carry from the Lord's house inspired teachings and
sacred covenants written in our minds and hearts. However, the one tangible
remembrance we carry with us back into the world is the garment. And though we
cannot always be in the temple, a part of it can always be with us to bless our
lives.
Don't forget that the
word garment is used symbolically in the scriptures and gives
expanded meaning to other words such as white, clean, pure, righteous,
modesty, covering, ceremonial, holy, priesthood, beautiful, perfection,
salvation, undefiled, worthy, white raiment, shield, protection, spotless,
blameless, armor, covenants, promises, blessings, respect, eternal life,
and so forth. All of these words occupy special places in the vocabularies of
people sincerely essaying to become Saints.
Of one choice group of
believers, it is written, "Thou hast a few names even in Sardis which have
not defiled their garments; and they shall walk with me in white: for they are
worthy.
"He that overcometh,
the same shall be clothed in white raiment; and I will not blot out his name
out of the book of life, but I will confess his name before my Father, and
before his angels" (Rev. 3:4-5).
How wonderful it would be if
all Church members
walked with God in white and
were numbered with the Saints in Sardis!
Remember always that our
very salvation depends, symbolically, upon the condition of our garments. The
prophet Alma told the members of the Church in his day that they could not be
saved unless their garments were symbolically washed, cleansed, and made white
through the blood of Jesus Christ. He taught:
"No man [can] be saved
except his garments are washed white; yea, his garments must be purified until
they are cleansed from all stain, through the blood of him of whom it has been
spoken by our fathers, who should come to redeem his people from their sins. …
"Have ye walked,
keeping yourselves blameless before God? Could ye say, if ye were called to die
at this time, within yourselves, that ye have been sufficiently humble? That
your garments have been cleansed and made white through the blood of Christ,
who will come to redeem his people from their sins?" (Alma 5:21, 27).
It is my prayer that our
garments will be cleansed through the blood of Christ and that we will reaffirm
in our minds and hearts the declaration "Zion must increase in beauty, and
in holiness … and put on her beautiful garments" (D&C 82:14).
References
1. As
quoted by John Taylor, Millennial Star, 15 Nov. 1851, 339.
2. Evelyn
T. Marshall, "Garments," in Encyclopedia of Mormonism,
ed. Daniel H. Ludlow 5 vols. (1992), 2:534; emphasis added.
3. Encyclopedia
of Mormonism, 2:534.
4.
"Sacred Vestments: A Preliminary Report," Foundation for
Ancient Research and Mormon Studies [1986], 13.
5. First
Presidency Letter, 3 July 1974.
6. First
Presidency Letter, 10 Oct. 1988; emphasis added.
7. Improvement
Era, Aug. 1906, 813.
8. The
Holy Temple (1980), 75.
Mosiah 14:10 – Who is the seed? Mosiah 15:10-15. Spiritual offspring is the same for the
Mother and Christ; they both are intent on raising a righteous child.
(Mosiah 14:10.) – Christ
will see His seed and know them (us).
The woman produces seed in sorrow and needs to follow the
priesthood.
10 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, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.
(Mosiah 15:10-15.) – These
are Christ’s seed. It is tremendous work
to bring forth a child; it is also hard work for each of us in the
kingdom. Her desire is to follow God
through the priesthood; we follow the priesthood as the priesthood follows
God. This is the role of man and woman
as equal partners. Our Heavenly Parents
want us as involved in and devoted to teaching our children as they would be.
10 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?
11 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.
12 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?
13 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.
14 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!
15 And O how beautiful
upon the mountains were their feet!
Our desire is to the Father, (thy will be done). Mark 12, John 17:3.
The 1st and 2nd Commandments:
Sharing Insights
from My Life
NEAL A. MAXWELL
Neal A. Maxwell was a member of the
Council of the
Twelve Apostles of The Church of Jesus Christ of Latter-day Saints
when this devotional address was delivered at BYU on 12 January 1999.
I am going to preach a hard doctrine
to you now. The submission of one's will is really the only uniquely personal
thing we have to place on God's altar. It is a hard doctrine, but it is true.
The many other things we give to God, however nice that may be of us, are
actually things He has already given us, and He has loaned them to us. But when
we begin to submit ourselves by letting our wills be swallowed up in God's
will, then we are really giving something to Him. And that hard doctrine lies
at the center of discipleship. There is a part of us that is ultimately
sovereign, the mind and heart, where we really do decide which way to go and
what to do. And when we submit to His will, then we've really given Him the one
thing He asks of us. And the other things are not very, very important. It is
the only possession we have that we can give, and there is no resulting
shortage in our agency as a result. Instead, what we see is a flowering of our
talents and more and more surges of joy. Submission to Him is the only form of
submission that is completely safe.
This ought to be more obvious to us
than it is sometimes, brothers and sisters, because developmentally, as well as
doctrinally, all the other commandments hang, as Jesus said, on the two great
interactive commandments. Let me read them to you now because they are so
vital.
Jesus said unto him, Thou
shalt love the Lord thy God with all thy heart, and with all thy soul, and with
all thy mind.
This is the first and
great commandment.
And the second is like
unto it, Thou shalt love thy neighbour as thyself.
On these two commandments
hang all the law and the prophets. [Matthew 22:37–40]
Now we don't think about it enough in the Church, but the first
commandment is first for a reason. And the second commandment is second for a
reason. True, the second commandment is like unto the first, but it isn't the
first commandment. We worship the perfect object of that first commandment,
God, because of His spiritual supremacy. We do not worship our neighbors. We are
to love them but not worship them. This recognition of God's supremacy on all
counts is why that commandment is first and why it is completely safe for us to
submit to Him. Besides, at a university it is not inappropriate to remind you
that that first commandment includes all of our heart, soul, and mind. The mind
must surrender to God, too. It is my impression, looking about the world, that
there are comparatively more knees bent in reverence to God than there are
minds bent in reverence to Him. That human stubbornness tends to show up in
terms of our unwillingness to submit our minds to Him.
C. S. Lewis put it well when he said,
"We are bidden to 'put on Christ,' to become like God. That is, whether we
like it or not, God intends to give us what we need, not what we now think we
want" (The Problem of Pain, chapter 3, paragraph 18). Hence it is
so vital for us to be submissive because we'll be puzzled when He gives us what
we need in order to become more like Him and the Son, unless we are submissive
in mind.
Now that grand key, therefore, is why we will have missed the train if
Jesus is a stranger and far from the thoughts and intents of our heart. Because
of his intellectual submissiveness, Enoch learned about what Paul called
"the deep things of God" (1 Corinthians 2:10). I love that phrase of
Paul's. Enoch personally saw the tears of the Lord. He personally heard the
Lord's lamentations about the human family. God recited how He has given us our
agency, commanded us to love and to choose Him and likewise love one another.
Here again are the two great commandments. Yet we mortals so often choose evil
or let the cares of the world crowd out the important things.
Instead of choosing God and His ways, we get busy with the cares of the
world, and that is when neighbors get excluded, too. So obeying that first
great commandment permits us to acknowledge and love the Lord and to accept His
love of us, brothers and sisters, including the timing and shaping of us.
Remember Nephi's meek acceptance of God's will: "I know that [God] loveth
his children; nevertheless, I do not know the meaning of all things" (1
Nephi 11:17). We don't know the meaning of all things, but we know that God
loves us, and that is sufficient to get us by and through anything.
We have a lot of people who partially keep the second commandment more
than they truly keep the first. The trouble with just focusing on the second
commandment to the exclusion of the first is that we may momentarily do some
good deed for a neighbor, but it may not mean that we have worshipped God with
all our mind. The first commandment sets the high tone, the divine standard. If
it were not so, then, as the scriptures say, "Every man walketh in his own
way, and after the image of his own god, whose image is in the likeness of the
world" (D&C 1:16). That first commandment is the linchpin for
everything else. Even self-centered people find themselves doing good, keeping
the second commandment at times, but it is almost a kind of sidebar thing, as
though they really have other things to do but are going to do a modicum of
service here and feel good about it. We must not, therefore, overlook how
crucial that first commandment is.
Furthermore, regarding that commandment, mortal choices need not
necessarily be wicked in order to do harm. Some choices are diversions more
than they are transgressions. As a result of these diversions, the sins of
omission mount up. And they constitute a real deprivation because of what we
withhold from our fellow human beings. Perhaps it is unintentional, but without
that first commandment, some things get omitted.
In contrast, the Lord's reach for us
is so redemptive and constant. His arm, we are told in the Book of Mormon,
extends all the day long (see 2 Nephi 28:32). And the prophet Mormon spoke in
powerful lamentation of those who did not respond even so (see Mormon 6:16–22).
Yet Jesus waits with open arms to receive you, and if we are fully faithful at
a much later date, we can eventually know at the entrance to His kingdom that
sublime moment the prophet Mormon described when we could be "clasped in
the arms of Jesus" (Mormon 5:11). There, the Lord Himself, by choice, is
the gatekeeper, "and he employeth no servants there" (2 Nephi 9:41).
This is why King Lamoni's father surely had it right. In His halting initial
faith he said to the Lord, "I will give away all my sins to know
thee" (
We consider that God has created man
with a mind capable of instruction, and a faculty which may be enlarged in
proportion to the heed and diligence given to the light communicated from heaven
to the intellect; and that the nearer man approaches perfection, the clearer
are his views, and the greater his enjoyments, till he has overcome the evils
of his life and lost every desire for sin; and like the ancients, arrives at
that point of faith where he is wrapped in the power and glory of his Maker and
is caught up to dwell with Him. But we consider that this is a station to which
no man ever arrived in a moment. [Teachings, p. 51]
King Benjamin said of that moment,
that when we reach it, we will "have no more disposition to do evil"
(Mosiah 5:2). And we can tell in our hearts and with the help of our conscience
how we are doing on the basis of those two criteria. This means, frankly, that
our sins of omission, at least speaking for myself, need more attention and
appreciation and more repentance. They don't involve, as said earlier,
transgression, but they are a matter of deflection.
Perhaps it is true in discipleship as
it is in athletics that the legs go first. Good spiritual legs such as those of
ancient Joseph, in the face of temptation from Potiphar's wife, are so crucial.
In that terse verse we read of Joseph that he "fled" (Genesis 39:12).
It takes courage to run away from evil, and good legs. And those same good legs
are needed for us to lengthen our stride and to continue. That's why we sing
the song "Do not weary by the way" ("If the Way Be Full of
Trial, Weary Not," Deseret Sunday School Songs [
We must keep things in proportion.
Remember Thomas B. Marsh and the dispute over milk? He had let the issue grow
out of proportion, and it caused him to focus jealously on the minor
imperfections of the Prophet Joseph. This led to his excommunication. Happily,
Thomas B. Marsh came back.
At that same time, Lorenzo Snow, a
contemporary, said that he noticed the minor imperfections in the Prophet
Joseph, but he was grateful that the Lord could use him even so to do such a
significant work (see Neal A. Maxwell, "But for a Small Moment" [Salt
Lake City: Bookcraft, 1986], p. 127). This made Lorenzo Snow grateful because
there was then some hope for himself.
One of the realities of the kingdom
is that we work with each other in the midst of our imperfections. We see those
imperfections as well as the traits and talents that God has blessed us with.
And during this process of life together in the community of Saints, we watch each
other grow. It is not surprising when we see each other grow as a result of the
opportunities in the kingdom. And it isn't usually just one muscle that is
developed. On the other hand, we see people in the Church for whom adversity is
an anesthetic and for whom suffering is a sedative. And in that soil the root
of bitterness can spring up. I wish I could say to you that suffering teaches
automatically, but it doesn't. To paraphrase Anne Morrow Lindbergh: If
suffering inevitably taught us, the human family would be a very wise family
indeed (see Hour of Gold, Hour of Lead [
Some here know that for 25 years I
have felt one of the precious verses in all scripture about discipleship was
the one given to the Prophet Joseph in Liberty Jail: "All these things
shall give thee experience, and shall be for thy good" (D&C 122:7).
That premise is that experience is valuable, and the only way to have it is to
have it. And whether it involves adversity or whatever, then we are blessed.
Notice these lines from Paul: "Knowing that tribulation worketh patience;
And patience, experience; and experience, hope" (Romans 5:3–4).
You may ask, "There is no other
way?"
And I answer, "No, there is not.
There is no other way." And thus, in this discipleship about which I am
speaking, it is so essential that out of these experiences we form character.
It is much easier in this life to be a character than to have character. And we
see characters before us in the media all the time. To have character is a
special and wonderful thing, but to develop it is not a pain-free process. The
Prophet Joseph said:
I am like a huge, rough stone rolling
down from a high mountain; and the only polishing I get is when some corner
gets rubbed off by coming in contact with something else, striking with
accelerated force . . . all hell knocking off a corner here and a corner there.
Thus I will become a smooth and polished shaft in the quiver of the Almighty. [Teachings, p. 304]
It doesn't happen in a day, and you
and I see these collisions between members and challenges. Those who are meek
handle them, and they become smooth and polished.
I love a line from the prophet
Condemn me not because of mine
imperfection, neither my father, because of his imperfection, neither them who
have written before him; but rather give thanks unto God that he hath made
manifest unto you our imperfections, that ye may learn to be more wise than we
have been. [Mormon
9:31]
What a marvelous, meek way for one
generation passing on to relate to the one that is rising. Thus I return again
to the words anxiously engaged. They do not mean hectically engaged.
They do not mean frantically engaged. Rather, they reflect a deep, quiet
commitment--some anticipation of what lies ahead. We must be willing to let our
gears of commitment be hammered and shaped so that they mesh with life's opportunities
in ways that are crucial.
We are so blessed with a rich
theology, so blessed with the Church that is full of ordinances and doctrines
and all of those things that make it so engaging and so easy to be anxiously
engaged.
Now there is a problem that we have
to face. C. S. Lewis called it "the tether and pang of the
particular" ("The Brook," The Pilgrim's Regress [
I was talking with a widow of just
one month who is left with several children. Her young husband died of cancer.
She was not whining. She was not complaining. She was just describing for me
the tether and pang of the particular and what it is like to be a single parent
and to have to do all things on her own. Such is the tether and pang of the
particular. Again that marvelous Book of Mormon tells us that we have got to be
content with the things allotted to us. Whatever the circumference of our tether
is, we ought to be content with that and live within the tether and pang of the
particular.
Now, as I prepare to close, you face
a time in which there is a significant amount of social decay in our society.
Some of its roots lie in the 1960s. You can easily see why the Book of Mormon
described people as having "become weak, because of their transgression,
in the space of not many years" (Helaman 4:26). It doesn't take very long.
For you to be strong is absolutely crucial, brothers and sisters.
I hope you will forgive me if I say
something your parents might like me to say, because I can do it better than
they. I can remember three or four times when I was a little feisty and
independent before marriage--not as to behavioral or doctrinal things, just
more assertive--and while my parents saw that, they respected my agency. I knew
how they felt, but they backed off a little bit. There was almost a sacred zone
there where they could say, "You know how we feel."
I found myself loving and respecting
them all the more. If some of you may be in that situation now or subsequently,
and see in your wonderful parents a willingness to back off a little bit
because they honor your agency, honor them. Back off a little bit, and out of
that will come the kind of negotiation you'll come to expect a little more when
you are on the other side of that equation. Lehi described himself as "a
trembling parent" (2 Nephi 1:14). I think that is not too graphic. Even
with good children there are times when you will know that trembling as a
parent. Get some experience with this sacred zone, therefore, by honoring
parents now who may be wise enough to back off a little bit, and you back off a
little bit in such a way that there is an accord such as you would like to
have.
Now I close with two experiences. As
a teenage boy I watched my six-week-old sister, Carol, struggle with what
seemed to me to be lethal whooping cough at a time when there were no
antibiotics. I came home one night from having been a grease monkey at a
Greyhound bus depot and saw the light was on. It was about four o'clock in the
morning. I knew it meant trouble. As I came in, Carol was laid out on the round
dining room table, and Dad was waiting for a neighbor to come to join in
blessing her. I thought she was gone. It seemed to me she had quit breathing.
Then I watched the power of the priesthood, and I watched her start breathing
again. That experience let me know the reality of the priesthood at a very
young age. Our prayers for her were answered.
Have I had some prayers that were not
answered? Yes, and so have you. Sometimes the reason is that we may ask for
something without enough faith, or we may in fact ask for something that isn't
expedient or that isn't right. For us to get used to the fact that all prayers
are not automatically answered is one of life's growing experiences.
Despite the constant turnover in the
experiences and generations of students, let me try to make this second story
relevant. It took place during the fighting on
Let me mention without naming anyone
the experience last night of being with a wonderful matriarch. In the last
three years this wonderful lady and good friend of Colleen's and mine has lost
a husband, a daughter, a son, and two brothers. At 8:30 this morning, her
remaining son had brain tumor surgery. As I watch that family, so settled, so
established, I can see that they know what Nephi knew: "I know that [God]
loveth his children; nevertheless, I do not know the meaning of all
things" (1 Nephi 11:17). The feeling I felt watching that family circle
and their many friends was that this family is okay. They will make it,
whatever the results of the surgery may be.
If we are meek enough and we are
willing to submit enough, then we can be like our friend's marvelous young son
last night after his blessing. He was secure. This is a son who, when his first
wife died a few years ago, was seated with the family in the first two rows at
the funeral. When it was his turn to praise his wife, he passed the young baby
to someone else on that row and then came to the pulpit and gave a wonderful
sermon, as if speaking at his wife's funeral was something he did twice a
month.
Such intrinsic spirituality has grown
in him and in his family. This family could indeed have a conversation with Job
and hold their own.
Thank you for letting me be
autobiographical. Please, submit your will to God. It is the only gift you've
got to give. And the sooner it is placed on the altar, the better it will be
for all.
I love you. I have great hopes for
your generation. Thank you for this chance to bear my witness to you today.
This is the Lord's work. There is nothing else that even approaches it in
significance. And you have been called to carry it forward today in a time of
opportunity such as we have never seen before. God loves you that much, of
which I gladly testify in the name of Jesus Christ. Amen.
Rule in the family like Heavenly Father rules his family; we
are also to provide the necessities for our family.
The serpent is after our children, Adam’s seed. I Nephi 14:10, the serpents seed is the
church of the devil. The Mother of
Abominations, the Whore of the Earth.
The Lord hates this.
We as parents need to be home and protect it, guard what comes into the
home.
One basic solution to marital problems is to understand
doctrine!
Adam and Eve left the garden and entered the lone and dreary
world. Cherubim were sent to block the
way back to the garden; ancient people were familiar with these angels. Their role is to guard, they were not
worshipped. The Ark of the Covenant was
a throne of God and Cherubim guarded it.
They were embroidered on the veil of the temple. We want to go back to Heavenly Father and we
must pass by sentinels who guard the way home.
The setup of the ancient temple and tabernacle show us the way
home. We are in the world where good and
evil are present, and are represent as a world of thorns, as symbolized by
Christ wearing a crown of thorns.
Cherubim. Cherubim are
angels. In the Garden of Eden, cherubim were placed to guard the tree of life,
so that fallen man would not partake of the fruit of the tree (Gen. 3:24; Alma
49.:2-3 Huge cherubim of gold were placed on either side of the throne of
Jehovah in the Holy of Holies (Ex. 25:18-22; 1 Sam. 4:4: 2 Sam. 6:2). Symbolic
likenesses of cherubim were embroidered into the veil of the tabernacle (Ex.
26:31) and carved into the walls, doors, and panels of the temple (1 Kgs.
6:29-35; 7:29, 36). In the future temple of Ezekiel will
also be found images of cherubim (Ezek. 41:18-25).
In angelic hierarchy, the role of
cherubim is to guard the path which leads to Deity's presence. They are
sentinels, so to speak, "The cherubim are obviously so stationed" in
these various places, then, "to see that the holiness of God is not
violated by those in transgression or those who have not complied with the proper
rituals (see D&C 132:19)." (Joseph Fielding McConkie, Gospel
Symbolism, p. 256.) At times cherubim are depicted as animals (Ezek.
1, 10). This personifies their role as
monitors and watchmen of the sacred things of God.
(Joseph Fielding McConkie and Donald W. Parry, A Guide to
Scriptural Symbols [Salt Lake City: Bookcraft, 1990], 30.)
Eastward Orientation
Spatial orientation played a vital
role in the architectural setting of ancient Near Eastern temples. fn So too,
the Mosaic tabernacle and the temples of Jerusalem were directionally situated
so that the entrance of the tabernacle or temple faced eastward. The Garden of
Eden, possessing a number of templelike qualities, produced the prototypical
pattern for subsequent Israelite temple orientation. fn East appears to be the
direction of import in Eden. Three biblical statements reveal a concern for
orientation in Eden: fn
(1) The fact that God planted the
garden in the east section of Eden (see Genesis 2:8) suggests a primacy for the
direction. Although the purpose for this location in Eden is not explicitly
stated, it is generally accepted by scholars that east, possessing a number of
symbolic meanings, is the sacred direction in Israelite religion.
(2) The second designation of
"east" in the garden pericope is mentioned in connection with the
four rivers of Eden. It is likely that the four rivers of Eden (see Genesis
2:10-14) fn flowed outward from Eden toward the four cardinal directions—north,
east, south, and west. Eden is depicted as being established at the center of
the four rivers, perhaps providing the water source for the four rivers. The
etymological meaning of the word templum (English "temple") fn
has a direct connection with the four cardinal directions, a concept that has
been well established by a number of authors. fn Of special note in the
narrative description of the rivers is that all four rivers are mentioned by
name—Pison, Gihon, Hiddekel, Euphrates—but only one of the four directions is
mentioned by name. River number three flowed eastward, writes the author of
Genesis. The directional flow of the other three rivers is unknown.
(3) Once more east takes a
prominent position in the garden story. After Adam and Eve were expelled from the
garden, God placed cherubim and a flaming sword at "the east of the garden
of Eden" (Genesis 3:24; Alma 12:21) to prevent the fallen couple from an
unauthorized return to the garden. This celestial blockade suggests that there
existed an entrance to the garden established at the east end of the garden. If
no such entrance existed, then why would a blockade be necessary? Or, if other
entrances were found to the garden, then why did God not establish cherubim and
swords at other locations around the garden? Once more the eastward orientation
of the Garden of Eden parallels the eastward orientation of the Mosaic
tabernacle and Jerusalem temples, having entrances at the east.
(Donald W. Parry, ed., Temples of the Ancient World:
Ritual and Symbolism [Salt Lake City and Provo: Deseret Book Co., Foundation
for Ancient Research and Mormon Studies, 1994], 132.)
Light of Christ
February 27, 2003
When teaching doctrine, always remember to teach in detail,
it’s like looking at a house from afar; you could be accurate in your
description yet incomplete. Look at
doctrine from all angles, inside out.
Moses
There is a war between the 2 churches, Satan’s church versus
the
We had a LONG discussion on the Light of Christ.
The Light of Christ
Bruce R. McConkie
A New Witness for the Articles of
Faith, pp. 257-258
There is a spirit -- the Spirit of
the Lord, the Spirit of Christ, the light of truth, the light of Christ -- that
defies description and is beyond mortal comprehension. It is in us and in all
things; it is around us and around all things; it fills the earth and the
heavens and the universe. It is everywhere, in all immensity, without
exception; it is an indwelling, immanent, ever-present, never-absent spirit. It
has neither shape nor form nor personality. It is not an entity nor a person
nor a personage. It has no agency, does not act independently, and exists not
to act but to be acted upon. As far as we know, it has no substance and is not
material, at least as we measure these things. It is variously described as
light and life and law and truth and power. It is the light of Christ; it is
the life that is in all things; it is the law by which all things are governed;
it is truth shining forth in darkness; it is the power of God who sitteth upon
his throne. It may be that it is also priesthood and faith and omnipotence, for
these too are the power of God.
This light of truth or light of
Christ is seen in the light of the luminaries of heaven; it is the power by
which the sun, moon, and stars, and the earth itself are made. It is the light
that proceedeth forth from the presence of God to fill the immensity of
space." It is "the light which is in all things, which giveth life to
all things, which is the law by which all things are governed, even the power
of God who sitteth upon his throne, who is in the bosom of eternity, who is in
the midst of all things." It is the agency of God’s power; it is the means
and way whereby "he comprehendeth all things," so that "all
things are before him, and all things are round about him." It is the way
whereby "he is above all things, and in all things, and is through all
things, and is round about all things." Because of it, "all things
are by him, and of him, even God, forever and ever." (D&C 88:6-13,
41.)
Thus, when the Mosaic account of the
creation says that "the Spirit of God moved upon the face of the
waters" (Genesis 1:2), and when Abraham records of those same events that
"the Spirit of the Gods was brooding upon the face of the waters"
(Abraham 4:2), the revealed word is speaking of the light of Christ. And when
Job says that "by his spirit [the Lord] hath garnished the heavens"
(Job 26:13), and the Psalmist explains that all things were created because the
Lord sent forth his spirit, by which also he "renewest the face of the
earth" (Psalm 104:30), both are teaching the same truth. Creation itself came
by the light of Christ.
The light of Christ is neither the
Holy Ghost nor the gift of the Holy Ghost; but that member of the Godhead,
because he along with the Father and the Son is God, uses the light of Christ
for his purposes. Thus spiritual gifts, the gifts of God meaning faith,
miracles, prophecy, and all the rest -- come from God by the power of the Holy
Ghost. Men prophesy, for instance, when moved upon by the Holy Ghost. And yet
Also see President Romney’s talk in April, 1977.
D&C 88:6-13,
Conscience – Truth – Light – Power – Life – Law – Glory –
Intelligence are all parts of the Light
of Christ, as a whole the light covers all things. There is no place except Outer Darkness where
this light doesn’t exist, see D&C 88:12.
The analogy was given concerning electricity and the Light
of Christ; both exist yet need to be harnessed to be used. Those who become Gods have learned to control
the light.
The great test of mortality is our use of agency and our
obedience to God’s will in order to receive more light. The light entices us to do good, see D&C
50:24.
(Doctrine and Covenants
50:24.)
24 That which is of God is light; and he that
receiveth light, and continueth in God, receiveth more light; and that light
groweth brighter and brighter until the perfect day.
Even Satan uses this light for his own benefit; as far as he
is able, but when he is sent to Outer Darkness he will lose that influence and
power. Remember he can transform himself
into an angel of light, yet as Moses teaches us in Moses 1 he can’t show the
past or future, only the present. On the
other hand, look what the Lord showed Moses within His light and glory, all
things that Moses could comprehend as a mortal in God’s presence. If the Lord showed him any more he would have
had to take Moses out of this earthly realm and finish the lesson as a
resurrected being, that wasn’t going to happen!! It shows us our capacity to comprehend the
things of God.
The great doctrine of Moses 1:39, was God explaining His
work and glory (light of Christ) is to help us become like Him. Glory is defined as a mind expanding, new
knowledge, revelatory experience.
This light is the medium of how prayer travels to God; it is
the means of travel through space, Like the First Vision, or
2 Nephi
The Holy Ghost uses the light to function. In the scriptures and in the temple, the
discussion about light is to be taken literally, see President Romney, May 1977
point #2.
For example, priesthood is light and God lets us utilize it
so we can learn to control it, remember priesthood is celestial and can only be
used in righteousness, see D&C 121.
Here in the telestial world, we learn to use and control a
small portion of the priesthood, as celestial beings we will eventually learn
to use and control that power in its fulness.
All of the inventions, and knowledge we have is an outgrowth
of the light of Christ, it is given now to prepare us for the Millennium.
Moses 5 Moses
6
1-12 - Gospel of the Lamb 47-68 - Details
Introduction to Adam
13-59 – Gospel of Satan
Adam and Eve are introduced to the gospel. Enoch also has his version of the story of
them being taught the gospel. Adam and
Eve have children. They pray to the Lord
and hear his voice from the Garden.
Moses 5:5 – Adam is obedient. Heber C. Kimball said that the
altar of prayer and the altar of sacrifice were 2 different altars.
After the Fall they are given 2 commandments, Worship God and offer as sacrifice the
firstlings of their flock, outside of the ancient temple there was an altar
for sacrifice.
Worship in Hebrew means to prostrate oneself on the ground,
we don’t show that kind of reverence today, and other cultures (Islam, Muslim)
do worship in this manner, Islam means to submit. A slave in Pharaoh’s presence had to lie on
the ground.
Worship is complete devotion to God, do as He does; we also are to love God with all our heart,
mind, and strength, this is the 1st commandment, it is 1st
for a reason! The offering was probably
a burnt offering, an offering that goes up to the heavens; it is the same
offering as written in Leviticus 1:1-17, this was performed at 9 and at 3 every
day as a commandment in the Law of Moses.
It is also a consecration offering, where the one sacrificing is giving
everything he has to God, (what He wants is our obedience, everything else is
His to begin with!!).
Moses
The sacrifice was meant to portray Jesus Christ; He
literally lived in the
The Law of Worship was taught to Adam, we learn more in the
temple. The Holy Ghost taught Adam about Christ and the Atonement.
Moses 6:48-51 – Enoch’s version of events. All of us suffer a personal fall and
spiritual death (out of God’s presence).
The outline of the spiritual rebirth process, the Book of Mormon calls
the 1st step an awakening (
Moses 6:64-65 – Adam is spiritually alive, he has all of the
ordinances to enter into the presence of God, he now has to continue to be
faithful and endure.
A person must be mature in the gospel to understand the
process, Adam was to teach these things to his children, so are we!!
When a person is baptized, he/she has made a covenant with
the Lord to be in a position to obtain further ordinances. To be clean requires more than baptism, being forgiven of sin is not the same as
being cleansed from sin.
Adam was baptized by the Spirit, then he was spiritually
reborn, he had begun the process of spiritual growth and maturity, he needed
all of the ordinances.
The fulness of the Melchizedek priesthood is to receive
temple ordinances; President Benson made that comment in his talk on what to
teach your children about the
The marriage ordinance or being sealed for time and eternity
means that the children that come are born in the covenant and cannot be
disinherited.
Moses 6:68 – Adam is one with God and is called a Son of God
(Eve of course received all of these ordinances along with Adam). Because of the Fall he lost his heirship with
God, he had to be re-inherited, all of us lose that heirship when we come to
mortality and need to be brought back, this is the rebirth process and it only
comes through the Atonement!!
Mosiah 5:7, D&C 25:1, 35:2 – Sons and Daughter of God
BIBLE DICTIONARY
COVENANT
Sometimes denotes an
agreement between persons (1
Sam. 23: 18) or nations (1
Sam. 11: 1); more often between God and man; but in this latter case it is
important to notice that the two parties to the agreement do not stand in the
relation of independent and equal contractors. God in his good pleasure fixes
the terms, which man accepts. The same word is sometimes rendered “testament.”
The gospel is so arranged that principles and ordinances are received by
covenant placing the recipient under strong obligation and responsibility to
honor the commitment. Thus the severe consequences to Ananias and Sapphira, who
deliberately broke their covenant and lied unto God (Acts 5: 1-11).
Covenants are 2-way promises between God and us, (simple
answer of do’s and don’ts).
The why of covenants, they empower an individual to
accomplish things we cannot do on our own, like saving ourselves from 2nd
death, my sins.
Another element is the term grace. It is a gift that gives each of us divine
strength and power to enable us to be saved.
The atonement makes your best efforts possible! This is so crucial; without the atonement no
matter what we do, it won’t be enough!
Be very careful teaching about our best efforts and the atonement.
BIBLE DICTIONARY
GRACE
A word that occurs
frequently in the New Testament, especially in the writings of Paul. The main
idea of the word is divine means of help or strength, given through the bounteous
mercy and love of Jesus Christ.
It is through the grace of the Lord Jesus, made possible by his atoning
sacrifice, that mankind will be raised in immortality, every person receiving
his body from the grave in a condition of everlasting life. It is likewise
through the grace of the Lord that individuals, through faith in the atonement
of Jesus Christ and repentance of their sins, receive strength and assistance
to do good works that they otherwise would not be able to maintain if left to
their own means. This grace is an enabling power that allows men and women to
lay hold on eternal life and exaltation after they have expended their own best
efforts.
Divine grace is needed by every soul in consequence of the fall of Adam and
also because of man’s weaknesses and shortcomings. However, grace cannot
suffice without total effort on the part of the recipient. Hence the
explanation, “It is by grace that we are saved, after all we can do” (2 Ne. 25: 23). It is truly
the grace of Jesus Christ that makes salvation possible. This principle is
expressed in Jesus’ parable of the vine and the branches (John 15: 1-11). See also John 1: 12-17; Eph. 2: 8-9; Philip. 4: 13; D&C 93: 11-14.
The story of Jacob’s ladder is about the atonement and
covenants, the atonement is the ladder.
Sealings – Marriage and Children
Endowment
Washing and Anointing THESE COVENANTS REPRESENT
Gift of the Holy Ghost THE
RUNGS OF THE LADDER
Baptism
At each level we receive grace (power to move up the ladder)
for grace.
Of this event, Joseph
Smith stated:
"Wherefore,
we again say, search the revelations of God; study the prophecies, and rejoice
that God grants unto the world Seers and Prophets. They are they who saw the
mysteries of godliness; they saw the flood before it came; they saw angels
ascending and descending upon a ladder that reached from earth to heaven
..." (Teachings of the Prophet Joseph Smith, p.12)
"Paul ascended into the third heavens, and he could
understand the three principal rounds of Jacob's ladder—the telestial, the
terrestrial, and the celestial glories or kingdoms, where Paul saw and heard
things which were not lawful for him to utter. I could explain a hundred fold
more than I ever have of the glories of the kingdoms manifested to me in the
vision, were I permitted, and were the people prepared to receive them." (Teachings
of the Prophet Joseph Smith, p.304)
That Jacob was
experiencing a temple endowment is made clear by Elder Marion G. Romney of the
Quorum of the Twelve Apostles:
Pondering upon the subject of temples
and the means therein provided to enable us to ascend into heaven brings to
mind the lesson of Jacob’s dream. You will recall that in the twenty-eighth
chapter of Genesis there is an account of his return to the land of his father
to seek a wife from among his own people. When Jacob traveled from Beersheba
toward Haran, he had a dream in which he saw himself on the earth at the foot
of a ladder that reached to heaven where the Lord stood above it. He beheld
angels ascending and descending thereon, and 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.
Because he had met the Lord and entered into covenants with him there, Jacob
considered the site so sacred that he named the place Bethel, a contraction of
Beth-Elohim, which means literally “the House of the Lord.” He said of it: “…
this is none other but the house of God, and this is the gate of heaven.” (Gen.
28:17.)
Jacob not only passed through the gate of heaven, but by living up to every
covenant he also went all the way in. Of him and his forebears Abraham and
Isaac, the Lord has said: “… because they did none other things than that which
they were commanded, they have entered into their exaltation, according to the
promises, and sit upon thrones, and are not angels but are gods.” (D&C
132:37.)
Temples are to us all what Bethel was to Jacob. Even more, they are also the
gates to heaven for all of our unendowed kindred dead. We should all do our
duty in bringing our loved ones through them. (“Temples—The Gates to
Heaven,” Ensign, March 1971, p. 16)
D&C 20:30-32
1st death is an example of unmerited grace that comes from Adam’s fall; it gave spiritual
death to all, so the resurrection is for all.
2nd death is an example of merited grace that comes from my sins; this is a spiritual death
for me. I must exercise agency and
obedience to overcome this death.
Merited grace comes by covenants that lead to the
(Doctrine and Covenants
20:30-32.)
30 And we know that
justification through the grace of our Lord and Savior Jesus Christ is just and
true;
31 And we know also,
that sanctification through the grace of our Lord and Savior Jesus Christ is
just and true, to all those who love and serve God with all their mights,
minds, and strength.
32 But there is a
possibility that man may fall from grace and depart from the living God;
BIBLE DICTIONARY
DEATH
Two kinds of death are
spoken of in the scriptures. One is the death of the body, which is caused by
the separation of the body from the spirit; i.e., “The body without the spirit
is dead” (James 2: 26).
The other is spiritual death, which is to die as pertaining to, or to be
separated from, righteousness - to be alienated from the things of God (Alma 12: 16, 32; Alma 40: 26). Both of these
deaths were introduced into the world by the fall of Adam. But death is also
the consequence of our own sins. We make our own spiritual death by our works,
our thoughts, and our actions. As Paul said, “The wages of sin is death” (Rom. 6: 23), and some are
“dead” while they “liveth” (1
Tim. 5: 6).
In explaining these things, Jacob called the physical death, the grave,
and spiritual death he called hell. The atonement of Jesus Christ will bring
all persons back into the presence of God to be judged, the body coming forth
from the grave and uniting with the spirit released from paradise or from hell
(as the case may be). This will restore all mankind to the presence of God.
This is the same as Paul spoke: “For as in Adam all die, even so in Christ
shall all be made alive” (1
Cor. 15: 21-23). Then those who have willfully rebelled against the light
and truth of the gospel will suffer again a spiritual death, which is called
the second death (Rev. 20: 14;
Alma 12: 16-18; Hel. 14: 16-19; D&C 76: 36-37). Each
person suffers only one physical death, since when once resurrected, the body
can die no more (Alma 11:
42-45).
Latter-day revelation teaches that there was no death on this earth for any
forms of life before the fall of Adam. Indeed, death entered the world as a direct
result of the fall (2 Ne. 2:
22; Moses 6: 48).
Ordinances are settings in which grace is extended to man by
priesthood authority and power, from
baptism to sealings the saving ordinances.
Priesthood is the power ordinances are administered to man.
Overcome the Fall
March 6, 2003
Priesthood is the authority delegated to man to act in God’s
name, relative to the salvation of man.
Covenants entered into by ordinances are the avenue back to His
presence.
We are commanded to understand God’s will for us then act
upon it for our benefit.
We need to access this power to: 1. Save us from spiritual death. 2. To
exalt ourselves.
Adam held the priesthood and its keys in the garden.
All of the saving ordinances of the gospel are celestial in
nature. To make them effective in our
lives, in order to be saved, we need these keys and ordinances.
THE SPIRITUAL REBIRTH PROCESS
Part One – Overcome (Spiritual Rebirth) Justification
There are many examples of this in the Book of Mormon, Enos,
Mosiah 2-5, and Alma 22.
SPIRITUAL
DEATH Out
of the presence of God, how can we get back home? D&C 29:41
Awakening to your spiritual state
Childlike Belief
Learn Correct Doctrine
Faith in Jesus Christ
Sincere Repentance
Baptism in water by immersion for the remission of sins,
Moses 6:64-65 Justified, Forgiven
Gift of the Holy Ghost, A Baptism by Fire which cleanses the
soul
SPIRITUAL LIFE – D&C 20:31
Part Two – To Become Sanctification reaching the highest
degree in the
EXALTATION
John 3:1-5 – Nicodemus had a need to find out about Christ,
he came to him by night and learned about the rebirth process. In verse 3 we need to look at the footnote and
see the Greek translation of born again, born from above. Bruce said not to be afraid of teaching the
born again concept, don’t let others steal the true meaning of scripture. Of course we believe in being born
again! Notice in verse 5 the little “s”
for our spirit and the big “S” for the Holy Ghost, it’s the same in Moses 6:58-59. In these verses, it shows the similar
manners of physical and spiritual births.
Always teach being born again at
baptisms.
The Hebrew and Greek words for wind and spirit are the same
in both languages.
Hebrew – Ruwach
Greek – Penauma
John 10:1-14 – Bruce went into detail of how Christ is both
the gate and the Shepard guarding the flock of sheep. See the web site for pictures of a Shepard’s
enclosure
Where the sheep are protected at night, also, where the
Shepard sleeps at night, in the doorway, the only way in or out!
Joseph Smith
Being born again, comes by the Spirit of God through
ordinances. (Teachings of the Prophet Joseph Smith, p.162)
Joseph F. Smith
To all believers, and to the Latter-day Saints especially,
there is sweet comfort in this knowledge, and in the thought that through
obedience to the ordinances and principles of the gospel, which Christ, our
Savior, taught and enjoined upon the people and his disciples, men shall be
born again, redeemed from sin, arise from the grave, and like Jesus return into
the presence of the Father. (Gospel Doctrine, p.447)
Orson Pratt
A person cannot be born again legitimately without a legal
administrator. If you are born of the Spirit, there must needs be a man
authorized to administer that Spirit. Paul says, "Who hath also made us
able ministers of the New Testament; not of the letter, but of the spirit, for
the letter killeth, but the spirit giveth life." Why? Because he was
authorized to lay his hands on baptized believers, and confirm upon them the
gift of the Holy Ghost, that they might be born of the Spirit and become new
creatures. (Journal of Discourses, 7:265)
3 Nephi 27:19-22 – In His 3rd discourse to the
Nephites, the Lord explains the process of becoming clean to enter the kingdom
of heaven.
The awakening process can leave an individual troubled,
bothered and uncomfortable. However,
moving to the next step of childlike belief may not happen, the completion of
all the steps may not be successful.
Indications of being Spiritually Reborn
2 Nephi
Many awakenings fall flat because they aren’t taught correct
doctrine, taught at the correct time!
The Church supplements the teaching in the home, not the other way
around!
Mosiah 4:1-3 – King Benjamin awakens the people to their
plight, see 5-6.
Study Matthew 5 and 3 Nephi 12 to understand the Beatitudes,
Bruce stressed these as away to live our lives in mortality. They are an overview to the whole plan. In 3 Nephi, he is talking to the 12; see
verse 1, a lesson on them is on the web site.
Helaman 15:7 – Repentance is a state of being, not an event,
see the Hebrew and Greek definition of repentance. It’s a change of view, a turning away from,
Elder Burton’s talk.
Shube – Hebrew for turning
Metanoeo – Greek for adopting a different point of view.
The
Meaning of Metanoeo:
The Greek
Word for Repentance
From: Theological
Dictionary of the New Testament, 4:976-977
Noeo
Metanoeo literally means "after directing one's mind to a
subject." But what did it mean to the Greeks?
Metanoeo . . .
From: Theological Lexicon of the New Testament, 2:472
Metanoeo is literally "know
after." To repent is first of all . . .
What characterizes this evolution is that it is
accompanied by regret, sorrow, or shame at the former opinion or attitude.
If the view you had was carnal and the view you now have is
spiritual, you have adopted a new point of view, you have repented.
The baptism covenant is showing God you have accepted the
new view, and then you receive a remission of sins, you are forgiven,
justified; you can enter into the presence of Deity.
To be spiritually reborn is a continual process, you realize
you need to learn, have faith, repent daily etc. . . . My concern is no longer for myself anymore,
my concern is for others, I am becoming sanctified. The remaining Beatitudes cover
sanctification, that is next week’s lesson.
Moses 7 and D & C 38
The Law of Consecration
March 20, 2003
Last week they covered Moses 6 on sanctification and they
reviewed President Benson’s talk on what to teach your children about the
D & C 107:40 – Priesthood ordination with temple
ordination, see
D & C 107:52 and Moses 8:19, The Lord had Methuselah
perform the ordinance, see JST Genesis
Abraham 1:2 and Hebrew 11:8-16 - Abraham had a different
mission to perform, according to the Lord’s plan, see Elder Oaks talk entitled
“Timing”.
Election of Grace
We know from modern revelation that
we lived before we came here. Very little of what we do and feel and accomplish
in our second estate may be comprehended in the abstract, independent of what
we did and who we were in the premortal existence.
We speak often in the Church of
foreordination to office and calling, and it is significant that many of us
were foreordained to serve in responsible positions in the kingdom. Other than
the conditional election to eternal life, perhaps the greatest
foreordination-based on premortal faithfulness-is foreordination to lineage and
family: certain individuals come to the earth through a designated channel,
through a lineage that entitles them to remarkable blessings but also a lineage
that carries with it burdens and responsibilities. In the words of Elder Melvin
J. Ballard,
Moses counseled his people: “Remember
the days of old, consider the years of many generations: ask thy father, and he
will shew thee; thy elders, and they will tell thee. When the most High divided
to the nations their inheritance, when he separated the sons of Adam, he set
the bounds of the people according to the number of the children of
President Harold B. Lee explained:
Those born to the lineage of Jacob,
who was later to be called Israel, and his posterity, who were known as the
children of Israel, were born into the most illustrious lineage of any of those
who came upon the earth as mortal beings.
All these rewards were seemingly
promised, or foreordained, before the world was. Surely these matters must have
been determined by the kind of lives we had lived in that premortal spirit
world. Some may question these assumptions, but at the same time they will
accept without any question the belief that each one of us will be judged when
we leave this earth according to his or her deeds during our lives here in
mortality. Isn’t it just as reasonable to believe that what we have received
here in this earth [life] was given to each of us according to the merits of
our conduct before we came here? (In Conference Report, October 1973, pp. 7–8.)
The declaration of lineage by
patriarchs is therefore as much a statement as to who and what we were,
as it is to who we are now and what we may become. If there is no relationship
between the first estate and the second, why, as President Lee might ask,
should we believe there is any relationship between what we do here and what we
will receive hereafter?
Who are we, then? President Lee
answered: “You are all the sons and daughters of God. Your spirits were created
and lived as organized intelligences before the world was. You have been
blessed to have a physical body because of your obedience to certain
commandments in that premortal state. You are now born into a family to which
you have come, into the nations through which you have come, as a reward for
the kind of lives you lived before you came here and at a time in the world’s
history, as the Apostle Paul taught the men of Athens and as the Lord revealed
to Moses, determined by the faithfulness of each of those who lived before this
world was created.” (In Conference Report, October 1973, p. 7.) And yet coming
to earth through a peculiar lineage would involve much more than boasting of a
blessing; it would entail bearing a burden. “Once we know who we are,” Elder
Russell M. Nelson said, “and the royal lineage of which we are a part, our
actions and our direction in life will be more appropriate to our inheritance”
(“Thanks for the Covenant,” p. 59).
(Joseph Fielding McConkie, Joseph Smith: The Choice Seer [Salt
Lake City: Bookcraft, 1996],.)
This estate a proving ground. We have been sent here with our
agency, for the express purpose of being tested and proved. We have had this
second estate granted unto us that it may be ascertained whether we shall keep
it or not. . . . We are left to exercise our agency, just as we did in our
first estate at the time of our trial, to see whether we will be faithful to
God in this second estate.
We are shut out, as I have said, but
God points out to us the way in which we should walk. He tells us what to do
and entreats us to be obedient to Him. He asks us to cultivate His Spirit, to
seek to Him for light and guidance; and He promises us that if we will do this
and be faithful to Him in this earthly existence, He will crown us with glory
and will give unto us eternal happiness.
We are the children of God. God is
our Father. He wants us to be like Him. He wants us to enter upon a career that
will lead us to as great heights as He has attained to. Therefore, it is well
that we should be tested—tested even unto death, if necessary—because He
intends to make us His heirs and to bestow upon us the glory that He possesses,
leading us along in the path of progress till we will be in our sphere as He is
in His sphere. But Satan has determined to destroy this plan. He has determined
to lead away as many of the children of men as he possibly can. (Feb. 27, 1898,
MS 60:213-14)
Church members were faithful spirits.
We have got to be
watchful, for I tell you God has sent us here to test us and to prove us. We
were true in keeping our first estate. The people that are here today stood
loyally by God and by Jesus, and they did not flinch. If you had flinched then,
you would not be here with the Priesthood upon you. The evidence that you were loyal, that you were true and that you did
not waver is to be found in the fact that you have received the Gospel and the
everlasting Priesthood.
This life a higher test. Now you are in your second estate,
and you are going to be tested again. Will you be true and loyal to God with
the curtain drawn between you and Him, shut out from His presence, and in the
midst of darkness and temptation, with Satan and his invisible hosts all around
you, bringing all manner of evil influences to bear upon you? The men and the
women that will be loyal under these circumstances God will exalt, because it
will be the highest test to which they can be subjected.
(George Q. Cannon, Gospel Truth: Discourses and Writings
of President George Q. Cannon, selected, arranged, and edited by Jerreld L.
Newquist [Salt Lake City: Deseret Book Co., 1987], 7.)
Abraham was a noble and great
spirit and was tried and tested again in mortality (very important)
Righteous individuals were translated with Enoch and Melchizedek; they
were removed from a wicked world. We are
to create a
D&C 84:99-102 – Words of the song that will be sung at Christ’s
coming. Adam introduced the preparatory
and everlasting gospels (website). The
strait and narrow path is found thru the ordinances of the gospel; this is how
we go past the cherubim to get back to the presence of God.
D&C 107:40-41
Adam-Ondi-Ahman experience, Joseph taught that the blessing was one that
allowed them to return to the presence of God, (Having ones Calling and
Election made Sure is done by a priesthood ordinance).
Moses
The earth will not rest until after the Lord returns, Enoch hears the
earth’s complaint against man.
God will preserve His people from the wickedness on the earth; this is
part of the election of grace. Verse 62
mentions the flood, there will be a 2nd flood on the earth, the
Book of Mormon, it will also destroy wickedness. It produces a righteous people, gathering of
the elect.
The Lord will prepare a holy city, it will be
Title page of the Book of Mormon, through this book the Gentiles will
know the covenants of the Lord; they will not be cast off, the election of
grace.
Genesis 12-25 – 2000 years of history was written before this
chapter. This chapter begins the story
of Abraham; it’s the story of the covenant God made with him. The rest of the Old Testament tells us about
the covenant and its fulfillment. The
Abrahamic Covenant is the same as the marriage covenant with some additions to
it; those sealed in the temple receive this.
D&C 132:26-29 – The revelation was given in 1831, but not recorded
until many years later. Abraham does
everything by revelation and by commandment.
He is the only one who we know by scripture that he and his wife are
exalted.
(Doctrine and Covenants
132:26-34.)
26 Verily, verily, I say
unto you, if a man marry a wife according to my word, and they are sealed by
the Holy Spirit of promise, according to mine appointment, and he or she shall
commit any sin or transgression of the new and everlasting covenant whatever,
and all manner of blasphemies, and if they commit no murder wherein they shed
innocent blood, yet they shall come forth in the first resurrection, and enter
into their exaltation; but they shall be destroyed in the flesh, and shall be
delivered unto the buffetings of Satan unto the day of redemption, saith the
Lord God.
27 The blasphemy against
the Holy Ghost, which shall not be forgiven in the world nor out of the world,
is in that ye commit murder wherein ye shed innocent blood, and assent unto my
death, after ye have received my new and everlasting covenant, saith the Lord
God; and he that abideth not this law can in nowise enter into my glory, but
shall be damned, saith the Lord.
28 I am the Lord thy God,
and will give unto thee the law of my Holy Priesthood, as was ordained by me
and my Father before the world was.
29 Abraham received all
things, whatsoever he received, by revelation and commandment, by my word,
saith the Lord, and hath entered into his exaltation and sitteth upon his throne.
30 Abraham received
promises concerning his seed, and of the fruit of his loins—from whose loins ye
are, namely, my servant Joseph—which were to continue so long as they were in
the world; and as touching Abraham and his seed, out of the world they should
continue; both in the world and out of the world should they continue as
innumerable as the stars; or, if ye were to count the sand upon the seashore ye
could not number them.
31 This promise is yours
also, because ye are of Abraham, and the promise was made unto Abraham; and by
this law is the continuation of the works of my Father, wherein he glorifieth
himself.
32 Go ye, therefore, and
do the works of Abraham; enter ye into my law and ye shall be saved.
33 But if ye enter not
into my law ye cannot receive the promise of my Father, which he made unto
Abraham.
34 God commanded Abraham,
and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this
was the law; and from Hagar sprang many people. This, therefore, was
fulfilling, among other things, the promises.
The Lord commanded Abraham to take Hagar as a wife, it didn’t come from
Sarah. In verse 28 we learn the law of
his holy priesthood is the marriage covenant.
Abraham received promises concerning his seed; this promise is Joseph’s
and all of us because we are all of Abraham!
Verse 31 is important because this blessing is the one everyone receives
in the marriage covenant. We need to
enter into this law to be saved; if we are faithful here we will be one with
God.
If we don’t enter into the law we will not receive the promise of
Abraham.
Abraham was to create a lineage where faithful saints can be
born. Being born under the covenant is
part of having the election of grace. BD
– Election. It is conditional here based
on our faithfulness. We need to prove
ourselves here again while surrounded by good and evil.
BIBLE DICTIONARY
ELECTION
A theological term
primarily denoting God’s choice of the house of
The elect are chosen even “before the foundation of the world,” yet no one is unconditionally
elected to eternal life. Each must, for himself, hearken to the gospel and
receive its ordinances and covenants from the hands of the servants of the Lord
in order to obtain salvation. If one is elected but does not serve, his
election could be said to have been in vain, as Paul expressed in 2 Cor. 6: 1.
We see that elections are not all of the same kind. Since election has to do
with God’s choice of persons or groups to accomplish his purposes, some may be
elected by him to one thing and some to another. Although the Lord uses certain
individuals to accomplish his purposes, it does not necessarily follow that
these persons will automatically receive a fulness of salvation thereby. For
instance, Nebuchadnezzar and Cyrus fulfilled certain purposes in the economy of
God, but they apparently did it for their own reasons and not as conscious acts
of faith and righteousness. On the other hand, salvation of one’s soul comes
only by personal integrity and willing obedience to the laws and ordinances of
the gospel of Jesus Christ. Thus there are some elections to be desired over
others. An “election of grace” spoken of in D&C 84: 98-102 and Rom. 11: 1-5 has reference to
one’s situation in mortality; that is, being born at a time, at a place, and in
circumstances where one will come in favorable contact with the gospel. This
election took place in the premortal existence. Those who are faithful and
diligent in the gospel in mortality receive an even more desirable election in
this life, and become the elect of God. These receive the promise of a fulness
of God’s glory in eternity (D&C
84: 33-41).
The concept held by many that God unconditionally elected some to be saved and
some to be damned without any effort, action, or choice on their part is not
correct, for the scriptures teach that it is only by faith and obedience that
one’s calling and election is made sure (2 Pet. 1; D&C 131: 5).
Moses chapter 7 was revealed in December, 1830 along with D
& C 38, they both dealt with the Law of Consecration, God’s law to help the
poor. Look at the historical chronology
of revelation, Book of Mormon – Moses – D & C – JS speeches – JST – Book of
Abraham – the Nauvoo period.
The Lord will again build up
Mark 12 – the 2 great commandments are very important.
A review of D & C 38
Verses 9, 15 the Lord tells us the kingdom is yours
regardless of what goes on in the outside world, in other words, fear not.
Verses 16, 20 the rich have I (the Lord) made! We are to be generous to the poor with fast
offerings, PEF, missionary work, temples etc.
Bruce told a story about verses 26-27. Was it fair to other parts of the world not
to have temples close by? Pres. Hinckley
received revelation to build smaller temples around the world so all can have
an opportunity to go the temples. Spread
the wealth = spread the gospel.
In verses 32-33, we see the announcement of a temple to be
built so members could be endowed with power an authority so they could go
forth and proclaim the gospel to the world,
This section was given just before General Conference, which
was held in Peter Whitmer’s house. That
small group couldn’t imagine what the gospel would look like in 173 years, just
like we can’t imagine what it will look like 173 years from now!
In verses 34-36 a new priesthood office was established, a
bishop was to be called.
And finally in verse 42, the Jews were gathered out of
Abraham 1-2
The Abrahamic Covenant
April 10, 2003
Moses 7:62 – JS Matt 1:31 – The Book of Mormon is the way
the gospel will go to all the earth, (Pres. Benson) also, the Wentworth letter
describing
Abraham 1:1 – Abraham had to get out of Dodge! Like verse 5, the reason why! This part was before meeting Melchizedek, he
was looking for more of the gospel than he possessed, in verses 2 and 31 he had
knowledge of the past. See Genesis 12-17
and the IV of Joseph Smith for a good picture of what was happening, the
famine, problems with Lot, moving to
D&C 84:14 – Look at the priesthood lineage, Abraham’s
position in it. This also includes the
keys and sealing powers, the temple ordinances.
The priesthood lineage of D&C 84 and Abraham 1:3-4 (the
Father’s) we are talking about keys and he knew he should have the keys, it was
a righteous desire, but he was also entitled to them, he was supposed to be in
line, need to study this more.
The Place of Abraham
After the time of Noah, the rights
and promises that pertain to the divine patriarchal order were given to Abraham
and promised thereafter to his elect posterity. To Abraham, the Lord said:
Behold, I will lead thee by my hand,
and I will take thee, to put upon thee my name, even the Priesthood of thy
father, and my power shall be over thee.
As it was with Noah so shall it be
with thee; but
through thy ministry my name shall be known in the earth forever, for I am thy
God. fn
Thus Abraham was appointed to the
blessings of the fathers, with the right to preside as a father within the
divine patriarchal order from his day forward. And since to this divine family
order is given the obligation to teach the Gospel to other families of the
earth, God promised Abraham that through his ministry the name of the Lord
would be known in the earth forever.
In reporting his call to these divine
patriarchal rights and promises, Abraham said:
. . . finding there was greater
happiness and peace and rest for me, I sought for the blessings of the
fathers, and the right whereunto I should be ordained to administer the same;
having been myself a follower of righteousness, desiring also to be one who
possessed great knowledge, and to be a greater follower of righteousness, and
to possess a greater knowledge, and to be a father of many nations, a prince
of peace, and desiring to receive instructions, and to keep the
commandments of God, I became a rightful heir, a High Priest, holding
the right belonging to the fathers.
It was conferred upon me from the
fathers; it came down from the fathers, from the beginning of time, yea,
even from the beginning, or before the foundations of the earth to the present
time, even the right of the firstborn, on the first man, who is Adam,
our first father, through the fathers unto me.
I sought for mine appointment unto
the Priesthood according to the appointment of God unto the fathers concerning
the seed. fn
In conferring the rights and
blessings of the former patriarchs upon Abraham, God gave him the promises
associated with the divine patriarchal order. First, the Lord stated: "I
will make of thee a great nation." fn As Abraham spoke with God on another
occasion, the Lord explained this promise in greater detail. Of his experience,
Abraham said:
. . . he put his hand upon mine eyes,
and I saw those things which his hands had made, which were many; and they multiplied
before mine eyes, and I could not see the end thereof. . . .
And it was in the night time when the
Lord spake these words unto me: I will multiply thee, and thy seed after thee,
like unto these, and if thou canst count the number of sands, so shall be the
number of thy seeds. fn
To Joseph Smith, the Lord made clear
the nature of this promise, stating: "Abraham received promises concerning
his seed, and of the fruit of his loins . . . which were to continue so long as
they were in the world; and as touching Abraham and his seed, out of the
world they should continue; both in the world and out of the world should they
continue as innumerable as the stars; or, if ye were to count the sand upon
the seashore ye could not count them." fn From the italicized words of
this statement, it is apparent that the promise given to Abraham of a
continuing posterity had its basis in the New and Everlasting Covenant of
Marriage. This is the marriage covenant that is administered to those who enter
the divine patriarchal order by baptism and continue in faithfulness until, in
the House of the Lord, they receive the blessings that pertain to exaltation in
the divine family order. fn Only by receiving the New and Everlasting Covenant
of Marriage could Abraham receive the promise that his posterity would continue
to multiply out of the world. It is therefore evident that all other blessings
given to Abraham pertaining to the divine patriarchal order were derived in
like manner from the New and Everlasting Covenant of Marriage and were directly
associated with it.
The idea of a continuation of
posterity in eternity within the divine patriarchal order is meaningful when it
is noted that, should the posterity of one married couple double in numbers
with each succeeding generation of their descendants for 31 generations, the
number of descendants in the last generation would reach a stupendous
4,294,967,296—a figure representing over one-third more people than the number
now living upon the earth. Within the divine patriarchal order, the children of
the righteous will continue, both in the world and out of the world. In the
latter sense, they are to continue forever, generations without end. And
faithful fathers are to be priests and kings (and women are to be priestesses and
queens) over their ever-increasing posterity through all subsequent generations
of time, and throughout all eternity, worlds without end.
The second promise given to Abraham
was that his elect posterity (i.e., his posterity through Isaac and Jacob)
would be lawful heirs in the flesh to the Gospel and its blessings. Joseph
Smith declared as he quoted the Apostle Paul concerning the rights and promises
given to Israel: "To them belonged the adoption and the covenants,
&c." fn The "adoption" to which Paul and the Prophet
referred is the right to enter into the divine family of Jesus Christ, by
subscribing to the articles of adoption (the First Principles and Ordinances of
the Gospel) and receiving power to become His sons and daughters. This right is
given to the chosen seed of Abraham as one of the blessings appointed to them
in the flesh. The "covenants" to which Paul and Joseph Smith referred
are the additional covenants of the Holy Priesthood by which the divine
patriarchal order is organized and man obtains an exaltation within it. He who
is of Israel in the flesh is also an heir to these sacred ordinances, as a
right that is given to him by promise, providing he meets the requirements of
faith and righteousness that are necessary to obtain them. Each righteous man
can, in his own right, seek and obtain the blessings that were given to Abraham
and the fathers before him. These covenants are administered in the House of
the Lord and are bestowed upon all who qualify to receive the New and
Everlasting Covenant of Marriage.
Third, Abraham's elect posterity were
given a legal claim in the flesh to the Priesthood. As the Lord gave this
promise to Abraham, He said: "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). . . . fn
Fourth, the Apostle Paul declared,
and the Prophet Joseph Smith reaffirmed, that to
Fifth, in addition to the general
promise that the seed of Abraham would be heirs in the flesh to the Priesthood,
there were certain branches among his elect posterity that were promised the
right to preside in the various orders of the Priesthood. The keys of the
Patriarchal Priesthood, as a specific order, descended from Abraham to Isaac,
to Jacob, and then (by the forfeiture of Reuben) to Joseph. Thereafter the
right to preside over this order of the Priesthood was centered by promise in
the lineage of Ephraim. fn
The right to bear the priesthood that
is designed to administer the preparatory Gospel and its related program of
temporal activities was given to the tribe of Levi. The right to preside within
this order of the priesthood was given by promise to the firstborn among the
sons of Aaron. To Moses, the Lord said:
. . . thou shalt anoint Aaron and his
sons, and consecrate them, that they may minister unto me in the priest's
office.
And thou shalt speak unto the
children of
Again, the Lord declared:
And thou shalt put upon Aaron the
holy garments, and anoint him, and sanctify him; that he may minister unto me
in the priest's office.
And thou shalt bring his sons, and
clothe them with coats:
And thou shalt anoint them, as thou
didst anoint their father, that they may minister unto me in the priest's
office: for their anointing shall surely be an everlasting priesthood throughout
their generations. fn
Of the promise of God as given to
Aaron and his sons, Joseph Smith said:
The Levitical Priesthood is forever
hereditary—fixed on the head of Aaron and his sons forever, and was in active
operation down to Zacharias the father of John. Zacharias would have had no
child had not God given him a son. He sent his angel to declare unto Zacharias
that his wife Elizabeth should bear him a son, whose name was to be called
John.
The keys of the Aaronic Priesthood
were committed unto him, and he was as the voice of one crying in the
wilderness saying: "Prepare ye the way of the Lord and make his paths
straight." fn
Political authority within the divine
patriarchal order (and political authority as it may be extended beyond the
immediate elect family to govern others who voluntarily sustain the divine
family order in administering the political law of God) fn was given by promise
to a third branch of
Of the tribe of
I have found David my servant; with
my holy oil have I anointed him:
With whom my hand shall be
established: mine arm also shall strengthen him.
The enemy shall not exact upon him;
nor the son of wickedness afflict him.
And I will beat down his foes before
his face, and plague them that hate him.
But my faithfulness and my mercy
shall be with him: and in my name shall his horn be exalted.
I will set his hand also in the sea,
and his right hand in the rivers.
He shall cry unto me, Thou art my
Father, my God, and the rock of my salvation.
Also I will make him my firstborn,
higher than the kings of the earth.
My mercy will I keep for him for
evermore, and my covenant shall stand fast with him.
His seed also will I make to endure
for ever, and his throne as the days of heaven.
If his children forsake my law, and
walk not in my judgments;
If they break my statutes, and keep
not my commandments;
Then will I visit their
transgressions with the rod, and their iniquity with stripes.
Nevertheless my loving-kindness will
I not utterly take from him, nor suffer my faithfulness to fail.
My covenant will I not break, nor
alter the thing that is gone out of my lips.
Once have I sworn by my holiness that
I will not lie unto David.
His seed shall endure for ever, and
his throne as the sun before me.
It shall be established for ever as
the moon, and as a faithful witness in heaven. fn
In receiving the above rights and
promises, the elect posterity of Abraham was obligated to teach the Gospel to
all other families of the earth. As was previously indicated, this is a major
responsibility given to those who become members of the divine patriarchal
order. Here was the obligation of
By obeying the Gospel and becoming
sons and daughters of Jesus Christ, those since the time of Abraham who are not
of
. . . 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 rise up and bless thee, as their father. . . .
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 eternal life. fn
The Divine Patriarchal Order to be Restored
In discussing the promises that God
made to Abraham concerning his posterity in the flesh, Joseph Smith said:
"The election of the promised seed still continues, and in the last days,
they shall have the Priesthood restored unto them, and they shall be the
'saviors on Mount Zion,' the ministers of our God." fn Since the divine
patriarchal order is an eternal system designed to be perpetuated among the
righteous in all generations of time, it must be established in the latter days
and united under the priesthood with the earlier system. The Book of Moses
therefore states:
Now this same [i.e., Patriarchal]
Priesthood, which was in the beginning, shall be in the end of the world also.
Now this prophecy Adam spake, as he
was moved upon by the Holy Ghost, and a genealogy was kept of the children of God.
And this is the book of the generations of Adam. . . . fn
If the divine patriarchal order was
to be perpetuated in the earth and the rights and responsibilities associated
with it given to the proper lineages in later generations, a record would have
to be kept of the children of God. This was the Book of Remembrance which Adam
kept and which was handed down to Abraham from his fathers. He thus observed
that "the records of the fathers, even the patriarchs, concerning the
right of Priesthood, the Lord my God preserved in mine own hands." fn
Even with the efforts of the ancient
patriarchs to keep records, the scattering of
Therefore, thus saith the Lord unto
you, with whom the priesthood hath continued through the lineage of your fathers—
For ye are lawful heirs, according to
the flesh, and have
been hid from the world with Christ in God—
Therefore your life and the
priesthood have remained, and must needs remain through you and your lineage
until the restoration of all things spoken by the mouths of all the holy
prophets since the world began. fn
Here the Lord indicates that the
Saints in the latter days are descendants of the ancient fathers—of Abraham,
Isaac, and Jacob. For this reason, the priesthood has been restored to them,
being continued or sent down from heaven to the Saints through the lineage of
their fathers according to the appointment that God has made concerning the
seed of
The restoration of the Patriarchal
Priesthood and the designation of the branch of
The restoration of the Aaronic
Priesthood is another important item in the building of the divine patriarchal
order in the latter days. After citing biblical evidence concerning the
appointment that was given to Aaron and his sons in later generations, Joseph
Smith said: "Here is a little of law which must be fulfilled." fn In
other words, the descendants of Aaron must also be gathered and given their
rightful place within the divine patriarchal order. By revelation, the Lord
said of the office of Bishop and the way it is to function in this day:
. . . if they be literal descendants
of Aaron they have a legal right to the bishopric, if they are the firstborn
among the sons of Aaron;
For the firstborn holds the right of
the presidency over this priesthood, and the keys or authority of the same.
No man has a legal right to this
office, to hold the keys of this priesthood, except he be a literal descendant
and the firstborn of Aaron.
But, as a high priest of the
Melchizedek Priesthood has authority to officiate in all the lesser offices, he
may officiate in the office of bishop when no literal descendant of Aaron can
be found, provided he is called and set apart and ordained unto this power,
under the hands of the First Presidency of the Melchizedek Priesthood.
And a literal descendant of Aaron,
also, must be designated by this Presidency, and found worthy, and anointed,
and ordained under the hands of this Presidency, otherwise they are not legally
authorized to officiate in their priesthood.
But, by virtue of the decree
concerning their right of the priesthood descending from father to son, they
may claim their anointing if at any time they can prove their lineage, or do
ascertain it by revelation from the Lord under the hands of the above named
Presidency. fn
(Since all the tribes of
When the
(Hyrum L. Andrus, Doctrinal Commentary on the Pearl of
Great Price [Salt Lake City: Deseret Book Co., 1967], 368.)
Facsimile 1 – The lion couch represented many things, death,
sacrifice and resurrection. Look closely
at his clothing and the position of his hands.
They are upraised, showing clean hands and with his heart exposed,
showing a pure heart, sound familiar?
Abraham
Abraham 2:3-5, Genesis 12:1 – He leaves the land of his
fathers and has nothing, the trials and testing continues for him. The famine humbles everybody, including his
father. However, he goes back to his
idolatry later, he is no longer humble.
Abraham 2:6-11 – This is the pearl of great price, it is the
most critical section in all of scripture, and the Lord explains Abraham’s
purpose and ours!
For a good source, see
S. Michael Wilcox, "The Abrahamic Covenant," Ensign (Jan. 1998),
40-48.
From Abraham
to the Beginning of the New Testament
by Bruce Satterfield
The Major Promises of
the Abrahamic Covenant
The majority of book of
Genesis centers on the lives of the great patriarchs Abraham, Isaac, and Jacob.
Chapters 12-25 tell of the life of Abraham beginning with a brief recitation of
the promises God made to Abraham. However, in the Book of Abraham found in the
Pearl of Great Price, we learn of the early life of Abraham. Further, the most
complete rendition of the promises made to Abraham are recorded in the Book of
Abraham.
Abraham was born and raised
in
While in
This covenant is known both
as the Abrahamic Covenant and the marriage covenant for time and all eternity
for when a man and woman are married in the temple they receive all the
blessings promised to Abraham. The key to receiving the eternal blessings is
the mortal blessing. Note the following:
Often, LDS
scholars emphasize the promises of posterity and gospel. Nevertheless, the
land is of major importance in understanding the history of
The Abrahamic Covenant
and the Atonement
There is a principle
associated with the Abrahamic covenant that is essential in understanding God's
dealings with his children. Because the Lord promised Abraham that his posterity
would have gospel/priesthood rights, the Abrahamic covenant insures that if
Abraham's posterity ever strayed from the gospel covenant, the Lord would do
all in his power to bring them back into the covenant. This is only possible if
the law of justice, which would condemn Abraham's posterity because of their
disobedience, could be satisfied. Thus, the role of Jesus Christ was to satisfy
the law of justice making it possible for Abraham's posterity (and any gentile
who unites himself with Abraham's posterity by covenant) to return to God's
covenant and receive the same blessings promised to Abraham.
This concept is important in
understanding scriptural history. For example, this principle lies behind the
purpose of the Book of Mormon. Moroni stated that the Book of Mormon was
written "to show unto the remnant of the House of Israel what great things
the Lord hath done for their fathers; and that they may know the covenants of
the Lord, that they are not cast off forever-- And also to the convincing of
the Jew and Gentile that JESUS is the CHRIST" (Title Page, Book of
Mormon). Essentially, then, the scriptures are an historical account of the
Abrahamic covenant, including prophecies of its fulfillment.
From The
Necessity for Receiving the Priesthood Ordinances of Salvation
by Bruce Satterfield
Marriage Sealing
The ordinances of baptism, the
laying on of hands for gift of the Holy Ghost, washings and anointings, and the
endowment are all preparatory to the marriage ordinance. Elder Marion D. Hanks
taught: "temple marriage is not an isolated ordinance. It serves both as a
culmination of other ordinances and the foundation for family and the eternal
future."(42)
Having their sins remitted and placing God and his work and glory at the center
of their lives by covenant, participants are ready to participate in the greatest
work God asks of his children: to bring to pass the immortality and eternal
life of his children.
The sealings of husband and wives in
the temple is known as temple or celestial marriage. Celestial marriage opens
the door into the highest of the three levels of the celestial kingdom. Joseph
Smith stated: "In the celestial glory there are three heavens or degrees;
and in order to obtain the highest, a man must enter into this order of the
priesthood [meaning the new and everlasting covenant of marriage]; and if he
does not, he cannot obtain it." The Prophet then said that those who do
not marry for time and all eternity may "enter into the other" levels
of the celestial kingdom "but that is the end of [their] kingdom; [they]
cannot have an increase" (D&C 131:1-4). Therefore, celestial marriage
is the covenant of exaltation. President Joseph Fielding Smith declared:
"Marriage according to the law of the Church is the most holy and sacred
ordinance. It will bring to the husband and the wife, if they abide in their
covenants, the fulness of exaltation in the
When a man and woman marry for time
and all eternity, the sealer seals upon them all the blessings of Abraham,
Isaac, and Jacob. These blessings are outlined in Abraham 2:6-11. From these
verses we can synthesize the promises given to Abraham, Isaac, and Jacob. The
promises can be categorized into three general areas. Each category has
promises that are to be fulfilled both in mortality and eternity. The following
chart lists the categories of promises with both the mortal and eternal
promises.
PROMISES TO ABRAHAM, ISAAC, AND JACOB
Category
Mortal Promises
Eternal Promises
|
1.
Posterity |
Abraham
was promised a large posterity that would become a great nation. |
Abraham
was promised that he would have eternal increase. |
|
2. Land |
Abraham
was promised that his posterity would have a special land to live in (a
promised land) - a land where his posterity are free to worship God the way
He intends. |
Abraham
was promised that he that he would have an eternal promised land known as the
celestial kingdom. |
|
3. Gospel\Priesthood |
1. Abraham
was promised that his posterity would have all the blessings of the gospel
and priesthood. 2. Abraham was promised
that through his posterity all nations would be blessed with the opportunity
to have the gospel. |
Abraham
was promised that he would have eternal life or exaltation in the celestial
kingdom (which is the ultimate blessing of the gospel and priesthood). |
The mortal blessings are that they would have (1) a posterity, (2) their
posterity would have a land of promise where they can worship God they way God
intends, and (3) their posterity would have the gospel of Jesus Christ
including both the Aaronic and Melchizedek ordinances of salvation. The eternal
blessings include (1) eternal increase (the bearing of spirit children in the
hereafter), (2) the celestial kingdom, and (3) exaltation, eternal life, or
Godhood. From this last promise, it can be seen why this is called the covenant
of exaltation.
When a couple is married for time
and all eternity, a new kingdom of God is being established; that kingdom is our
own kingdom in the eternities. Elder Bruce R. McConkie taught the temple
workers in the
As noted earlier, it is through
honoring the marriage ordinance that men and women prove that they are worthy
of Godhood. Elder Boyd K. Packer has noted that all other ordinances of
salvation "were preliminary and preparatory to your coming to the altar to
be sealed as husband and wife for time and for all eternity. You now become a
family, free to act in the creation of life, to have the opportunity through
devotion and sacrifice to bring children into the world and to raise them and
foster them safely through the mortal existence; to see them come one day, as
you have come to participate in these sacred temple ordinances."(46)
Look at the amount of scripture from Adam to Abraham, then
from Abraham on. The scriptures actually
begin with Abraham and his family. The
key teachings revolve around the covenants, all else was preparatory to this!
Even Heavenly Father identifies himself with Abraham, the
God of. . . Even the temple teaches this
doctrine.
The election of grace is a critical doctrine that teaches
that the gospel comes through the lineage of Abraham (
Noble and Great
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
Less Noble and
Great>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>Gentiles
Look carefully at the deliverance stories in the Book of
Mormon; they deal with the covenant and its promises. 1 Nephi 1:14, 20, Pres. Packer in 1992 and
Pres. Faust last week in conference both discussed the saving properties of the
covenant.
1 Nephi
BIBLE DICTIONARY
ELECTION
A theological term
primarily denoting God’s choice of the house of
The elect are chosen even “before the foundation of the world,” yet no one is
unconditionally elected to eternal life. Each must, for himself, hearken to the
gospel and receive its ordinances and covenants from the hands of the servants
of the Lord in order to obtain salvation. If one is elected but does not serve,
his election could be said to have been in vain, as Paul expressed in 2 Cor. 6: 1.
We see that elections are not all of the same kind. Since election has to do
with God’s choice of persons or groups to accomplish his purposes, some may be
elected by him to one thing and some to another. Although the Lord uses certain
individuals to accomplish his purposes, it does not necessarily follow that
these persons will automatically receive a fulness of salvation thereby. For
instance, Nebuchadnezzar and Cyrus fulfilled certain purposes in the economy of
God, but they apparently did it for their own reasons and not as conscious acts
of faith and righteousness. On the other hand, salvation of one’s soul comes
only by personal integrity and willing obedience to the laws and ordinances of
the gospel of Jesus Christ. Thus there are some elections to be desired over
others. An “election of grace” spoken of in D&C 84: 98-102 and Rom. 11: 1-5 has reference to
one’s situation in mortality; that is, being born at a time, at a place, and in
circumstances where one will come in favorable contact with the gospel. This
election took place in the premortal existence. Those who are faithful and
diligent in the gospel in mortality receive an even more desirable election in
this life, and become the elect of God. These receive the promise of a fulness
of God’s glory in eternity (D&C
84: 33-41).
The concept held by many that God unconditionally elected some to be saved and
some to be damned without any effort, action, or choice on their part is not
correct, for the scriptures teach that it is only by faith and obedience that
one’s calling and election is made sure (2 Pet. 1; D&C 131: 5).
Abraham 2:6 – If one disqualifies themselves from their
blessings; they will be searched out and enticed to come back. Orson F. Whitney’s quote, because of the
righteousness of the parents, the children will be redeemed.
Elder Maxwell has taught that the spirit world is an
extension of the 2nd estate.
The majority of the gathering will be in the spirit world, that’s where
most are!
Neal A. Maxwell
On the other side of the
veil, there are perhaps seventy billion people. They need the same gospel, and
releases occur here to aid the Lord's work there. Each release of a righteous
individual from this life is also a call to new labors. Those who have true
hope understand this.
Therefore, though we miss the departed righteous
so much here, hundreds may feel their touch there. One day, those hundreds will
thank the bereaved for gracefully forgoing the extended association with choice
individuals here, in order that they could help hundreds there. In God's
ecology, talent and love are never wasted. The hopeful understand this, too. (Notwithstanding
My Weakness, p.55)
The purpose of the Book of Mormon is found in the 2nd
paragraph of the title page:
An abridgment taken from the Book of Ether also, which is a
record of the people of Jared, who were scattered at the time the Lord
confounded the language of the people, when they were building a tower to get
to heaven—Which is to show unto the
remnant of the House of Israel what great things the Lord hath done for their
fathers; and that they may know the covenants of the Lord, that they are not
cast off forever— And also to the convincing of the Jew and Gentile that JESUS
is the CHRIST, the ETERNAL GOD, manifesting himself unto all nations—And
now, if there are faults they are the mistakes of men; wherefore, condemn not
the things of God, that ye may be found spotless at the judgment-seat of
Christ.
1 Nephi 14:8 – Remember the covenants of the House of
Israel.
1 Nephi 1:14,20 to Moroni 10:31 – Study the book on the
Abrahamic covenant, it is all over it, deliverance, mercy, scattering and
gathering, and the importance of covenants.
THE EARLY MINISTRY OF ABRAHAM
(Abraham 1 and 2)
STEPHEN D. RICKS
The first two chapters of the Book of
Abraham possess extraordinary theological and historical richness. During the
past two decades much study has been done on the Book of Abraham, most notably
by Dr. Hugh Nibley, who has during this period of time written two books and a
long series of articles in the Improvement Era on Abraham. fn Where much
of what has been written about the Book of Abraham has dealt with its
historical background, this essay will focus on three matters of theological
interest: Abraham as a "follower of righteousness," the Abrahamic
covenant, and the Egyptian episode in which Sarah is presented as Abraham's
sister.
Abraham as a "Follower of Righteousness"
In Abr. 1:2 the striking phrase
"follower of righteousness" is found twice: "having been myself
a follower of righteousness, desiring also to be one who possessed great
knowledge, and to be a greater follower of righteousness."
"Righteousness" in this phrase (which is not found elsewhere in the
Book of Abraham) is suggestive of a divine title or epithet and not simply an
abstract noun. fn Similarly, in Abr. 1:5 the phrase "my fathers having
turned from their righteousness" may also be construed in the same manner.
This assumption is supported by other evidence from the Book of Moses, by the
Qumranic (Dead Sea Scroll) interpretation of Isa. 51:5 and 56:1, and by a brief
reference in the Essene Damascus Document. It may also shed some light on the
name of Melchizedek and his relationship to Abraham. In Moses 7:47, "Enoch
saw the day of the coming of the Son of Man, even in the flesh and his soul
rejoiced, saying: The Righteous is lifted up, and the Lamb is
slain from the foundation of the world." The latter part of the verse
provides a parade example of the Semitic, and especially Hebrew, tendency to
parallelism in poetry. In this case, "the Righteous" of the first
line is parallel with "the Lamb" of the second, while the predicate
"is lifted up" of the first line is parallel with "is slain from
the foundation of the world" of the second. Our interest in this verse
lies in its use of the phrase "the Righteous" in a context which is
itself clearly Messianic and in parallelism with "the Lamb," a
patently Messianic title. Although there is clearly a difference between
"righteousness" (which is found uncapitalized in all editions of the
Book of Abraham) and "the Righteous," still, the use of "the
Righteous" as a divine title lends some support to the possibility that
"righteousness," too, may be understood as a title of deity.
The term "Righteousness" is
used in conjunction with "Salvation" in Isa. 51:5:
My Righteousness is near,
My Salvation has gone forth
and my arm will rule the peoples;
in me the coastlands trust,
and they wait for my arm.
The use of "righteousness"
and "salvation" as divine titles in this passage is strongly
suggested by the variants in the text found at Qumran, where the third person
masculine singular suffix ("his") is used to substitute for the first
person singular ("my") suffix in the last three lines:
And his arm will rule the peoples;
in him the coastlands trust,
and they wait for his arm.
In this passage the
Maintain justice
and do what is right
for my Salvation
and my Righteousness is about to be
revealed. fn
The Essene Damascus Document relies
on the same phraseology when it assures the faithful that a "book of
remembrance" is being written for them "until Deliverance and
Righteousness be revealed." fn
Much is said and much implied in the
first verses of Abraham 1 about the patriarch's desire to enjoy the blessings
of the priesthood, a priesthood which, we are told in D&C 84:14, he
received from Melchizedek, "who received it through the lineage of his
fathers, even until Noah." The name Melchizedek, as has already often been
shown, is to be understood to mean either "my king [Hebrew malki]
(is) Sedeq [i.e., Righteousness]" or "Sedeq's [i.e., Righteousness']
king," where Sedeq (Righteousness) is the name or title of the
Melchizedek's god. fn If our supposition is correct that the
"righteousness" referred to in Abraham 1:2 is a divine title, this
may add another link between Abraham and Melchizedek.
The Abrahamic Covenant
The linchpin, theologically, of the
Book of Abraham lies in its account of God's covenant promises to Abraham in
Abraham 2—promises of land, posterity, priesthood, and salvation: fn
1. Promise of Land. "But I, Abraham, and Lot, my
brother's son, prayed unto the Lord, and the Lord appeared unto me, and said
unto me: Arise, and take Lot with thee; 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; cf. Gen. 12:7; 13:15; 15:9-14).
2. Promise of Posterity: "I will make of thee a great
nation, and I will bless thee above measure, and make thy name great among all
nations" (Abr. 2:9; cf. Gen. 12:2; 18:18). A hint of this promise is found
already in Abr. 1:2: "[I, Abraham . . . desiring . . .] to be a father of
many nations" (cf. Gen. 17:4-6, 16). This promise is presented in greater
detail in Abr. 3:14: "And it was in the night time when the Lord spake these
words unto me: I will multiply thee, and thy seed after thee, like unto these
[stars]; and if thou canst count the number of sands, so shall be the number of
thy seeds" (cf. Gen. 13:16; 15:5; 17:2; 22:17; this promise was reiterated
to Isaac in Gen. 24:60; 26:4, 24, and to Jacob in Gen. 28:3, 14; 35:11; 48:4).
3. Promise of Priesthood Blessings: "Behold, I will lead thee by
the hand, and I will take thee, to put upon thee my name, even the Priesthood
of thy father, and my power shall be over thee" (Abr. 1:18). The function
of the priesthood of Abraham's posterity in blessing subsequent generations is
further explained in Abr. 2:11: "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" (cf. Abr. 1:3-4). fn
4. Promise of Salvation. That the seed of Abraham would be
the means whereby the descendants of Adam would receive the blessings of the
Gospel and obtain salvation is noted in Abr. 2:10: "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."
Both the Genesis and Abraham covenant
passages mention the promise to Abraham of land and posterity. Where the
Genesis account (Gen. 12:3) records: "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," The Abraham passage (Abr. 2:9-10) makes clear that his
descendants will bless subsequent generations through the priesthood and
gospel. The blessings of God's covenant with Abraham have persisted until the
present dispensation, as Elder John A. Widtsoe notes:
The essence of the covenant thus made
with Abraham was the ancient, everlasting one, that those who are obedient to
God's law shall inherit the blessings of the Lord. Because Jesus the Christ
replaced the lesser law of
Sarah as Abraham's Sister
The second chapter of Abraham ends
with a story which presents, in the parallel section in Genesis, one of the
most difficult and discordant passages in the section dealing with the
Patriarch. In the biblical account in Gen. 12:10-13 is recorded:
And there was a famine in the land:
and Abram went down into
Several modern commentators, in
dealing with what appears to be nothing short of a straight-faced lie on the
part of Abraham and Sarah, have noted the mention in the Nuzi documents of the
judicial status of wife-sistership, whereby a woman, in addition to becoming a
man's wife, was adopted by him as sister and thereby merited higher social
status and greater privileges than an ordinary wife. fn According to this view,
Abraham's claim to being Sarah's brother need not be understood according to
Gen. 20:12, where he defended his claim by stating that Sarah was indeed his
sister, the daughter of his father but not of his mother; in any event, this
explanation would be inapplicable in the case of Isaac, who made the same claim
for himself and Rebekah (Gen.26:7) as had Abraham and Sarah for themselves. fn
Others have suggested that a double
entendre was intended by Abraham when he asked Sarah to claim that she was his
sister. The purpose of this device was to have the foreigners take its meaning
in the strictly literal sense of a blood relative, while actually intending the
terms "brother" and "sister" as affectionate synonyms for
husband and wife, a usage which has parallels in the Song of Solomon and in
Tobit. fn
In Abraham 2, the dynamics of the
situation are changed dramatically, since here it is God who commanded Abraham
to have Sarah claim that she is his sister. Whether the terms
"brother" and "sister" were intended as double entendres,
or whether Speiser (and others) are correct in claiming that Sarah might quite
accurately be both Abraham's legal sister as well as his wife (thereby
providing a logical explanation for God's command) are questions which acquire
a secondary significance; of primary importance is obedience to God's commands.
fn In a letter to Nancy Rigdon, Joseph Smith emphasized the primacy of
obedience to God:
That which is wrong under one
circumstance, may be and often is, right under another. God said thou shalt not
kill,—at another time he said thou shalt utterly destroy. This is the principle
on which the government of heaven is conducted—by revelation adapted to the
circumstances in which the children of the kingdom are placed. Whatever God
requires is right, no matter what it is, although we may not see the reason
thereof till long after the events transpire. fn
Conclusion
In Abraham 3, where God taught Abraham
concerning the premortal councils, Abraham was told that he had been among the
great ones there. Surely his life bore out his foreordained role: his name
became synonymous with obedience and faith for subsequent generations of
NOTES
1. Hugh Nibley, "A New Look at
the Pearl of Great Price," Improvement Era 70-72 (January 1968
through May 1970), especially 71 (January through November 1969); The
Message of the Joseph Smith Papyri: An Egyptian Endowment (Salt Lake City:
Deseret Book Co., 1975); Abraham in Egypt (Salt Lake City: Deseret Book
Co., 1981).
2. The assumption that an abstract
noun may be used as a title for deity is strengthened by a similar use of
"eternity" in Abr. 2:16: "Therefore, eternity was our covering
and our rock and our salvation, as we journeyed from
3. See Richard N. Longenecker, The
Christology of Early Jewish Christianity (London: SCM Press, 1970), pp.
99-101; Longenecker's primary interest in this section is with the Messianic
use of the root ys which also occurs in each of these passages. Capitalization
of nouns is based strictly on interpretation, since the Hebrew script itself
has no means of indicating a distinction between capital and small letters.
4.
5. Fred L. Horton, Jr., The
Melchizedek Traidition: A Critical Examination of the Sources to the Fifth
Century A.D. and in the Epistle to the Hebrews (Cambridge/London/New York:
Cambridge University Press 1976), pp. 42-44; E. Kautsch, A. E. Cowley, eds., Gesenius'
Hebrew Grammar (Oxford: Clarendon Press, 1970), p. 253.
6. In the following discussion I have
been benefitted by the excellent chart indicating the scriptures dealing with
the Abrahamic covenant by Edward J. Brandt, "The Covenants and Blessings
of Abraham," Ensign, February 1973, pp. 42-43.
7. See Kent P. Jackson,
"Revelations Concerning Isaiah," in Studies in Scripture, Vol. 1:
The Doctrine and Covenants, eds. Robert L. Millet and Kent P. Jackson
(Sandy, Utah: Randall Book Co., 1984), pp. 326-34.
8. "Evidences and
Reconciliations. xciii. Why are we Called a Covenant People?" Improvement
Era, 1945, p. 349; reprinted as "A Covenant People," in The
New Era, February 1976, pp. 45-46.
9. Ephraim A. Speiser, "The
Wife-Sister Motif in the Patriarchal Narratives," in Alexander H. Altmann,
ed., Biblical and Other Studies (Cambridge, Mass.: Harvard University
Press, 1963), pp. 123-41. For a criticism of Speiser's position, see John Van
Seters, Abraham in History and Tradition (New Haven: Yale University
Press, 1975), pp. 71-75.
10. Marie Syrkin, "Sarah,"
in Encyclopedia Judaica, 16 vols. (Jerusalem: Keter Publishing, 1972),
14:866. Interestingly, in previous editions of the Book of Abraham there is
recorded at Abr. 2:2: "And it came to pass that I, Abraham, took Sarai to
wife, and Nehor, my brother, took Milcah to wife, who were the daughters of
Haran" (Haran having been mentioned in the previous verse as Abraham's
brother), clearly implying that Sarah was Abraham's niece; in the current
edition of the Pearl of Great Price, the last phrase has been changed to read
"who was the daughter of Haran."
11. Van Seters, p. 75.
12. In the Genesis Apocryphon account
(19:14-23), found at Qumran, a dream induced Abraham to ask Sarah that she
claim to be his sister, suggesting that the origin of the dream—and the
consequent request—were from God; see Joseph A. Fitzmyer, The Genesis
Apocryphon of Qumran Cave I: A Commentary (Rome: Biblical Institute Press,
1971), pp. 58-61, 110.
13. "To Nancy Rigdon," in
Dean Jessee, ed., The Personal Writings of Joseph Smith (Salt Lake City:
Deseret Book Co., 1984), p. 508. This is also to be found in TPJS, p.
256.
14. In
15. Geza Vermes, Scripture and
Tradition in Judaism (Leiden: Brill, 1961), pp. 193-226; J. Edwin Wood,
"Isaac Typology in the New Testament," New Testament Studies
(1968) 14:583-89.
(Robert L. Millet and Kent P. Jackson, eds., Studies in
Scripture, Vol. 2: The Pearl of Great Price [Salt Lake City: Randall Book,
1985], 222.)
Joseph Smith – Matthew
April 17, 2003
The JS Matthew chapter is the most important description of
the signs of the times in the scriptures, it is in sequential order, the KJV is
a mixed up mess, and it isn’t in order.
Matthew 24-25 – Jesus received a challenge from the
Pharisees, this was the last day of his ministry.
Matthew 21 and 22 are parables which describe Christ versus
the leaders of the people. They are in
his temple, his house; he teaches them they will very soon lose it.
The parables also have 2 meanings: 1. they will be scattered and destroyed and
the gospel will be taken from them and go to the Gentiles.
Matthew
Matthew 24:1-3 – the setting is the Mt of Olives, 2 events
have and will take place there: He
ascend into heaven from there and his return will be there.
D&C 45 and Moses 8 were received by Joseph in Feb-Mar
1831, he was translating the OT at this time, after receiving 45:61, and he
stopped the OT and started Matthew.
JS Matt wasn’t the full story of Christ’s lessons to the
disciples, other details are found in various parts of the scriptures.
D&C 1, 29, 43, 45, 88, 133, Isaiah, Zech, etc, the
second coming isn’t found in books, but in the scriptures.
JS Matthew verses 1-20 describes the period immediately
after Christ’s death. In verses 3-4 the
disciples ask 2 separate questions which they think are related and will soon
come to pass, the Lord teaches them otherwise.
Question 1 – Destruction of the Jews and the
Question 2 – Signs of the coming of the end of the world
In 67-70 AD the Romans destroy
We say we want the 2nd coming, but what does that
mean? Why do we want the
Millennium? We must understand why we
want these events, the 2nd Comforter, but we must be ready!
We must follow the Prophet so we won’t be deceived, that is
the lesson of D&C 28. Hiram Page one
of the 8 witnesses thought he could receive revelation from God about the
location of New Jerusalem, but it didn’t come through Joseph and it was
false. Oliver got caught up into this
also.
We discussed the gift of discernment for awhile, here are
some quotes.
Delbert L. Stapley
Possessing, as we do, the
endowment of the Holy Ghost, if worthy, we are entitled to the gift of
discernment to guide and help us avoid the pitfalls of scheming and designing
men to trap and ensnare us into the meshes of worldly lusts, influences, and
pleasures. (Conference Report, October 1961, p.21)
The Holy Ghost is a
revelator of truth and has the related power of discernment, which interprets
the mind and motives of men; therefore it has the function of preventing
confusion and deception to the possessor of this gift. (D&C 50:23-24.)
[Conference Report, October 1966, p.112]
Stephen L. Richards
First, I mention the gift
of discernment, embodying the power to discriminate, which has been spoken of
in our hearing before particularly as between right and wrong. I believe that
this gift when highly developed arises largely out of an acute
sensitivity to impressions -- spiritual impressions, if you
will -- to read under the surface as it were, to detect hidden evil,
and more importantly to find the good that may be concealed. The
highest type of discernment is that which perceives in others and uncovers for
them their better natures, the good inherent within them. It's the gift
every missionary needs when he takes the gospel to the people of the world. He
must make an appraisal of every personality whom he meets. He must be able to
discern the hidden spark that may be lighted for truth. The gift of discernment
will save him from mistakes and embarrassment, and it will never fail to
inspire confidence in the one who is rightly appraised.
The gift of discernment
is essential to the leadership of the Church. I never ordain a bishop or set
apart a president of a stake without invoking upon him this divine blessing,
that he may read the lives and hearts of his people and call forth the best
within them. The gift and power of discernment in this world of
contention between the forces of good and the power of evil is essential
equipment for every son and daughter of God. There could be no such mass
dissensions as endanger the security of the world, if its populations possessed
this great gift in larger degree. People are generally so gullible
one is sometimes led to wonder whether the great Lincoln was right, after all,
in the conclusion of his memorable statement, "You can't fool all the
people all the time." One does feel at times, however, a sense of pity and
sympathy for some of the peoples of the world whose education, information, and
exposure to higher ideals and exalted concepts have been so arbitrarily and
ruthlessly restricted.
There is a class of
people now grown sizable in the world who should possess this great gift in
large degree. They know how the gift is attained. They have been educated in
its spiritual foundations. They have been blessed with the counsels which
foster it. They know how to order their lives to procure it. You know who they
are, my brethren and sisters. Every member in the restored
George Q. Cannon
One of the gifts of the
Gospel which the Lord has promised to those who enter into covenant with Him is
the gift of discerning of spirits--a gift which is not much thought of by many
and probably seldom prayed for; yet it is a gift that is of exceeding value
and one that should be enjoyed by every Latter-day Saint…. No
Latter-day Saint should be without this gift, because there is such a
variety of spirits in the world which seek to deceive and lead astray. In a
revelation to the Church upon the spirits which have gone abroad in the earth
the Lord says:
"Behold, verily I
say unto you, that there are many spirits which are false spirits, which have
gone forth in the earth, deceiving the world."[D&C 50:2]
The Lord warns the Saints
and says: "Beware lest ye are deceived."[D&C 46:8] And that they
may not be deceived, He commands them to seek earnestly the best gifts.
The Apostle John says:
"Behold, believe not
every spirit, but try the spirits whether they are of God: because many false
prophets are gone out into the world." [John 4:1]
This counsel of the
beloved Apostle applies as much to us in these latter days as it did to the
Saints of his age. All manner of spirits have gone forth to deceive, to lead
astray and to obtain possession of the children of men; and many people yield
to them because they are invisible and cannot, perhaps, think that they can be
possessed by invisible influences. Anger, backbiting, slander, falsehood and
various passions are manifested by people under the influence of false and
deceptive spirits….
Now, the gift of
discerning of spirits not only gives men and women who have it the power to
discern the spirit with which others may be possessed or influenced, but it
gives them the power to discern the spirit which influences themselves. They
are able to detect a false spirit and also to know when the Spirit of God
reigns within them. In private life this gift is of great importance to the
Latter-day Saints. Possessing and exercising this gift they will not allow any
evil influence to enter into their hearts or to prompt them in their thoughts,
their words or their acts. They will repel it; and if perchance such a spirit
should get possession of them, as soon as they witness its effects they will
expel it or, in other words, refuse to be led or prompted by it.
The gift of discerning of
spirits, also, is one that is of great importance to the Elders who are
laboring in the ministry. We have known Elders become so filled with zeal and
so desirous to do good, or what they supposed to be good, that they exposed
themselves to the influence of the adversary. They would be filled with a
species of what has been called "wildfire," and, carried away by
zeal, they would go too far; they would say and do imprudent things and yet,
being prompted by the purest and best motives, would feel entirely justified in
their course. In the history of the Church there have been many illustrations
of this. Elders can work themselves up beyond that which is proper and wise and
be led to say and do many imprudent things and overstep the line of propriety.
Now, the gift of discerning of spirits is necessary to keep these kind of
feelings in check.
The gift of discerning
spirits is not only necessary for this purpose, but it is necessary in the
branches of the Church. Newly baptized members, anxious to obtain the gifts,
are liable sometimes to be taken advantage of by the adversary and to imbibe or
yield to a wrong spirit. A newly organized branch of the Church, where the
gifts are manifested, especially the gift of tongues, has to be watched with
great care. The Elders laboring in the branch or presiding in the conference
must be in a position to discern between the Spirit of the Lord and other spirits
that may seek to steal in….
In all the situations in
life, therefore, in which Latter-day Saints can be placed there is great need
for them to possess the gift of discerning of spirits. Fathers and mothers need
it for their own benefit. They need it in their families, in the training of
their children. All Saints need it to enable them to escape from the many evil
influences that are abroad. The Elders need it for their own sakes; they need
it also in the government of the branches, of the conferences, of the wards, of
the stakes and, indeed, the entire Church. It is a great and blessed gift, and
it should be sought for by all. (Gospel Truth, 1:198-200)
There are now many things
existing, and which our people are brought into contact with, that are
calculated to deceive. Especially is this the case in the early lives of both
sexes, who are apt to be deceived by appearances--by judging men by their
outward appearance, expressions and sometimes by their dress and demeanor.
There is a gift in the
David O. McKay
From birth to death men
differ. They vary as much as do flowers in a garden. In intellect, in
temperament, in energy, and in training some rise to one level and some to
another.
The successful teacher is
one who, with a spirit of discernment, can detect to a degree at least, the
mentality and capability of the members of his class. He should be able to read
the facial expressions and be responsive to the mental and spiritual attitudes
of those whom he is teaching. The great Teacher had this power of discernment
in perfection as is well illustrated in his conversation with the woman of
It is written that
"he who governs well leads the blind, but he that teaches gives them
eyes." -- CR, April 1914, p. 86. (Gospel Ideals, p.439)
The more we use this gift, the stronger it becomes in our
lives.
Verses 11-12 – to be steadfast like in 2 Nephi 31:20, we
must have complete trust and faith in the atonement, hope comes after faith,
feasting on the word of God. The holy
place is a specific location, Bruce mentioned a place called
BIBLE DICTIONARY
Not mentioned in the N.T.,
JOSEPH SMITH—MATTHEW
AND THE SIGNS OF THE TIMES
RICHARD D. DRAPER
Introduction
One of the great structures of the
ancient world was the magnificent
It was in this setting that the
Savior stunned those who stood near him with the awful words: "As for
these things which ye behold, the days will come, in the which there shall not
be left one stone upon another, that shall not be thrown down" (Luke
21:6). This terrible prophecy troubled his disciples. When he departed from the
temple court, they followed him to the
During the winter of 1831 the Church
came under a particularly heavy attack from its detractors. Many false reports
and foolish stories were printed and circulated with the intent of dissuading
people from investigating the gospel. Discouragement was high, as was concern
for the future of the Church. Then on 7 March 1831 the Prophet Joseph Smith
received a revelation which served to bolster the faith of the Saints. This
inspired document has become known as section 45 of the Doctrine and Covenants.
fn
In this remarkable revelation the
Savior promised the Saints that if they would be obedient, "I will reason
with you, and I will speak unto you and prophesy, as unto men in days of old.
And I will show it plainly as I showed it unto my disciples as I stood before
them in the flesh and spake unto them" (D&C 45:15-16). The Lord then
repeated forty-four verses of the prophecy he had given to his disciples. To
those who were discouraged and fearful, the revelation must have been a source
of tremendous courage and hope. But there was a strong warning: "Hearken
unto my voice, lest death shall overtake you; in an hour when ye think not the
summer shall be past, and the harvest ended, and your souls not saved"
(D&C 45:2). But there was also a greater promise. The revelation showed
that God was acutely aware of the plight of his Church and more. It stressed
that time, both present and future, were fully known to God and under his
control. As the Saints were obedient great blessings would come. This would
include the revelation of wisdom and promises shared with Enoch and his
brethren, as well as the fullness of the prophecy shared with the twelve
apostles of the Lord which revealed major events to the end of time. The
greater portion of the revelation demonstrated the latter.
The revelation showed the continued
willingness of the Lord to buttress the faith of his Saints, which has been his
pattern throughout history. It is through prophecy that the Savior has
demonstrated that he is in total control. The future is not unknown to him nor
is it out of his dominion. Therefore, the key to success for his people is
continued diligence in his service and faith in his revealed word. fn The power
and precision of his word is attested perspicuously in the prophecy recorded in
Joseph Smith—Matthew. This prophecy so impressed the ancient followers of the
Lord that it was preserved by Matthew, Mark, and Luke. The fullest account is
in Matthew, chapters 24 and 25, which Mark 13 follows—albeit more briefly—while
Luke 21 adds significant details.
Because of the power and precision of
the prophecy, often called the "Olivet Prophecy," many Bible scholars
have considered it with great care and interest. One such, stressing its
importance, has stated: "The pivotal issues of New Testament study in this
century appear here." but he further noted, speaking particularly of
Matthew 24, that it has generated "as much opinion and as much confusion
as any chapter in the entire New Testament." fn The reason for the
confusion is that the prophecy contains information both on the fall of
Jerusalem and on the Second Coming of the Messiah; yet it is so constructed
that, as one scholar has noted, "it is impossible to sort out which verses
refer to which event." fn It is through the power of modern revelation
that order was brought out of confusion. In this way the Lord set in motion the
means by which the Saints living in the latter days could achieve a more clear
understanding of the events through which many of them will pass.
It should be emphasized that the
revelations referred to in the Bible and the Doctrine and Covenants make it
clear that it is the Lord's will that the Saints understand what is coming. It
was, at least in part, for this very reason that the Savior repeated to the
Prophet (in D&C 45) a portion of that most profound prophecy—a prophecy
which he shared with only his trusted disciples. However, as noted already,
when the Lord made his restatement to Joseph Smith, he did not repeat the whole
thing. He broke off the prophecy with the statement: "And now, behold, I
say unto you, it is not given unto you to know any further concerning this chapter
(Matthew 24), until the New Testament be translated, and in it all these things
shall be made known" (D&C 45:60). fn From this it is evident that the
inspired revision of the New Testament was to be the means of restoring sacred
knowledge to the people living in the last days and that the prophetic material
in Matthew 24 was of particular worth.
That Joseph Smith was motivated by
the revelation now in D&C 45 to work on Matthew 24 is evident from the fact
that the work of translation on that biblical chapter began 8 March 1831, the
day after he received section 45. fn To the basic text the Prophet added nearly
four hundred fifty new words, representing about a fifty percent increase in
the text size. Even so, there is only one verse (v. 55) to which there is no
correlation in the King James Bible; but three verses are repeated. fn This
means that most of the additional material is an expansion of that already in
Matthew. Yet it is not only in adding material that the revealed version gives
understanding but more especially in the reordering of the material.
When the Prophet made his revision of
the Olivet discourse he moved three verses (7, 8, and 9) from their position in
the King James text and placed them at various points later in the narrative.
fn This change gave the prophecy a new chronological sequence, or more
accurately, it gave it a more definite chronological sequence. This was
enhanced by the repetition of three verses which showed that there was to be a
recurrence of ancient events in the latter days. It is this reordering and
repetition of passages which brings understanding to that area in which there
has been the greatest confusion among Bible scholars.
Two Questions
To better appreciate the
understanding which Joseph Smith has brought to this prophecy it is well to
keep in mind the setting in which it was given originally. As noted earlier,
the Savior's disciples had been stunned by his statement that the
The questions asked by the disciples
suggest that they separated the destruction of the temple from the time of the
second advent. But by how far? It is the view of many scholars that the early
Christians believed that Christ would come immediately after the fall of
Thus the prophecy points to events
which would take place in two definite time periods: those which would come
upon the generation then living and those which were at the end of time. To
each, specific warnings were given so that the believers could withstand the
evil day. The extant Greek manuscripts, as their translation into the various
versions of the Bible show, are not clear as to what prophesied events are part
of which period. It is for this reason that many are confused and have even
given up hope of ever being able to understand. fn Yet it is at this very point
where the Prophet's inspired account is the most helpful.
Readers of the Olivet discourse have
repeatedly asked, "Does this event belong to the early era or to the
later?" Joseph Smith's inspired answer is: "In some instances,
both!" Thus, the Prophet's revision presents a scenario in which certain
events in the latter days will parallel those which took place in former days.
It should be kept in mind that the prophecy to the disciples of what would (and
did) happen in their day serves as the prologue of what will happen in our day.
Thus the whole of the prophecy stands sure on the basis of the fulfillment of
the historical portion. In other words, the proof that the latter-day portion
of the prophecy will become a reality is grounded in the fulfillment of that of
the former day.
Trials to Come Upon
To his ancient disciples the Savior
gave detailed instructions of what to do during the coming crisis: "For
then, in those days, shall be great tribulation on the Jews, and upon the
inhabitants of Jerusalem, such as was not before sent upon Israel, of God,
since the beginning of their kingdom until this time; no nor ever shall be sent
again upon Israel" (JS-M 18). It would be a time of such great iniquity
that love would cease, persecution of the righteous would be the order of the
day, and false christs and false prophets would abound. For the steadfast,
however, there was a promise of escape: "When you, therefore," said
the Lord, "shall see the abomination of desolation, spoken of by Daniel
the prophet, concerning the destruction of
History bears out both the grim
details of the fulfillment of the prophecy and the response of the Church. In
A.D. 68 Titus began the siege which eventually devastated the temple, destroyed
the city, and left as many as six hundred thousand Jews dead. fn Eusebius, the
fourth-century Christian historian, preserved the response of the Church to
these events. He wrote that the "people of the church in
The devastation wrought by Titus upon
the Jews, as the Savior said, was "only the beginning of sorrows" for
this people (JS-M 19). The Christians, too, were to have their trials,
"after the tribulation of those days," for there would arise false
christs and false prophets (JS-M 21-22). This is a repetition of a warning
which he had given earlier in his discourse (v. 6) in connection with coming
persecutions. But here he revealed the time-frame in which the persecutions and
martyrdoms would come. Parenthetically, it is interesting that in the same year
that Titus and his father, Vespasian, began their attack on
Trials of the Last Days
The Lord's warning of false christs
and prophets came with the awesome news that they would display signs and
wonders, "insomuch, that, if possible, they shall deceive the very
elect" (JS-M 22). Therefore he instructed that when men claimed that
Christ had come to one place or another, the disciples should "believe it
not" (JS-M 25). His coming to the world, he said, would be a public
disclosure which could no more be hid than the sunrise (JS-M 26).
How far beyond the fall of
All this emphasizes the fact that the
essential message of the revelation applies to those living in the latter days.
The Savior gave the prophecy to his disciples for their edification and safety,
but also so that it would be preserved for the edification and safety of his
disciples living near the end of time. This is not the only place where he has
done this. The book of Revelation was also commissioned by the Lord for the
purpose of allowing the worthy in the last days to know how things were to go.
Thus, as the Lord gave his people anciently specific signs for which to watch
so that they would be prepared for the evil day, so, too, he has done the same
for his people in this day.
Three Key Events
In the Olivet discourse the Savior
foretold of wars, famines, and pestilences which would be a part of the last
days. He then prophesied that three key events, witnessed by his people, would
be repeated in the eyes of those living during the last days. These he signaled
by the use of the word "again" in vv. 30-32 of Joseph Smith-Matthew.
The first would be that natural affection would again cease in the hearts of
many. The result, though not specifically mentioned, would be a repetition of
persecutions such as had happened in the disciples' day. However, the picture
is not completely negative. In the midst of this opposition the second event
would recur: the gospel would be preached to all the world. This suggests that
in spite of—or perhaps because of—persecution, the Church would continue to be
strong and dynamic enough to pursue missionary work.
Of the final recurrence the Lord
said: "And again shall the abomination of desolation, spoken of by Daniel
the prophet, be fulfilled." Once again the holy city would come under
attack. But this time the final scene would not recur. The images of pagan gods
would not defile the sanctuaries of the holy city, nor would the sound of
marching legions be heard in her streets. This time three earth-shaking events
were to take place which had never before occurred and which would wrest the
earth from the power of spiritual
First, there would be cosmic
disturbance such as the world had never seen: "The sun shall be darkened,
and the moon shall not give her light, and the stars shall fall from heaven,
and the powers of heaven shall be shaken" (v. 33). fn Next "shall
appear the sign of the Son of Man in heaven, and then shall all the tribes of
the earth mourn; and they shall see the Son of Man coming in the clouds of
heaven, with power and great glory" (v. 36).
Though many signs are associated with
the approach of the Second Coming, the disciples asked, "What is the sign
of thy coming?" Here the Lord confirmed that there will indeed be a great
last sign. Concerning this Joseph Smith wrote that there "will appear one
grand sign of the Son of Man in heaven. But what will the world do? They will
say it is a planet, a comet, etc. But the Son of Man will come as the sign of
the coming of the Son of Man, which will be as the light of the morning coming
out of the east." fn
The Lord said, "Whoso treasureth
up my word, shall not be deceived, for the Son of Man shall come." As the
sign does come, the final event will occur: "He shall send his angels
before him with the great sound of a trumpet, and they shall gather together
the remainder of his elect from the four winds, from one end of heaven to the
other" (v. 37). About the time of the Second Coming there shall be a
general gathering of the Lord's elect both in heaven and on earth. Of the
latter he says: "In the last days, two shall be in the field, the one
shall be taken, and the other left; two shall be grinding at the mill, the one
shall be taken, and the other left" (vv. 43-44). The apostle Paul wrote of
the time when "the Lord himself shall descend with a shout, with the voice
of the archangel, and with the trump of God: And the dead in Christ shall rise
first." He went on to say that those who "remain shall be caught up
together with them in the clouds, to meet the Lord in the air: and so shall we
ever be with the Lord" (1 Thess. 4:15-17). Thus are the righteous received
by their Lord, to return with him to live upon the earth as it enters its
millennial Sabbath.
As to the exact time when these
things should take place the Savior stated: "No man knoweth; no, not the
angels of God in heaven, but my Father only" (v. 40). Nevertheless, the
Lord declared in relation to the great signs that will be manifested before his
coming: "Verily, I say unto you, this generation, in which these things
shall be shown forth, shall not pass away until all I have told you shall be fulfilled"
(v. 34). For most, however, the Savior warned that it will be as it was in the
day of Noah. Usually this statement is taken to mean that the world will be as
wicked as it was when the Lord sent forth the great flood. Though this is most
probably true, such an interpretation misses the major point. The Lord
explained that the people of Noah's day did not heed the warnings which were
given. Thus they were caught unprepared (see vv. 41-43). For this reason he
admonished: "Watch, therefore, for you know not at what hour your Lord
shall come" (v. 46). To emphasize his point he used a parable. Those who
were evil would not abide in well-doing during his absence, while those who
were good would (vv. 49-55). Those living in the last days should take this message
to heart: one prepares for the Second Coming by never growing weary of
continued righteousness. With this admonition the Lord concluded his prophecy.
Joseph Smith—Matthew: An Imposing Revelation
A closing note seems appropriate
concerning another aspect of Joseph Smith's work on Matthew. Liberal scholars
for a long time have mistrusted the biblical text as it stands. They feel that
the Bible text is a creation by ancient followers of Christ who, for the most
part, unwittingly invented his messiahship and attributed to him sayings and
doings which were not really historical. In an attempt to find the
"historical Jesus" they have used various intellectual tools such as
"form" and "redaction" criticism. These tools are supposed
to allow the scholar to get behind the text and find out what Jesus really
said and did. The fact that three biblical accounts (Matt. 24-25; Mark 13; Luke
21) and two modern accounts (D&C 45 and JS-M) of portions of the same
discourse have been preserved, all of which differ from one another, suggests
that the exact historical words of Jesus may not have been preserved. Of the
biblical accounts, both those of Luke and Mark are probably second-hand, since
neither of these men could have been present on the
Each of these accounts was known to
the Prophet before he began his revision of Matthew. Yet, surprisingly, he did
not use all the material of which he was aware. For instance, even though he
greatly expanded the Matthew account, he did not place in it many important
insights revealed to him by the Lord in D&C 45. Further, as noted before,
the gospel of Luke has material which is not in the Matthew account. When Joseph
Smith did his inspired work on Luke, he did not make it conform to Matthew, nor
did he incorporate it into Joseph Smith-Matthew. In fact, he added new material
which increased the individuality of Luke. For this reason, it may be that the
Prophet was not trying to restore the precise words which the Lord had spoken
on the
Perhaps, his intent was different.
One Latter-day Saint scholar has suggested the following:
This is the most dramatic example of
the prophet presenting historical material with long explanations that go far
beyond any original writing. This suggests that the Prophet used his basic
document . . . as a point of departure instead of a translation guide. Thus his
sweeping changes are only loosely tied to the written record that stimulated
the new information. The result is content oriented. One may label this as
"translation" only in the broadest sense, for his consistent
amplifications imply that the Prophet felt that expansion of a document was the
best way to get at meaning. If unconventional as history, the procedure may be
a doctrinal gain if distinguished from normal translation procedure, for
paraphrase and restatement are probably the best way to communicate without
ambiguity. fn
Thus, if Joseph Smith's revision does
not record the precise words that the Savior said on the mount, it does
represent an important and accurate record of his thought. It may be said that
if Joseph Smith-Matthew does not represent the exact words of Jesus, it does
represent his word. Further, it substantiates the historicity of the
event. Jesus did indeed, contrary to those who mistrust the historicity of the
Bible, meet with his disciples and deliver to them a profound prophecy the
content of which has been restored to the latter days.
There is another ramification which
needs to be suggested. Joseph Smith, as already pointed out, knew of the Luke,
Mark, and Matthew accounts as well as the material in D&C 45 before he ever
started his revision. The fact that he made no attempt to harmonize Luke,
Matthew, and the Doctrine and Covenants passages suggests that he may have been
restoring ideas which were an actual part of the original texts of the gospels.
If he were less concerned with the integrity of the thought of the authors than
with restoring a precise treatise on the Second Coming, one would expect that
he would have harmonized all the accounts and made one general statement. That
he did not do so argues that he was concerned with both the content of the
messages of the original writers and the way those writers had expressed it.
That Joseph Smith could have had revelatory knowledge of materials which were
once a part of the documents but were later altered or expunged from them is
suggested by an event which happened in April 1829. Joseph Smith and Oliver
Cowdery had a question concerning the fate of the apostle John: was he dead or
had he been translated? To settle the question the Prophet inquired of the Lord
through the Urim and Thummim. The result was the revelation now in D&C7.
The headnote to this revelation in the Book of Commandments states that the
material is a translation of an ancient parchment "written and hid
up" by the apostle John. There is no additional information on this
subject. But, as has been suggested:
It is not necessary to suppose that
the Prophet had John's parchment, or a copy of it, before him, when he received
this Revelation. It was the contents of the document that were revealed. It was
just as easy for the Spirit of the Lord to communicate the contents of that
record to the Prophet, without the actual presence of it, as it would have been
to enable him to understand the language in which John wrote it, whether Greek
or Aramaen, which languages neither Joseph nor Oliver could have read, except
by special divine interposition, even if they had had the manuscript before
them. The miracle would have been practically the same. fn
In light of this, Joseph Smith could
have had inspired access to the content of the original synoptic gospels, from
which he could have drawn to make his revisions. As one LDS scholar has stated:
"In one sense, then, Joseph was 'translating' the Bible in attempting to
interpret it, to explain it by the use of clearer terms or a different form or
style of language. In another sense Joseph was 'translating' the Bible inasmuch
as he was restoring in the English language ideas and events and sayings which
were originally recorded in Hebrew or Greek." fn
Taken together, all this suggests one
last thought. The eighth Article of Faith states: "We believe the Bible to
be the word of God as far as it is translated correctly; we also believe the
Book of Mormon to be the word of God." This statement of belief has little
to do with accuracy of translation as the word is usually interpreted (i.e.,
capturing in one language the ideas expressed in another). Rather, it goes
beyond that, insisting on a new dimension of accuracy: conveying the message of
the original writer to the minds of people living far removed—both in time and
culture—in a way in which it can not be misunderstood. This means that in
Joseph Smith-Matthew the Lord has given to the Latter-day Saints an
unmistakably clear and easily understood window into the future. It stands as a
testimony of the power, love, and concern of the Father for his modern
disciples. It is now the task of this latter-day generation to heed that which
the Lord has given.
NOTES
1. Richard L. Anderson, "Joseph
Smith's Insights into the Olivet Prophecy: Joseph Smith 1 and Matthew 24,"
2. HC 1:158. See Kent P.
Jackson, "The Signs of the Times: Be Not Troubled," in Studies in
Scripture, Vol. 1: The Doctrine and Covenants, ed. Robert L. Millet and
Kent P. Jackson (Sandy, Utah: Randall Book Co., 1984), pp. 186-200.
3. In Isaiah 48:3-8 the Lord
emphasizes his use of prophecy as a means to demonstrate that he is the only
true and living God. Prophecy then becomes the touchstone through which he can
demand trust from his people. Conversely, for the faithful, prophecy is the
reward through which they derive security about the future. In this way their trust
in God is enhanced and rewarded.
4.
5. John L. McKenzie, S.J., "The
Gospel According to Matthew," in Raymond E. Brown, et al., The Jerome
Biblical Commentary (Englewood Cliffs, New Jersey: Prentice-Hall, 1968),
2:104.
6. This statement should not be
construed to mean that the Lord would not give any more information about the
future until the whole of the New Testament was revised. Rather, it seems that
the Lord was telling the Prophet that no more would be given until this New Testament
chapter was translated.
7. See Robert J. Matthews, A
Plainer Translation: Joseph Smith's Translation of the Bible, A History and
Commentary (Provo, Utah: Brigham Young University Press, 1975), p. 267; and
Richard P. Howard, Restoration Scriptures (Independence, Mo.: Herald
House, 1969), pp. 82-88, in which facimilies of the original manuscript have
been provided which show the dates on which certain portions of the work on
Matthew were begun.
8. Matt. 24:6 is JS-M 23 and is
repeated in JS-M 28. Matt 24:12 is JS-M 10 and is repeated in JS-M 30. Matt.
24:15 is JS-M 12 and is repeated in JS-M 32.
9. Verse 7 became v. 23, v. 8 became
29 and v. 9 became v. 19.
10.
11. This figure represents those who
were besieged in
12. Eusebius, Ecclesiastical
History 3.5.3,
13.
14. This sign is associated with the
desolation of abomination, or the siege of
15. HC 5:337. See also a
discussion of this sign in Robert L. Millet, "Enoch and his City,"
found herein.
16. A second-century Christian writer
named Papias was quoted by Eusebius (Ecclesiastical History 3.39.16) as
saying that Matthew gathered the teachings of Jesus in Hebrew, which were later
translated by others. The idea that he gathered them suggests he perhaps did
not make an on-the-spot recording of them.
17.
18. Hyrum H. Smith and Janne M.
Sjodahl, Doctrine and Covenants Commentary (Salt Lake City: Deseret Book
Company, 1978), p. 40.
19. Robert L. Millet, "Joseph
Smith's Translation of the Bible and the Doctrine and Covenants," in
Millet and
(Robert L. Millet and Kent P. Jackson, eds., Studies in
Scripture, Vol. 2: The Pearl of Great Price [Salt Lake City: Randall Book,
1985], 282.)
Joseph Smith Matthew and History
April 24, 2003
We are judged on what we become, the atonement covers what
we cannot pay, restitution. If you think
about it, what can we restore?
When you teach, view your students in the future.
JS Matthew Timeline
0 - Birth of Christ
33 – Death of Christ
67 –
70 – Jewish Revolution
130 – 2nd Jewish Revolt the Bar Kokhba Revolution
135 –
1820 – The 1st vision
1830 – The Church of Jesus Christ was again established on
the earth
Future Event – The 2nd coming and
From 1830 to the 2nd coming, the gathering of
Bar Kokhba claimed to be the Messiah, the revolt began in
the
This chapter was given to the apostles and must be
understood by us. JS 1:5-20 is from the
time period 33 to 70 AD.
Apostolic Fathers – they had the priesthood but no keys to
pass it on or to perform the saving ordinances of the gospel. Interestingly, they taught love and ethics
not doctrine.
The Lord was teaching that the 2nd coming will be
a long way off, verses 22-23 tell of the elect being deceived, and the many
wars to come. When Christ comes again
you won’t need CNN to know its happening!
We are studying conditions not events.
JS Matt
Brother Satterfield’s web site has his dissertation on this
subject.
A of F # 10 – 2 part gathering: 1. Missionary work 2.
The order: False
Christ’s, Wars, and the gathering.
Ancient
Galilee East Dead Sea
Left Hand
Right Hand
Semol Yamin
Curse
Blessing
North
South
West
The land to the north is viewed anciently as a cursed land,
the land south as a blessed land, Deut 27:11-13.
Significance of North and South
The significance of this sacred setting is enhanced when the proper orientation
of the ancient Hebrew map is understood. Instead of north being the primary
direction for orientation as in western societies, east was the primary
direction. Therefore, south is on the right hand of the map while north is on
the left. The Hebrew word for south is yamin, or right hand. This is
also the Hebrew word for blessing. The Hebrew word for north is smol,
or left hand. Though smol is not the same word for curse in Hebrew,
often left hand or north is associated with curses (see, for example, Matthew
25:31-46 and Mosiah 5:12). To the Hebrew mind, then, the southern mountain,
In light of this it is interesting to note that eventually,
as we shall see,
The Israelites of
Suppose, for a moment, that you were
with Lehi's party as it arrived on the Pacific coast of
In fact, we don't know what Laman,
Lemuel, Sam, and Nephi did call their directions, since the first terms
for directions appear in the Book of Mormon only hundreds of years after the
first landing (Mosiah 7:5; 9:14). fn Still, it is interesting that in the Mayan
languages of
(John L.
Sorenson, An Ancient American Setting for the Book of Mormon [Salt Lake
City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon
Studies, 1985], 38.)
As the church grows, spiritual degradation will also
increase, political unrest will also increase.
Before the destruction there will be a 3-way process that will warn the
people.
D&C 43:19-23:
We don’t fear what is going to happen, we anticipate
it. We follow the prophet and the
apostles, we are to be prepared. Pres.
Hinckley is optimistic because he knows the church will continue to grow.
See verses 30-32 on the word AGAIN, it has happened before.
The
Signs of His coming, verses 33-36, if the sun is darkened,
then the moon can’t shine!
Joseph Smith History
The religion of the world is irreligion, secular humanism
D&C 78:13-16 – the church will be independent from all
things.
Joseph is the Elias or the forerunner as is the church, to
prepare a people for the 2nd coming of Christ.
There was an upheaval in western NY between those who
believed in pre destination and those who believed in grace. John Adams versus Thomas Jefferson,
Calvinists versus Argentites from
Joseph’s ancestors were a spiritual guided lot; I need to
look into them further.
There are 4 different versions of the 1st vision,
some have details that others do not have, in the 1832 version; he was told his
sins were forgiven etc. Dean Jesse’s
article
To me the gospel is not a great mass
of theological jargon. It is a simple and beautiful and logical thing, with one
quiet truth following another in orderly sequence. I do not fret over the
mysteries. I do not worry whether the heavenly gates swing or slide. I am only
concerned that they open. I am not
worried that the Prophet Joseph Smith gave a number of versions of the first
vision any more than I am worried that there are four different writers of the
gospels in the New Testament, each with his own perceptions, each telling the
events to meet his own purpose for writing at the time.
I am more concerned with the fact
that God has revealed in this dispensation a great and marvelous and beautiful
plan that motivates men and women to love their Creator and their Redeemer, to
appreciate and serve one another, to walk in faith on the road that leads to
immortality and eternal life. ("'God Hath Not Given Us the Spirit of
Fear,'" Ensign, October 1984, p. 5.)
(Gordon B. Hinckley, Teachings of Gordon B. Hinckley
[Salt Lake City: Deseret Book Co., 1997], 242.)
Verification of the 1838 Account of the First Vision
Milton V. Backman, Jr.
During the October 1880 General
Conference, President George Q. Cannon, First Counselor in the First
Presidency, acting under the direction of the newly sustained president of the
Church, John Taylor, presented two books to Church officers and members: a new
edition of the Doctrine and Covenants and the Pearl of Great Price. President
Cannon proposed that those present accept these books and their contents
"as from God, and binding upon ... [the] people ... and Church." Then
President Joseph F. Smith, Second Counselor in the First Presidency moved that
the membership receive and accept these books as containing revelations from
God to the Church. By unanimous vote, leaders and members agreed that the information
contained in these two books was inspired of God (Conference Proceedings
42:724). Included in this canonized edition of the Pearl of Great Price was an
account of the First Vision initially written by Joseph Smith in 1838 and
prepared for publication before the Prophet left for
A number of questions might be asked
regarding this 1838 account of the theophany near
The four accounts of the First Vision
given by Joseph Smith during a ten year period are very different from each
other because each was given from a different perspective, to a different
audience, and for a different purpose. All four accounts are available in
Backman's Joseph Smith's First Vision and Jessee's The Personal Writings
of Joseph Smith. A harmony of the four accounts is in Backman's Eyewitness
Accounts of the Restoration. Two of the accounts (the 1832 and 1835
versions) are scribal renditions of what the prophet was speaking to two
different audiences and have remained in a rough draft stage not being prepared
or polished for publication (see Backman 155-60, or Jessee 4-6 and 75-76). The
last two accounts were written or prepared by Joseph Smith and were initially
published in the spring of 1842. The 1838 recital was written as part of Joseph
Smith's history of the Church; and the other, contained in the "Wentworth
Letter," was written at the request of, and basically for, non-Mormons
(see Backman, 160-70, or Jessee 197-200 and 213-15). Although the historical
portion of the Wentworth Letter, which Joseph Smith prepared with the
assistance of others, was not included in the Pearl of Great Price, the
thirteen statements of faith were included in that modern-day scripture.
The history which Joseph Smith
initiated on 30 April 1838 at
The 1838 account is not only a
literary masterpiece reflecting the work of an inspired prophet, but it
contains the most comprehensive account of the First Vision, and includes more
information on the coming forth of the Book of Mormon and the restoration of
God's authority than any of the other histories prepared by Joseph Smith.
All of Joseph Smith's accounts of the
First Vision contribute to our understanding of that sacred experience. In
order to better understand the contents of the 1838 account, we need to examine
that version in relation to the other recitals.
There is a different emphasis in each
of the accounts of the First Vision regarding the circumstances preceding
Joseph's theophany near
The second rendition of his theophany
is found in Joseph's 1835 diary and is quite different from the 1832 account.
This diary entry was also a scribal summary of a long conversation between
Joseph Smith and Robert Matthews, who was also known by the name Matthias and
disguised himself initially in Kirtland by calling himself Joshua, the Jewish
prophet (Jessee 654 fn. 57). What we have here is an abbreviated version
recorded by Warren Parrish (Jessee 651 fn. 27). There is a similarity between
some of the concepts in the 1835 diary and information included in the
Wentworth Letter and implied in the 1838 history. Joseph Smith probably
declared the following in 1835:
Being wrought up in my mind,
respecting the subject of religion and looking at the different systems taught
the children of men, I knew not who was right or who was wrong, and I
considered it of the first importance that I should be right, in matters that
involve eternal consequ[e]nces; being thus perplexed in mind I retired to the
silent grove and bow[e]d down before the Lord, under a realising sense that he
had said (if the bible be true) ask and you shall receive knock and it shall be
opened seek and you shall find and again, if any man lack wisdom let him ask of
God who giveth to all men libarally and upbradeth not (Jessee 75).
Although there was a brief statement
in the Wentworth Letter regarding the fourteen year old boy's reflection upon
the need to prepare for a future state, the thrust in that account presented to
a non-Mormon audience was his confusion arising from a clash of religious
sentiment in
they referred me to one plan, and
another to another; each one pointing to his own particular creed as the summum
bonum of perfection: considering that all could not be right, and that God
could not be the author of so much confusion I determined to investigate the
subject more fully, believing that if God had a church it would not be split up
into factions ... (Jessee 213).
The 1838 recital (JS-H 1:5-20)
contains the most detailed account of the historical setting of his religious
experience prepared by the Prophet. This is the only account that describes
specific religious conditions in the area where he lived. In this version, the
Prophet mentioned that his mind was called up to serious reflection by the
religious agitation in his neighborhood and that he labored under extreme
difficulties caused by the contests of parties of religionists. Then he
discussed with some detail the religious excitement that was occurring at the
time of his vision. He declared that in the second year after his family's
removal to
there was in the place where we lived
an unusual excitement on the subject of religion. It commenced with the
Methodists, but soon became general among all the sects in that region of
country. Indeed, the whole district of country seemed affected by it, and great
multitudes united themselves to the different religious parties, which created
no small stir and division amongst the people (JS-H 1:5).
He not only discussed the war of
words but identified the religious groups involved in the contest of opinions
as Methodists, Baptists, and Presbyterians. This is the only account in which
he said that he personally leaned toward Methodism while his mother Lucy, his
brothers Hyrum and Samuel, and his sister Sophronia were proselyted to the
Presbyterian faith. Moreover, this is the only account in which Joseph mentioned
that this was the first time in his life that he had made an attempt to pray
vocally, possibly meaning his first attempt to follow the admonition of James
regarding his anxieties. And this is the only account in which the Prophet
identified the date of the vision: "It was on the morning of a beautiful,
clear day, early in the spring of eighteen hundred and twenty" (JS-H
1:14).
In both the 1835 and 1838 accounts,
there is a reference to Joseph Smith's encounter with evil. According to the
1835 account,
I made a fruitless attempt to p[r]ay,
my toung seemed to be swolen in my mouth, so that I could not utter, I heard a
noise behind me like some person walking towards me, I strove again to pray,
but could not, the noise of walking seemed to draw nearer, I sprang up on my
feet and looked around, but saw no person or thing that was calculated to
produce the noise of walking, I kneeled again my mouth was opened and my toung
liberated, and I called on the Lord in mighty prayer ... (Jessee 75).
A similar thought was related in 1838
employing different wording. He declared in Joseph Smith-History that after he
had knelt in prayer he was seized upon "by some power which entirely
overcame [him]. Thick darkness gathered around [him] and it seemed ... for a
time [that he was] doomed to sudden destruction" (v. 15). But at the very
moment when he was ready to sink into despair and abandon himself to
destruction, he saw a pillar of light above his head (v. 16).
The 1838 account is the only one of
the First Vision in which Joseph Smith clearly identified the personages who
appeared to him. Although Joseph Smith might have referred to the Father when
he said in 1832 that he cried unto "the Lord" who opened the heavens,
the emphasis in that account was the message of forgiveness related by the
Savior. In the two accounts prepared for non-Mormons (1835 and 1842 accounts),
Joseph mentioned the appearance of two heavenly personages without identifying
them. In the 1842 account he added that they resembled each other in features
and likeness, and the 1835 diary version reported that during this vision he
also saw many angels. In the 1838 account he declared that he beheld "two
Personages, whose brightness and glory defy all description. ... One of them
spake unto me, calling me by name and said, pointing to the other—This is My
Beloved Son. Hear Him!" (JS-H 1:17). There is no evidence that Joseph
changed this story based on an evolutionary development in his attitude toward
the Godhead. Instead, it seems apparent that Joseph Smith hesitated in
identifying the personages when he related this experience to people outside
the Church. Some critics believed that with God all things were possible except
appearing to Joseph Smith. It is apparent, in the two non-Mormon accounts which
included the last account of the First Vision which Joseph prepared, the
Prophet did not want to intensify the public criticism of this sacred
experience by identifying the Father and the Son.
There is a definite harmony in the
messages in the different versions of the First Vision, related to the audience
to which each account was addressed and the purpose for which each version was
written. In the most complete account of the First Vision he prepared (1838
account), Joseph Smith concluded that he learned many other things. At no time
did he unfold everything that he learned during this theophany near
The major emphasis in the 1832
outline was Joseph Smith's desire to secure a remission of sins. Therefore, in
that account the Prophet said that Jesus forgave him of his sins, adding that
he learned at that time that Jesus took upon himself the sins of mankind. He
further said that the Redeemer would return to the earth. While describing the
state of religion, the prophet wrote the Lord's description of it as follows:
The world lieth in sin at this time
and none doeth good no not one they have turned asside from the gospel and keep
not my commandments they draw near to me with their lips while their hearts are
far from me and mine anger is kindling against the inhabitants of the earth to
visit them according to th[e]ir ungodliness and to bring to pass that which
hath been spoken by the mouth of the prophets and Apostles ... (Jessee 6).
There is almost an absence of
information on the message of 1820 in the 1835 diary account. Only two brief
statements were recorded by Warren Parrish that related to truths disclosed
during the First Vision. Both concepts appeared in the 1835 history:
"He [one of the personages who
appeared to Joseph Smith] said unto me thy sins are forgive[n] [and] Jesus
Christ is the Son of God" (Jessee 75). This incompleteness in not
including the message that would appear in a later published history may be
explained by the busy schedule the brethren had in which recording information
in Joseph's diary was only one of many responsibilities and activities.
In the Wentworth Letter, which
contains the second shortest account of this theophany, the Prophet emphasized
the fundamental message he desired to relate to non-Mormons regarding this
experience—that the church of Christ was not functioning in 1820. "They
told me," he explained,
that all religious denominations were
believing in incorrect doctrines, and that none of them was acknowledged of God
as his church and kingdom. And I was expressly commanded to "go not after
them" (Jessee 213).
This is the only account in which
there is a specific reference to Joseph's prophetic calling. He testified that
during this vision he was promised "that the fullness of the gospel should
at some future time be made known unto" him (Jessee 213).
The most specific instructions of the
Savior regarding general conditions of the churches at the time of the First
Vision were included in the account prepared as part of the 1838 official
history of the Church. The most vivid and condemning statements do not appear
in any other version. Joseph wrote that after asking which of all the faiths
was right, the Lord told him that all were wrong. Their creeds, the Lord added,
"were an abomination in his sight," and their "professors were
all corrupt ..." (JS-H 1:19). (Instead of using the word
"abomination," the Wentworth Letter phrase has the softer, "all
religious denominations were believing in incorrect doctrines.") Then
quoting a scripture mentioned in the 1832 account, the Lord continued the 1838
rendition " 'they draw near to me with their lips, but their hearts are
far from me' " (JS-H 1:19; cf. Isaiah 29:13; Luke 6:46). Then he included
another scriptural reference (which is sometimes used in support of the LDS
belief in the apostasy) which is not found in any other account of the First
Vision: they have a " 'form of godliness, but they deny the power thereof'
" (JS-H 1:19; cf. 2 Tim. 3:5).
Although in the 1832 account there is
a reference to the peace which Joseph experienced following this vision, only
in the 1838 account is there a discussion of the negative reaction of others to
his telling of his experience. In this account he specifically referred to the
opposition of the Methodist preacher. But persecution was not limited to one
man or to one faith. As Joseph Smith explained in the 1838 account,
How very strange it was that an
obscure boy, of a little over fourteen years of age ... should be thought a
character of sufficient importance to attract the attention of the great ones
of the most popular sects of the day, and in a manner to create in them a
spirit of the most bitter persecution and reviling ... I have thought since,
that I felt much like Paul, when he made his defense before King Agrippa, and
related the account of the vision he had when he saw a light, and heard a
voice; but still there were but few who believed him; some said he was
dishonest, others said he was mad; and he was ridiculed and reviled. But all
this did not destroy the reality of his vision (JS-H 1:23-24).
Then bearing witness of one of the
most significant events in the annals of history, Joseph Smith, under the
inspiration of the Almighty God, testified to the world in a language which one
would think was beyond his own limited ability of expression:
So it was with me. I had actually
seen a light, and in the midst of that light I saw two Personages, and they did
in reality speak to me; [or one of them did] and though I was hated and
persecuted for saying that I had seen a vision, yet it was true. ... I knew it,
and I knew that God knew it, and I could not deny it. ... I had [also] found
the testimony of James to be true (JS-H 1:25-26).
The 1838 account of the First Vision
was the most frequently published and quoted version. After this history was published
in Nauvoo, it was reprinted in The Millennial Star (published in
When contemporaries related that
which they learned from Joseph Smith about his sacred experience of 1820, they
discussed all major concepts found in the four versions but emphasized more
concepts found in the 1838 account, which was prepared for publication, than
are recorded in any of the other versions. As explained earlier, a
distinguishing characteristic of the Pearl of Great Price account was the
identification of the two personages. When General Authorities who were
contemporaries of the Prophet (such as John Taylor, Orson Pratt, George A. Smith,
and George Q. Cannon) spoke on the First Vision they quoted the phrase (or one
similar to it), "This is My Beloved Son. Hear Him!" (sec Journal
of Discourses 7:220; 11:1-2; 12:354; 13:66; 15:181; 21:65; 161; 25:156;
hereafter JD).
In an article published in the Millennial
Star, Orson Pratt used the First Vision as a tool to support his belief in
the separate nature of the Father and Son. In an article entitled, "Are
the Father and the Son Two Distinct Persons?" Elder Pratt not only used
scriptural references to defend his faith but cited events from Church history
to support his conviction in the separate nature of the Father and Son. He
declared that Joseph Smith and Sidney Rigdon saw Christ "on the right hand
of the God" in February 1832 (D&C 76:23) and added that Joseph Smith
saw "both the Father and the Son" during his First Vision (JD
11:281-84, 309-12).
In sermons delivered in the Great
Basin following the migration of the Saints to
The theme relating to the First
Vision that was most often cited by early church leaders when they spoke on
this subject was that Joseph learned that all churches were wrong and there was
a need to restore the truth. President Brigham Young, for example, declared
that Joseph Smith was told not to join any of the religious sects of his day (JD
2:171), adding that the "Lord chose Joseph Smith, called upon him at fourteen
years of age, gave him visions, and led him ..." (JD 8:354).
In the 1880 conference, Church
leaders bore witness of the truthfulness of Joseph Smith's experience of 1820
as described in the 1838 history. President John Taylor, his counselors, and many
other Church leaders who attended that conference were former associates of
Joseph Smith. By canonizing a document that was included in Joseph Smith's
history of the Church, contemporaries of the Mormon Prophet declared that this
account was brought forth by an inspired leader and was an accurate rendition
of a sacred experience.
During the 1960's I did a serious
study of the historical setting of the First Vision which brought forth
confirming evidence of the reliability of that history (see Joseph Smith's
First Vision). Records of the Western Presbyterian Church note the
membership of Lucy, Samuel and Hyrum during the 1820's. Other church records
and newspaper articles clearly indicate that there was religious excitement in
the neighborhood where Joseph Smith lived and in the whole region of country
great multitudes united themselves to the different religious persuasions.
Joseph Smith did not write that the increase in church membership was only in
Joseph Smith the man was sometimes
lifted above his capacity of expression. The Book of Mormon, the revelations
published in the Doctrine and Covenants, and the selections included in the
Pearl of Great Price provide evidence of his prophetic calling.
I bear you my witness that I know
that Joseph Smith was a prophet of God who accurately described not only the
historical setting of his 1820 vision, but most importantly unfolded many of
the great truths that he learned during one of the greatest visions of the
ages.
Bibliography
Backman, Milton V., Jr. Eyewitness
Accounts of the Restoration.
—Joseph Smith's First Vision:
Confirming Evidences and Contemporary Accounts. 2nd ed.
Conference Proceedings. Millennial
Star (15 Nov 1880) 42:723-24.
Jessee, Dean C., comp. and ed. The
Personal Writings of Joseph Smith.
Journal of Discourses. 26 vols.
Pratt, Orson. "Are the Father
and the Son Two Distinct Persons?" Millennial Star (15 Sept and Oct
1849) 11:281-84, 309-12.
Notes
Milton V. Backman, Jr. is professor
of Church History at
(H. Donl Peterson and Charles D. Tate, Jr., eds., The
Pearl of Great Price: Revelations from God [Provo: BYU Religious Studies
Center, 1989], 237.)
As it was early spring, there would be no leaves on the
trees yet, different from pictures.
It never entered his head that ALL of the churches were wrong, or that one day HE would be the one opening the last
dispensation of the fulness of the gospel!
THE EARLY ACCOUNTS OF JOSEPH SMITH'S
FIRST VISION
(JS-H 1-26)
DEAN C. JESSEE
On 11 June 1839, less than two months
after his arrival in Illinois from confinement in a Missouri jail, and one
month after moving his family into a small log house near Commerce, Illinois,
Joseph Smith commenced dictating his history to his clerk James Mulholland. fn
At that time some nineteen years had elapsed since Joseph's First Vision, fn
and nine years had passed since the revelation commanding him to keep a
history. fn Among the causes of this delay were the frustrating circumstances
that did not end in June of 1839.
By 29 October of that year, when
Joseph left Nauvoo for
Such were the conditions the Prophet
Joseph faced in writing a connected chronicle of his past, that two and
one-half years before his death he apologetically explained:
Since I have been engaged in laying
the foundation of the Church of Jesus Christ of Latter Day Saints I have been
prevented in various ways from continuing my Journal and the History, in a
manner satisfactory to myself, or in justice to the cause. Long imprisonments,
vexatious and long continued Law Suits—The treachery of some of my Clerks; the
death of others; and the poverty of myself and Brethren from continued plunder
and driving, have prevented my handling down to posterity a connected
memorandum of events desirable to all lovers of truth. fn
The factors that retarded Joseph
Smith's progress on his history did not prevent periodic beginnings. The
Prophet added: "I have continued to keep up a Journal in the best manner
my circumstances would allow, and dictate for my history from time to time, as
I have had opportunity, so that the labors and sufferings of the first Elders
and Saints of this last kingdom might not wholly be lost to the world." fn
On at least three occasions prior to
1839 Joseph Smith began writing his history. fn The earliest of these is a
six-page account recorded on three leaves of a ledger book, written in 1832. An
analysis of the handwriting shows that the narrative was penned partially by
the Prophet and partially by Frederick G. Williams, scribe to the Prophet and
counselor in the First Presidency. The account was written before 27 November 1832,
since on that date the ledger book in which it was written was converted to a
letter book for recording important historical Church documents. There are many
evidences for this assertion.
First, although they were later cut
from the volume, the three leaves containing the history match the cut edges
and quality and markings of the paper of the page ends. The terminal letters of
words severed when the pages were removed also match. The cut page stubs
immediately precede the 27 November 1832 letter entry on the first of the
remaining pages.
Second, the numbering sequences
indicate this arrangement. The pages of the history were numbered one through
six and the 27 November letter begins on page "1a." Both the history
and the letter contain Williams's handwriting. He would not have needed to
begin the letter page with "1a" had there not been other numbered
pages preceding it. This brings up the third point.
In addition to the commencement of
the letter book on 27 November 1832, Joseph Smith also started a daily journal.
On that day he recorded having purchased a book for the purpose of keeping
"a minute account of all things that come under my observation." fn
The beginning of the journal and letter book on the same day is of more than
coincidental significance. It not only provides the terminal point in dating
the earliest known historical narrative of the Prophet's life but established
the start of an important precedent in preserving the history of the Church. By
recording important historical Church documents in the letter book and his own
life's events in the journal, the Prophet set a precedent that continued
throughout the remainder of his life. Only the failure of his scribes, or the
intrusion of other circumstances beyond his control, interrupted the
continuation of this precedent. Significantly, these records provided important
sources for the later writing of Joseph's official history. fn
The 1832 Account
The 1832 history given here contains
the earliest known written account of Joseph Smith's First Vision. fn
A History of the life of Joseph Smith
Jr. an account of his marvilous experience and of all the mighty acts which he
doeth in the name of Jesus Ch[r]ist the son of the living God of whom he
beareth record and also an account of the rise of the church of Christ in the
eve of time according as the Lord brought forth and established by his hand
firstly he receiving the testamony from on high seccondly the ministering of
Angels thirdly the reception of the holy Priesthood by the ministring of Angels
to adminster the letter of the Gospel—the Law and commandments as they were
given unto him—and the ordinencs, forthly a confirmation and reception of the
high Priesthood after the holy order of the son of the living God power and
ordinence from on high to preach the Gospel in the administration and
demonstration of the spirit the Kees of the Kingdom of God confered upon him
and the continuation of the blessings of God to him &c—I was born in the
town of Charon in the State of Vermont North America on the twenty third day of
December AD 1805 of goodly Parents who spared no pains to instructing me in the
christian religion at the age of about ten years my Father Joseph Smith
Siegnior moved to Palmyra Ontario County in the State of New York and being in indigent
circumstances were obliged to labour hard for the support of a large Family
having nine chilldren and as it required the exertions of all that were able to
render any assistance for the support of the Family therefore we were deprived
of the bennifit of an education suffice it to say I was mearly instructid in
reading writing and the ground rules of Arithmatic which constuted my whole
literary acquirements. At about the age of twelve years my mind become
seriously imprest with regard to the all importent concerns for the well fare
of my immortal Soul which led me to searching the scriptures believeing as I
was taught, that they contained the word of God thus applying myself to them
and my intimate acquaintance with those of different denominations led me to
marvel excedingly for I discovered that they did not of adorn their profession
by a holy walk and Godly conversation agreeable to what I found contained in
that sacred depository this was a grief to my Soul thus from the age of twelve
years to fifteen I pondered many things in my heart concerning the sittuation
of the world of mankind the contentions and divi[si]ons the wicke[d]ness and
abominations and the darkness which pervaded the minds of mankind my mind
become excedingly distressed for I become convicted of my sins and by searching
the scriptures I found that mankind did not come unto the Lord but that they
had apostatised from the true and liveing faith and there was no society or
denomination that built upon the gospel of Jesus Christ as recorded in the new
testament and I felt to mourn for my own sins and for the sins of the world for
I learned in the scriptures that God was the same yesterday to day and forever
that he was no respecter to persons for he was God for I looked upon the sun
the glorious luminary of the earth and also the moon rolling in their magesty
through the heavens and also the stars shining in their courses and the earth
also upon which I stood and the beast of the field and the fowls of heaven and
the fish of the waters and also man walking forth upon the face of the earth in
magesty and in the strength of beauty whose power and intiligence in governing
the things which are so exceding great and marvilous even in the likeness of
him who created them and when I considered upon these things my heart exclaimed
well hath the wise man said it is a fool that saith in his heart there is no
God my heart exclaimed all all these bear testimony and bespeak an omnipotant
and omnipreasant power a being who makith Laws and decreeeth and bindeth all
things in their bounds who filleth Eternity who was and is and will be from all
Eternity to Eternity and when I considered all these things and that that being
seeketh such to worship him as worship him in spirit and in truth therefore I
crid unto the Lord for mercy for there was none else to whom I could go and
obtain mercy and the Lord heard my cry in the wilderness and while in the
attitude of calling upon the Lord in the 16th year of my age a piller of light
above the brightness of the sun at noon day come down from above and rested
upon me and I was filled with the spirit of god and the Lord opened the heavens
upon me and I saw the Lord and he spake unto me saying Joseph my son thy sins
are forgiven thee. go thy way walk in my statutes and keep my commandments
behold I am the Lord of glory I was crucifyed for the world that all those who
believe on my name may have Eternal life behold the world lieth in sin at this
time and none doeth good no not one they have turned asside from the gospel and
keep not my commandments they draw near to me with their lips while their
hearts are far from me and mine anger is kindling against the inhabitants of
the earth to visit the acording to th[e]ir ungodliness and to bring to pass
that which hath been spoken by the mouth of the prophets and Ap[o]stles behold
and lo I come quickly as it [is] written of me in the cloud clothed in the
glory of my Father and my soul was filled with love and for many days I could
rejoice with great Joy and the Lord was with me but [I] could find none that
would believe the hevnly vision nevertheless I pondered these things in my
heart.
The 1835 Account
In October 1834 Oliver Cowdery, the
editor of the Messenger and Advocate, introduced the first published
history of the Church. This work was presented in the form of correspondence
between Cowdery and William W. Phelps and was anticipated as a "full
history of the rise of the Church of the Latter Day Saints, and the most
interesting parts of its progress, to the present time." It was further
announced by the editor that "our brother J. Smith Jr. has offered to
assist us. Indeed, there are many items connected with the fore part of this
subject that render his labor indispensible. With his labor and with authentic
documents now in our possession, we hope to render this a pleasing and
agreeable narrative." fn In a series of eight letters that followed,
Cowdery presented random historical events, beginning in the October 1834 issue
of the paper with an account of the priesthood restoration, and terminating in
the October 1835 issue with the visit of Moroni to Joseph Smith.
From 22 September 1835 to 3 April
1836, Joseph Smith kept a diary with the assistance of his scribes, notably
Oliver Cowdery and Warren Parrish. fn Included in this journal, under the date
of 9 November 1835, is the account of an interview with a man named Robert
Matthews, alias "Joshua the Jewish minister," in which the Prophet
again related the account of his First Vision. fn
While setting in my house between the
hours of ten & 11 this morning a man came in, and introduced himself to me,
calling himself by the name of Joshua the Jewish minister, his appearance was
some thing singular, having a beard about 3 inches in length which is quite
grey, also his hair is long and considerably silvered with age I should think
he is about 50 or 55 years old, tall and strait slender built of thin visage
blue eyes, and fair complexion, he wears a sea green frock coat, &
pantaloons of the same, black fur hat with narrow brim, and while speaking
frequently shuts his eyes with a scowl on his countinance: I made some enquiry
after his name but received no definite answer; we soon commenced talking upon
the subject of religion and after I had made some remarks concerning the bible
I commenced giving him a relation of the circumstances connected with the
coming forth of the book of Mormon, as follows—being wrought up in my mind,
respecting the subject of religion and looking at the different systems taught
the children of men, I knew not who was right or who was wrong and I considered
it of the first importance that I should be right, in matters that involve
eternal consequ[e]nces; being thus perplexed in mind I retired to the silent
grove and bow[e]d down before the Lord, under a realising sense that he had
said (if the bible be true) ask and you shall receive knock and it shall be
opened seek and you shall find and again, if any man lack wisdom let him ask of
God who giveth to all men libarally and upbradeth not; information was what I
most desired at this time, and with a fixed determination to obtain it, I
called upon the Lord for the first time, in the place above stated or in other
words I made a fruitless attempt to p[r]ay, my toung seemed to be swolen in my
mouth, so that I could not utter, I heard a noise behind me like some person
walking towards me, I strove again to pray, but could not, the noise of walking
seemed to draw nearer, I sprung up on my feet, and looked around, but saw no
person or thing that was calculated to produce the noise of walking, I kneeled
again my mouth was opened and my toung liberated, and I called on the Lord in
mighty prayer, a pillar of fire appeared above my head, it presently rested
down upon me, and filled me with Joy unspeakable, a personage appeard in the
midst of this pillar of flame which was spread all around, and yet nothing
consumed, another personage soon appeared like unto the first, he said unto me
thy sins are forgiven thee, he testifyed unto me that Jesus Christ is the Son
of God; and I saw many angels in this vision I was about 14 years old when I
received this first communication.
On 14 November 1835, five days after
the foregoing narrative, Warren A. Cowdery also recorded the visit of Erastus
Holmes of Newbury, Ohio, who inquired of Joseph Smith about the establishment
of the Church and was given "a brief relation of his experience while in
his youthful days, say from the age of six years up to the time he received the
first visitation of Angels which was when he was about 14 years old. He also
gave him an account of the revelations he afterward received concerning the
coming forth of the Book of Mormon." fn
The 1838-39 Account
The writing of the manuscript of
Joseph Smith's History of the Church of Jesus Christ of Latter-day Saints,
as edited by B. H. Roberts and published in 1902, was begun on 11 June 1839,
when Joseph commenced dictating to his clerk James Mulholland. The Prophet's
journal containing the 1835 history was adapted and utilized as Book A-1 of the
ensuing multivolume work. Evidence in the opening pages of the
"History" shows that Mulholland began writing from a record that had
been written the previous year. This is obvious from the references in the
"History" on page one to the "eighth year since the organization
of said Church," fn and page seven to "this day, being the Second day
of May, One thousand Eight hundred and thirty eight." fn Furthermore, on
27 April 1838, Joseph recorded spending the day "writing a history of this
church from the earliest period of its existence up to this date;" fn and
on May 1-4 he recorded that "the First Presidency were engaged in writing
church History." fn This last reference compared with the statement on
page eight of the history confirms that this was the narrative being written on
2 May 1838.
That the beginning pages of the
present manuscript Volume A-1 were incorporated into Joseph Smith's
"History" by James Mulholland in 1839 from the account written the
previous year is plain from the following facts: first, the initial fifty-nine
pages of the book are in the handwriting of Mulholland, who did not begin
writing for Joseph Smith until 3 September 1838. He discontinued writing during
the
The Wentworth Letter Account
Joseph Smith's letter to John
Wentworth was published in the 1 March 1842 issue of the Times and Seasons
in
I was born in the town of
My father was a farmer and taught me
the art of husbandry. When about fourteen years of age I began to reflect upon
the importance of being prepared for a future state, and upon enquiring the
plan of salvation I found that there was a great clash in religious sentiment;
if I went to one society they referred me to one plan, and another to another;
each one pointing to his own particular creed as the summum bonum of
perfection: considering that all could not be right, and that God could not be
the author of so much confusion I determined to investigate the subject more
fully, believing that if God had a church it would not be split up into
factions, and that if he taught one society to worship one way, and administer
in one set of ordinances, he would not teach another principles which were
diametrically opposed. Believing the word of God I had confidence in the
declaration of James; "If any man lack wisdom let him ask of God who
giveth to all men liberally and upbraideth not and it shall be given him,"
I retired to a secret place in a grove and began to call upon the Lord, while
fervently engaged in supplication my mind was taken away from the objects with
which I was surrounded, and I was enwrapped in a heavenly vision and saw two
glorious personages who exactly resembled each other in features, and likeness,
surrounded with a brilliant light which eclipsed the sun at noon-day. They told
me that all religious denominations were believing in incorrect doctrines, and
that none of them was acknowledged of God as his church and kingdom. And I was
expressly commanded to "go not after them," at the same time receiving
a promise that the fulness of the gospel should at some future time be made
know unto me.
Summary
A study of the writing of Joseph
Smith's history indicates that while the official account of his First Vision
was not compiled until relatively late in his life, the apparent time-lag
between the vision and the recording of the event is more presumed than real.
Considering the youth of the Prophet, the frontier conditions in which he
lived, his lack of academic training, the absence of any formal directive to
motivate him to write, and the antagonistic reaction he received upon first
relating the experience, it is not strange that he failed to preserve an
account of his First Vision during the decade between 1820 and 1830. However,
once directed by an 1830 revelation to keep a history, Joseph acted with all
the dispatch that time-consuming responsibilities and frustrating difficulties
would allow. This seems particularly evident when these factors are viewed
within the framework of the surviving fragmentary beginnings of the history,
and the mass of historical data preserved by the Prophet during the final
fourteen years of his life. On three known occasions, prior to 1839 when Joseph
Smith undertook the official chronicle of the events of his life, he presented
his First Vision narrative as an integral part of the effort to keep a history.
This article is adapted from an
earlier study that appeared in BYU Studies, Spring 1969, pp. 275-94.
NOTES
1. See Dean C. Jessee, ed., The
Personal Writings of Joseph Smith (Salt Lake City: Deseret Book Co., 1984),
p. 196; see also HC 3:375.
2. On this point critics have
questioned the reliability of the First Vision account on the ground that the
late start of the history combined with the lack of reference to the vision in
early Mormon publications indicates an ulterior motive on the part of Joseph
Smith in presenting the vision to the world. Fawn Brodie in her biography of
the Prophet suggests that "the awesome vision he described in later years
may have been . . . sheer invention, created some time after 1834 when the need
arose for a magnificent tradition" (No Man Knows My History [New
York: Knopf, 1963], p. 25). Others have asserted that lack of reference to the
First Vision in early Mormon publications "refutes the story that the
Father and the Son appeared to Joseph Smith in 1820," and "absolutely
proves that the early members of the Mormon Church had no knowledge of a
vision" (Jerald and Sandra Tanner, Joseph Smith's Strange Account of
the First Vision [Salt Lake City:n.d.], p. 3). See also Wesley P. Walters,
"New Light on Mormon Origins from Palmyra (N.Y.) Revival," Bulletin
of Evangelical Theological Society, 10 (Fall 1967): 228.
3. The opening words of the
revelation given to Joseph Smith at the organization of the Church on 6 April
1830 were: "Behold, there shall be a record kept among you" (D&C
21:1).
4. HC 4:88-89.
5. See Joseph Smith, "History of
the Church," (MS, LDS Historian's Library), C-1, p. 1023; see also HC
4:89.
6. HC 4:89.
7. Ibid., 4:470. The
manuscript of the "History" shows that the first fifty-nine pages
were written by James Mulholland, that Robert B. Thompson wrote at least part
of the next sixteen pages, and that William W. Phelps had written eighty-two
pages before Willard Richards began writing. It was not until after Richards's
appointment in December 1841 that any significant progress was made on the
written history.
8. "History," C-1, p. 1260;
see also HC 4:470. Speaking to the newly appointed Twelve in February
1835, Joseph Smith remarked, "If I now had in my possession every decision
which has been had upon important items of doctrine and duties, since the
commencement of this work, I would not part with them for any sum of money; but
we have neglected to take minutes of such things, thinking perhaps that they
would never benefit us afterwards . . . and now we cannot bear record to the
church and to the world of the great and glorious manifestations which have
been made to us, with that degree of power and authority we otherwise could, if
we now had these things to publish abroad" ("History," B-1, p.
575).
9. Ibid.
10. The Prophet did very little
writing himself. On 5 July 1839 he recorded: "I was dictating history. I
say dictating, for I seldom use the pen myself. I always dictate all my
communications, but employ a scribe to write them" ("History,"
C-1, p. 963; see also HC 4:1). The extreme scarcity of holographic
material among the documents originated by Joseph Smith confirms this
statement. Joseph Smith's authorship of the three historical accounts portrayed
in these pages must be regarded within this framework.
11. Jessee, Personal Writings,
p. 16.
12. These records were the basic
sources for the later "official" history—ultimately, History of
the Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols.
(Salt Lake City: Deseret Book Co., 1902), cited herein as HC.
13. Jessee, Personal Writings,
pp. 4-8, original spelling and punctuation retained.
14. Messenger and Advocate (
15. Jessee, Personal Writings,
pp. 58-187.
16. Ibid., pp. 74-76, original
spelling and punctuation retained.
17. Ibid., p. 84.
18. Cf. HC 1:2; Jessee, Personal
Writings, p. 197.
19. HC 1:18-19; Jessee, Personal
Writings, p. 208.
20. Smith, "History," B-1,
p. 791; see also HC 3:25.
21. Ibid., B-1, p. 794; HC
3:26.
22. James Mulholland,
"Journal" (MS, LDS Historian's Library), under dates
indicated.
23. See note 1.
24. Mulholland, "Journal,"
11 June 1839. On several occasions, beginning on 11 June, he recorded writing
the history of the Church.
25. See Jessee, Personal Writings,
p. 213; HC 4:535-36.
(Robert L. Millet and Kent P. Jackson, eds., Studies in
Scripture, Vol. 2: The Pearl of Great Price [Salt Lake City: Randall Book,
1985], 299.)
THE THEOLOGICAL SIGNIFICANCE OF THE
FIRST VISION
(JS-H 1-26)
LARRY E. DAHL
Theology is "the study of God
and his relation to the world . . . an inquiry that seeks an adequate
interpretation of matters of ultimate concern." fn Joseph Smith's First
Vision in the spring of 1820 is rich, even bulging with significance regarding
"God and his relation to the world—matters of ultimate concern."
Consider the following items:
To Know the Character of God—The First Gospel Principle
Joseph Smith did not tell us what his
concept of God was as a 14-year-old boy going in to the grove to pray.
Nor did he explain in his history exactly what he understood about God's nature
as he came out of the grove. However, it seems obvious by his own
account that he knew from the vision that the God of heaven was not as the
Christian creeds described him. He "saw" for himself that the Father
and the Son were "TWO," not one, and that they were
"PERSONAGES," not some shapeless ethereal essence. fn
Undoubtedly, a more complete
understanding of God's nature came as the Prophet received "line upon
line, precept upon precept" (D&C 98:12) through the years. By 1844,
Joseph Smith not only knew "what kind of being God is," and "how
he came to be so," but he clearly understood how important that knowledge
is to one's salvation. He also knew (in 1820 and in 1844) of a critical
corollary—the reality of communicating with God. In his well-known King Follett
Discourse he said: "It is the first principle of the Gospel to know for a
certainty the Character of God, and to know that we may converse with him as
one man converses with another, and that he was once a man like us." fn
The Prophet also gave some reasons why this knowledge is the first
principle of the gospel—reasons of faith, self-perception, and communication:
1. "Let us here observe, that
three things are necessary in order that any rational and intelligent being may
exercise faith in God unto life and salvation.
"First, the idea that he
actually exists.
"Secondly, a correct idea
of his character, perfections, and attributes.
"Thirdly, an actual knowledge
that the course of life which he is pursuing is according to his will. fn For
without an acquaintance with these three important facts, the faith of every
rational being must be imperfect and unproductive." fn
2. "If men do not comprehend the
character of God, they do not comprehend themselves." fn When we learn
what kind of being God is, how he came to his exalted station, and that we are
his offspring with the potential to become perfect like him, we begin to
understand ourselves. Such understanding brings a healthy, but humble, reverent
self-image, optimism, and motivation to achieve eternal goals.
3. "Having a knowledge of God,
we begin to know how to approach him, and how to ask so as to receive an
answer. When we understand the character of God, and know how to come to him,
he begins to unfold the heavens to us, and to tell us all about it. When we are
ready to come to him, he is ready to come to us." fn The published version
of the King Follett Discourse reads "come to us." The handwritten
notes of William Clayton, who was one of four scribes recording the sermon, and
the only one to record this particular idea, renders it "receive us."
The difference between his "coming to" us and his
"receiving" us is an interesting seed thought.
Thus, the First Vision gave Joseph
Smith firsthand experience with the first principle of the gospel. He knew
"for a certainty the Character of God," and "that we may
converse with him as one man converses with another." He had experienced
the powers of heaven. Subsequently, the combined powers of earth and hell could
not wrench him from his God-given course over the next twenty-four years of his
earthly life. What power there is in that first principle of the Gospel!
New Wine In New Bottles
Why a fourteen-year-old boy? Why not
a minister of religion with special theological training and years of
experience in religious matters? Simply stated, a restoration of pure,
untainted gospel doctrine required the work of one who had not become set in
his ways or deceived by counterfeit religion. Joseph Smith was a new vessel
into which the new wine of the restored gospel could be poured. Perhaps the
Savior himself explained it best in response to some Pharisees who questioned
why he would not receive them with their baptism and their false notions
of what it meant to "keep the whole law."
Then said the Pharisees unto him, Why
will ye not receive us with our baptism, seeing we keep the whole law?
But Jesus said unto them, Ye keep not
the law. If ye had kept the law, ye would have received me, for I am he who
gave the law.
I receive you not with your baptism,
because it profiteth you nothing.
For when that which is new is come,
the old is ready to be put away.
For no man putteth a piece of new
cloth on an old garment; for that which is put in to fill it up, taketh from
the garment, and the rent is made worse.
Neither do men put new wine into old
bottles; else the bottles break, and the wine runneth out, and the bottles
perish; but they put new wine into new bottles, and both are preserved (JST,
Matt. 9:18-23; cf. KJV, Matt. 9:16-17). fn
Luke's account of this same exchange
adds another insight. "No man also having drunk old wine straightway
desireth new: for he saith, The old is better" (Luke 5:39). A careful
reading of these verses tells us of the Lord's concern for both the wine and
the bottles. Apparently "old bottles," in addition to preferring
old wine to new, are not able to handle new wine. They would
"break" and "perish" themselves, and in the process the
precious new wine would be lost to others. Thus God chose a new bottle, "a
youth, clean and open-minded" with "no preconceived false notions and
beliefs . . . not steeped in the traditions and legends and superstitions and
fables of the centuries. He had nothing to unlearn. . . . For this young boy
[was] clean, free from all antagonistic and distorted ideas and with a sincere
desire to find the truth." fn
But would just any "new
bottle" do? Or would the kind of "new wine" about to be
dispensed from the heavens require a special kind of bottle? Both scripture and
prophetic utterances assure us that Joseph Smith was no ordinary man. He was
"among the noble and great ones who were chosen in the beginning to be rulers
in the Church of God" and "reserved to come forth in the fulness of
times to take part in laying the foundations of the great latter-day work"
(see D&C 138:53-55; cf. Abr. 3:22-23). Joseph of old who was sold into
Restoring the gospel of Jesus Christ
in its purity and fulness to a world divided but variously committed to an
abundant array of false religious creeds required a very special receptacle.
Joseph Smith was that receptacle. He was one of God's noblemen, tried and
proven and foreordained in pre-earth councils. From a mortal perspective,
however, he was "new"—young in mortal years, and comparatively new to
mortal religious concerns. His call through the First Vision clearly
demonstrates the "new wine in new bottles" principle.
Opening the Dispensation of Dispensations
Paul taught "that in the
dispensation of the fulness of times [God would] gather together in one all
things in Christ, both which are in heaven, and which are on earth; even in
him" (Eph. 1:10).
First to Adam, then to others in
succeeding generations, God revealed himself and the plan of salvation, only to
have the bulk of mankind reject, ignore, or mingle the truth with error and
apostatize. Every dispensation of the gospel from Adam to A. D. 1820 resulted
in such apostasy, except Enoch's and possibly Melchizedek's. But not this time!
The First Vision opened the dispensation of the fulness of times, a
dispensation wherein the truth, the gospel, the priesthood, and the true Church
of Jesus Christ will remain intact until the Second Coming of the Savior. The
Lord told Nebuchadnezzar through Daniel that in the latter days the God of
heaven would set up a kingdom "which shall never be destroyed: and the
kingdom shall not be left to other people, but it shall break in pieces and
consume all [other] kingdoms, and it shall stand for ever" (Dan. 2:44). In
Nebuchadnezzar's dream that kingdom was represented by a "stone [which]
was cut out of the mountain without hands" (Dan. 2:45). fn That that stone
or kingdom is the restored gospel of Jesus Christ was made clear by the Lord
himself in a revelation to Joseph Smith in October 1831: "The keys of the
kingdom of God are committed unto man on the earth, and from thence shall the
gospel roll forth unto the ends of the earth, as the stone which is cut out of
the mountain without hands shall roll forth, until it has filled the whole
earth" (D&C 65:2).
The preceding declaration does not
mean that the Church will not have some dark days. There has been and will yet
be apostasy from the Church. And even among many who remain in the
Church there may be "apostasy" from celestial standards, a casualness
about gospel living, seemingly justified by the devil-inspired fallacy that
"all is well in Zion; yea, Zion prospereth, all is well" (2 Ne.
28:21). True prophets and true gospel principles and ordinances have always had
detractors. There will yet be faint-hearted Saints, even traitors and
hypocrites "who have professed to know my name and have not known me, and
have blasphemed against me in the midst of my house" (D&C 112:26); yet
the Church will remain on course. There may be yapping dogs harrassing the
sometimes weary travelers, but the great caravan moves on. fn There will be
storms and at times high waves of criticism, but God is at the helm, and the
good ship
This dispensation of the fulness of
times is critical to fulfilling the Plan of Salvation for all God's children.
Perhaps the example of vicarious work for the dead illustrates this best. How
many have lived and died and will yet live and die on this earth without the
gospel of Jesus Christ? How many "would have received it with all their
hearts" (D&C 137:8) if they had had an opportunity? It seems
manifestly unfair to consign such people to lower realms in the hereafter when
the reason they did not qualify for "heaven" is that they did not
have a chance. Is this one reason why so many Christian religions have
"strayed from mine ordinances" (D&C 1:15), ordinances such as
baptism, seeing no way to require ordinances of all and still attribute
to God fairness and justice? Man's wisdom is at a loss to find a way to
harmonize the requirement for ordinances and God's justice. But God's wisdom is
not so limited. The answer lies in the great principle of vicarious work for
the dead, which is one of the noblest and most important responsibilities
placed upon those who live in the last dispensation.
The earth will be smitten with a
curse unless there is a welding link of some kind or other between the fathers
and the children, upon some subject or other—and behold what is that subject?
It is the baptism for the dead. For we without them cannot be made perfect;
neither can they without us be made perfect. Neither can they nor we be made
perfect without those who have died in the gospel also; for it is necessary in
the ushering in of the dispensation of the fulness of times, which dispensation
is now beginning to usher in, that a whole and complete and perfect union, and
welding together of dispensations, and keys, and powers, and glories should
take place, and be revealed from the days of Adam even to the present time. And
not only this, but those things which never have been revealed from the
foundation of the world, but have been kept hid from the wise and prudent,
shall be revealed unto babes and sucklings in this, the dispensation of the
fulness of times (D&C 128:18).
What an opportunity; what a
responsibility! The salvation of millions upon millions of God's children who
have died is made possible by the knowledge, keys, and resources uniquely made
available to Saints in this dispensation. Perhaps it is in this light that
D&C 135:3 can be better understood: "Joseph Smith, the Prophet and
Seer of the Lord, has done more, save Jesus only, for the salvation of men in
this world, than any other man that ever lived in it." Without diminishing
in the least the importance of the work done by earlier prophets and others of
the Lord's servants, clearly in terms of the numbers of souls to whom the
saving principles and ordinances of the gospel have been made available, a
monumental work has been effected through the instrumentality of "Joseph
Smith, the Prophet and Seer of the Lord" (D&C 135:3). And that
instrumentality was initiated in the Sacred Grove.
The Reality of the Devil
After I had retired to the place
where I had previously designed to go, having looked around me, and finding
myself alone, I kneeled down and began to offer up the desires of my heart to
God. I had scarcely done so, when immediately I was seized upon by some power
which entirely overcame me, and had such an astonishing influence over me as to
bind my tongue so that I could not speak. Thick darkness gathered around me,
and it seemed to me for a time as if I were doomed to sudden destruction.
But, exerting all my powers to call
upon God to deliver me out of the power of this enemy which had seized upon me,
and at the very moment when I was ready to sink into despair and abandon myself
to destruction—not to an imaginary ruin, but to the power of some actual being
from the unseen world, who had such marvelous power as I had never before felt
in any being—just at this moment of great alarm, I saw a pillar of light
exactly over my head, above the brightness of the sun, which descended
gradually until it fell upon me.
It no sooner appeared than I found
myself delivered from the enemy which held me bound (JS-H 15-17).
The young Prophet found himself
sinking into despair, "not to an imaginary ruin, but to the power of some actual
being from the unseen world" (v. 16). That "actual being"
was undoubtedly Satan himself, desperately trying to stop Joseph's appeal for
truth and light. He knew the significance of what was about to happen. Previous
to his defiance of God, he was Lucifer, "an angel of God who was in
authority in the presence of God" (see D&C 76:25-27). Did he know
Joseph Smith there? Did he know of his foreordained mission as the first
prophet of the last dispensation? Surely he was acutely aware of the scriptural
prophecies concerning Joseph Smith and his work. It is not surprising that he
would interfere at this juncture.
The scriptures clearly teach of
Satan's origin, his motives and methods, his destiny, and even his usefulness
in the plan of salvation. fn To deny his existence and/or to discount his
influence in the world is foolhardy. Yet it is fashionable in some worldly wise
circles to view the devil simply as a mythical character used to represent what
we perceive as "evil" or negative influences in our lives. Such a
view is exactly what Satan wants people to believe and is a fulfillment of
Nephi's prophecy that in the latter-days the devil would succeed in influencing
some to disbelieve in his existence: "And behold, others he flattereth
away, and telleth them there is no hell; and he saith unto them: I am no devil,
for there is none—and thus he whispereth in their ears, until he grasps them
with his awful chains" (2 Ne. 28:22).
The irony of all this is that the
people who disavow him, thus perceiving themselves as among the more
sophisticated of mankind, have come to that position under the influence of the
very personage and power they disclaim. How the devil must look up and laugh,
and his angels rejoice at such worldly sophistication and spiritual naivete
(see Moses 7:26)! "O that cunning plan of the evil one! O the vainness,
and the frailties, and the foolishness of men! When they are learned they think
they are wise, and they hearken not unto the counsel of God, for they set it
aside, supposing they know of themselves, wherefore, their wisdom is
foolishness and it profiteth them not. And they shall perish. But to be learned
is good if they hearken unto the counsels of God" (2 Ne. 9:28-29).
Joseph Smith learned of the reality
and power of Satan by his own experience in the First Vision. As he
gained more experience with scripture and revelation, he learned and taught
more specifically about him: fn
The great principle of happiness
consists in having a body. The devil has no body, and herein is his punishment.
He is pleased when he can obtain the tabernacle of man.
All beings who have bodies have power
over those who have not. The devil has no power over us only as we permit him.
The moment we revolt at anything which comes from God, the devil takes power.
fn
In relation to the
The devil may appear as an angel of
light. . . . The devil is an orator; he is powerful; . . . The devil can speak
in tongues; the adversary will come with his work; he can tempt all classes;
can speak in English or Dutch. fn
For if it be a place of refuge, the
devil will use his greatest efforts to trap the Saints. fn
The devil has great power to deceive;
he will so transform things as to make one gape at those who are doing the will
of God. fn
The devil could not compel mankind to
do evil; all was voluntary. Those who resisted the Spirit of God would be
liable to be led into temptation. . . . God would not exert any compulsory
means, and the devil could not. fn
As no man knows the things of God,
but by the Spirit of God, so no man knows the spirit of the devil, and his
power and influence, but by possessing intelligence which is more than human,
and having unfolded through the medium of the Priesthood the mysterious
operations of his devices; without knowing the angelic form, the sanctified
look and gesture, and the zeal that is frequently manifested by him for the
glory of God, together with the prophetic spirit, the gracious influence, the
godly appearance, and the holy garb, which are so characteristic of his
proceedings and his mysterious windings.
A man must have the discerning of
spirits before he can drag into daylight the hellish influence and unfold it
unto the world in all its soul-destroying, diabolical, and horrid colors; for
nothing is a greater injury to the children of men than to be under the
influence of a false spirit when they think they have the Spirit of God. fn
In addition to learning of Satan's
reality and power, the Prophet Joseph Smith was taught by revelation how to
avoid being deceived by the devil's influence:
1. Treasuring up the scriptures.
Whoso treasureth up my word, shall
not be deceived (JS-M 37).
Whoso would hearken unto the word of
God, and would hold fast unto it, they would never perish; neither could the
temptations and the fiery darts of the adversary overpower them unto blindness,
to lead them away to destruction (1 Ne. 15:24).
Whosoever will may lay hold upon the
word of God, which is quick and powerful, which shall divide asunder all the
cunning and the snares and the wiles of the devil, and lead the man of Christ
in a strait and narrow course across that everlasting gulf of misery which is
prepared to engulf the wicked (Hel. 3:29).
2. Following the living prophet.
Wherefore, meaning the church, thou
shalt give heed unto all his words and commandments which he shall give unto
you as he receiveth them, walking in all holiness before me; For his word ye
shall receive, as if from mine own mouth, in all patience and faith. For by
doing these things the gates of hell shall not prevail against you; yea, and
the Lord God will disperse the powers of darkness from before you, and cause
the heavens to shake for your good, and his name's glory (D&C 21:4-6; see
also D&C 28:1-7; D&C 43:1-9).
3. Having the gifts of the Spirit
through prayer and obedience.
But ye are commanded in all things to
ask of God, who giveth liberally; and that which the Spirit testifies unto you
even so I would that ye should do in all holiness of heart, walking uprightly
before me, considering the end of your salvation, doing all things with prayer
and thanksgiving, that ye may not be seduced by evil spirits, or doctrines of
devils, or the commandments of men; for some are of men and others of devils.
Wherefore, beware lest ye are deceived; and that ye may not be deceived seek ye
earnestly the best gifts (D&C 46:7-8).
Joseph Smith indicated that "the
greatest, the best, the most useful gifts would be known nothing about by an
observer." fn Would these "best" gifts then be quiet ones such
as faith, testimony, peace, and discernment?
4. Avoiding the influence of false
teachers.
D&C 52:14-19 gives "a
pattern in all things, that ye may not be deceived," warning that
"Satan is abroad in the land, and he goeth forth deceiving the nations.
Wherefore he that prayeth, . . . he that speaketh, whose spirit is contrite,
whose language is meek and edifieth, the same is of God if he obey mine
ordinances . . . and shall bring forth fruits of praise and wisdom, according
to the revelations and truths which I have given you" (emphasis added).
The "if" indicates that a person could pray and speak in a contrite
and edifying manner and still be not "of God." Critical
factors are that he "obey mine ordinances" and "bring forth
fruits . . . according to the revelations."
Alma, speaking out of his own
experience of being caught up with false teachers, and even having been one
himself, exhorted his followers to "trust no one to be your teacher nor
your minister, except he be a man of God, walking in his ways and keeping his
commandments" (Mosiah 23:14).
The reality of Satan, illustrated by
the First Vision, has great theological significance—it is unquestionably a
matter of "ultimate concern." And being alerted, not only to his
reality and power, but to his motives, methods, and ultimate destiny, can help
us avoid his influence.
Creeds and Professors of Corrupted Religions
In response to Joseph Smith's
question regarding which church he should join, he reported the following:
I was answered that I must join none
of them, for they were all wrong; and the Personage who addressed me said that
all their creeds were an abomination in his sight; that those professors were
all corrupt; that: "they draw near to me with their lips, but their hearts
are far from me, they teach for doctrines the commandments of men, having a
form of godliness, but they deny the power thereof" (JS-H 19).
This strong denunciation of false
creeds and corrupt professors of religion came from the Savior. It is
reminiscent of his stinging exposure of false religious ideas and religious
hypocrites during his own ministry on the earth (see John 8:21-24, 39-59; Matt.
23:1-39).
Just what is meant by "all their
creeds were an abomination in his sight" and "those professors were
all corrupt"? Perhaps later comments in the verse itself help to explain.
Truly it is an abomination—odious, loathsome, detestable—when the commandments
of men replace the commandments of God as the basis for creeds of faith, and
when the power of God is denied in favor of only a "form of
godliness." There is no salvation in that kind of religion, even if
someone sincerely believes in such an empty shell. Insult is added to injury
when hypocrisy is added to humanized, spiritually impotent creeds—when people
do not really believe, but are only "professors" of
religion, fn who "draw near to [the Lord] with their lips, but their
hearts are far from [him]."
The Savior's denunciation of man-made
creeds and corrupt professors then is not a wholesale rejection of all
religious notions then in existence, nor a condemnation of sincere believers,
whether minister or layman. Indeed, a few years later the Lord told Sidney
Rigdon, a Campbellite minister, "I have looked upon thee and thy works. I
have heard thy prayers, and prepared thee for a greater work. . . . Thou wast
sent forth, even as John, to prepare the way before me . . . and thou knewest
it not" (D&C 35:3-4). The Lord went on to explain to Sidney Rigdon the
importance of accepting the "fulness of my gospel, which I have
sent forth unto this generation" (D&C 35:12). An important truth is
revealed in these passages—the truth that there is a fulness of the
gospel, but that God works with people who do not yet have that fulness, to
prepare them and others to receive it. He is mindful of them; he hears their
prayers; he sends them forth, although they may not recognize the process and
purpose of it all. President Joseph F. Smith taught:
Christ taught the gospel to Adam, and
made known his truths to Abraham and the prophets. He was the inspirer of the
ancient philosophers, Pagan or Israelite, as well as of the great characters of
modern times. . . .
Calvin, Luther, Melanchthon, and all
the reformers, were inspired in thoughts, words, and actions, to accomplish
what they did for the amelioration, liberty and advancement of the human race.
They paved the way for the more perfect gospel of truth to come. Their
inspiration, as with that of the ancients, came from the Father, his Son Jesus
Christ, and the Holy Ghost, the one true and living God. This may also
truthfully be said concerning the Revolutionary fathers of this nation, and all
who have in the ages past contributed to the progress of civil and religious
freedom. There is no light nor truth which did not come to them first from him.
fn
How much more noble is the plan of
God than the provincial squabblings of mankind. As Joseph Smith taught:
The great designs of God in relation
to the salvation of the human family, are very little understood by the
professedly wise and intelligent generation in which we live. Various and
conflicting are the opinions of men concerning the plan of salvation, the
requisitions of the Almighty, the necessary preparations for heaven, the state
and condition of departed spirits, and the happiness or misery that is
consequent upon the practice of righteousness and iniquity according to their
several notions of virtue and vice.
The Mussulman condemns the heathen,
the Jew, and the Christian, and the whole world of mankind that reject his
Koran, as infidels, and consigns the whole of them to perdition. The Jew
believes that the whole world that rejects his faith and are not circumcised,
are Gentile dogs, and will be damned. The heathen is equally as tenacious about
his principles, and the Christian consigns all to perdition who cannot bow to
his creed, and submit to his ipse dixit.
But while one portion of the human
race is judging and condemning the other without mercy, the Great Parent of the
universe looks upon the whole of the human family with a fatherly care and
paternal regard; He views them as His offspring, and without any of those contracted
feelings that influence the children of men, causes "His sun to rise on
the evil and on the good, and sendeth rain on the just and on the unjust."
He holds the reins of judgment in His hands; He is a wise Lawgiver, and will
judge all men, not according to the narrow, contracted notions of men, but,
"according to the deeds done in the body whether they be good or
evil," or whether these deeds were done in England, America, Spain,
Turkey, or India. He will judge them, "not according to what they have not,
but according what they have," those who have lived without law, will be
judged without law, and those who have a law, will be judged by that law. We
need not doubt the wisdom and intelligence of the Great Jehovah; He will award
judgment or mercy to all nations according to their several deserts, their
means of obtaining intelligence, the laws by which they are governed, the
facilities afforded them of obtaining correct information, and His inscrutable
designs in relation to the human family; and when the designs of God shall be
made manifest, and the curtain of futurity be withdrawn, we shall all of us
eventually have to confess that the Judge of all the earth has done right. fn
His "inscrutable designs in
relation to the human family" include the following truths:
"Every man that cometh into the
world" (John 1:9) is given the light of Christ (see also D&C 88:46;
Moro 7:16). The light of Christ will enlighten all who will hearken to its
promptings, ultimately leading them "unto God, even the Father," and
the Father will teach them of the fulness of the gospel, the
"covenant" restored through Joseph Smith (D&C 84:45-53).
The amount of light one receives
depends upon at least three factors:
1. Our capacity to receive and
benefit from light and truth. Though not spiritually predestined, we
come into this mortal probation predisposed to different levels of
affinity for spiritual things. Each person's predisposition is a result of his
own choices in the pre-mortal life. Some do not have "ears to hear"
even though a message is given. fn
2. Agency. We can hearken to
the light sent to us or we can choose to ignore it. The consequences of that
choice are clear:
And therefore, he that will harden
his heart, the same receiveth the lesser portion of the word; and he that will
not harden his heart, to him is given the greater portion of the word, until it
is given unto him to know the mysteries of God until he know them in full.
And they that will harden their
hearts, to them is given the lesser portion of the word until they know nothing
concerning his mysteries; and then they are taken captive by the devil, and led
by his will down to destruction. Now this is what is meant by the chains of
hell (
Obviously, then, choosing to accept
or reject truth helps to determine our future capacity to receive light and
truth.
3. The amount of light with which
we are blessed. "For behold, the Lord doth grant unto all nations [and
individuals?], of their own nation and tongue, to teach his word, yea, in
wisdom, all that he seeth fit that they should have; therefore we see that the
Lord doth counsel in wisdom, according to that which is just and true"
(Alma 29:8).
Perhaps items 1 and 2 above are
important factors in the determination of how much light is sent to
someone. Concerning the workings of the light of Christ with mankind, President
Joseph F. Smith has said:
It is the power of God, the influence
that he exerts throughout all his works by which he can effect his purposes and
execute his will, in consonance with the laws of free agency which he has
conferred upon man. By means of this Spirit every man is enlightened, the
wicked as well as the good, the intelligent and the ignorant, the high and
the low, each in accordance with his capacity to receive the light; and this
Spirit or influence which emanates from God may be said to constitute man's
consciousness, and will never cease to strive with man, until man is brought
to the possession of the higher intelligence which can only come through faith,
repentance, baptism for the remission of sins, and the gift or the presentation
of the Holy Ghost by one having authority. . . . There is not a man born
into the world, but has a portion of the Spirit of God, and it is that Spirit
of God which gives to his spirit understanding. Without this, he would be but
an animal like the rest of the brute creation, without ability, except to eat
and to drink like the brute beast. But inasmuch as the Spirit of God giveth all
men understanding, he is enlightened above the brute beast. He is made in the
image of God himself, so that he can reason, reflect, pray, exercise faith; he
can use his energies for the accomplishment of the desires of his heart, and inasmuch
as he puts forth his efforts in the proper direction, then he is entitled to an
increased portion of the Spirit of the Almighty to inspire him to increased
intelligence, to increased prosperity and happiness in the world; but in
proportion as he prostitutes his energies for evil, the inspiration of the
Almighty is withdrawn from him, until he becomes so dark and so benighted,
that so far as his knowledge of God is concerned, he is quite as ignorant as a
dumb brute. . . . It is my opinion that the Lord bears record to the
testimonies of his servants unto those who hear those testimonies, and it is
left with them whether or not they will harden their hearts against the truth
and not listen to it, and abide the consequences. I believe the Spirit of the
Almighty God is upon most of the elders who go out into the world to proclaim
the gospel. I believe their words are accompanied by the testimony of the
Spirit of God. But all men are not open to receive the witness and the
testimony of the Spirit. And the responsibility will rest with them. Yet it may
be possible the Lord withholds his Spirit from some, for a wise purpose in
him, that their eyes are not opened to see and their minds not quickened to
comprehend the word of truth. As a rule, however, it is my opinion that all men
who are seeking after the truth and are willing to receive it, will also
receive the witness of the Spirit which accompanies the words and testimonies
of the servants of the Lord; while those whose hearts are hardened against the
truth and will not receive it when it is borne record of to them, will remain ignorant
and without a comprehension of the gospel. I believe there are tens of
thousands of people who have heard the truth and have been pricked in their
hearts, but they are seeking every refuge they possibly can to hide themselves
from their convictions of the truth." fn
Every person ever born will have
opportunity, either in this world or in the post-earth Spirit World, to
understand the gospel in its plainness and truth, and will receive eternal
rewards commensurate with whatever law he is able and willing to abide (see
D&C 138:1-60; 88:21-24). Vicarious work for the dead (spoken of earlier in
the article) will provide for the necessary ordinances for those who choose
celestial law but who lacked mortal opportunity to receive the ordinances themselves
(D&C 128:18).
Hence, it seems clear that in the
First Vision the Savior's instruction that Joseph "join none of them, for
they are all wrong" is not to say that everything about them is wrong.
Rather, that there is something wrong in all of them. As a more complete
picture of God's plan of salvation unfolded over the next two decades after the
First Vision, it was made known that the churches referred to lacked priesthood
authority, the spiritual powers associated with the gift of the Holy
Ghost, and the fulness of gospel truths. In Joseph Smith's 1842 account
of the first Vision, written at the request of John Wentworth, editor of the Chicago
Democrat, the Prophet Joseph indicated that in the First Vision he received
"a promise that the fulness of the gospel should at some future time be
made known unto [him]." fn
That fulness has been made known and
is now available to all who are disposed to learn of it. Although there are
blessings associated with accepting any measure of truth and light, and
although God will, through the Light of Christ, give any of his children gospel
truths line upon line as they are able and willing to receive them, the fulness
of salvation is reserved for those who accept the fulness of the gospel,
repent, receive baptism and the gift of the Holy Ghost and all other saving
ordinances properly administered by rightful priesthood authority, and endure
to the end of the road to eternal life. All are invited.
Jesus Christ, The Giver of Revelation to Man
Another point of theological significance
illustrated by the First Vision is that it is the Son rather than the Father
who relates directly to and gives revelation to man. The scriptures are clear
that Jesus is the "great I Am" (D&C 29:1); Jehovah (D&C
110:1-4); the God of ancient Israel who gave and fulfilled the law (3 Ne.
15:5); our advocate with the Father (D&C 45:3-5); the one to whom the
Father "hath committed all judgment" (John 5:22; D&C 19:1-4; 3
Ne. 27:13-15); the God of modern Israel whose name we bear, having become his
"children" through covenant and spiritual rebirth (Mosiah 5:7-10;
D&C 115:4; 3 Ne. 27:3-10); the only "name under heaven given among
men, whereby we must be saved" (Acts 4:12). It is only through the Son
that man can come to the Father (see John 14:6), and apparently the Father only
comes to man through the Son.
Elder James E. Talmage has written:
"A general consideration of the scriptural evidence leads to the
conclusion that God the Eternal Father has manifested Himself to earthly
prophets or revelators on very few occasions, and then principally to attest
the divine authority of His Son, Jesus Christ." fn Elder Joseph Fielding
Smith taught that "all revelation since the fall has come through Jesus
Christ. . . . The Father has never dealt with man directly and personally since
the fall, and he has never appeared except to introduce and bear record of the
Son. Thus the Inspired Version records that 'no man hath seen God at any
time, except he hath borne record of the Son' (JST, John 1:19)." fn
There are many places in the
scriptures where it appears to be the Father speaking inasmuch as references
are made to "mine Only Begotten Son." fn In light of the above
explanations, it should be understood that it is the Savior giving the
revelations, and that at times, by Divine Investiture of Authority, he speaks
for the Father, in the name of the Father, and as if he were the Father. fn
On several special occasions the
Father has audibly introduced and borne witness of the Son—at the Savior's
baptism (Matt. 3:17), on the mount of transfiguration (Matt. 17:5), at the
Savior's appearance to the Nephites (3 Ne. 11:7), and perhaps it was the
Father's voice bearing witness of his Son to Joseph Smith and Sidney Rigdon
when they saw the vision of the glories known as D&C 76 (see v. 23).
Consistent with this pattern, in the First Vision the Father said simply,
"This is My Beloved Son, Hear Him!" (JS-H 1:17). Uniquely, however,
on the sacred occasion of the First Vision Joseph not only heard, but saw the
Father. Again consistent with former instances, after the Father's simple
introduction it was Jesus who instructed Joseph and brought about the
"restitution of all things which God hath spoken by the mouth of all his
holy prophets since the world began" (Acts 3:21).
Conclusion
Topics and lessons associated with
the First Vision which have theological significance include: knowing the
character of God, placing new wine in new bottles, opening the dispensation of
dispensations, the reality of the devil, creeds and professors of corrupted
religion, and Christ as our advocate with the Father. However, the factor of
primary theological significance associated with the First Vision is that it
happened! Joseph Smith testified:
I had actually seen a light, and in
the midst of that light I saw two Personages, and they did in reality speak to
me; and though I was hated and persecuted for saying that I had seen a vision,
yet it was true; and while they were persecuting me, reviling me, and speaking
all manner of evil against me falsely for so saying, I was led to say in my
heart: Why persecute me for telling the truth? I have actually seen a vision;
and who am I that I can withstand God, or why does the world think to make me
deny what I have actually seen? For I had seen a vision; I knew it, and I knew
that God knew it, and I could not deny it, neither dared I do it; at least I
knew that by so doing I would offend God, and come under condemnation (JS-H
25).
How important is it whether the First
Vision happened? How important is it that one believes that it really
happened? Is it not enough to acknowledge that Joseph Smith was a remarkable,
charismatic leader with some demonstrably effective ideas: that applying the
principles he espoused has in fact brought about a vibrant church, the members
of which are on the whole decent, successful, happy people? If one can
"belong" to the Church and serve others through it, enjoy the fruits
of gospel principles, establish a soul-satisfying sense of comradery, love, and
friendship, what does it matter whether he believes that Joseph Smith's
testimony is true concerning the First Vision? The same kinds of questions may
be asked concerning the Savior. Was he really the Son of God? Did he really
perform miracles—make the blind see and the lame walk and the dead rise? Did he
really suffer for the sins of the world? Did he really rise from
the dead a resurrected being? Did he really appear to his apostles and
others with his body of flesh and bones after his resurrection? What difference
does it make whether one believes all these things, as long as he accepts
Christ as a great teacher whose ideas, when applied, bring a measure of
purpose, peace, and happiness to life? The truth is, it does matter. It
matters immensely. It matters because spiritual power in this life and the
fulness of salvation in the next come only through Jesus Christ—through belief
in him and obedience to the principles and ordinances that comprise his
gospel (see John 15:1-16; D&C 132:1-14; D&C 1:11-17; 3 Ne. 27:13-27;
Matt. 7:19-21). A critical part of that gospel is that he calls prophets,
reveals himself and the truths of heaven to them, confers priesthood upon them,
and commissions them to bear witness of him, to teach gospel principles, and to
administer the ordinances of salvation to all who are willing to receive them.
Joseph Smith was such a prophet. To reject him is to reject the fulness of the
gospel offered by the Savior. President J. Reuben Clark, Jr., has eloquently
stated the importance of accepting both Jesus Christ and Joseph Smith and the
reality of the events of which they bore solemn witness:
In all this there are for the Church
and for each and all of its members, two prime things which may not be
overlooked, forgotten, shaded, or discarded:
First: That Jesus Christ is the Son
of God, the Only Begotten of the Father in the flesh, the Creator of the world,
the Lamb of God, the Sacrifice for the sins of the world, the Atoner for Adam's
transgression; that He was crucified; that His spirit left His body; that He
died; that He was laid away in the tomb; that on the third day His spirit was
reunited with His body, which again became a living being; that He was raised
from the tomb a resurrected being, a perfect Being, the First Fruits of the
Resurrection; that He later ascended to the Father; and that because of His
death and by and through His resurrection every man born into the world since
the beginning will be likewise literally resurrected. This doctrine is as old
as the world. Job declared: "And though after my skin worms destroy this
body, yet in my flesh shall I see God: whom I shall see for myself, and mine
eyes shall behold, and not another" (Job 19:26-27).
The resurrected body is a body of
flesh and bones and spirit, and Job was uttering a great and everlasting truth.
These positive facts and all other facts necessarily implied therein, must all
be honestly believed, in full faith, by every member of the Church.
The second of the two things to which
we must all give full faith is: That the Father and the Son actually and in
truth and very deed appeared to the Prophet Joseph in a vision in the woods;
that other heavenly visions followed to Joseph and to others; that the Gospel
and the holy Priesthood after the Order of the Son of God were in truth and
fact restored to the earth from which they were lost by the apostasy of the
Primitive Church; that the Lord again set up His Church, through the agency of
Joseph Smith; that the Book of Mormon is just what it professes to be; that to
the Prophet came numerous revelations for the guidance, upbuilding,
organization, and encouragement of the Church and its members; that the
Prophet's successors, likewise called of God, have received revelations as the
needs of the Church have required, and that they will continue to receive revelations
as the Church and its members, living the truth they already have, shall stand
in need of more; that this is in truth the Church of Jesus Christ of Latter-day
Saints; and that its foundation beliefs are the laws and principles laid down
in the Articles of Faith. These facts also, and each of them, together with all
things necessarily implied therein or flowing therefrom, must stand, unchanged,
unmodified, without dilution, excuse, apology, or avoidance; they may not be
explained away or submerged. Without these two great beliefs the Church would
cease to be the Church.
Any individual who does not accept
the fulness of these doctrines as to Jesus of Nazareth or as to the restoration
of the Gospel and Holy Priesthood, is not a Latter-day Saint; the hundreds of
thousands of faithful, God-fearing men and women who compose the great body of
the Church membership do believe these things fully and completely; and they
support the Church and its institutions because of this belief.
I have set out these matters because
they are the latitude and longitude of the actual location and position of the
Church, both in this world and in eternity. Knowing our true position, we can
change our bearings if they need changing; we can lay down anew our true
course. fn
Every person must decide eventually
about Joseph Smith's testimony of the First Vision. That decision has deep
theological significance.
NOTES
1. Webster's Third New
International Dictionary (Springfield, Mass.: G&C Merriam Co., 1969).
2. TPJS, p. 370.
3. Ibid., pp. 345-46.
4. In Lecture 6 of the "Lectures
on Faith," par. 7, it is explained that this knowledge comes only to those
willing to sacrifice all earthly things. See N. B. Lundwall, comp., A
Compilation Containing the Lectures on Faith, etc. (
5. "Lectures on Faith,"
Lecture 3, pars. 2-5 (Lundwall, p. 33), format modified for the sake of
clarity, p. 33.
6. TPJS, p. 343.
7. Ibid., p. 350.
8. Note that JST, Matt. 9:18-21 is a
restored text, not found in the KJV.
9. The Teachings of Spencer W.
Kimball (Salt Lake City: Bookcraft, 1982), pp. 428-29.
10. TPJS, p. 365.
11. "Without hands" reminds
us that the kingdom was set up by God—it was not created by the unaided hands
of mortals.
12. See Bruce R. McConkie, Conference
Report, October 1984; Ensign, November 1984, p. 85.
13. See Brigham Young, JD
5:352.
14. Harold B. Lee, Conference
Report, October 1970, p. 152.
15. See the following references: Origin—Abr.
3:22-28; Moses 4:1-4; D&C 29:36-38; D&C 76:25-28; Motives—2 Ne.
2:18, 27; D&C 10:22-23, 27, 33; Moses 4:6; Alma 34:35; Methods—Moses
4:4; 3 Ne. 11:29; 2 Ne. 26:22; 28:20-29; Alma 30:52-53, 60; Destiny—D&C
76:44-48; Usefulness—D&C 29:39.
16. In addition to the statements of
Joseph Smith included here, see the Bible Dictionary (under "devil")
and the Topical Guide in the LDS publication of the Bible under the headings,
Devil, Satan, Adversary, Lucifer.
17. TPJS, p. 181.
18. Ibid., p. 365.
19. Ibid., p. 162.
20. Ibid., p. 161.
21. Ibid., p. 227.
22. Ibid., p. 187.
23. Ibid., p. 205.
24. Ibid., p. 246.
25. One of the accepted meanings of
"profess" is: "To declare in words only: Pretend," Merriam-Webster
Dictionary.
26. Joseph F. Smith, Gospel
Doctrine (Salt Lake City: Deseret Book Co., 1970), p. 31.
27. TPJS, pp. 217-18.
28. That there were different levels
of spiritual nobility in the pre-mortal life, see Abr. 3:22-26; that we had our
agency there, see also D&C 29:36; Alma 13:1-9; that some can be exposed to
a message but not able to "hear" it, see Matt. 13:9-17.
29. Gospel Doctrine, pp.
61-63, 360-61.
30. See Milton Backman, Jr., Eyewitness
Accounts of the Restoration (Orem, Utah: Grandin Book Co., 1983), pp. 2,
27.
31. Jesus the Christ (Salt
Lake City: Deseret Book Co., 1945), p. 39.
32. Doctrines of Salvation, 3
vols., comp. Bruce R. McConkie (Salt Lake City: Bookcraft, 1954-56), 1:27.
33. As an example see D&C 29:1,
41-42, where the revelation begins with "Listen to the voice of Jesus
Christ," but in vv. 41 and 42 it appears to be the Father speaking of
"mine only begotten Son."
34. See "The Father and The Son:
A Doctrinal Exposition by The First Presidency and the Twelve," 30 June
1916. The full text of the exposition is printed in James E. Talmage, The
Articles of Faith (Salt Lake City: Deseret Book Co., 1975), pp. 465-73.
35. President J. Reuben Clark, Jr.,
"The Charted Course of the Church in Education," Aspen Grove, 8
August 1938, cited in David H. Yarn, Jr., ed., J. Reuben Clark—Selected
Papers (Provo, Ut.: Brigham Young University Press, 1984), pp. 243-56.
(Robert L. Millet and Kent P. Jackson, eds., Studies in
Scripture, Vol. 2: The Pearl of Great Price [Salt Lake City: Randall Book,
1985], 312.)
The Preparation of Prophets
Joseph F. McConkie
The constitution of the kingdom of
God is not a document. The authority by which the Church operates is not to be
found on scrolls of parchment or plates of metal. If it be a "true and
living church" then of necessity it must have a "true and living
constitution," and so it does. God is our constitution and his word our
law. As to earthly matters God chooses a prophet to stand in his stead and for
all practical purposes the prophet so chosen becomes our constitution. He alone
exercises the keys of the kingdom, and he alone has the right to receive
revelation for the whole Church. Such is the order of the kingdom of God in our
dispensation and in all past dispensations.
With the obvious exclusion of the
Father, the Son, and the Holy Ghost, the central figure of the kingdom of God
is the prophet that presides over it, and the central figure of each
dispensation is the prophet called to stand at its head. This paper will focus
on the nature of the call and training given the prophets who have presided
over each of the major gospel dispensations. Though a host of revelations have
attended the restoration of the gospel, the Pearl of Great Price is the primary
source for such a study. Significantly, it contains a restored text or an
inspired revision of the extant King James text from the six previous
dispensations, along with Joseph Smith's account of the opening of the heavens
and the beginnings of the restoration of the gospel in this dispensation. Each
of these texts supplies us with knowledge about the nature of the call and
training of the dispensation heads which we would not otherwise have. The
meridian dispensation may be the exception, though the Joseph Smith translation
of Matthew 24 certainly clarifies the nature of the charge given by Christ to
the Twelve to take the gospel to all the nations of the earth.
My purpose will be to identify
experiences common to the dispensation heads and to conclude how those
experiences might constitute a pattern to be followed by the Saints. The areas
of special interest will be as follows: (1) the divine call and conferring of
priesthood; (2) the bestowal of keys; (3) a ritual endowment; (4) a panoramic
vision; (5) foreordination; (6) the ministration of angels; and (7) the
manifestation of God. The dispensations under consideration are Adam's, Enoch's,
Noah's, Abraham's, Moses', Jesus Christ's, and Joseph Smith's.
The Divine Call and Conferring of Priesthood
"We believe," wrote the
Prophet Joseph Smith, "that a man must be called of God, by prophecy, and
by the laying on of hands by those who are in authority, to preach the Gospel
and administer in the ordinances thereof" (A of F 5). Such is the system
in our dispensation, but what of past dispensations? The Bible as we presently
have it, particularly the Old Testament, has little to say on such matters. The
first 2500 years of man's history as recorded in the Bible pass without our
even being able to find the word "priesthood." Its first usage comes
only after Moses has lead the children of Israel out of Egypt (Exodus 40:15).
The Book of Mormon is not of great help either. This should not be of
particular concern to the student of the scriptures, for it must be understood
that all scriptural records are fragmentary. To emphasize one thing is of
necessity to neglect another. God did not intend that either the Bible or the
Book of Mormon serve our dispensation as a priesthood and church government
manual. Nonetheless, it is helpful to see the continuity of the principles of
priesthood and church government manifest in the various dispensations of time.
We have three primary sources for such knowledge: (1) revelations in the
Doctrine and Covenants dealing with the authority restored to us from the
ancients, (2) texts in the Pearl of Great Price, and (3) statements from the
Prophet Joseph Smith. A meaningful picture unfolds when we weave the three
together. For example, in Moses 6:26-27 we read of Enoch's being called to the
ministry by the voice of the Lord from the heavens. No hint is given that the
priesthood or the laying on of hands was a necessary part of his call. It was
some years later in a revelation on priesthood that Joseph Smith was told that
"Enoch was twenty-five years old and when he was ordained under the hand
of Adam; and he was sixty-five and Adam blessed him" (D&C 107:48). Thus
we obtain an understanding of the past as we do of the future—line upon line,
precept upon precept.
From Joseph Smith we learn that Adam
obtained the priesthood and its keys "in the Creation, before the world
was formed, as in Genesis 1:26, 27, 28. He had dominion over every living
creature. He is Michael the Archangel, spoken of in the Scriptures" (Teachings
of the Prophet Joseph Smith 157; hereafter TPJS). In Doctrine and
Covenants 107:41-52 we have the revealed account of the conferring of
priesthood upon a series of patriarchs by the laying on of hands from the days
of Adam to Noah. In Doctrine and Covenants 84:6-16 we are told that Moses
received the priesthood "under the hand of his father-in-law,
Jethro," whose priesthood is then traced through the generations back to
Adam. This same revelation tells us that Abraham received his priesthood from
Melchizedek, which priesthood is also traced to father Adam. It is obvious from
Sections 84 and 107 that those professing priesthood in ancient times were
expected to be able to trace their line of authority to Adam and from Adam to
God.
The book of Genesis says nothing of
Noah's ordination to the priesthood, while the book of Moses tells us that
"the Lord ordained Noah after his own order" (Moses 8:19). It is
Doctrine and Covenants 107:52 that provides the detail—Noah was ordained to
what we know as the Melchizedek Priesthood when he was only ten years of age,
the ordinance being performed by his grandfather Methuselah. From the book of
Moses we are further told that Noah was commanded to go forth and declare the
gospel "even as it was given unto Enoch," thus sustaining the
idea that Enoch had a dispensation of the gospel independent of Adam, even
though he had been ordained by Adam (Moses 8:19; emphasis added).
We have also been told that before
the day of Melchizedek the priesthood was known as "the Holy Priesthood,
after the order of the Son of God" (D&C 107:3). Men who inherit
eternal life are described in modern revelation as "priests of the Most High,
after the order of Melchizedek, which was after the order of Enoch, which was
after the order of the Only Begotten Son" (D&C 76:57). Such language
was common to Book of Mormon prophets who spoke of having been "ordained
after the manner of his holy order," or "after the order of the
Son" (2 Nephi 6:2; Alma 13:1). This emphasis on priesthood as a holy order
also finds expression in the Joseph Smith Translation, Genesis 14:27-29, where
we learn that Melchizedek was
ordained an high priest after the
order of the covenant which God made with Enoch. It being after the order of
the Son of God; which order came, not by man, nor the will of man; neither by
father nor mother; neither by beginning of days nor end of years; but of God;
And it was delivered unto men by the calling of his own voice, according to his
own will, unto as many as believed in his name.
The thrust of all this is simply that
with priesthood comes order, system, and organization. Priesthood, for
instance, must be conferred by the laying on of hands, the laying on of hands
being an orderly, observable, and documentable experience. Both Joseph Smith
and Oliver Cowdery affirmed that such was the case when John the Baptist
restored the ancient order of the Aaronic or Levitical Priesthood (JS-H 1:68;
see also Messenger and Advocate 15-16). The principle having been
established, Joseph Smith would reason on such matters as follows:
Now taking it for granted that the
scriptures say what they mean, and mean what they say, we have sufficient
grounds to go on and prove from the Bible that the gospel has always been the
same; ... and the officers to officiate, the same; and the signs and fruits
resulting from the promises, the same: therefore, as Noah was a preacher of
righteousness he must have been baptized and ordained to the priesthood by the
laying on of the hands, etc. (TPJS 264).
In ordaining others to the
priesthood, Joseph Smith and Oliver Cowdery would have used the pattern
established when they received the Aaronic and Melchizedek Priesthoods. It will
be recalled that Adam testified that "this same Priesthood, which was in
the beginning, shall be in the end of the world also" (Moses 6:7). As the
priesthood would be the same, the order associated with the priesthood
would also be the same.
The Bestowal of Keys
For the Lord's house to remain a
house of order, there must be a system to assure that the priesthood not be
used improperly by man. That authority which disciplines and controls the
priesthood is known to us as the keys of the priesthood. By definition,
keys are the governing power (Abr., Facsimile No. 2, Fig. 2), or "the
right of presidency" (D&C 68:17; 107:8, cf. 15, 76). Keys are held by
those at various levels of church government who are in positions of
presidency. For example, the prophet or president of the Church holds all of
the keys of the kingdom and therefore presides over the Church and specifies
the manner in which the priesthood and its authority is used. No ordinances or
priesthood functions are of efficacy, virtue, or force unless they are performed
under his direction or that of those upon whom he has conferred keys. Further,
when the keys of the priesthood are lost, the right to use the priesthood is
lost also.
Given the importance of the keys of
the priesthood to the functioning of the kingdom of God, it is a matter of some
interest how sparingly they are referred to in ancient scripture. There are no
references to "keys" in the Book of Mormon and only a single verse in
the Old Testament. Isaiah spoke of the "key of the house of David"
being placed upon the shoulder of the Messiah and of his having the power to
open that which no one else could open and to shut that which no one else could
shut (Isa. 22:22Isaiah 22:22). In the New Testament, we have record of Christ
giving that same authority to Peter and the Twelve (Matthew 16:19; John
20:22-23).
Concerning the keys held by Adam,
Joseph Smith tells us that he held "the keys of the universe" (TPJS
157). In a revelation given in March of 1832, Adam is said to have the
"keys of salvation," which he is to exercise under the direction of
the Savior (D&C 78:16). Joseph Smith stated that whenever the gospel, the
priesthood, or its keys have been revealed, such has been done under the
direction of Adam (TPJS 157). God set the ordinances to be the same
forever and appointed Adam "to watch over them, to reveal them from heaven
to man, or to send angels to reveal them," he said (TPJS 168). All
heavenly ministrants act under the direction of Adam, who in turn acts under
the direction of the Lord.
Joseph Smith also taught us that
Enoch held the "presidency of a dispensation"(TPJS 170). The
power that Enoch had with God is evidenced by the promise given him that the
Lord would justify all his words, and mountains flee at his command, rivers
turn from their course, and he would walk in the presence of God (Moses 6:34).
The language of the promise is similar to that given to Nephi, son of Helaman,
when the Lord conferred upon him the keys of the kingdom (see Hel. 10:5-11).
Joseph Smith explained that the keys of the presidency of the Church went from
Adam through the generations to Lamech and from Lamech to Noah who was Gabriel.
Thus we behold the keys of this
Priesthood consisted in obtaining the voice of Jehovah and He talked with him
[Noah] in a familiar and friendly manner, that He continued to him the keys,
the covenants, the power and the glory, with which He blessed Adam at the
beginning; and the offering of sacrifice, which also shall be continued at the
last time; for all the ordinances and duties that ever have been required by
the Priesthood, under the directions and commandments of the Almighty in any of
the dispensations shall be had in the last dispensation (TPJS 157, 171).
We have no direct statement in
scripture or from Joseph Smith that Abraham held keys, but it would be
difficult to imagine that he didn't, since we received keys from his
dispensation (D&C 110:12). We could hardly suppose that the Lord would
reveal himself to Abraham making a special covenant with him while another
presided over him as the president of the Church. Prior to his translation and
that of his city, we know that Melchizedek presided over Abraham, conferred
priesthood upon him, and subsequently gave additional blessings and authority
to him (JST Genesis 14:25-40). Only after the ascension of Melchizedek, would
Abraham become the presiding officer of God on earth. As to the keys of his
dispensation, we are only told that Elias (presumably a messenger) restored
them (see TPJS 335-36). That Moses held keys is a matter of scriptural
record, for he restored those keys to Joseph Smith and Oliver Cowdery in the
Kirtland temple (D&C 110:11). He also conferred those same keys upon Peter,
James, and John on the Mount of Transfiguration (TPJS 158). John the
Baptist, who bestowed the keys of the Aaronic Priesthood on the heads of Joseph
Smith and Oliver Cowdery, announced himself to be acting under the direction of
"Peter, James and John, who held the keys of the Priesthood of
Melchizedek" (JS-H 1:72). Shortly thereafter, these meridian Apostles who
held the "keys of the kingdom, which belong always unto the Presidency of
the High Priesthood" (D&C 81:2), conferred them upon Joseph and Oliver
(D&C 27:12-13).
A RITUAL ENDOWMENT
Before the Church was even a year
old, the Lord instructed the elders to go to Kirtland, Ohio, where they were to
be "endowed with power from on high" (D&C 38:32). In Kirtland, a
house was to be built for the purpose of giving this instruction and power to
those whom the Lord had chosen (D&C 95:8). In order to receive this
endowment of heavenly power, they were to sanctify themselves, for in this holy
place they were "to be taught from on high" (D&C 43:16). The
blessings of knowledge and power to be given the elders before they commenced
again their efforts to gather Israel were to be the same as those promised to
the meridian Twelve by Christ. It will be recalled that he commanded them to
tarry in Jerusalem until they had been "endued with power from on
high" (Luke 24:49), whereafter he sent them forth to witness of him among
all nations and peoples (Acts 1:4-5; cf. D&C 95:9).
Because of the sacred nature of such
a heavenly endowment, we would not expect to find it detailed in the
scriptures. Still, frequent allusions are made to it. From the book of Abraham
we learn that Adam received this endowment while he was still in the Garden of
Eden, and that these same truths and powers were shared by "Seth, Noah,
Melchizedek, Abraham, and all to whom the Priesthood was revealed" (Abr.
Facs. No. 2, Fig. 3). That ritual washings and anointings might be administered
to the children of Israel, Moses was commanded to build a portable tabernacle
that Israel could take with them in the wilderness. He was also told that a
temple was to be built in the land of promise that "ordinances might be
revealed which had been hid from before the world was" (D&C 124:38).
It is evident that this holy
endowment of washing and annointings was to be administered on holy ground, a
"chosen" place for the instruction and blessing of a
"chosen" people. The early elders of our dispensation were required
to travel to Kirtland; those of Jesus' day were to "tarry in
Jerusalem." Adam received it in Eden, which is referred to by Ezekiel as
"the holy mountain of God" (Ezekiel 28:13-16), and Moses was commanded
to lead his people to the "mountain of God" or Sinai, as it is known
to us (Ex. 3:1; cf. 4:27). Here Moses "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" (D&C 84:23-24). Enoch, who was
preaching at the place of Mahujah, was commanded of the Lord to go to mount
Simeon so the Lord could speak to him. Having ascended the mount, Enoch said,
"I beheld the heavens open, and I was clothed upon with glory; And I saw
the Lord; and he stood before my face, and he talked with me, even as a man
talketh one with another, face to face" (Moses 7:3-4). Enoch was then
shown the panoramic vision of earth's future history, a matter to which we will
yet come. Moses in like manner was caught away in the spirit "to an
exceeding high mountain, And he saw God face to face, and he talked with him,
and the glory of God was upon Moses; therefore Moses could endure his
presence" (Moses 1:1-2).
In the "Secrets of Enoch"
we have an account of Enoch's being taken unto the presence of the Lord. In
this instance, the Lord instructs Michael to "[go] and extract [Enoch]
from the earthly clothing. And anoint him with the delightful oil, and put
[him] into the clothes of [My] glory." This having been done, Enoch
records, "I gazed at myself, and I had become like one of the glorious
ones" (2 Enoch 22:8-10 in Charlesworth). In another Enoch manuscript, an
account is given of Enoch's being taken again into the heavenly court, clothed
with the garments of glory, and invited to sit upon the heavenly throne. He had
a crown placed upon his head, and was called "the lesser YHWH' [Jehovah]
in the presence of his whole household" (3 Enoch 12:2-5 in Charlesworth).
The Panoramic Vision
Closely associated with the high
mountain experience and the ritual endowment in which the prophetic
participants are "taught from on high" is the idea of a magnificent
panoramic vision in which the purpose of earth life and its history is
revealed. The perspective thus enjoyed seems most appropriate for those
prophets called to head the various gospel dispensations and through them to be
a part of the understanding had by the faithful of their day. Father Adam, we
are told, made such prophecy to his righteous posterity in the general
conference of the Church held at Adam-ondi-Ahman. Of that meeting we are told
that "Adam stood up in the midst of the congregation; and, notwithstanding
he was bowed down with age, being full of the Holy Ghost, predicted whatsoever
should befall his posterity unto the latest generation" (D&C
107:56-57). Enoch recorded Adam's prophecies and we have the promise that in a
future day, when faith has increased, they will be made known to the Latter-day
Saints.
Not only did Enoch record Adam's
prophetic description of earth's history, but he also had the experience of
being clothed in the spirit of prophecy. The Lord "told Enoch all the
doings of the children of men' (Moses 7:41). Enoch saw Noah and the wickedness
and destruction of his day, the meridian of time and the coming of the Son of
Man in the flesh, and the manner in which he would be lifted up and slain. He
saw our day and described the opening of the heavens, the coming forth of the
Book of Mormon, and the manner in which the gospel would "sweep the earth
as with a flood" (Moses 7:62) in the great day of gathering. He also saw
the building of the New Jerusalem and the return of his own city to share the
society of those in the millennial day (Moses 7:21-67).
The book of Moses describes Noah as a
prophetic man (Moses 8:16) but does not detail any prophecies other than those
concerning the flood. However, the Joseph Smith Translation tells us that Noah
received a manifestation from the Lord in which he learned of events attending
the last days and of the millennial era in which the city of Enoch would
return. Noah saw the "general assembly of the church of the first-born...
come down out of heaven, and possess the earth" (JST Genesis 9:23).
Abraham tells us that he "talked
with the Lord, face to face, as one man talketh with another" and the Lord
told him of the creations of God. Then the Lord "put his hand upon mine
eyes," Abraham said, and "I saw those things which his hands had
made, which were many; and they multiplied before mine eyes, and I could not
see the end thereof" (Abr. 3:11-12). Abraham also saw and learned much by
the use of the Urim and Thummim (Abr. 3:1). In the Joseph Smith Translation we
are told that "Abram looked forth and saw the days of the Son of Man"
(JST Genesis 15:12). Christ confirmed in the New Testament that Abram had seen
his day (John 8:56). We will yet consider Abraham's great vision of the
pre-existence and its heavenly councils.
The first chapter of Moses records
the classic account of a dispensation head receiving the panoramic vision.
Moses "beheld the world upon which he was created;... and the ends
thereof, and all the children of men which are, and which were created"
(Moses 1:8). Preparatory to his commission to write an account of the creation,
Moses was shown the earth, "yea, even all of it; and there was not a
particle of it which he did not hold, ... And he beheld also the inhabitants
thereof, and there was not a soul which he beheld not" (Moses 1:27-28).
There could be little question but
that the same panoramic vision shown to Adam, Enoch, Abraham, and Moses would
be shown to Christ. From the JST we know that he was taken in the spirit
"up into an exceeding high mountain," and shown "all the
kingdoms of the world, and the glory of them" (JST Matthew 4:8). From a
revelation given to Joseph Smith, we learn that Peter, James, and John were
shown the manner in which the earth would be transfigured in that glorious day
when it "will be renewed and receive its paradisiacal glory" (A of F
10). This vision was granted to them as a part of their experience on the Mount
of Transfiguration (D&C 63:20-21). Though we know but little of what took
place on that occasion, it is obviously apart of the high mountain and ritual
endowment motif. The events associated with the transfiguration included the
ritual assent, the mountain or temple, white raiment, heavenly messengers,
conferring power and authority, the manifestation of the destiny of the earth,
the cloud or veil, the voice of the Father, and the charge to sacred silence
(Matthew 17:1-9; see also McConkie 118-45).
As to Joseph Smith and the First
Vision, we know that he learned much that he was forbidden to write at that
time (JS-H 1:20). We also know that he "saw many angels in this
vision" (Jessee 75-6). Those angels were not faceless and were there for a
purpose. It seems a reasonable assumption that their number would have included
the other prophets of whom we speak in this paper, the dispensation heads who
would yet become the Prophet's tutors in the restoration of all things.
Foreordination
We have no better text to establish
the doctrine of foreordination than the vision given Abraham in which he was
shown
the intelligences that were organized
before the world was; and among all these there were many of the noble and
great ones; And God saw these souls that they were good, and he stood in the
midst of them, and he said: These I will make my rulers; for he stood among
those that were spirits, and he saw that they were good; and he said unto me:
Abraham, thou art one of them; thou wast chosen before thou wast born (Abr.
3:22-23).
We find a beautiful amplification of
this principle in Joseph F. Smith's Vision of the Redemption of the Dead. In a
vision of the world of departed spirits, President Smith saw Joseph Smith, his
own father Hyrum Smith, Brigham Young, John Taylor, Wilford Woodruff and
others, of whom he said: "I observed that they were also among the noble
and great ones who were chosen in the beginning to be rulers in the Church of
God. Even before they were born, they, with many others, received their first
lessons in the world of spirits and were prepared to come forth in the due time
of the Lord to labor in his vineyard for the salvation of the souls of
men" (D&C 138:53, 55-56).
Christ, of course, is the classic
illustration of one called and chosen before his birth. He was described to
Moses as the "Beloved and Chosen from the beginning" (Moses 4:2), and
to Abraham as the one who responded to the Lord's question in the Grand
Council, "Whom shall I send?" by saying "Here am I, send
me" (Abr. 3:27). In that heavenly setting, Adam was known to us as Michael
the archangel (D&C 27:11; 128:21). Enoch in his panoramic vision was
"told... all the doings of the children of men," and he "saw
Noah and his family ... and from Noah, he beheld all the families of the
earth" (Moses 7:41-42, 45). Joseph of Egypt prophetically identified Moses
and the Prophet Joseph Smith by name and by the heavenly commission given them
(JST Genesis 50:33-34). The books of Moses and Abraham along with other
revelations of the restoration clearly establish the doctrine of pre-earth life
and the attendant foreordinations given the noble and great ones.
The Ministration of Angels
Angels taught Adam the gospel. Following the expulsion of Adam and
Eve from the Garden of Eden, God
saw that it was expedient that man
should know concerning the things whereof he had appointed unto them; Therefore
he sent angels to converse with them, who caused men to behold of his glory.
And they began from that time forth to call on his name; therefore God
conversed with men, and made known unto them the plan of redemption, which had
been prepared from the foundation of the world; and this he made known unto
them according to their faith and repentance and their holy works (Alma
12:28-30).
To Joseph Smith the Lord said:
I, the Lord God gave unto Adam and
unto his seed, that they should not die as to the temporal death, until I, the
Lord God, should send forth angels to declare unto them repentance and redemption,
through faith on the name of mine Only Begotten Son (D&C 29:42).
One of the best known stories in the
book of Moses is that of the angel inquiring of Adam as to why he was offering
sacrifices. Finding that Adam did not understand the symbolic nature of the
ritual that he was performing, the angel explained that it was a similitude of
the atoning sacrifice that would yet be made by Christ to rectify the effects
of the fall (Moses 5:6-7). "And thus," the book of Moses tells us,
"the Gospel began to be preached, from the beginning, being declared by
holy angels sent forth from the presence of God, and by his own voice, and by
the gift of the Holy Ghost" (Moses 5:58).
Angels continue to minister to men. We are told that Enoch "beheld
angels descending out of heaven, bearing testimony of the Father and Son; and
the Holy Ghost fell on many, and they were caught up by the powers of heaven
into Zion (Moses 7:27). When the priests of Pharaoh attempted to offer Abraham
as a human sacrifice, his life was spared by the intervention of Jehovah, whom
he described as the "angel of his presence" (Abr. 1:15-16). Stephen
tells us that Moses and others received their dispensations of the gospel at
the hands of angels (Acts 7:53). The Joseph Smith Translation tells us that
Moses "was ordained by the hand of angels to be a mediator of this first
covenant" (JST Gal. 3:19).
Joseph Smith and another restoration
at the hand of angels. The system of declaring the gospel as established in the
days of Adam and the dispensing of priesthood and its keys as witnessed in the
various gospel dispensations finds its climax in this, the dispensation of the
fulness of times. Joseph Smith was instructed at length by angels from the
presence of God and made no pretense to any power or authority that he did not
receive at the hands of those who held that authority anciently. The very
system of the restoration has been one which binds the prophets and righteous
men of all ages into one grand brotherhood and the Saints of all dispensations into
one great family. John the Baptist appeared to Joseph Smith and Oliver Cowdery,
addressing them as his "fellow servants" (D&C 13:1); Moses
appeared to restore the keys to gather the family of Israel (D&C 110:11);
and Elias appeared from Abraham's dispensation to restore the authority by
which we might enjoy a continuation of seed through celestial marriage (D&C
110:12); Elijah came with the sealing power, that our hearts might turn to our
ancient fathers, and with the assurance that those in the world of the spirits
looked after us and our doings with the greatest interest (D&C 110:13-16).
All who held keys from the time of
Adam came "declaring their dispensation, their rights, their keys, their
honors, their majesty and glory, and the power of their priesthood; giving line
upon line, precept upon precept; here a little, and there a little; giving us
consolation by holding forth that which is to come, confirming our hope"
(D&C 128:21). "Which power you hold," the Lord said in 1837, "in
connection with those who have received a dispensation at any time from the
beginning of the creation; For verily I say unto you, the keys of the
dispensation, which ye have received, have come down from the fathers, and last
of all, being sent down from heaven unto you" (D&C 112:31-32).
The Manifestation of God
Save Christ only, none have been more
honored of God than Adam, the Ancient of Days and father of all. At the great
council held at Adam-ondi-Ahman three years previous to Adam's death, the Lord
appeared and "administered comfort unto Adam, and said unto him: I have
set thee to be at the head; a multitude of nations shall come of thee, and thou
art a prince over them forever" (D&C 107:54-55). So great was the
righteousness of Enoch and his people that the Lord came and dwelt with them
(Moses 7:16). "And Enoch and all his people walked with God, as did also
his three sons, Shem, Ham, and Japheth" (Moses 8:27). Abraham testified
that he "talked with the Lord, face to face, as one man talketh with
another" (Abr. 3:11). Moses "was caught up into an exceedingly high
mountain, And he saw God face to face and he talked with him, and the glory of
God was upon Moses; therefore Moses could endure his presence" (Moses
1:1-2). So fully were the words of the Father known to Christ that he could
testify, "The Son can do nothing of himself, but what he seeth the Father
do: for what things soever he doeth, these also doeth the Son likewise"
(John 5:19).
Without the testimony that the Father
and the Son had manifest themselves anew from the heavens, we could hardly make
claim to a dispensation of our own, nor could we profess either the priesthood
or the faith of the ancients. The priesthood is more than the authority to act
in the name of God; it is the authority by which the righteous of all ages have
opened the heavens, communed "with the general assembly and church of the
Firstborn," and enjoyed "the communion and presence of God the
Father, and Jesus the mediator of the new covenant" (D&C 107:19).
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 fullness of his glory. Therefore, he
took Moses out of their midst, and the Holy Priesthood also (D&C 84:23-25).
God has never had a people to whom he
would not manifest himself; the very granting of the priesthood and its keys is
the granting of that promise. Thus among the Lord's people there have always
been and must always be those who have talked with God "face to face, as
one man talketh with another." Joseph Smith stated it thus: "It is
the first principle of the Gospel to know for a certainty the Character of God,
and to know that we may converse with him as one man converses with
another" (TPJS 345).
Conclusions
1. The Pearl of Great Price, which would
appear to the world to have come together almost by accident, contains a
scriptural text representing each of the major gospel dispensations, the purity
of which we would not otherwise have. These texts, particularly in concert with
the Doctrine and Covenants and the discourses of Joseph Smith, establish the
prophetic credentials of the prophets who stood at the head of these
dispensations. Further, they bind the prophets and saints of all ages into one
great brotherhood or family. As small as it is, no volume of scripture does
more than the Pearl of Great Price to bind the various dispensations of the
gospel together.
2. Even from the limited material we
are able to review in a paper of this length, it is evident that there are
experiences common to the preparation of prophets irrespective of the age in
which they lived. From Adam to Joseph Smith the essence of their office and
call has been the same. To know the prophet of one's own age is to know the
prophets of all ages. Conversely, the inability to recognize the prophet of
one's own age also prevents one from truly seeing and understanding the office
and call of the prophets of ages past. To understand the gospel of Jesus Christ
in one age is to understand it in all ages. Only through the understanding of
the spirit of revelation in our day can we comprehend the manner in which it
functioned anciently. The man who can perform miracles has no difficulty in
believing that the ancients performed miracles. The man who has entertained
angels, or to whom the heavens have been opened and their chief citizen
manifest, has no difficulty in understanding that experience as it was shared
by his ancient counterparts. Adam, as we have seen, promised that the
"same Priesthood which was in the beginning, shall be in the end of the
world also" (Moses 6:7), and if the priesthood be the same then its
doctrines, ordinances, and fruits must be the same also.
3. Christ and his prophets,
particularly the dispensation heads, constitute the pattern to be followed by
the Saints of all ages, that they too might stand in the presence of the
Almighty. As the prophets have been trained, so their people are to be trained.
Surely we do not have one system of salvation for Christ and the prophets and
another for the rest of us. If Christ and the prophets must await God's call,
if they must be ordained by the laying on of hands, then how much more so do
the rest of us who would be God's servants? If Christ and the prophets can
utilize their priesthood only under the direction of those holding the keys,
what of all others professing priesthood? If god be no respecter of persons and
if he consistently endows his prophets with power from on high, what of the
others worthily seeking citizenship in his heavenly kingdom? Ought they not
also to be invited into the place of the divine presence to be endowed with
that same power? And what of the panoramic vision common to the prophets of
whom we have read? Is it necessary only for our leaders to have a sense of
perspective or are all of us invited to stand where they have stood and see as
they have seen? Joseph Smith responded to such a question saying "...God
hath not revealed anything to Joseph, but what He will make known unto the
Twelve, and even the least Saint may know all things as fast as he is able to
bear them" (TPJS 149). As the ancients knew of our prophet and of
our day by revelation, so we have been invited to know of their prophets and of
their day by revelation. And what of the doctrine of foreordination? Was it the
province of Christ and prophets alone or did it extend to all who came to earth
on God's errand? And what of the ministering of angels and the appearance of
God himself? Dare we say that those who strip themselves of jealousies and
fears, humbling themselves before God, can rend the veil (see D&C 67:10)?
Dare we suppose that all who have purified themselves might through "the
power and manifestation of the Spirit, while in the flesh...be able to bear his
presence in the world of glory," and that of his holy angels also (see
D&C 76:118)? Surely we have been invited to follow Christ and his prophets
for no other reason than that we might go where they have gone, experience what
they have experienced, and receive those rewards which they have received.
Bibliography
Charlesworth, James H. The Old
Testament Pseudepigrapha. 2 vols. Garden City, NY: Doubleday, 1983, vol. 1.
Jessee, Dean C., comp. and ed. The
Personal Writings of Joseph Smith Salt Lake City: Deseret Book Company,
1984.
McConkie, Joseph Fielding. Gospel
Symbolism. Salt Lake City Bookcraft, 1985.
Messenger and Advocate (October 1834) 1:15-16.
Teachings of the Prophet Joseph Smith. Comp. Joseph Fielding Smith Salt
Lake City: Deseret Book Company, 1961.
Notes
Joseph F. McConkie is associate
professor of Ancient Scripture at Brigham Young University.
(H. Donl Peterson and Charles D. Tate, Jr., eds., The
Pearl of Great Price: Revelations from God [Provo: BYU Religious Studies
Center, 1989], 73.)