1 Nephi 10:11 - 16, NC 1 Nephi 3 par. 4
And it came to pass, after my father had spoken these words, he spake unto my brethren concerning the gospel which should be preached among the Jews, and also concerning the dwindling of the Jews in unbelief. And after they had slain the Messiah who should come, and after he had been slain, he should rise from the dead and should make himself manifest by the holy ghost unto the gentiles. Yea, even my father spake much concerning the gentiles, and also concerning the house of Israel, that they should be compared like unto an olive tree whose branches should be broken off and should be scattered upon all the face of the earth. Wherefore, he said it must needs be that we should be led with one accord into the land of promise, unto the fulfilling of the word of the Lord that we should be scattered upon all the face of the earth. And after the house of Israel should be scattered, they should be gathered together again, or in fine, after the gentiles had received the fullness of the gospel, the natural branches of the olive tree — or the remnants of the house of Israel — should be grafted in, or come to the knowledge of the true Messiah, their Lord and their Redeemer. And after this manner of language did my father prophesy and speak unto my brethren, and also many more things which I do not write in this book; for I have written as many of them as were expedient for me in mine other book. And all these things of which I have spoken were done as my father dwelt in a tent in the valley of Lemuel.
The Stick of Joseph (TSJ) 1 Nefi 3:4
And it came to pass, after my father had spoken these words, he
spoke unto my brothers concerning the besorah which should be
preached among the Y’hudim, and also concerning the dwindling
of the Y’hudim in unbelief. And after they had slain the Mashiach
who should come, and after he had been slain, he should rise from
the dead and should make himself manifest by the Ruach HaKodesh
unto the Goyim. Yes, even my father spoke much concerning the
Goyim, and also concerning the house of Isra’el, that they should be
compared like unto an olive tree whose branches should be broken
off and should be scattered upon all the face of the earth. Wherefore,
he said it must necessarily be that we should be led with one accord
into the land of promise, unto the fulfilling of the word of yhwh that
we should be scattered upon all the face of the earth. And after
the house of Isra’el should be scattered, they should be gathered
together again, or in short, after the Goyim had received the
fulness of the besorah, the natural branches of the olive tree — or the
remnants of the house of Isra’el — should be grafted in, or come to
the knowledge of the true Mashiach, their Adon and their Redeemer.
And after this manner of language did my father prophesy and speak
unto my brothers, and also many more things which I do not write in
this book; for I have written as many of them as were expedient for
me in my other book. And all these things of which I have spoken
were done as my father dwelt in a tent in the valley of L’mu’el.
Because I hope through this blog to encounter a greater understanding of the Book of Mormon, I believe that as many resources as possible from other scriptures and the words of the Prophet Joseph and other prophets, including Denver Snuffer, are immensely beneficial to come to a greater awareness of the greatness of this book.
My wife and I were discussing the Book of Mormon and how we now believe that it would be impossible to discover everything contained here.
If I were to continue my blog in this fashion it would take decades or even a hundred years to finish the Book of Mormon once and if I began again, hopefully with greater understanding, experience, and revelation, I would need to take another hundred years to get through it again because of everything new that would be uncovered from the discoveries of the previous hundred years.
One resource that has become available just recently is called The Stick of Joseph in the Hand of Ephraim. This book can be downloaded as a PDF for free at www.stickofjoseph.info. You can also order a paperback copy of the book provided at the printer's cost on the same website. The book and the PDF contain a glossary for the Hebrew terms.
The writers of the Book of Mormon were Jewish prophets. Our understanding of what they wrote is greatly enhanced by using their cultural words and Hebraisms.
I intend from this point on to copy and paste from the Stick of Joseph in the Hand of Ephraim into this blog.
I believe that, as Gentiles, we did not receive the gift of the Book of Mormon and were placed under condemnation for rejecting what is contained therein.
I believe that we also rejected the mission to take the words of the Book of Mormon to the Jews and the Remnants of Lehi's seed.
We rejected this mission by co-opting the Book of Mormon to gain converts to build a giant wealthy hierarchical Gentile institution.
This Gentile institution believes, in its pride, that it is running the show and that the covenants that were made to the original Fathers concerning their posterity, which are put forth in the Book of Mormon, are of little or no consequence.
The volunteers who created the Stick of Joseph in the Hand of Ephraim have sought to overcome the damage that the Gentile institution has caused to the reputation of the Book of Mormon.
They hope to help in the original mission the Book of Mormon was intended for, to reach out to the Jews as well as gentiles and the remnant of Lehi's seed.
The intent is to present to the Jews the message sent forth originally in the Book of Mormon in a way that is familiar to them and hopefully overcomes the stain put upon it by the gentile institution.
I have wondered about the following statement.
And after they had slain the Messiah who should come, and after he had been slain, he should rise from the dead and should make himself manifest by the holy ghost unto the gentiles.
The Lord himself stated almost the exact thing when He was here among the Nephites in the context of speaking concerning the "other" sheep of His fold that He would visit.
And now it came to pass that when Jesus had spoken these words, he said unto those twelve whom he had chosen, Ye are my disciples, and ye are a light unto this people, who are a remnant of the house of Joseph. And behold, this is the land of your inheritance, and the Father hath given it unto you. And not at any time hath the Father given me commandment that I should tell it unto your brethren at Jerusalem; neither at any time hath the Father given me commandment that I should tell unto them concerning the other tribes of the house of Israel whom the Father hath led away out of the land. This much did the Father command me that I should tell unto them, that other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd. And now because of stiffneckedness and unbelief, they understood not my word; therefore, I was commanded to say no more, of the Father, concerning this thing unto them. But verily I say unto you that the Father hath commanded me, and I tell it unto you, that ye were separated from among them because of their iniquity; therefore, it is because of their iniquity that they know not of you. And verily I say unto you again that the other tribes hath the Father separated from them, and it is because of their iniquity that they know not of them. And verily I say unto you that ye are they of whom I said, Other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd. And they understood me not, for they supposed it had been the gentiles; for they understood not that the gentiles should be converted through their preaching. And they understood me not, that I said, They shall hear my voice, and they understood me not that the gentiles should not at that time hear my voice, that I should not manifest myself unto them save it were by the holy ghost. But behold, ye have both heard my voice and seen me, and ye are my sheep, and ye are numbered among those whom the Father hath given me. And verily, verily I say unto you that I have other sheep which are not of this land, neither of the land of Jerusalem, neither in any parts of that land round about whither I have been to minister. For they of whom I speak are they who have not as yet heard my voice, neither have I at any time manifested myself unto them. But I have received a commandment of the Father that I shall go unto them, and that they shall hear my voice and shall be numbered among my sheep, that there may be one fold and one shepherd; therefore, I go to shew myself unto them. (3 Nephi 15:11 - 16:3, NC 3 Nephi 7 par. 3)
It appears to me that in the Lord's words, And they understood me not, that I said, They shall hear my voice, and they understood me not that the gentiles should not at that time hear my voice, that I should not manifest myself unto them save it were by the holy ghost, put forth the same meaning that Nephi recorded.
But what does it mean that the Lord would not manifest Himself to the Gentiles save it were by the Holy Ghost?
The Lord further told the Nephites that they had both seen Him and heard His voice.
What is going on here?
Didn't the Prophet Joseph, a gentile, both see and heard the Lord?
How is what happened to Joseph different than what happened to the Jews at Jerusalem during the life of the Lord or the Nephites or the other sheep the Lord visited during His ministry following His resurrection?
I have an opinion on the matter but, even if it is correct, I'm sure that it is only part of the answer.
Abinadi described the dual nature of the Lord to King Noah and his priests.
And now Abinadi said unto them, I would that ye should understand that God himself shall come down among the children of men and shall redeem his people. And because he dwelleth in flesh, he shall be called the Son of God; and having subjected the flesh to the will of the Father, being the Father and the Son — the Father because he was conceived by the power of God, and the Son because of the flesh, thus becoming the Father and Son (and they are one God, yea, the very Eternal Father of Heaven and of earth), and thus the flesh becoming subject to the spirit, or the Son to the Father, being one God — suffereth temptation and yieldeth not to the temptation, but suffereth himself to be mocked, and scourged, and cast out, and disowned by his people. ( Mosiah 15:6 - 9, NC Mosiah 8 par. 6)
Abinadi boldly declared that Christ is both the Father and the Son.
As the Son He dwelt in the flesh; which scripturally I interpret to mean that He condescended to become mortal (in the flesh).
Abinadi declares that the Lord subjected the flesh (His mortal existence?) to the will of His Father.
Would subjecting the flesh to the will of the Father have also entailed performing the atonement?
The Lord declared to Pilate that it was for that cause He came into the world or became mortal. (John 18:33 - 38, NC The Testimony of John 10 par. 7)
By subjecting the flesh (using His mortality?) to complete the atonement Christ becomes the Father as well doesn't He?
As the Son, Christ was mortal and he could be heard and seen by both the righteous and the wicked the pure and the profane the unrepentant and the penitent.
His mission was to the House of Israel and not to the Gentiles so those who both saw and heard him in mortality, the House of Israel, didn't need the power of the Holy Ghost to do so.
Following His role change from Son to Father after completing the atonement and subjecting the flesh to the Father's will Christ was no longer accessible like He was during His mortality.
Now for an individual to see Him and hear His voice in person they would have to apply to the conditions of His doctrine which includes the Father bestowing the Holy Ghost on someone who has exercised faith in Christ by repenting and being baptized as He declared to the Nephites.
The Lord would only manifest Himself to the Gentiles who did not see Him or hear Him in mortality if they received the Holy Ghost.
Even the unrepentant saw Him and heard Him in mortality as the Son.
As the Father, it is only the penitent who qualify to have Him manifest Himself to them.
With respect to the Nephites and the other sheep who still as yet remain unidentified in our scriptures, I have wondered if the Lord's earthly ministry was not yet totally complete until He had visited all who the Father had separated out from those at Jerusalem.
I wonder this because of this statement.
But behold, ye have both heard my voice and seen me, and ye are my sheep, and ye are numbered among those whom the Father hath given me. And verily, verily I say unto you that I have other sheep which are not of this land, neither of the land of Jerusalem, neither in any parts of that land round about whither I have been to minister. For they of whom I speak are they who have not as yet heard my voice, neither have I at any time manifested myself unto them. But I have received a commandment of the Father that I shall go unto them, and that they shall hear my voice and shall be numbered among my sheep, that there may be one fold and one shepherd; therefore, I go to shew myself unto them.
Is it possible that after this point, after the Lord's post-resurrection ministry, the Lord's role changed completely to the role of the Father where it would require the power of the Holy Ghost to be present for the Lord to manifest Himself to an individual?
Although, among the Nephites only the more righteous were left to both see Him and hear His voice.
Is it possible that this type of cleansing preparation took place among the other sheep as well?
As Lehi speaks to Laman and Lemuel concerning the following is he using the allegory of Zenos?
Yea, even my father spake much concerning the gentiles, and also concerning the house of Israel, that they should be compared like unto an olive tree whose branches should be broken off and should be scattered upon all the face of the earth. Wherefore, he said it must needs be that we should be led with one accord into the land of promise, unto the fulfilling of the word of the Lord that we should be scattered upon all the face of the earth.
By using Zenos' allegory wouldn't Lehi be making Laman and Lemuel aware of the promises that God had made to the ancient Fathers; which promises would be vindicated in the future?
Zenos compares the House of Israel to the olive tree and he speaks of the master of the vineyard working through grafting in wild branches (gentiles) into a decaying olive tree and scattering young and tender branches (those who God led out from among Israel) to the far parts of his vineyard.
Wherefore, that perhaps I might preserve the roots thereof, that they perish not, that I might preserve them unto myself, I have done this thing. Wherefore, go thy way, watch the tree, and nourish it according to my words. And these will I place in the nethermost part of my vineyard, whithersoever I will; it mattereth not unto thee. And I do it that I may preserve unto myself the natural branches of the tree, and also that I may lay up fruit thereof against the season unto myself; for it grieveth me that I should lose this tree and the fruit thereof. (Jacob 5:10 - 13, NC Jacob 3 par.8)
The roots the Lord is seeking to preserve are the promises that the Lord made to the Fathers from the beginning starting with Adam; which promises He intends to vindicate.
These roots or promises are connected to the tree or House of Israel.
It is these original covenants or promises that are driving the entire work the Master does in His vineyard. There is nothing the Master does in the vineyard that is not associated with this work of vindicating His promises to the Fathers.
This is a huge topic and in no way am I able to present anything sufficient to address it here.
If we are to be servants included in the work in the Master's vineyard then don't we have to be laboring for the purpose the Master desires?
Don't we have to be working to bring to pass the vindication of those promises so that there can be natural fruit in the vineyard again like there was in the beginning?
If we are laboring on our own tasks and not the work of the Master then are we in any way helpful to the master or are we just lofty branches taking strength unto ourselves overgrowing the original roots?
If we in our pride declare that we are running the show and not the original promises aren't we good only to be cut off and burned so that we don't cumber the ground of the Master's vineyard?
Wouldn't it be wonderful to listen to the entire conversation Lehi had with his sons?
In all of this Lehi speaks much of us, the Gentiles, and the role that we must accomplish if we are to do the work that will assist in the vindication of God's promises to the Fathers.
And after the house of Israel should be scattered, they should be gathered together again, or in fine, after the gentiles had received the fullness of the gospel, the natural branches of the olive tree — or the remnants of the house of Israel — should be grafted in, or come to the knowledge of the true Messiah, their Lord and their Redeemer.
In the last post we talked about there being a difference between "hearing" and "receiving".
Would that be important here as we look at what Lehi taught?
Have the Gentiles "received" the fullness of the gospel?
What did the Lord Himself say; attributing the words to the Father?
But woe, saith the Father, unto the unbelieving of the gentiles, for — notwithstanding that they have come forth upon the face of this land, and have scattered my people who are of the house of Israel, and my people who are of the house of Israel have been cast out from among them and have been trodden under feet by them; and because of the mercies of the Father unto the gentiles, and also the judgments of the Father upon my people who are of the house of Israel — verily, verily I say unto you that after all this — and I have caused my people who are of the house of Israel to be smitten, and to be afflicted, and to be slain, and to be cast out from among them, and to become hated by them, and to become a hiss and a byword among them — and, thus commandeth the Father that I should say unto you: At that day when the gentiles shall sin against my gospel, and shall reject the fullness of my gospel, and shall be lifted up in the pride of their hearts above all nations and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations, and if they shall do all these things, and shall reject the fullness of my gospel, Behold, saith the Father, I will bring the fullness of my gospel from among them. And then will I remember my covenant which I have made unto my people, O house of Israel, and I will bring my gospel unto them. And I will shew unto thee, O house of Israel, that the gentiles shall not have power over you, but I will remember my covenant unto you, O house of Israel, and ye shall come unto the knowledge of the fullness of my gospel. But if the gentiles will repent and return unto me, saith the Father, behold, they shall be numbered among my people, O house of Israel. And I will not suffer my people who are of the house of Israel to go through among them and tread them down, saith the Father. But if they will not turn unto me and hearken unto my voice, I will suffer them — yea, I will suffer my people, O house of Israel — that they shall go through among them and shall tread them down and they shall be as salt that hath lost its savor, which is thenceforth good for nothing but to be cast out and to be trodden underfoot of my people, O house of Israel. (3 Nephi 16:8 - 15, NC 3 Nephi 7 par. 5)
The phrase, At that day when the gentiles shall sin against my gospel, and shall reject the fullness of my gospel, and shall be lifted up in the pride of their hearts above all nations and above all the people of the whole earth, is a very hard phrase to hear.
According to the Lord would the Gentiles initially "receive" or "reject" the fullness of His gospel?
Does this have something to do with the condemnation that came upon the Church even as early as 1832 for treating the Book of Mormon lightly?
Did that ever change for the LDS Church?
Does the LDS Church consider that they are "chosen"?
In their minds are they "lifted up" above all nations and above all the people of the whole earth?
Where are we to look for Gentiles who have "received" a fullness of the gospel in order that they may assist in the grafting in of the remnants of the House of Israel who are scattered throughout the entire earth as Lehi speaks?
The Lord said something else concerning some few repentant Gentiles.
And verily I say unto you, I give unto you a sign, that ye may know the time when these things shall be about to take place, that I shall gather in from their long dispersion my people, O house of Israel, and shall establish again among them my Zion. And behold, this is the thing which I will give unto you for a sign: for verily I say unto you that when these things which I declare unto you — and which I shall declare unto you hereafter of myself and by the power of the holy ghost, which shall be given unto you of the Father — shall be made known unto the gentiles, that they may know concerning this people who are a remnant of the house of Jacob, and concerning this my people who shall be scattered by them, verily, verily I say unto you, when these things shall be made known unto them of the Father and shall come forth of the Father from them unto you — for it is wisdom in the Father that they should be established in this land and be set up as a free people by the power of the Father, that these things might come forth from them unto a remnant of your seed, that the covenant of the Father may be fulfilled which he hath covenanted with his people, O house of Israel — therefore, when these works and the works which shall be wrought among you hereafter shall come forth from the gentiles unto your seed which shall dwindle in unbelief because of iniquity — for thus it behooveth the Father that it should come forth from the gentiles, that he may shew forth his power unto the gentiles for this cause, that the gentiles, if they will not harden their hearts, that they may repent, and come unto me, and be baptized in my name, and know of the true points of my doctrine, that they may be numbered among my people, O house of Israel — and when these things come to pass, that thy seed shall begin to know these things, it shall be a sign unto them that they may know that the work of the Father hath already commenced unto the fulfilling of the covenant which he hath made unto the people who are of the house of Israel. And when that day shall come, it shall come to pass that kings shall shut their mouths, for that which had not been told them shall they see, and that which they had not heard shall they consider.
For in that day, for my sake, shall the Father work a work which shall be a great and a marvelous work among them, and there shall be among them those who will not believe it, although a man shall declare it unto them. But behold, the life of my servant shall be in my hand; therefore, they shall not hurt him, although he shall be marred because of them. Yet I will heal him, for I will shew unto them that my wisdom is greater than the cunning of the Devil. Therefore, it shall come to pass that whosoever will not believe in my words, who am Jesus Christ, which the Father shall cause him to bring forth unto the gentiles, and shall give unto him power that he shall bring them forth unto the gentiles, it shall be done even as Moses said — They shall be cut off from among my people who are of the covenant. And my people who are a remnant of Jacob shall be among the gentiles, yea, in the midst of them as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through, both treadeth down and teareth in pieces, and none can deliver. Their hand shall be lifted up upon their adversaries, and all their enemies shall be cut off. Yea, woe be unto the gentiles except they repent, for it shall come to pass in that day, saith the Father, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots, and I will cut off the cities of thy land and throw down all thy strong holds. And I will cut off witchcrafts out of thy land, and thou shalt have no more soothsayers. Thy graven images I will also cut off and thy standing images out of the midst of thee, and thou shalt no more worship the works of thy hands. And I will pluck up thy groves out of the midst of thee; so will I destroy thy cities. And it shall come to pass that all lyings, and deceivings, and envyings, and strifes, and priestcrafts, and whoredoms shall be done away. For it shall come to pass, saith the Father, that at that day, whosoever will not repent and come unto my Beloved Son, them will I cut off from among my people, O house of Israel, and I will execute vengeance and fury upon them, even as upon the heathen, such as they have not heard. (3 Nephi 21:1 - 21, NC 3 Nephi 9 pars. 11 - 12)
The Lord in telling the Nephites of the sign that would be given that would indicate that the Lord was beginning to gather in the House of Israel from their long dispersion, or as Lehi put it that the natural branched would be grafted back in or come to a true knowledge of their Savior and Redeemer, would be when the Gentiles brought forth the same works among the remnants that the Lord was then performing among the Nephites.
As I understand it this would begin with a servant testifying to the great and marvelous work among them, the Gentiles.
He would be a man declaring this testimony and there would be those among the Gentiles who hear the testimony but who would not believe it.
Has this witness come?
I testify that he has.
Is there a work underway among some few repentant Gentiles to return and no longer reject the fullness of the gospel of Christ offered at the beginning of the Restoration with Joseph?
I testify that there is.
Is this work driven by the Master in His attempt to vindicate His original promises made to the Fathers in the beginning of the earth?
I testify that it is so driven.
If these few Gentiles who seek to repent continue to humble themselves and become meek and lowly in heart will they receive the fullness of the gospel of Christ?
I testify that they will.
In July of 2017 the Lord sent a revelation revealing that He accepted the work of this small group to restore the Restoration Scriptures to as close to His words as they could come and He also revealed that He would work with this group not because of their righteousness but because of His promises to the original Fathers.
For the sake of the promises to the fathers will I labor with you as a people, and not because of you, for you have not yet become what you must be to live together in peace. If you will hearken to my words, I will make you my people and my words will give you peace. Even a single soul who stirs up the hearts of others to anger can destroy the peace of all my people. Each of you must equally walk truly in my path, not only to profess, but to do as you profess. (Teachings and Commandments, Section 157 par. 19)
This great and marvelous work is driven by the roots or the Lord's original promises to the original Fathers in order to restore the natural fruit to the vineyard of the Master.
The Lord has re-established a covenant with any and all Gentiles who will repent.
There remains great work yet to be done. Receive my covenant and abide in it, not as in the former time when jarring, jealousy, contention, and backbiting caused anger, broke hearts, and hardened the souls of those claiming to be my saints. But receive it in spirit, in meekness, and in truth. I have given you a former commandment that I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men. And again, I have taught that if you forgive men their trespasses, your Heavenly Father will also forgive you; but if you forgive not men their trespasses, neither will your Heavenly Father forgive your trespasses. How do I act toward mankind? If men intend no offense, I take no offense, but if they are taught and should have obeyed, then I reprove and correct, and forgive and forget. You cannot be at peace with one another if you take offense when none is intended. But again I say, Judge not others except by the rule you want used to weigh yourself.
I will give to you words to speak to the people to accept my covenant, and you shall read those words to them. Read first to the people these words I now speak, and then read the words of the covenant, and the people who will receive and do my words and my covenant shall then stand and say, Yes.
Then by my law and my word they will be mine, and I will be with and lead my people onward through the spirit of Truth, the Comforter, the Record of Heaven, the peaceable things of immortal glory, even the holy ghost which will abide with them, and you will be children of the Most High God, fellow servants and numbered with the congregation of the just. Therefore rejoice!
And the angels are given charge to watch over and protect my people.
My eyes are over the whole earth and all men everywhere are before me. Men conspire to overthrow and oppress, and use violence to control others through fear. My spirit restrains the destroyer, to allow those who are in the world and willing to give heed to my words time to prepare, but I will not always suffer with the wickedness of man.
The earth groans under the wickedness of mankind upon her face, and she longs for peace to come. She withholds the abundance of her bounty because of the offenses of men against me, against one another, and against her. But if righteousness returns and my people prove by their actions, words, and thoughts to yield to my spirit and hearken to my commandments, then will the earth rejoice, for the feet of those who cry peace upon her mountains are beautiful indeed, and I, the Lord, will bring again Zion, and the earth will rejoice.
In the world, tares are ripening. And so I ask you, What of the wheat? Let your pride, and your envy, and your fears depart from you. I will come to my tabernacle and dwell with my people in Zion, and none will overtake it.
Cry peace. Proclaim my words. Invite those who will repent to be baptized and forgiven, and they shall obtain my spirit to guide them. The time is short and I come quickly, therefore open your mouths and warn others to flee the wrath which is to come as men in anger destroy one another. The wicked shall destroy the wicked, and I will hold the peacemakers in the palm of my hand and none can take them from me.
Be comforted, be of good cheer, rejoice, and look up, for I am with you who remember me, and all those who watch for me, always, even unto the end. Amen. (Teachings and Commandments, Section 157 pars. 58 - 66)
If the repentant Gentiles "receive" and abide in this covenant, they will fulfill the Lord's prophetic words to the Nephites.
But if the gentiles will repent and return unto me, saith the Father, behold, they shall be numbered among my people, O house of Israel. And I will not suffer my people who are of the house of Israel to go through among them and tread them down, saith the Father.
What Lehi is explaining here to his sons is so vast in its scope and it is so marvelous in its implications.
It is no wonder that such words would cause Nephi to reflect on and to ponder about what his father Lehi had been speaking.
Wouldn't we do well to follow Nephi's example in this thing?
Sunday, December 29, 2019
Sunday, December 22, 2019
The Gospel and Dwindling
1 Nephi 10:11 - 16, NC 1 Nephi 3 par. 4
And it came to pass, after my father had spoken these words, he spake unto my brethren concerning the gospel which should be preached among the Jews, and also concerning the dwindling of the Jews in unbelief. And after they had slain the Messiah who should come, and after he had been slain, he should rise from the dead and should make himself manifest by the holy ghost unto the gentiles. Yea, even my father spake much concerning the gentiles, and also concerning the house of Israel, that they should be compared like unto an olive tree whose branches should be broken off and should be scattered upon all the face of the earth. Wherefore, he said it must needs be that we should be led with one accord into the land of promise, unto the fulfilling of the word of the Lord that we should be scattered upon all the face of the earth. And after the house of Israel should be scattered, they should be gathered together again, or in fine, after the gentiles had received the fullness of the gospel, the natural branches of the olive tree — or the remnants of the house of Israel — should be grafted in, or come to the knowledge of the true Messiah, their Lord and their Redeemer. And after this manner of language did my father prophesy and speak unto my brethren, and also many more things which I do not write in this book; for I have written as many of them as were expedient for me in mine other book. And all these things of which I have spoken were done as my father dwelt in a tent in the valley of Lemuel.
Was Lehi speaking to Laman and Lemuel concerning "the gospel which should be preached among the Jews"?
Or was Lehi speaking to Laman and Lemuel concerning the gospel, "which should be preached among the Jews"?
The Messenger of the Heavenly Council was in the cosmos, and the cosmos existed through Him, and the cosmos had not acquired His knowledge. He came into His own creation, but those there were unable to understand Him. As many as perceived the Light in Him, to them He gave knowledge to enable them to follow the path to become like Him, begotten children in the family of the Most High God. This is only possible for those who believe through His name. Those who believe through His name are no longer born of blood to follow the appetites of flesh, nor the ambitions of man, but are able to become, like Him, the offspring of God. This one who was Spokesman from the Heavenly Council was made flesh, and He temporarily cast His tent among us, and we could see His knowledge of the path to ascend in light and truth, he was a member of the Family of God, full of the power to ascend and able to display truth to others. (The Testimony of St. John 1 par. 3)
Doesn't this scripture show what the "gospel" is, that was preached among the Jews?
Was what was preached among the Jews any different than what Lehi had been preaching to Laman and Lemuel?
Didn't Lehi, and Nephi, and Adam, and Abraham, and Enoch, and the brother of Jared, and Jacob, and Isaac, and Joseph Smith, etc., etc. (everyone) who received the "gospel" follow the path pointed out in the scripture above?
Are the terms of salvation, the "gospel", the same for all the human family regardless of the historic time frame?
The Lectures on Faith teach us this.
But it is equally as necessary that men should have the idea that he is a God who changes not in order to have faith in him as it is to have the idea that he is gracious and long-suffering. For without the idea of unchangeableness in the character of the Deity, doubt would take the place of faith. But with the idea that he changes not, faith lays hold upon the excellencies in his character with unshaken confidence, believing he is the same yesterday, today, and for ever, and that his course is one eternal round. (T&C 110, Lectures on Faith, Lecture Third, par. 21)
and
But it is also necessary that men should have an idea that he is no respecter of persons, for with the idea of all the other excellencies in his character and this one wanting, men could not exercise faith in him; because if he were a respecter of persons, they could not tell what their privileges were, nor how far they were authorized to exercise faith in him, or whether they were authorized to do it at all; but all must be confusion. But no sooner are the minds of men made acquainted with the truth on this point — that he is no respecter of persons — than they see that they have authority by faith to lay hold on eternal life, the richest boon of Heaven, because God is no respecter of persons and that every man in every nation has an equal privilege. (T&C 110, Lectures on Faith, Lecture Third, par. 23)
By understanding these characteristics that God possesses in perfection, can we conclude that whatever has been promised to and required from the children of men in order for them to receive the "gospel" in any age, from the beginning, is exactly what was promised to and required from the Jews at the time that John the Baptist and the Lord preached among them?
Would that also be true today?
Is there a difference between hearing the "gospel" preached to you and receiving the "gospel"?
Is it important then that I(we) receive the exact same promises and fulfill the exact same requirements that all who have received the "gospel" have done before from the time of Adam and Eve?
Is it important to consider the dwindling of the Jews in unbelief?
What does it mean to dwindle in unbelief?
The following is from the Glossary of Terms.
When one prizes his or her errors and holds them as true (when they are not), one dwindles in unbelief. Unbelief is often used in connection with losing truth, forsaking doctrine, and therefore, “dwindling.” The phrase “dwindling in unbelief” is the Book of Mormon’s way to describe moving from a state of belief, with true and complete doctrine, to a state of unbelief, where the truth has been discarded. Miracles end because men dwindle in unbelief. (Glossary of Terms, Dwindle in Unbelief)
Lehi declares here, in no uncertain terms, that the Jews would dwindle in unbelief.
Did the Jews know that they had dwindled in unbelief?
How did the Jews consider Christ, the Messiah, the Spokesman from the Heavenly Council?
If we accept the above to be a true definition of "dwindling in unbelief" then how does this situation come about among a people who possess scriptures, and sacred ordinances, and sacred space to perform those sacred ordinances?
The following from the Glossary of Terms contained in the Teachings and Commandments is instructive of how this happens.
Religion moves through two stages. In the first, God reveals Himself to man. This is called “restoration.” It restores man to communion with God, as in the Garden of Eden. In the second, man attempts to worship God according to His last visit. This stage is always characterized by lack and inadequacy. This is called “apostasy.” Apostasy always follows restoration. Abraham, Moses, and Isaiah ascended the bridge into God’s presence. Through Jesus Christ, God descended the celestial bridge to live with man. Those examples all show God wants to reconnect with man. Unfortunately, the participants in a restoration leave only an echo of God’s voice unless they remain connected with God through continual restoration. Every restoration risks a lapse back into lack and apostasy. Whether the echo is preserved through a family (as in ancient Israel) or through churches (as in Christianity), some organization acts as a substitute for God’s presence during apostasy. Unfortunately, organizations can only imitate God’s involvement. Though Moses guided Joshua into the abundance of restoration obtained by Joshua’s own direct contact with God, Israel forfeited their opportunity to do the same thing. Earlier, Abraham established a restored dynasty in Isaac, Jacob, and Joseph. Abraham’s was the greatest success since the time of Adam. Apostasy is the rule, restoration the exception. It is a curious failure since God declared His works and words never cease. Institutions cannot control God. As faith in God is institutionalized, it becomes part of this world and, necessarily, influenced by cultural, social, legal, and economic pressure. These forces erode faith. Religious institutions are where the ideal comes into conflict with the less-than-ideal. LDS Mormonism illustrates this dynamic. Through compromises of its ideals, the pattern unfolds in modern time. Religion has always frustrated good men. Churches fail to practice the ideal. This frustration produces reformers who reject the inevitability of spiritual famine and who long for the return of a revelatory God. Either on a collective or personal basis, the path requires motion. Man remains in motion all the time. There is no stasis, no holding a position. He advances (that is, experiences restoration), or he recedes (that is, experiences apostasy). There is no avoiding movement. It is not possible for an individual, nor a collection of individuals, to remain static. They are either involved with restoring truth or are in apostasy from it; they are never merely “preserving” it. Those who claim to merely preserve the truth given them are concealing the fact of their apostasy. They are soothing their conscience. Caretakers simply cannot exist. Mankind should not be misled by the language of revelations about the restoration through Joseph Smith being “the last”: …which kingdom is coming forth for the last time (T&C 90:1); …this Priesthood given for the last days, and for the last time, in the which is the Dispensation of the Fullness of Times (T&C 124:7). These references (and more) should be understood as “most recent” — as in the same language of T&C 69:5: …this is the testimony, last of all, which we give of him: that he lives. Just as this language does not mean there will never be a testimony of Christ after February 1832 — only that theirs was the latest — likewise, the other use of “last” in the revelations means “most recent.” (T&C, Glossary of Terms, Restoration or Apostasy)
When there is an apostasy plain and precious truths are removed from scripture.
As Example:
And I beheld a book, and it was carried forth among them. And the angel said unto me, Knowest thou the meaning of the book? And I said, I know not. And he said, Behold, it proceedeth out of the mouth of a Jew — and I, Nephi, beheld it. And he said unto me, The book that thou beholdest is a record of the Jews, which contains the covenants of the Lord which he hath made unto the house of Israel; and it also containeth many of the prophecies of the holy prophets. And it is a record like unto the engravings which are upon the plates of brass, save there are not so many. Nevertheless, they contain the covenants of the Lord which he hath made unto the house of Israel; wherefore, they are of great worth unto the gentiles. And the angel of the Lord said unto me, Thou hast beheld that the book proceeded forth from the mouth of a Jew. And when it proceeded forth from the mouth of a Jew, it contained the fullness of the gospel of the Lamb, of whom the twelve apostles bare record; and they bare record according to the truth which is in the Lamb of God. Wherefore, these things go forth from the Jews in purity unto the gentiles, according to the truth which is in God. And after they go forth by the hand of the twelve apostles of the Lamb from the Jews unto the gentiles, thou seest the formation of that great and abominable church, which is the most abominable of all other churches. For behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away. And all this have they done that they might pervert the right ways of the Lord, that they might blind the eyes and harden the hearts of the children of men. Wherefore, thou seest that after the book hath gone forth through the hands of the great and abominable church, that there are many plain and most precious things taken away from the book, which is the book of the Lamb of God. And after these plain and precious things were taken away, it goeth forth unto all the nations of the gentiles. (1 Nephi 13:20 -29, NC 1 Nephi 3 par. 21)
We see that any organization or collection of individuals who remove the plain and precious parts of the gospel of the Lamb that they might blind the eyes and harden the hearts of the children of men are classed in the group known by the Lord as a great and abominable church.
Isn't it dwindling in unbelief to have your eyes blinded and your heart hardened because you believe something that is incomplete and unable to save?
Here is an example from the Jews at Jerusalem during and after the time of Lehi.
The Nephites possessed the words of a prophet Zenos. Zenos' prophecies were in the brass plates. Originally the words of Zenos were had among the Jews but his prophecies were removed from their cannon because he spoke plainly concerning the Messiah who should come.
Remember Lehi was under threat of death because he preached of the Messiah.
Did the great and abominable church remove the plain and precious parts of the gospel of the Lamb among the Jews; therefore blinding their eyes and hardening their hearts to Christ?
Was this existence of the great and abominable church part of what was responsible for the Jews dwindling in unbelief?
How about one of many examples from our day?
Faith, being the first principle in revealed religion, and the foundation of all righteousness, necessarily claims the first place in a course of lectures which are designed to unfold to the understanding the doctrine of Jesus Christ. (T&C 110, The Lectures on Faith, Lecture First par. 1)
The above is the very first paragraph of the Lectures on Faith, prepared by the Prophet Joseph personally, found in one of the first cannons of scripture at the beginning of the Restoration; The 1835 Doctrine and Covenants.
If faith is the foundation of all righteousness and these lectures were designed to unfold to the understanding the doctrine of Jesus Christ, could we conclude that they constitute a plain and precious part of the gospel of the Lamb?
What happened to the Lectures on Faith?
You find that in the History of the Church Volume 2 beginning at page 180. He defended every principle that was advanced. It was brought before a Council of the Church. And I'm reading from the Joseph Smith papers. This is on page 307 of Volume 2 of the Revelations and Translations. “On 17 August 1835, a general assembly of the church met for the purpose of examining a book of Commandments and Covenants that had been compiled and written by the publications committee. (Joseph Smith headed the publications committee.) This committee having finished the said book according to the instructions given them, (the minutes read) it was deemed necessary to call the General Assembly of the Church to see if the book be approved or not by the authorities of the Church. That it may, if approved, become a law of the church, and a rule of faith and practice of the same.”
Though the assembly was convened by the Presidency of the Church, several of them were absent at the time of the vote. So the responsibility of presenting the book to the conference fell to Oliver Cowdery, a member of both the presidency and the four man publication committee and Assistant President of the Church at the moment that this took place. Sidney Rigdon, the other presidency member and committee member, stood and explained the matter by which they intended to obtain the voice of the assembly for or against said book. Voting on the book proceeded by quorums and groups with the leader of each group bearing witness of the truth of the volume before his group voted. And then they proceeded to vote. And they voted by quorums from the least to the greatest. Then after all the quorums of the church had accepted the Doctrine and Covenants, the first 70 some pages of which were The Lectures on Faith, the General Assembly voted, including everyone who was present. Children, women, everyone voted. They all sustained this as the Doctrine of the Church.(Faith, Denver Snuffer 9-28-13, Lecture 2: Idaho Falls, Idaho, pg. 6)
The Lectures on Faith were originally accepted by the General Assembly of the Church, all quorums women and children present, as the Doctrine of the Church.
In 1921 The Lectures on Faith were dropped from the scriptures by a committee comprised of George F. Richards, Anthony W. Ivins, Melvin J. Ballard, James E. Talmage, John A. Widstoe, and Joseph Fielding Smith. That committee dropped The Lectures on Faith from the scriptures because, “Certain lessons entitled The Lectures on Faith which were bound with Doctrine and Covenants in some of its former issues, are not included in this edition. Those lessons were prepared for use in the School of Elders. But they were never presented or accepted by the Church as other than theological lessons or lectures.” (Faith, Denver Snuffer 9-28-13, Lecture 2: Idaho Falls, Idaho, pg. 6)
Not only is the statement by the committee who removed the Lectures on Faith a lie, but also by removing the Lectures on Faith from scripture, and therefore removing part of the plain and precious truths existent in the gospel of the Lamb did those men in the committee and the institution supporting them promote dwindling in unbelief?
From that time forward those who accept(ed) the scriptural cannon in the LDS Church had their eyes blinded and their hearts hardened towards the words of the Prophet Joseph concerning faith.
Wouldn't that make those individuals and the institution that supported their decision part of the great and abominable church?
Can we see just how easily dwindling in unbelief can be regardless of the possession of scriptures and ordinances and sacred space to perform ordinances?
The above is just one example.
What about ordinances?
The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore has the curse devoured the earth, and they that dwell therein are desolate; therefore, the inhabitants of the earth are burned, and few men left. (Isaiah 24:5 - 6, OC Isaiah 7 par. 1)
Isaiah speaks of the earth being defiled because of the changing of ordinances.
He speaks of the inhabitants of the earth being burned and few left as a consequence.
Is the changing of ordinances a part of dwindling in unbelief?
If the ordinances as changed is there any power left in them or are they even performed authoritatively in order to lead to salvation?
Is this part of what Malachi was referring to when he prophecied the following?
For behold, the day comes that shall burn as an oven; and all the proud, yea, and all that do wickedly shall be stubble. And the day that comes shall burn them up, says the Lord of Hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings, and you shall go forth and grow up as calves of the stall. And you shall tread down the wicked, for they shall be ashes under the soles of your feet in the day that I shall do this, says the Lord of Hosts. (Malachi 4:1 - 2, OC Malachi 1 par. 10)
Is this related to Isaiah's prophecy that few men would be left?
Is part of the reason they are burned up because they have corrupted or changed ordinances?
Have the ordinances established originally by Joseph Smith been altered?
Could I find myself being a part of a people that has dwindled in unbelief but still considers that it has in its possession everything that is necessary for salvation?
Why did the Jews believe they still possessed everything necessary for salvation?
Prophecy is not given so you can anticipate the details beforehand. Prophecy is only given so that after the event takes place, you can then understand the scriptures’ meaning. Only after He has acted can you understand how the Lord intended to accomplish His will and fulfill His promise. Prophecy’s purpose is not to allow you beforehand to know the events with enough specificity so that God's will could be anticipated, prevented, and frustrated. If you knew what He was up to, you could prevent it. But because you do not, when the prophecies are fulfilled, then you know the Lord has acted. God can use any means He chooses to accomplish His promises. Everything God is doing is not disclosed at the time it is underway.
Take the opening of the New Testament as an example. Today we all know and accept John the Baptist as someone sent by God because history tells us that is so. But it was not until a revelation was given through the Prophet Joseph Smith that we understood the great hidden effort behind the scenes required to bring to pass John the Baptist’s mission. We did not know what I am going to read to you at the time John acted, but we do know it now because of a modern revelation.
Doctrine and Covenants section 84, beginning at verse 27: " Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb. For he was baptized while he was yet in his
childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to
overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his
people, to prepare them for the coming of the Lord, in whose hand is given all power."
It was because of this Joseph Smith said concerning John: John "wrested the keys, the kingdom, the
power, the glory from the Jews, by the holy anointing and decree of heaven."
Did the Jews notice? (Preserving The Restoration, Denver Snuffer 9-9-14, Lecture 10 Mesa, AZ, pg. 11)
The Jews retained control of their hierarchy, their wealth, their temple, and their synagogues.
Because they retained these things but had not the oracles or revelations of God they did not even know that they had dwindled in unbelief and their hearts were hardened and their eyes were blinded to the Lord.
Do we see any parallels to our modern world here?
In my opinion, priestcraft plays a big role in dwindling in unbelief as well.
We know from the Book of Mormon that priestcraft entails putting oneself up to receive gain (receiving money for a ministry) and praise of the world.
Priestcraft is the reason listed in the Book of Mormon that Christ was crucified by the Jews.
When a hierarchy, desiring to retain power, popularity, and wealth, undertakes to change doctrines and ordinances in order to get gain and the praise of the world they are participating in removing plain and precious parts of the gospel of the Lamb.
They are hardening the hearts and blinding the minds of those who follow them to the true gospel of the Lamb.
The Jews claimed that they were a "chosen" people.
Are there any people today who claim they are "chosen"?
How have the "chosen" people historically acted; faithfully or deceitfully?
Does that seem to be the rule and not the exception historically?
If the Jews had dwindled in unbelief at the time that John the Baptist and the Lord came among them then weren't John and the Lord there among the Jews to bring about a restoration?
Should I expect that to be the same case today?
If there is a group who has dwindled in unbelief and someone is "sent" from heaven to be among them, isn't that individual there to bring about a restoration among those people?
Hasn't this always been the pattern?
As just one example of many in the Book of Mormon, do we remember Abinadi being sent by heaven among the people of king Noah who had dwindled in unbelief because of what they were taught by their priests, the priests of king Noah?
Should I personally always be aware of and be looking for evidence of dwindling in unbelief in whatever message it is that I decide to put my trust in?
Should I be willing to repent and return to God if I find myself dwindling in unbelief because of what I have been taught?
And it came to pass, after my father had spoken these words, he spake unto my brethren concerning the gospel which should be preached among the Jews, and also concerning the dwindling of the Jews in unbelief. And after they had slain the Messiah who should come, and after he had been slain, he should rise from the dead and should make himself manifest by the holy ghost unto the gentiles. Yea, even my father spake much concerning the gentiles, and also concerning the house of Israel, that they should be compared like unto an olive tree whose branches should be broken off and should be scattered upon all the face of the earth. Wherefore, he said it must needs be that we should be led with one accord into the land of promise, unto the fulfilling of the word of the Lord that we should be scattered upon all the face of the earth. And after the house of Israel should be scattered, they should be gathered together again, or in fine, after the gentiles had received the fullness of the gospel, the natural branches of the olive tree — or the remnants of the house of Israel — should be grafted in, or come to the knowledge of the true Messiah, their Lord and their Redeemer. And after this manner of language did my father prophesy and speak unto my brethren, and also many more things which I do not write in this book; for I have written as many of them as were expedient for me in mine other book. And all these things of which I have spoken were done as my father dwelt in a tent in the valley of Lemuel.
Was Lehi speaking to Laman and Lemuel concerning "the gospel which should be preached among the Jews"?
Or was Lehi speaking to Laman and Lemuel concerning the gospel, "which should be preached among the Jews"?
The Messenger of the Heavenly Council was in the cosmos, and the cosmos existed through Him, and the cosmos had not acquired His knowledge. He came into His own creation, but those there were unable to understand Him. As many as perceived the Light in Him, to them He gave knowledge to enable them to follow the path to become like Him, begotten children in the family of the Most High God. This is only possible for those who believe through His name. Those who believe through His name are no longer born of blood to follow the appetites of flesh, nor the ambitions of man, but are able to become, like Him, the offspring of God. This one who was Spokesman from the Heavenly Council was made flesh, and He temporarily cast His tent among us, and we could see His knowledge of the path to ascend in light and truth, he was a member of the Family of God, full of the power to ascend and able to display truth to others. (The Testimony of St. John 1 par. 3)
Doesn't this scripture show what the "gospel" is, that was preached among the Jews?
Was what was preached among the Jews any different than what Lehi had been preaching to Laman and Lemuel?
Didn't Lehi, and Nephi, and Adam, and Abraham, and Enoch, and the brother of Jared, and Jacob, and Isaac, and Joseph Smith, etc., etc. (everyone) who received the "gospel" follow the path pointed out in the scripture above?
Are the terms of salvation, the "gospel", the same for all the human family regardless of the historic time frame?
The Lectures on Faith teach us this.
But it is equally as necessary that men should have the idea that he is a God who changes not in order to have faith in him as it is to have the idea that he is gracious and long-suffering. For without the idea of unchangeableness in the character of the Deity, doubt would take the place of faith. But with the idea that he changes not, faith lays hold upon the excellencies in his character with unshaken confidence, believing he is the same yesterday, today, and for ever, and that his course is one eternal round. (T&C 110, Lectures on Faith, Lecture Third, par. 21)
and
But it is also necessary that men should have an idea that he is no respecter of persons, for with the idea of all the other excellencies in his character and this one wanting, men could not exercise faith in him; because if he were a respecter of persons, they could not tell what their privileges were, nor how far they were authorized to exercise faith in him, or whether they were authorized to do it at all; but all must be confusion. But no sooner are the minds of men made acquainted with the truth on this point — that he is no respecter of persons — than they see that they have authority by faith to lay hold on eternal life, the richest boon of Heaven, because God is no respecter of persons and that every man in every nation has an equal privilege. (T&C 110, Lectures on Faith, Lecture Third, par. 23)
By understanding these characteristics that God possesses in perfection, can we conclude that whatever has been promised to and required from the children of men in order for them to receive the "gospel" in any age, from the beginning, is exactly what was promised to and required from the Jews at the time that John the Baptist and the Lord preached among them?
Would that also be true today?
Is there a difference between hearing the "gospel" preached to you and receiving the "gospel"?
Is it important then that I(we) receive the exact same promises and fulfill the exact same requirements that all who have received the "gospel" have done before from the time of Adam and Eve?
Is it important to consider the dwindling of the Jews in unbelief?
What does it mean to dwindle in unbelief?
The following is from the Glossary of Terms.
When one prizes his or her errors and holds them as true (when they are not), one dwindles in unbelief. Unbelief is often used in connection with losing truth, forsaking doctrine, and therefore, “dwindling.” The phrase “dwindling in unbelief” is the Book of Mormon’s way to describe moving from a state of belief, with true and complete doctrine, to a state of unbelief, where the truth has been discarded. Miracles end because men dwindle in unbelief. (Glossary of Terms, Dwindle in Unbelief)
Lehi declares here, in no uncertain terms, that the Jews would dwindle in unbelief.
Did the Jews know that they had dwindled in unbelief?
How did the Jews consider Christ, the Messiah, the Spokesman from the Heavenly Council?
If we accept the above to be a true definition of "dwindling in unbelief" then how does this situation come about among a people who possess scriptures, and sacred ordinances, and sacred space to perform those sacred ordinances?
The following from the Glossary of Terms contained in the Teachings and Commandments is instructive of how this happens.
Religion moves through two stages. In the first, God reveals Himself to man. This is called “restoration.” It restores man to communion with God, as in the Garden of Eden. In the second, man attempts to worship God according to His last visit. This stage is always characterized by lack and inadequacy. This is called “apostasy.” Apostasy always follows restoration. Abraham, Moses, and Isaiah ascended the bridge into God’s presence. Through Jesus Christ, God descended the celestial bridge to live with man. Those examples all show God wants to reconnect with man. Unfortunately, the participants in a restoration leave only an echo of God’s voice unless they remain connected with God through continual restoration. Every restoration risks a lapse back into lack and apostasy. Whether the echo is preserved through a family (as in ancient Israel) or through churches (as in Christianity), some organization acts as a substitute for God’s presence during apostasy. Unfortunately, organizations can only imitate God’s involvement. Though Moses guided Joshua into the abundance of restoration obtained by Joshua’s own direct contact with God, Israel forfeited their opportunity to do the same thing. Earlier, Abraham established a restored dynasty in Isaac, Jacob, and Joseph. Abraham’s was the greatest success since the time of Adam. Apostasy is the rule, restoration the exception. It is a curious failure since God declared His works and words never cease. Institutions cannot control God. As faith in God is institutionalized, it becomes part of this world and, necessarily, influenced by cultural, social, legal, and economic pressure. These forces erode faith. Religious institutions are where the ideal comes into conflict with the less-than-ideal. LDS Mormonism illustrates this dynamic. Through compromises of its ideals, the pattern unfolds in modern time. Religion has always frustrated good men. Churches fail to practice the ideal. This frustration produces reformers who reject the inevitability of spiritual famine and who long for the return of a revelatory God. Either on a collective or personal basis, the path requires motion. Man remains in motion all the time. There is no stasis, no holding a position. He advances (that is, experiences restoration), or he recedes (that is, experiences apostasy). There is no avoiding movement. It is not possible for an individual, nor a collection of individuals, to remain static. They are either involved with restoring truth or are in apostasy from it; they are never merely “preserving” it. Those who claim to merely preserve the truth given them are concealing the fact of their apostasy. They are soothing their conscience. Caretakers simply cannot exist. Mankind should not be misled by the language of revelations about the restoration through Joseph Smith being “the last”: …which kingdom is coming forth for the last time (T&C 90:1); …this Priesthood given for the last days, and for the last time, in the which is the Dispensation of the Fullness of Times (T&C 124:7). These references (and more) should be understood as “most recent” — as in the same language of T&C 69:5: …this is the testimony, last of all, which we give of him: that he lives. Just as this language does not mean there will never be a testimony of Christ after February 1832 — only that theirs was the latest — likewise, the other use of “last” in the revelations means “most recent.” (T&C, Glossary of Terms, Restoration or Apostasy)
When there is an apostasy plain and precious truths are removed from scripture.
As Example:
And I beheld a book, and it was carried forth among them. And the angel said unto me, Knowest thou the meaning of the book? And I said, I know not. And he said, Behold, it proceedeth out of the mouth of a Jew — and I, Nephi, beheld it. And he said unto me, The book that thou beholdest is a record of the Jews, which contains the covenants of the Lord which he hath made unto the house of Israel; and it also containeth many of the prophecies of the holy prophets. And it is a record like unto the engravings which are upon the plates of brass, save there are not so many. Nevertheless, they contain the covenants of the Lord which he hath made unto the house of Israel; wherefore, they are of great worth unto the gentiles. And the angel of the Lord said unto me, Thou hast beheld that the book proceeded forth from the mouth of a Jew. And when it proceeded forth from the mouth of a Jew, it contained the fullness of the gospel of the Lamb, of whom the twelve apostles bare record; and they bare record according to the truth which is in the Lamb of God. Wherefore, these things go forth from the Jews in purity unto the gentiles, according to the truth which is in God. And after they go forth by the hand of the twelve apostles of the Lamb from the Jews unto the gentiles, thou seest the formation of that great and abominable church, which is the most abominable of all other churches. For behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away. And all this have they done that they might pervert the right ways of the Lord, that they might blind the eyes and harden the hearts of the children of men. Wherefore, thou seest that after the book hath gone forth through the hands of the great and abominable church, that there are many plain and most precious things taken away from the book, which is the book of the Lamb of God. And after these plain and precious things were taken away, it goeth forth unto all the nations of the gentiles. (1 Nephi 13:20 -29, NC 1 Nephi 3 par. 21)
We see that any organization or collection of individuals who remove the plain and precious parts of the gospel of the Lamb that they might blind the eyes and harden the hearts of the children of men are classed in the group known by the Lord as a great and abominable church.
Isn't it dwindling in unbelief to have your eyes blinded and your heart hardened because you believe something that is incomplete and unable to save?
Here is an example from the Jews at Jerusalem during and after the time of Lehi.
The Nephites possessed the words of a prophet Zenos. Zenos' prophecies were in the brass plates. Originally the words of Zenos were had among the Jews but his prophecies were removed from their cannon because he spoke plainly concerning the Messiah who should come.
Remember Lehi was under threat of death because he preached of the Messiah.
Did the great and abominable church remove the plain and precious parts of the gospel of the Lamb among the Jews; therefore blinding their eyes and hardening their hearts to Christ?
Was this existence of the great and abominable church part of what was responsible for the Jews dwindling in unbelief?
How about one of many examples from our day?
Faith, being the first principle in revealed religion, and the foundation of all righteousness, necessarily claims the first place in a course of lectures which are designed to unfold to the understanding the doctrine of Jesus Christ. (T&C 110, The Lectures on Faith, Lecture First par. 1)
The above is the very first paragraph of the Lectures on Faith, prepared by the Prophet Joseph personally, found in one of the first cannons of scripture at the beginning of the Restoration; The 1835 Doctrine and Covenants.
If faith is the foundation of all righteousness and these lectures were designed to unfold to the understanding the doctrine of Jesus Christ, could we conclude that they constitute a plain and precious part of the gospel of the Lamb?
What happened to the Lectures on Faith?
You find that in the History of the Church Volume 2 beginning at page 180. He defended every principle that was advanced. It was brought before a Council of the Church. And I'm reading from the Joseph Smith papers. This is on page 307 of Volume 2 of the Revelations and Translations. “On 17 August 1835, a general assembly of the church met for the purpose of examining a book of Commandments and Covenants that had been compiled and written by the publications committee. (Joseph Smith headed the publications committee.) This committee having finished the said book according to the instructions given them, (the minutes read) it was deemed necessary to call the General Assembly of the Church to see if the book be approved or not by the authorities of the Church. That it may, if approved, become a law of the church, and a rule of faith and practice of the same.”
Though the assembly was convened by the Presidency of the Church, several of them were absent at the time of the vote. So the responsibility of presenting the book to the conference fell to Oliver Cowdery, a member of both the presidency and the four man publication committee and Assistant President of the Church at the moment that this took place. Sidney Rigdon, the other presidency member and committee member, stood and explained the matter by which they intended to obtain the voice of the assembly for or against said book. Voting on the book proceeded by quorums and groups with the leader of each group bearing witness of the truth of the volume before his group voted. And then they proceeded to vote. And they voted by quorums from the least to the greatest. Then after all the quorums of the church had accepted the Doctrine and Covenants, the first 70 some pages of which were The Lectures on Faith, the General Assembly voted, including everyone who was present. Children, women, everyone voted. They all sustained this as the Doctrine of the Church.(Faith, Denver Snuffer 9-28-13, Lecture 2: Idaho Falls, Idaho, pg. 6)
The Lectures on Faith were originally accepted by the General Assembly of the Church, all quorums women and children present, as the Doctrine of the Church.
In 1921 The Lectures on Faith were dropped from the scriptures by a committee comprised of George F. Richards, Anthony W. Ivins, Melvin J. Ballard, James E. Talmage, John A. Widstoe, and Joseph Fielding Smith. That committee dropped The Lectures on Faith from the scriptures because, “Certain lessons entitled The Lectures on Faith which were bound with Doctrine and Covenants in some of its former issues, are not included in this edition. Those lessons were prepared for use in the School of Elders. But they were never presented or accepted by the Church as other than theological lessons or lectures.” (Faith, Denver Snuffer 9-28-13, Lecture 2: Idaho Falls, Idaho, pg. 6)
Not only is the statement by the committee who removed the Lectures on Faith a lie, but also by removing the Lectures on Faith from scripture, and therefore removing part of the plain and precious truths existent in the gospel of the Lamb did those men in the committee and the institution supporting them promote dwindling in unbelief?
From that time forward those who accept(ed) the scriptural cannon in the LDS Church had their eyes blinded and their hearts hardened towards the words of the Prophet Joseph concerning faith.
Wouldn't that make those individuals and the institution that supported their decision part of the great and abominable church?
Can we see just how easily dwindling in unbelief can be regardless of the possession of scriptures and ordinances and sacred space to perform ordinances?
The above is just one example.
What about ordinances?
The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore has the curse devoured the earth, and they that dwell therein are desolate; therefore, the inhabitants of the earth are burned, and few men left. (Isaiah 24:5 - 6, OC Isaiah 7 par. 1)
Isaiah speaks of the earth being defiled because of the changing of ordinances.
He speaks of the inhabitants of the earth being burned and few left as a consequence.
Is the changing of ordinances a part of dwindling in unbelief?
If the ordinances as changed is there any power left in them or are they even performed authoritatively in order to lead to salvation?
Is this part of what Malachi was referring to when he prophecied the following?
For behold, the day comes that shall burn as an oven; and all the proud, yea, and all that do wickedly shall be stubble. And the day that comes shall burn them up, says the Lord of Hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings, and you shall go forth and grow up as calves of the stall. And you shall tread down the wicked, for they shall be ashes under the soles of your feet in the day that I shall do this, says the Lord of Hosts. (Malachi 4:1 - 2, OC Malachi 1 par. 10)
Is this related to Isaiah's prophecy that few men would be left?
Is part of the reason they are burned up because they have corrupted or changed ordinances?
Have the ordinances established originally by Joseph Smith been altered?
Could I find myself being a part of a people that has dwindled in unbelief but still considers that it has in its possession everything that is necessary for salvation?
Why did the Jews believe they still possessed everything necessary for salvation?
Prophecy is not given so you can anticipate the details beforehand. Prophecy is only given so that after the event takes place, you can then understand the scriptures’ meaning. Only after He has acted can you understand how the Lord intended to accomplish His will and fulfill His promise. Prophecy’s purpose is not to allow you beforehand to know the events with enough specificity so that God's will could be anticipated, prevented, and frustrated. If you knew what He was up to, you could prevent it. But because you do not, when the prophecies are fulfilled, then you know the Lord has acted. God can use any means He chooses to accomplish His promises. Everything God is doing is not disclosed at the time it is underway.
Take the opening of the New Testament as an example. Today we all know and accept John the Baptist as someone sent by God because history tells us that is so. But it was not until a revelation was given through the Prophet Joseph Smith that we understood the great hidden effort behind the scenes required to bring to pass John the Baptist’s mission. We did not know what I am going to read to you at the time John acted, but we do know it now because of a modern revelation.
Doctrine and Covenants section 84, beginning at verse 27: " Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb. For he was baptized while he was yet in his
childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to
overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his
people, to prepare them for the coming of the Lord, in whose hand is given all power."
It was because of this Joseph Smith said concerning John: John "wrested the keys, the kingdom, the
power, the glory from the Jews, by the holy anointing and decree of heaven."
Did the Jews notice? (Preserving The Restoration, Denver Snuffer 9-9-14, Lecture 10 Mesa, AZ, pg. 11)
The Jews retained control of their hierarchy, their wealth, their temple, and their synagogues.
Because they retained these things but had not the oracles or revelations of God they did not even know that they had dwindled in unbelief and their hearts were hardened and their eyes were blinded to the Lord.
Do we see any parallels to our modern world here?
In my opinion, priestcraft plays a big role in dwindling in unbelief as well.
We know from the Book of Mormon that priestcraft entails putting oneself up to receive gain (receiving money for a ministry) and praise of the world.
Priestcraft is the reason listed in the Book of Mormon that Christ was crucified by the Jews.
When a hierarchy, desiring to retain power, popularity, and wealth, undertakes to change doctrines and ordinances in order to get gain and the praise of the world they are participating in removing plain and precious parts of the gospel of the Lamb.
They are hardening the hearts and blinding the minds of those who follow them to the true gospel of the Lamb.
The Jews claimed that they were a "chosen" people.
Are there any people today who claim they are "chosen"?
How have the "chosen" people historically acted; faithfully or deceitfully?
Does that seem to be the rule and not the exception historically?
If the Jews had dwindled in unbelief at the time that John the Baptist and the Lord came among them then weren't John and the Lord there among the Jews to bring about a restoration?
Should I expect that to be the same case today?
If there is a group who has dwindled in unbelief and someone is "sent" from heaven to be among them, isn't that individual there to bring about a restoration among those people?
Hasn't this always been the pattern?
As just one example of many in the Book of Mormon, do we remember Abinadi being sent by heaven among the people of king Noah who had dwindled in unbelief because of what they were taught by their priests, the priests of king Noah?
Should I personally always be aware of and be looking for evidence of dwindling in unbelief in whatever message it is that I decide to put my trust in?
Should I be willing to repent and return to God if I find myself dwindling in unbelief because of what I have been taught?
Sunday, December 15, 2019
John the Baptist
1 Nephi 10:7 - 10, NC 1 Nephi 3 par. 3
And he spake also concerning a prophet who should come before the Messiah to prepare the way of the Lord. Yea, even he should go forth and cry in the wilderness, Prepare ye the way of the Lord and make his paths straight! For there standeth one among you whom ye know not; and he is mightier than I, whose shoe’s latchet I am not worthy to unloose. And much spake my father concerning this thing. And my father said he should baptize in Bethabara beyond Jordan; and he also said he should baptize with water, even that he should baptize the Messiah with water. And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world.
In the books of Nephi John the Baptist figures quite prominently.
He is mentioned here by Nephi and again during Nephi's vision.
And the angel said unto me again, Look and behold the condescension of God. And I looked and beheld the Redeemer of the world, of whom my father had spoken; and I also beheld the prophet who should prepare the way before him. And the Lamb of God went forth and was baptized of him; and after he was baptized, I beheld the Heavens open, and the holy ghost came down out of Heaven and abode upon him in the form of a dove. (1 Nephi, NC 1 Nephi 3 par. 11)
He is also mentioned a third time by Nephi as he speaks concerning the Doctrine of Christ.
Wherefore, I would that ye should remember that I have spoken unto you concerning that prophet which the Lord shewed unto me that should baptize the Lamb of God, which should take away the sin of the world. (2 Nephi 32, NC 2 Nephi 13 par. 1)
These references to John the Baptist all deal with two items 1) Preparing the way of the Lord and 2) The event of the baptism of the Lord by John the Baptist.
Considering Nephi's multiple prophetic mentions of John the Baptist, would it be important for us to understand John the Baptist's role in these two events.
What do we need to see and understand about what was done by John the Baptist?
Can we look at things starting from the announcement of his birth?
There was, in the days of Herod the king of Judea, a certain priest named Zacharias, of the course of Abijah, and his wife — being of the daughters of Aaron, and her name Elizabeth — were both righteous before God, walking in all the commandments and ordinances of the Lord blameless; and they had no child. Elizabeth was barren, and they were both well-stricken in years. And while he executed the priest’s office before God in the order of his priesthood, according to the law — his lot was to burn incense when he went into the temple of the Lord — the whole multitude of the people were praying outside at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw the angel, he was troubled and fear fell upon him; but the angel said unto him, Fear not, Zacharias, for your prayer is heard, and your wife Elizabeth shall bear you a son, and you shall call his name John. You shall have joy and gladness, and many shall rejoice at his birth, for he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the holy ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord. (Luke1:5 - 17, NC Luke 1 pars. 2 - 3)
Why is it important to specify in the scriptural record that both Zacharias and Elizabeth were well-stricken in years, with no children because Elizabeth was barren?
This situation appears to mirror Abraham and Sarah, doesn't it?
John was a child of promise just like Isaac, wasn't he?
In lecture #5 of the ten talks given on "Priesthood," Denver Snuffer shared the following.
You should take note that there are on a number of occasions, women who conceive and bear children, whose births are miraculous. In the case of Mary, the child was conceived in a miraculous way. So also was Samson. So also was John who baptized Christ. Whether it's infertility and barrenness, whether it's being past the age of menopause, or whether it's not having had intercourse, there are these children who come into the world as a consequence of something other than the normal manner of conception. Yet everything else unfolds biologically the same as a normal birth. Any of these children born through these miraculous means obviously inherit mortality, through the blood from their mother. (40 Years in Mormonism Series, Orem Transcript, Lecture 5, Priesthood, pg. 39)
By showing in the scriptural record that Elizabeth and Zacharias were well advanced in age and without other children it brings our attention to the fact that the Heavens are at work in preparing this birth.
Denver continues with the thought.
Parse that in your own mind, and then take a look at what the Lord says in Abraham chapter 3 about the “souls” in the preexistence who were good. (See Abr. 3: 23.) You should recognize that the definition of the soul given in the Doctrine and Covenants is both the spirit in the body. (D&C 88: 15.) Joseph Smith knew this definition which had been given by revelation in 1832, but when he translated the Book of Abraham he described that among the pre-earth gathering in the council there were “souls” who were good. These good “souls” having both a spirit and a body, were chosen before they were born to come and minister here. They were called “noble and great” before coming to earth. As I explain in my paper on the First Three Words, they do not come here to be “proven” but instead come to “prove” others. I will not repeat that here. However I will merely state that when it comes to the topic of priesthood, there is more going on than you realize from a cursory reading of scriptures. (40 Years in Mormonism Series, Orem Transcript, Lecture 5, Priesthood, pg. 39- 40)
Was John one of the Elohim that we discussed back in the post "Nephi's Reign and Ministry Begins part 1"?
What does it mean that he would be filled with the Holy Ghost even from his mother's womb?
Was the following part of the evidence that John was filled with the Holy Ghost even from his mothers womb?
And in those days, Mary went into the hill country with haste, into a city of Judah, and entered into the house of Zacharias, and saluted Elizabeth. And it came to pass that when Elizabeth heard the salutation of Mary, the babe leaped in her womb. And Elizabeth was filled with the holy ghost, and she spoke out with a loud voice and said, Blessed are you among women, and blessed is the fruit of your womb! And why is it that this blessing is upon me, that the mother of my Lord should come to me? For behold, as soon as the voice of your salutation sounded in my ears, the babe leaped in my womb for joy. And blessed are you who believed, for those things which were told you of the angel of the Lord shall be fulfilled. (Luke 1:39 - 45, NC Luke 1 par. 7)
Even at the sound of Mary's voice, John leaped in his mother's womb. He recognized the voice of the Mother of the Son of God even before birth.
The scriptures record the following at the birth of John.
And its father Zacharias was filled with the holy ghost and prophesied, saying, Blessed be the Lord God of Israel, for he has visited and redeemed his people, and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets ever since the world began, that we should be saved from our enemies and from the hand of all those who hate us, to perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he swore to our father Abraham, that he would grant unto us that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our lives. And your child shall be called the prophet of the Highest, for you shall go before the face of the Lord to prepare his ways, to give knowledge of salvation unto his people by baptism for the remission of their sins, through the tender mercy of our God whereby the daybreak from on high has visited us, to give light to them who sit in darkness and the shadow of death, to guide our feet into the way of peace.(Luke 1:67 - 79, NC Luke 1 par. 10)
Is it important that both the angel who appeared to Zacharias and Zacharias himself both bore witness of the mission that John would accomplish?
What does it mean concerning what the angel spake when he declared,"And he shall go before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to the children,"?
Is the turning of hearts of fathers to children and children to fathers a work that entails turning people to the Lord to make them a people ready for the Lord?
It is obvious that John's work was not family history and temple work for the dead so turning the hearts of the fathers to the children and children to the fathers(the spirit and power of Elijah) must not be family history and temple work for the dead.
Was John sent to prepare a people to receive the original religion their ancient father's possessed? (ie. Abraham, Isaac, Jacob, etc.)
Would that mean that a work that possesses the spirit and power of Elijah is a work of repenting and remembering and turning back to the ancient original order?
Was John sent to be a restorer or to begin a restoration in his day?
The scriptures say this about what John accomplished.
There was a man sent from God and his name was John. This man was sent as a witness so that he might testify and identify the Light to give everyone a reason to believe through the Messiah. He, John, was not the Light, but he was sent by Heaven as a witness to testify of the Light, and to end the dispensation of Moses, and baptize to begin a new dispensation. The Light enlightens every man who is progressing upward in the cosmos.(The Testimony of St. John 1 par. 2)
If John was sent to end the old dispensation, the dispensation of Moses, and to begin a new one does that make John a restorer and a dispensation head?
How did John accomplish this restoration?
Where did John receive power to end the previous dispensation and begin a new one?
The scriptures reveal that John received power to do this as a baby.
And the lesser priesthood continued, which priesthood holds the key of the ministering of angels, and the preparatory gospel, which gospel is the gospel of repentance, and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron, among the children of Israel, until John, whom God raised up, being filled with the holy ghost from his mother’s womb. For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power: to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power.(D&C 84:26 - 28, T&C 82 par. 14)
Under the Law of Moses the males in Israel were circumcised when they were eight days old.
We can see this from the account of the Lord's birth.
And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived. (Luke 2:21 - 24, NC Luke 2 par. 4)
I presume that during this time of circumcision by the word of God John was ordained to overthrow the kingdom of the Jews.
The Prophet Joseph also taught this concerning John's authority.
As touching the Gospel and baptism that John preached, I would say that John came preaching
the Gospel for the remission of sins; he had his authority from God, and the oracles of God were
with him, and the kingdom of God for a season seemed to rest with John alone. The Lord promised
Zacharias that he should have a son who was a descendant of Aaron, the Lord having promised that
the priesthood should continue with Aaron and his seed throughout their generations. Let no man
take this honor upon himself, except he be called of God, as was Aaron; and Aaron received his
call by revelation. An angel of God also appeared unto Zacharias while in the Temple, and told
him that he should have a son, whose name should be John, and he should be filled with the Holy
Ghost. Zacharias was a priest of God, and officiating in the Temple, and John was a priest after his
father, and held the keys of the Aaronic Priesthood, and was called of God to preach the Gospel of
the kingdom of God. The Jews, as a nation, having departed from the law of God and the Gospel
of the Lord, prepared the way for transferring it to the Gentiles. (Teachings of the Prophet Joseph Smith pgs. 272 - 273)
Also, from the glossary of terms in the T&C we have the following.
The verb wrest also means to forcibly take something from another’s grasp. Joseph Smith described how John the Baptist “wrested the keys, the kingdoms, the power, the glory from the Jews, by the holy anointing and decree of heaven.” “When Christ came the first time, God took down [or wrested from the Jews] a previously established hierarchy using an orderly process, informing us about His house of order. He ordained John to bring it to an end, which put him on a collision course with the hierarchy. John the Baptist was ordained by the angel of God at the time he was eight days old unto this power: to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord (T&C 82:14). For His return, we should expect something similar to His first coming. That is, an orderly take down of a competing hierarchy using someone ordained to accomplish that end that is put by God on a collision course with the targeted power structure.” (T&C Glossary of terms, "Wrest")
I have so many questions concerning John.
Joseph declared that John had his authority from God and the oracles of God were with him.
As I understand it the oracles of God are His revelations for His kingdom and to have authority from God means that God has personally given you a message and "sent" you to preach.
Wouldn't that mean that John possessed Melchezidek priesthood as we have defined it as an association with the Father?
John is associated with the Aaronic priesthood because he was a descendant of Aaron holding the keys of the Aaronic Priesthood after that order and also was a priest of God, having received that from his father Zacharias, who officiated in the temple.
Did John, in order to end the previous dispensation, need to possess the authority, Aaronic Priesthood, from that dispensation through his father Zacharias as well as possessing Melchizedek priesthood authority directly from the Father in order to begin a new dispensation?
By this I mean did John have to possess authority passed down through the Jewish institution as well as authority received independent of the Jewish institution in order to end the Jewish institution and begin a new dispensation?
The following is more light from the Prophet Joseph concerning John the baptist that might shed some light even though it deals with a different question.
But, says one, the kingdom of God could not be set up in the days of John, for John said the
kingdom was at hand. But I would ask if it could be any nearer to them than to be in the hands of
John. The people need not wait for the days of Pentecost to find the kingdom of God, for John had
it with him, and he came forth from the wilderness crying out, “Repent ye, for the kingdom of
heaven is nigh at hand,” as much as to say, “Out here I have got the kingdom of God, and you can
get it, and I am coming after you; and if you don’t receive it, you will be damned;” and the
scriptures represent that all Jerusalem went out into John’s baptism. There was a legal
administrator, and those that were baptized were subjects for a king; and also the laws and oracles
of God were there; therefore the kingdom of God was there; for no man could have better authority
to administer than John; and our Savior submitted to that authority Himself, by being baptized by
John; therefore the kingdom of God was set up on the earth, even in the days of John. (Teachings of the Prophet Joseph Smith, pg. 273)
This is what we can expect at any time on the earth.
Whenever men can find out the will of God and find an administrator legally authorized from
God, there is the kingdom of God; but where these are not, the kingdom of God is not. All the
ordinances, systems, and administrations on the earth are of no use to the children of men, unless
they are ordained and authorized of God; for nothing will save a man but a legal administrator; for
none others will be acknowledged either by God or angels. (Teachings of the Prophet Joseph Smith, pg. 274)
Even though we have no scriptural record of John the Baptist performing miracles he still possessed the authority from heaven and the oracles or revelations from God.
The possession of his heavenly authority and the revelations from God constituted John's possession of the kingdom of God.
There is a difference between the kingdom of God and the fruits and blessings that flow from
the kingdom; because there were more miracles, gifts, visions, healings, tongues, &c., in the days
of Jesus Christ and His apostles, and on the day of Pentecost, than under John’s administration, it
does not prove by any means that John had not the kingdom of God, any more than it would that a
woman had not a milkpan because she had not a pan of milk, for while the pan might be compared
to the kingdom, the milk might be compared to the blessings of the kingdom.
John was a priest after the order of Aaron, and had the keys of that priesthood, and came
forth preaching repentance and baptism for the remission of sins, but at the same time cries out,
“There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop
down and unloose,” and Christ came according to the words of John, and He was greater than John, because He held the keys of the Melchizedek Priesthood and kingdom of God, and had before revealed the priesthood of Moses, yet Christ was baptized by John to fulfill all righteousness; and Jesus in His teachings says, “Upon this rock I will build my Church, and the gates of hell shall not prevail against it.” What rock? Revelation.
Again he says, “Except a man be born of water and of the Spirit, he cannot enter into the
kingdom of God;” and, “heaven and earth shall pass away, but my words shall not pass away.” If
a man is born of water and of the Spirit, he can get into the kingdom of God. It is evident the
kingdom of God was on the earth, and John prepared subjects for the kingdom, by preaching the
Gospel to them and baptizing them, and he prepared the way before the Savior, or came as a
forerunner, and prepared subjects for the preaching of Christ; and Christ preached through
Jerusalem on the same ground where John had preached; and when the apostles were raised up,
they worked in Jerusalem, and Jesus commanded them to tarry there until they were endowed
with power from on high. Had they not work to do in Jerusalem? They did work, and prepared a
people for the Pentecost. The kingdom of God was with them before the day of Pentecost, as well
as afterwards; and it was also with John, and he preached the same Gospel and baptism that Jesus
and the apostles preached after him. The endowment was to prepare the disciples for their missions
unto the world. (Teachings of the Prophet Joseph Smith, pg. 274)
Is John's role as the one to end the dispensation begun through Moses and to begin a new dispensation and prepare the way before the Lord why He was present with Moses and Christ on the Mount of Transfiguration?
And after six days, Jesus took Peter, Jacob, and John his brother, and brought them up into a high mountain apart, and was transfigured before them. And his face did shine as the sun and his raiment was white as the light. And behold, there appeared unto them Moses and Elias talking with him. Then answered Peter and said unto Jesus, Lord, it is good for us to be here. If you are willing, let us make here three tabernacles: one for you, one for Moses, and one for Elias. While he yet spoke, behold, a bright cloud overshadowed them. And behold, a voice out of the cloud, which said, This is my Beloved Son, in whom I am well pleased; hear him. And when the disciples heard the voice, they fell on their faces and were sorely afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man until the Son of Man is risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come and restore all things, as the prophets have written. And again I say unto you that Elias has come already — concerning whom it is written: Behold, I will send my messenger, and he shall prepare the way before me — and they knew him not, and have done unto him whatever they desired. Likewise shall also the Son of Man suffer of them. But I say unto you, who is Elias? Behold, this is Elias: whom I send to prepare the way before me. Then the disciples understood that he spoke unto them of John the Baptist, and also of another who should come and restore all things, as it is written by the prophets. (Matthew 17:1 - 13, NC The Testimony of St. Matthew 9 pars. 4 - 5)
I have so many questions concerning this but I believe that Nephi understood perfectly everything that was going on here and that is why he wrote about it three times.
Concerning the baptism of the Lord, we can see from the above statements from the Prophet Joseph that the mission to baptize the Son of God was critical and there was a sign, known to John, that was given at the time of the Lord's baptism that allowed John to witness that Christ was the redeemer.
John bore witness of him, and proclaimed, This is He of whom I testified; He who would be born after me has advanced in progression above me. He has advanced in progression far beyond everyone else in this sphere. For in the Council of Heaven was the Spokesman, even God’s Heir, who is born into the flesh and sent to us to fulfill the will of the Father. And as many as obtain authority in His name shall gain the right to ascend to Heaven. We who have witnessed His fullness comprehend what Eternal life means through Him revealing the pathway of ascension to the Throne of God. For the law was given through Moses, but life and truth come through Jesus the Messiah. The law gave carnal instructions, but led only to condemnation and death. The gospel is to empower endless life, through Jesus the Messiah, the Only Begotten Son, who is a manifestation of the love of the Father. No man has seen the Father without hearing Him testify of the Son, for only through Him is any soul saved...
The next day John beheld Jesus coming to him, and said to those who were with him, Behold the Sacrificial Lamb of God, who will redeem from the fall of the creation! And John testified of him to the others, saying, This is him I described before, saying, After me will come a man who has progressed far beyond me, for he existed before me in Heaven. I recognize him, and testify to Israel that he is that Prophet foretold by Moses to whom all must give heed. Therefore I am here baptizing with water to prepare people for him. And John recounted, When I baptized him, I saw the Spirit descending from Heaven in a sign of a dove, and it abode upon him. I recognized him as God’s Son because God, who sent me, and commanded me to baptize to prepare people to hear him, told me, On the man you see the Spirit descend in a sign of a dove and remain with him, he will be the one sent to bestow the Holy Ghost. I saw this happen, and testify that he is the Son of God. (The Testimony of St. John 1 pars. 4, 9 - 10)
Was Nephi hoping, by his repeated references to John the Baptist, to pique our curiosity to look into this matter so that we might gain understanding of what happened here?
I am sure that what I am sharing here probably doesn't even scratch the surface of what could be shared and discussed from the scriptures.
And he spake also concerning a prophet who should come before the Messiah to prepare the way of the Lord. Yea, even he should go forth and cry in the wilderness, Prepare ye the way of the Lord and make his paths straight! For there standeth one among you whom ye know not; and he is mightier than I, whose shoe’s latchet I am not worthy to unloose. And much spake my father concerning this thing. And my father said he should baptize in Bethabara beyond Jordan; and he also said he should baptize with water, even that he should baptize the Messiah with water. And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world.
In the books of Nephi John the Baptist figures quite prominently.
He is mentioned here by Nephi and again during Nephi's vision.
And the angel said unto me again, Look and behold the condescension of God. And I looked and beheld the Redeemer of the world, of whom my father had spoken; and I also beheld the prophet who should prepare the way before him. And the Lamb of God went forth and was baptized of him; and after he was baptized, I beheld the Heavens open, and the holy ghost came down out of Heaven and abode upon him in the form of a dove. (1 Nephi, NC 1 Nephi 3 par. 11)
He is also mentioned a third time by Nephi as he speaks concerning the Doctrine of Christ.
Wherefore, I would that ye should remember that I have spoken unto you concerning that prophet which the Lord shewed unto me that should baptize the Lamb of God, which should take away the sin of the world. (2 Nephi 32, NC 2 Nephi 13 par. 1)
These references to John the Baptist all deal with two items 1) Preparing the way of the Lord and 2) The event of the baptism of the Lord by John the Baptist.
Considering Nephi's multiple prophetic mentions of John the Baptist, would it be important for us to understand John the Baptist's role in these two events.
What do we need to see and understand about what was done by John the Baptist?
Can we look at things starting from the announcement of his birth?
There was, in the days of Herod the king of Judea, a certain priest named Zacharias, of the course of Abijah, and his wife — being of the daughters of Aaron, and her name Elizabeth — were both righteous before God, walking in all the commandments and ordinances of the Lord blameless; and they had no child. Elizabeth was barren, and they were both well-stricken in years. And while he executed the priest’s office before God in the order of his priesthood, according to the law — his lot was to burn incense when he went into the temple of the Lord — the whole multitude of the people were praying outside at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw the angel, he was troubled and fear fell upon him; but the angel said unto him, Fear not, Zacharias, for your prayer is heard, and your wife Elizabeth shall bear you a son, and you shall call his name John. You shall have joy and gladness, and many shall rejoice at his birth, for he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the holy ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord. (Luke1:5 - 17, NC Luke 1 pars. 2 - 3)
Why is it important to specify in the scriptural record that both Zacharias and Elizabeth were well-stricken in years, with no children because Elizabeth was barren?
This situation appears to mirror Abraham and Sarah, doesn't it?
John was a child of promise just like Isaac, wasn't he?
In lecture #5 of the ten talks given on "Priesthood," Denver Snuffer shared the following.
You should take note that there are on a number of occasions, women who conceive and bear children, whose births are miraculous. In the case of Mary, the child was conceived in a miraculous way. So also was Samson. So also was John who baptized Christ. Whether it's infertility and barrenness, whether it's being past the age of menopause, or whether it's not having had intercourse, there are these children who come into the world as a consequence of something other than the normal manner of conception. Yet everything else unfolds biologically the same as a normal birth. Any of these children born through these miraculous means obviously inherit mortality, through the blood from their mother. (40 Years in Mormonism Series, Orem Transcript, Lecture 5, Priesthood, pg. 39)
By showing in the scriptural record that Elizabeth and Zacharias were well advanced in age and without other children it brings our attention to the fact that the Heavens are at work in preparing this birth.
Denver continues with the thought.
Parse that in your own mind, and then take a look at what the Lord says in Abraham chapter 3 about the “souls” in the preexistence who were good. (See Abr. 3: 23.) You should recognize that the definition of the soul given in the Doctrine and Covenants is both the spirit in the body. (D&C 88: 15.) Joseph Smith knew this definition which had been given by revelation in 1832, but when he translated the Book of Abraham he described that among the pre-earth gathering in the council there were “souls” who were good. These good “souls” having both a spirit and a body, were chosen before they were born to come and minister here. They were called “noble and great” before coming to earth. As I explain in my paper on the First Three Words, they do not come here to be “proven” but instead come to “prove” others. I will not repeat that here. However I will merely state that when it comes to the topic of priesthood, there is more going on than you realize from a cursory reading of scriptures. (40 Years in Mormonism Series, Orem Transcript, Lecture 5, Priesthood, pg. 39- 40)
Was John one of the Elohim that we discussed back in the post "Nephi's Reign and Ministry Begins part 1"?
What does it mean that he would be filled with the Holy Ghost even from his mother's womb?
Was the following part of the evidence that John was filled with the Holy Ghost even from his mothers womb?
And in those days, Mary went into the hill country with haste, into a city of Judah, and entered into the house of Zacharias, and saluted Elizabeth. And it came to pass that when Elizabeth heard the salutation of Mary, the babe leaped in her womb. And Elizabeth was filled with the holy ghost, and she spoke out with a loud voice and said, Blessed are you among women, and blessed is the fruit of your womb! And why is it that this blessing is upon me, that the mother of my Lord should come to me? For behold, as soon as the voice of your salutation sounded in my ears, the babe leaped in my womb for joy. And blessed are you who believed, for those things which were told you of the angel of the Lord shall be fulfilled. (Luke 1:39 - 45, NC Luke 1 par. 7)
Even at the sound of Mary's voice, John leaped in his mother's womb. He recognized the voice of the Mother of the Son of God even before birth.
The scriptures record the following at the birth of John.
And its father Zacharias was filled with the holy ghost and prophesied, saying, Blessed be the Lord God of Israel, for he has visited and redeemed his people, and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets ever since the world began, that we should be saved from our enemies and from the hand of all those who hate us, to perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he swore to our father Abraham, that he would grant unto us that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our lives. And your child shall be called the prophet of the Highest, for you shall go before the face of the Lord to prepare his ways, to give knowledge of salvation unto his people by baptism for the remission of their sins, through the tender mercy of our God whereby the daybreak from on high has visited us, to give light to them who sit in darkness and the shadow of death, to guide our feet into the way of peace.(Luke 1:67 - 79, NC Luke 1 par. 10)
Is it important that both the angel who appeared to Zacharias and Zacharias himself both bore witness of the mission that John would accomplish?
What does it mean concerning what the angel spake when he declared,"And he shall go before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to the children,"?
Is the turning of hearts of fathers to children and children to fathers a work that entails turning people to the Lord to make them a people ready for the Lord?
It is obvious that John's work was not family history and temple work for the dead so turning the hearts of the fathers to the children and children to the fathers(the spirit and power of Elijah) must not be family history and temple work for the dead.
Was John sent to prepare a people to receive the original religion their ancient father's possessed? (ie. Abraham, Isaac, Jacob, etc.)
Would that mean that a work that possesses the spirit and power of Elijah is a work of repenting and remembering and turning back to the ancient original order?
Was John sent to be a restorer or to begin a restoration in his day?
The scriptures say this about what John accomplished.
There was a man sent from God and his name was John. This man was sent as a witness so that he might testify and identify the Light to give everyone a reason to believe through the Messiah. He, John, was not the Light, but he was sent by Heaven as a witness to testify of the Light, and to end the dispensation of Moses, and baptize to begin a new dispensation. The Light enlightens every man who is progressing upward in the cosmos.(The Testimony of St. John 1 par. 2)
If John was sent to end the old dispensation, the dispensation of Moses, and to begin a new one does that make John a restorer and a dispensation head?
How did John accomplish this restoration?
Where did John receive power to end the previous dispensation and begin a new one?
The scriptures reveal that John received power to do this as a baby.
And the lesser priesthood continued, which priesthood holds the key of the ministering of angels, and the preparatory gospel, which gospel is the gospel of repentance, and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron, among the children of Israel, until John, whom God raised up, being filled with the holy ghost from his mother’s womb. For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power: to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power.(D&C 84:26 - 28, T&C 82 par. 14)
Under the Law of Moses the males in Israel were circumcised when they were eight days old.
We can see this from the account of the Lord's birth.
And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived. (Luke 2:21 - 24, NC Luke 2 par. 4)
I presume that during this time of circumcision by the word of God John was ordained to overthrow the kingdom of the Jews.
The Prophet Joseph also taught this concerning John's authority.
As touching the Gospel and baptism that John preached, I would say that John came preaching
the Gospel for the remission of sins; he had his authority from God, and the oracles of God were
with him, and the kingdom of God for a season seemed to rest with John alone. The Lord promised
Zacharias that he should have a son who was a descendant of Aaron, the Lord having promised that
the priesthood should continue with Aaron and his seed throughout their generations. Let no man
take this honor upon himself, except he be called of God, as was Aaron; and Aaron received his
call by revelation. An angel of God also appeared unto Zacharias while in the Temple, and told
him that he should have a son, whose name should be John, and he should be filled with the Holy
Ghost. Zacharias was a priest of God, and officiating in the Temple, and John was a priest after his
father, and held the keys of the Aaronic Priesthood, and was called of God to preach the Gospel of
the kingdom of God. The Jews, as a nation, having departed from the law of God and the Gospel
of the Lord, prepared the way for transferring it to the Gentiles. (Teachings of the Prophet Joseph Smith pgs. 272 - 273)
Also, from the glossary of terms in the T&C we have the following.
The verb wrest also means to forcibly take something from another’s grasp. Joseph Smith described how John the Baptist “wrested the keys, the kingdoms, the power, the glory from the Jews, by the holy anointing and decree of heaven.” “When Christ came the first time, God took down [or wrested from the Jews] a previously established hierarchy using an orderly process, informing us about His house of order. He ordained John to bring it to an end, which put him on a collision course with the hierarchy. John the Baptist was ordained by the angel of God at the time he was eight days old unto this power: to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord (T&C 82:14). For His return, we should expect something similar to His first coming. That is, an orderly take down of a competing hierarchy using someone ordained to accomplish that end that is put by God on a collision course with the targeted power structure.” (T&C Glossary of terms, "Wrest")
I have so many questions concerning John.
Joseph declared that John had his authority from God and the oracles of God were with him.
As I understand it the oracles of God are His revelations for His kingdom and to have authority from God means that God has personally given you a message and "sent" you to preach.
Wouldn't that mean that John possessed Melchezidek priesthood as we have defined it as an association with the Father?
John is associated with the Aaronic priesthood because he was a descendant of Aaron holding the keys of the Aaronic Priesthood after that order and also was a priest of God, having received that from his father Zacharias, who officiated in the temple.
Did John, in order to end the previous dispensation, need to possess the authority, Aaronic Priesthood, from that dispensation through his father Zacharias as well as possessing Melchizedek priesthood authority directly from the Father in order to begin a new dispensation?
By this I mean did John have to possess authority passed down through the Jewish institution as well as authority received independent of the Jewish institution in order to end the Jewish institution and begin a new dispensation?
The following is more light from the Prophet Joseph concerning John the baptist that might shed some light even though it deals with a different question.
The question arose from the saying of Jesus—“Among those that are born of women there is
not a greater prophet than John the Baptist; but he that is least in the kingdom of God is greater than
he.” How is it that John was considered one of the greatest prophets? His miracles could not have
constituted his greatness.
First. He was entrusted with a divine mission of preparing the way before the face of the Lord.
Whoever had such a trust committed to him before or since? No man.
Secondly. He was entrusted with the important mission, and it was required at his hands, to
baptize the Son of Man. Whoever had the honor of doing that? Whoever had so great a privilege and
glory? Whoever led the Son of God into the waters of baptism, and had the privilege of beholding
the Holy Ghost descend in the form of a dove, or rather in the sign of the dove, in witness of that administration? The sign of the dove was instituted before the
creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove.
The Holy Ghost is a personage, and is in the form of a personage. It does not confine itself to the
form of the dove, but in sign of the dove. The Holy Ghost cannot be transformed into a dove; but
the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or
token of truth and innocence.
Thirdly. John, at that time, was the only legal administrator in the affairs of the kingdom there
was then on the earth, and holding the keys of power. The Jews had to obey his instructions or be
damned, by their own law; and Christ Himself fulfilled all righteousness in becoming obedient to
the law which he had given to Moses on the mount, and thereby magnified it and made it honorable,
instead of destroying it. The son of Zacharias wrested the keys, the kingdom, the power, the glory
from the Jews, by the holy anointing and decree of heaven, and these three reasons constitute him
the greatest prophet born of a woman. (Teachings of the Prophet Joseph Smith, pg. 276)
Was it necessary, in order for the Jews to be subject to the words of John, for John to possess the Aaronic authority present at that time from the dispensation of Moses?
Since the Aaronic priesthood possess the keys of the gospel of repentance and of the ministry of angels and of baptism by immersion for the remission of sins, is that the authority that John used to minister as he was beginning a new dispensation?
Was one of the reasons the Lord came to John to be baptized because He, Christ, was submitting to the new work the Father was beginning through John the Baptist?
The Prophet Joseph did say, "the kingdom of God for a season seemed to rest with John alone.", remember?
Was Christ, by submitting to baptism, also demonstrating the pattern all must follow to submit to any new work the Father undertakes when He begins a new dispensation?
Joseph continues.Was it necessary, in order for the Jews to be subject to the words of John, for John to possess the Aaronic authority present at that time from the dispensation of Moses?
Since the Aaronic priesthood possess the keys of the gospel of repentance and of the ministry of angels and of baptism by immersion for the remission of sins, is that the authority that John used to minister as he was beginning a new dispensation?
Was one of the reasons the Lord came to John to be baptized because He, Christ, was submitting to the new work the Father was beginning through John the Baptist?
The Prophet Joseph did say, "the kingdom of God for a season seemed to rest with John alone.", remember?
Was Christ, by submitting to baptism, also demonstrating the pattern all must follow to submit to any new work the Father undertakes when He begins a new dispensation?
But, says one, the kingdom of God could not be set up in the days of John, for John said the
kingdom was at hand. But I would ask if it could be any nearer to them than to be in the hands of
John. The people need not wait for the days of Pentecost to find the kingdom of God, for John had
it with him, and he came forth from the wilderness crying out, “Repent ye, for the kingdom of
heaven is nigh at hand,” as much as to say, “Out here I have got the kingdom of God, and you can
get it, and I am coming after you; and if you don’t receive it, you will be damned;” and the
scriptures represent that all Jerusalem went out into John’s baptism. There was a legal
administrator, and those that were baptized were subjects for a king; and also the laws and oracles
of God were there; therefore the kingdom of God was there; for no man could have better authority
to administer than John; and our Savior submitted to that authority Himself, by being baptized by
John; therefore the kingdom of God was set up on the earth, even in the days of John. (Teachings of the Prophet Joseph Smith, pg. 273)
This is what we can expect at any time on the earth.
Whenever men can find out the will of God and find an administrator legally authorized from
God, there is the kingdom of God; but where these are not, the kingdom of God is not. All the
ordinances, systems, and administrations on the earth are of no use to the children of men, unless
they are ordained and authorized of God; for nothing will save a man but a legal administrator; for
none others will be acknowledged either by God or angels. (Teachings of the Prophet Joseph Smith, pg. 274)
Even though we have no scriptural record of John the Baptist performing miracles he still possessed the authority from heaven and the oracles or revelations from God.
The possession of his heavenly authority and the revelations from God constituted John's possession of the kingdom of God.
There is a difference between the kingdom of God and the fruits and blessings that flow from
the kingdom; because there were more miracles, gifts, visions, healings, tongues, &c., in the days
of Jesus Christ and His apostles, and on the day of Pentecost, than under John’s administration, it
does not prove by any means that John had not the kingdom of God, any more than it would that a
woman had not a milkpan because she had not a pan of milk, for while the pan might be compared
to the kingdom, the milk might be compared to the blessings of the kingdom.
John was a priest after the order of Aaron, and had the keys of that priesthood, and came
forth preaching repentance and baptism for the remission of sins, but at the same time cries out,
“There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop
down and unloose,” and Christ came according to the words of John, and He was greater than John, because He held the keys of the Melchizedek Priesthood and kingdom of God, and had before revealed the priesthood of Moses, yet Christ was baptized by John to fulfill all righteousness; and Jesus in His teachings says, “Upon this rock I will build my Church, and the gates of hell shall not prevail against it.” What rock? Revelation.
Again he says, “Except a man be born of water and of the Spirit, he cannot enter into the
kingdom of God;” and, “heaven and earth shall pass away, but my words shall not pass away.” If
a man is born of water and of the Spirit, he can get into the kingdom of God. It is evident the
kingdom of God was on the earth, and John prepared subjects for the kingdom, by preaching the
Gospel to them and baptizing them, and he prepared the way before the Savior, or came as a
forerunner, and prepared subjects for the preaching of Christ; and Christ preached through
Jerusalem on the same ground where John had preached; and when the apostles were raised up,
they worked in Jerusalem, and Jesus commanded them to tarry there until they were endowed
with power from on high. Had they not work to do in Jerusalem? They did work, and prepared a
people for the Pentecost. The kingdom of God was with them before the day of Pentecost, as well
as afterwards; and it was also with John, and he preached the same Gospel and baptism that Jesus
and the apostles preached after him. The endowment was to prepare the disciples for their missions
unto the world. (Teachings of the Prophet Joseph Smith, pg. 274)
Is John's role as the one to end the dispensation begun through Moses and to begin a new dispensation and prepare the way before the Lord why He was present with Moses and Christ on the Mount of Transfiguration?
And after six days, Jesus took Peter, Jacob, and John his brother, and brought them up into a high mountain apart, and was transfigured before them. And his face did shine as the sun and his raiment was white as the light. And behold, there appeared unto them Moses and Elias talking with him. Then answered Peter and said unto Jesus, Lord, it is good for us to be here. If you are willing, let us make here three tabernacles: one for you, one for Moses, and one for Elias. While he yet spoke, behold, a bright cloud overshadowed them. And behold, a voice out of the cloud, which said, This is my Beloved Son, in whom I am well pleased; hear him. And when the disciples heard the voice, they fell on their faces and were sorely afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man until the Son of Man is risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come and restore all things, as the prophets have written. And again I say unto you that Elias has come already — concerning whom it is written: Behold, I will send my messenger, and he shall prepare the way before me — and they knew him not, and have done unto him whatever they desired. Likewise shall also the Son of Man suffer of them. But I say unto you, who is Elias? Behold, this is Elias: whom I send to prepare the way before me. Then the disciples understood that he spoke unto them of John the Baptist, and also of another who should come and restore all things, as it is written by the prophets. (Matthew 17:1 - 13, NC The Testimony of St. Matthew 9 pars. 4 - 5)
I have so many questions concerning this but I believe that Nephi understood perfectly everything that was going on here and that is why he wrote about it three times.
Concerning the baptism of the Lord, we can see from the above statements from the Prophet Joseph that the mission to baptize the Son of God was critical and there was a sign, known to John, that was given at the time of the Lord's baptism that allowed John to witness that Christ was the redeemer.
John bore witness of him, and proclaimed, This is He of whom I testified; He who would be born after me has advanced in progression above me. He has advanced in progression far beyond everyone else in this sphere. For in the Council of Heaven was the Spokesman, even God’s Heir, who is born into the flesh and sent to us to fulfill the will of the Father. And as many as obtain authority in His name shall gain the right to ascend to Heaven. We who have witnessed His fullness comprehend what Eternal life means through Him revealing the pathway of ascension to the Throne of God. For the law was given through Moses, but life and truth come through Jesus the Messiah. The law gave carnal instructions, but led only to condemnation and death. The gospel is to empower endless life, through Jesus the Messiah, the Only Begotten Son, who is a manifestation of the love of the Father. No man has seen the Father without hearing Him testify of the Son, for only through Him is any soul saved...
The next day John beheld Jesus coming to him, and said to those who were with him, Behold the Sacrificial Lamb of God, who will redeem from the fall of the creation! And John testified of him to the others, saying, This is him I described before, saying, After me will come a man who has progressed far beyond me, for he existed before me in Heaven. I recognize him, and testify to Israel that he is that Prophet foretold by Moses to whom all must give heed. Therefore I am here baptizing with water to prepare people for him. And John recounted, When I baptized him, I saw the Spirit descending from Heaven in a sign of a dove, and it abode upon him. I recognized him as God’s Son because God, who sent me, and commanded me to baptize to prepare people to hear him, told me, On the man you see the Spirit descend in a sign of a dove and remain with him, he will be the one sent to bestow the Holy Ghost. I saw this happen, and testify that he is the Son of God. (The Testimony of St. John 1 pars. 4, 9 - 10)
Was Nephi hoping, by his repeated references to John the Baptist, to pique our curiosity to look into this matter so that we might gain understanding of what happened here?
I am sure that what I am sharing here probably doesn't even scratch the surface of what could be shared and discussed from the scriptures.
Sunday, December 8, 2019
The Words of the Prophets
1 Nephi , NC 1 Nephi 3 par.2
For behold, it came to pass after my father had made an end of speaking the words of his dream, and also of exhorting them to all diligence, he spake unto them concerning the Jews, that after they should be destroyed — even that great city Jerusalem — and many be carried away captive into Babylon, according to the own due time of the Lord, they should return again, yea, even should be brought back out of captivity. And after that they should be brought back out of captivity, they should possess again their land of inheritance. Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews, even a messiah, or in other words, a savior of the world. And he also spake concerning the prophets, how great a number had testified of these things concerning this Messiah of whom he had spoken, or this Redeemer of the world. Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer.
This is not the first time Lehi has spoken to his sons, Laman and Lemuel, concerning these things.
We know that he spoke and prophesied to his children.
And now I, Nephi, do not make a full account of the things which my father had written, for he hath written many things which he saw in visions and in dreams. And he also hath written many things which he prophesied and spake unto his children, of which I shall not make a full account. (1 Nephi 1:16 - 17, NC 1 Nephi 1 par. 4)
We also know that Lehi was sent to prophesy to the people at Jerusalem concerning the coming destruction and concerning the coming Messiah and the redemption of the world through the Messiah. (1 Nephi 1:18 - 20, NC 1 Nephi 1 par. 5)
Wouldn't Lehi have shared this information with his children at the very beginning of his ministry?
Isn't it because of this prophetic message that the Lord commanded Lehi and his family to leave Jerusalem?
We know that later on during a time of rebellion that Nephi reminded Laman and Lemuel of what they had been told concerning the destruction of Jerusalem.
Wherefore, let us be faithful to him. And if it so be that we are faithful to him, we shall obtain the land of promise. And ye shall know at some future period that the word of the Lord shall be fulfilled concerning the destruction of Jerusalem, for all things which the Lord hath spoken concerning the destruction of Jerusalem must be fulfilled. For behold, the spirit of the Lord ceaseth soon to strive with them; for behold, they have rejected the prophets, and Jeremiah have they cast into prison, and they have sought to take away the life of my father, insomuch that they have driven him out of the land. Now behold, I say unto you that if ye will return unto Jerusalem, ye shall also perish with them. And now if ye have choice, go up to the land and remember the words which I speak unto you, that if ye go, ye will also perish. For thus the spirit of the Lord constraineth me that I should speak. (1 Nephi 7:6 - 15, NC 1 Nephi 2 par. 3)
How could Laman and Lemuel not know concerning these things?
Why is it important for Nephi to record Lehi telling Laman and Lemuel these things at this time and it wasn't as important to record Lehi telling Laman and Lemuel these things the first time?
Why would Laman and Lemuel need to be told concerning this again?
I have one thought about this. I don't know if it is right but it is what comes to mind.
I believe that the Lord knows the hearts of all individuals.
I do believe that the Lord, in His mercy, extends to everyone, light, and knowledge at moments when He sees that they might be the most receptive to His words.
Are Laman and Lemuel, after hearing their father exhort them with all the feelings of a tender parent, in a more humble state?
Are they open in this moment to allow some light and knowledge to enter their hearts?
Is this a moment when Lehi is able to expound on his prophecies to them because they are in a more receptive place?
Do the words of their father concerning the Jews and the Messiah cause them to ask questions now, where before they did not?
We know from further on in the record that they still possess a flaw in their thinking that is fatal spiritually. They do not believe that the Lord will answer their questions or that He will make the answers known to them.
The reason I wonder these things is that I wonder how many times in my life I have been presented with prophetic light and knowledge from God and I haven't responded, asked questions, or repented.
Am I at a point where I am finally, after multiple invitations and exhortations and pleading by the Lord through an authorized servant like Lehi and His Spirit, willing to allow light and knowledge to enter into my soul?
Is this event with Laman and Lemuel a reflection of where I am at?
As I look at my life I have to truthfully say that the path I have followed reflects more the path Laman and Lemuel have been on to this point and not the path that Nephi followed.
How many times have I read and "studied" the Book of Mormon but it is not until now that I am open to be taught by the message the Lord has sent through it rather than trying to read into the book my own traditions in order to justify myself?
If I happen to be in a state where I am more open can I maintain that state?
What do I need to do to remain in a more open state?
Just as importantly, do I believe that the Lord will make known unto me the answers to my questions concerning the message He has sent so that I don't continue on in darkness?
Can I change paths?
I believe so.
The first thing Lehi explains is how the history of the Jews is intertwined to bring events to where the Messiah comes.
Then Lehi does precisely what the Lord did on the road to Emmaus.
Lehi, "spake concerning the prophets, how great a number had testified of these things concerning this Messiah of whom he had spoken, or this Redeemer of the world."
If we return to the account of the resurrected Lord with two of His disciples on the road to Emmaus we see the same principle in action.
And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (Luke 24:25 - 27, NC Luke 14 par. 3)
Christ, who could have revealed innumerably remarkable things to testify of Himself, spoke of the words of the prophets and showed from those words who He was.
Should I take away from this that the words and the testimonies of the prophets concerning Christ are the most powerful witness of Christ which the Father has sent into the world to persuade men to follow Christ?
Christ, during His life, spake a parable, part of which taught of the power of the words and testimonies of the prophets.
Truly I say unto you, I will liken you unto the rich man. For there was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. And there was a certain beggar named Lazarus who was laid at his gate, full of sores and desiring to be fed with the crumbs which fell from the rich man’s table; moreover, the dogs came and licked his sores. And it came to pass that the beggar died and was carried of the angels into Abraham’s bosom. The rich man also died and was buried. And in hell he lifted up his eyes, being in torments, and saw Abraham afar off and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. But Abraham said, Son, remember that you in your lifetime received your good things, and likewise, Lazarus evil things, but now he is comforted and you are tormented. And besides all this, between us and you there is a great gulf fixed so that they who would pass from here to you cannot, neither can they pass to us that would come from there. Then he said, I ask you therefore, father, that you would send him to my father’s house, for I have five brethren, that he may testify unto them lest they also come into this place of torment. Abraham said unto him, They have Moses and the prophets, let them hear them. And he said, Nay, father Abraham, but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one should rise from the dead. (Luke 16:19 - 31, NC Luke 9 par. 20)
I believe that there are many things that could be learned from this parable but at the very end, I believe the Lord is declaring just how powerful the words of the prophets are unto the convincing of men to believe in Christ.
The Lord clearly teaches that if people will not be persuaded by Moses and the prophets then they would not be persuaded even if one who rose from the dead were to appear to them and warn them.
That seems to me to be a really solemn warning as to how I ought to treat and consider the words of the prophets in the scriptures.
Should I be mindful that as an example of the power of the words of the prophets that when Jacob declared that he was going to prophesy to the people of Nephi that he read the words of the prophet Zenos and then declared that his prophecy was that the words of Zenos are true?
If, as a parent, I desire to persuade my children to follow Christ is the most powerful tool to do that the words of the prophets found in scripture?
Is this what Lehi is doing here?
Is Lehi expounding scripture to his sons just as the Lord expounded scripture to His two disciples on the road to Emmaus?
One of the things Lehi explains here is the real situation we are all in here on this earth.
Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer.
I have always considered in the past that to be "lost" means that at some point in time the Lord during the judgment would point his finger to a dark place and say something like "Be gone" and I and/or others would sadly lower my/our/their heads and walk away to the dark place where we would be "lost".
My understanding of the matter has changed.
From what I have read from the Prophet Joseph, and the scriptures, and Denver Snuffer I now believe that this mortal experience is an opportunity to receive grace precisely because of the trials, difficulties, temptations, contradictions, and so forth that exist here on this earth.
I now believe that these are gifts, so to speak, that allow all men to experience and learn and come to exercise faith in Christ if they will.
I believe that through all of these things that exist in this mortality, every member of the human family is being added upon by what experiences they face here.
I believe that through the eons of time the human family will continue to be "added upon" by experiencing all that mortality entails.
I presently believe that when the Lord declared to Abraham that He is more intelligent than all of us that maybe part of that means that He has been "added upon" throughout the eons of time, or in other words, he has been through all of the experiences that a mortality can provide (all of the contradictions, afflictions, trials, sicknesses, temptations, faith, sacrifice, and so forth; He knows it all from firsthand experience) in order to understand it all. Then He possessed the capacity to descend below it all, all at once, during in His atonement (this time experiencing all the guilt Himself; He being the redeemer instead of another) in order to provide the means for the rest of us to continue to be "added upon".
There is way too much to share here at this moment to explain how I have arrived to have this present understanding so please just accept that this is my understanding presently.
My present understanding of being "lost" when it comes to all of this, is that we are "lost" if we find ourselves, after the experiences of a mortality, unable, because of our shame, to come back to peace with our Father in Heaven.
Mormon said this concerning being "lost", as I understand it.
Do ye suppose that ye shall dwell with him under a consciousness of your guilt? Do ye suppose that ye could be happy to dwell with that holy Being when your souls are racked with a consciousness of guilt that ye have ever abused his laws? Behold, I say unto you that ye would be more miserable to dwell with a holy and a just God under a consciousness of your filthiness before him than ye would to dwell with the damned souls in hell. For behold, when ye shall be brought to see your nakedness before God, and also the glory of God, and the holiness of Jesus Christ, it will kindle a flame of unquenchable fire upon you. O then, ye unbelieving, turn ye unto the Lord. Cry mightily unto the Father in the name of Jesus that perhaps ye may be found spotless, pure, fair, and white, having been cleansed by the blood of the Lamb, at that great and last day. (Mormon 9:4 - 5, NC Mormon 4 par. 6)
The Prophet Joseph said this concerning judgment.
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. (Teachings of the Prophet Joseph Smith, pg. 357)
There is something very important to understand concerning what happened to the Lord during His Atonement for us.
Christ participated in the ordinance of the atonement to acquire two things, the first of which is knowledge (see Isaiah 19:2). It is through His knowledge that He is able to justify many. This knowledge was acquired through His suffering the pains of all mankind, which allowed Him to know exactly what weaknesses afflict mankind and how to overcome them. This allows Him to succor, relieve, and teach mankind how to overcome every form of guilt, affliction, and weakness (see Alma 5:3). This knowledge was gained by suffering guilt and remorse for sins He had not committed, exactly as if He were the one who perpetrated them. He performed this great burden in the presence of His Father, who would never leave Him, even in His hour of temptation, despite the fact that all His followers would abandon Him (see John 9:18). When He suffered the guilt of all mankind, it was necessary for His Father to draw near to Him (see Luke 13:9), because it was impossible for Christ to know how to redeem mankind from the guilt and shame of sin unless He experienced the pain of uncleanliness before God the Father, just as mankind will do if they are unclean in the day of judgment (see Mormon 4:6). Unlike all of mankind, however, Christ knows how to overcome this shame, because He has done so. Secondly, Christ acquired the keys of death and hell by suffering, reconciling, dying, rising, and reuniting with the Father (see Revelation 1:6). Because the keys of death and hell belong to Him, He has the power of forgiveness. He can forgive all men all offenses, but He requires them to forgive others (see T&C 51:3). If they fail to forgive others, they cannot be forgiven (see Matthew 3:30). (Teachings and Commandments, Glossary of Terms, "Atonement")
The Lord had to come to peace in the presence of His Father with all of the anguish that He experienced in order to not be "lost".
What would be the fate of any individual appearing before God who is not redeemed from their sins?
Alma the younger gives us a glimpse.
But I was racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins. Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell; yea, I saw that I had rebelled against my God, and that I had not kept his holy commandments. Yea, I had murdered many of his children, or rather led them away unto destruction; yea, and in fine so great had been my iniquities, that the very thought of coming into the presence of my God did rack my soul with inexpressible horror. Oh, thought I, that I could be banished and become extinct both soul and body, that I might not be brought to stand in the presence of my God, to be judged of my deeds.(Alma 36:12-15, NC Alma 17 par. 3)
When Isaiah was caught up to the heavenly temple and realized he was in the presence of God he declared,
Wo is unto me! for I am undone; because I am a man of unclean lips; and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts. (2 Nephi 16:5, NC 2 Nephi 9 par. 2)
This is the universal reality of all our situation before God. Our nakedness or shame before Him is so absolute that we would shrink before Him if we are not cleansed by the blood of His only Begotten Son.
Christ must redeem us from our sins if we are going to be able to stand before God's throne and not shrink and be "lost".
As a type, to remember to look to the blood of Christ and what it will do, we learn in the temple that coats of skins (garments) were prepared to cover nakedness (or shame before God). Something had to die, being sacrificed, to supply the coats of skins; emphasizing that the coats of skins (garments) represent the sacrifice and death of Christ to cover the nakedness of an individual.
What the Father looks upon and sees covering an individual who is redeemed from sin is the righteousness of His Son, the sacrifice and blood of His Son, not the shame or nakedness of the individual. This is what enables an individual to have confidence in the presence of God. They see that Christ has covered their shame or nakedness. Christ lends them His righteousness so to speak.
In the parable of the wedding feast in (Matthew 22:11-13, NC Matthew 10 par. 19) we see that each guest is supplied with a wedding garment (ie. robe of righteousness, the righteousness of Christ covers them). When the King enters he sees one who does not have on a wedding garment (ie. robe of righteousness). The King has His servants bind the guest and cast him out. The only way to be allowed into the wedding feast is to be wearing the wedding garment (ie. covered with the righteousness of Christ).
In the parable of the wedding feast the Lord stated that both the bad and the good were invited to the wedding feast.
For behold, it came to pass after my father had made an end of speaking the words of his dream, and also of exhorting them to all diligence, he spake unto them concerning the Jews, that after they should be destroyed — even that great city Jerusalem — and many be carried away captive into Babylon, according to the own due time of the Lord, they should return again, yea, even should be brought back out of captivity. And after that they should be brought back out of captivity, they should possess again their land of inheritance. Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews, even a messiah, or in other words, a savior of the world. And he also spake concerning the prophets, how great a number had testified of these things concerning this Messiah of whom he had spoken, or this Redeemer of the world. Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer.
This is not the first time Lehi has spoken to his sons, Laman and Lemuel, concerning these things.
We know that he spoke and prophesied to his children.
And now I, Nephi, do not make a full account of the things which my father had written, for he hath written many things which he saw in visions and in dreams. And he also hath written many things which he prophesied and spake unto his children, of which I shall not make a full account. (1 Nephi 1:16 - 17, NC 1 Nephi 1 par. 4)
We also know that Lehi was sent to prophesy to the people at Jerusalem concerning the coming destruction and concerning the coming Messiah and the redemption of the world through the Messiah. (1 Nephi 1:18 - 20, NC 1 Nephi 1 par. 5)
Wouldn't Lehi have shared this information with his children at the very beginning of his ministry?
Isn't it because of this prophetic message that the Lord commanded Lehi and his family to leave Jerusalem?
We know that later on during a time of rebellion that Nephi reminded Laman and Lemuel of what they had been told concerning the destruction of Jerusalem.
Wherefore, let us be faithful to him. And if it so be that we are faithful to him, we shall obtain the land of promise. And ye shall know at some future period that the word of the Lord shall be fulfilled concerning the destruction of Jerusalem, for all things which the Lord hath spoken concerning the destruction of Jerusalem must be fulfilled. For behold, the spirit of the Lord ceaseth soon to strive with them; for behold, they have rejected the prophets, and Jeremiah have they cast into prison, and they have sought to take away the life of my father, insomuch that they have driven him out of the land. Now behold, I say unto you that if ye will return unto Jerusalem, ye shall also perish with them. And now if ye have choice, go up to the land and remember the words which I speak unto you, that if ye go, ye will also perish. For thus the spirit of the Lord constraineth me that I should speak. (1 Nephi 7:6 - 15, NC 1 Nephi 2 par. 3)
How could Laman and Lemuel not know concerning these things?
Why is it important for Nephi to record Lehi telling Laman and Lemuel these things at this time and it wasn't as important to record Lehi telling Laman and Lemuel these things the first time?
Why would Laman and Lemuel need to be told concerning this again?
I have one thought about this. I don't know if it is right but it is what comes to mind.
I believe that the Lord knows the hearts of all individuals.
I do believe that the Lord, in His mercy, extends to everyone, light, and knowledge at moments when He sees that they might be the most receptive to His words.
Are Laman and Lemuel, after hearing their father exhort them with all the feelings of a tender parent, in a more humble state?
Are they open in this moment to allow some light and knowledge to enter their hearts?
Is this a moment when Lehi is able to expound on his prophecies to them because they are in a more receptive place?
Do the words of their father concerning the Jews and the Messiah cause them to ask questions now, where before they did not?
We know from further on in the record that they still possess a flaw in their thinking that is fatal spiritually. They do not believe that the Lord will answer their questions or that He will make the answers known to them.
The reason I wonder these things is that I wonder how many times in my life I have been presented with prophetic light and knowledge from God and I haven't responded, asked questions, or repented.
Am I at a point where I am finally, after multiple invitations and exhortations and pleading by the Lord through an authorized servant like Lehi and His Spirit, willing to allow light and knowledge to enter into my soul?
Is this event with Laman and Lemuel a reflection of where I am at?
As I look at my life I have to truthfully say that the path I have followed reflects more the path Laman and Lemuel have been on to this point and not the path that Nephi followed.
How many times have I read and "studied" the Book of Mormon but it is not until now that I am open to be taught by the message the Lord has sent through it rather than trying to read into the book my own traditions in order to justify myself?
If I happen to be in a state where I am more open can I maintain that state?
What do I need to do to remain in a more open state?
Just as importantly, do I believe that the Lord will make known unto me the answers to my questions concerning the message He has sent so that I don't continue on in darkness?
Can I change paths?
I believe so.
The first thing Lehi explains is how the history of the Jews is intertwined to bring events to where the Messiah comes.
Then Lehi does precisely what the Lord did on the road to Emmaus.
Lehi, "spake concerning the prophets, how great a number had testified of these things concerning this Messiah of whom he had spoken, or this Redeemer of the world."
If we return to the account of the resurrected Lord with two of His disciples on the road to Emmaus we see the same principle in action.
And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (Luke 24:25 - 27, NC Luke 14 par. 3)
Christ, who could have revealed innumerably remarkable things to testify of Himself, spoke of the words of the prophets and showed from those words who He was.
Should I take away from this that the words and the testimonies of the prophets concerning Christ are the most powerful witness of Christ which the Father has sent into the world to persuade men to follow Christ?
Christ, during His life, spake a parable, part of which taught of the power of the words and testimonies of the prophets.
Truly I say unto you, I will liken you unto the rich man. For there was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. And there was a certain beggar named Lazarus who was laid at his gate, full of sores and desiring to be fed with the crumbs which fell from the rich man’s table; moreover, the dogs came and licked his sores. And it came to pass that the beggar died and was carried of the angels into Abraham’s bosom. The rich man also died and was buried. And in hell he lifted up his eyes, being in torments, and saw Abraham afar off and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. But Abraham said, Son, remember that you in your lifetime received your good things, and likewise, Lazarus evil things, but now he is comforted and you are tormented. And besides all this, between us and you there is a great gulf fixed so that they who would pass from here to you cannot, neither can they pass to us that would come from there. Then he said, I ask you therefore, father, that you would send him to my father’s house, for I have five brethren, that he may testify unto them lest they also come into this place of torment. Abraham said unto him, They have Moses and the prophets, let them hear them. And he said, Nay, father Abraham, but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one should rise from the dead. (Luke 16:19 - 31, NC Luke 9 par. 20)
I believe that there are many things that could be learned from this parable but at the very end, I believe the Lord is declaring just how powerful the words of the prophets are unto the convincing of men to believe in Christ.
The Lord clearly teaches that if people will not be persuaded by Moses and the prophets then they would not be persuaded even if one who rose from the dead were to appear to them and warn them.
That seems to me to be a really solemn warning as to how I ought to treat and consider the words of the prophets in the scriptures.
Should I be mindful that as an example of the power of the words of the prophets that when Jacob declared that he was going to prophesy to the people of Nephi that he read the words of the prophet Zenos and then declared that his prophecy was that the words of Zenos are true?
If, as a parent, I desire to persuade my children to follow Christ is the most powerful tool to do that the words of the prophets found in scripture?
Is this what Lehi is doing here?
Is Lehi expounding scripture to his sons just as the Lord expounded scripture to His two disciples on the road to Emmaus?
One of the things Lehi explains here is the real situation we are all in here on this earth.
Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer.
I have always considered in the past that to be "lost" means that at some point in time the Lord during the judgment would point his finger to a dark place and say something like "Be gone" and I and/or others would sadly lower my/our/their heads and walk away to the dark place where we would be "lost".
My understanding of the matter has changed.
From what I have read from the Prophet Joseph, and the scriptures, and Denver Snuffer I now believe that this mortal experience is an opportunity to receive grace precisely because of the trials, difficulties, temptations, contradictions, and so forth that exist here on this earth.
I now believe that these are gifts, so to speak, that allow all men to experience and learn and come to exercise faith in Christ if they will.
I believe that through all of these things that exist in this mortality, every member of the human family is being added upon by what experiences they face here.
I believe that through the eons of time the human family will continue to be "added upon" by experiencing all that mortality entails.
I presently believe that when the Lord declared to Abraham that He is more intelligent than all of us that maybe part of that means that He has been "added upon" throughout the eons of time, or in other words, he has been through all of the experiences that a mortality can provide (all of the contradictions, afflictions, trials, sicknesses, temptations, faith, sacrifice, and so forth; He knows it all from firsthand experience) in order to understand it all. Then He possessed the capacity to descend below it all, all at once, during in His atonement (this time experiencing all the guilt Himself; He being the redeemer instead of another) in order to provide the means for the rest of us to continue to be "added upon".
There is way too much to share here at this moment to explain how I have arrived to have this present understanding so please just accept that this is my understanding presently.
My present understanding of being "lost" when it comes to all of this, is that we are "lost" if we find ourselves, after the experiences of a mortality, unable, because of our shame, to come back to peace with our Father in Heaven.
Mormon said this concerning being "lost", as I understand it.
Do ye suppose that ye shall dwell with him under a consciousness of your guilt? Do ye suppose that ye could be happy to dwell with that holy Being when your souls are racked with a consciousness of guilt that ye have ever abused his laws? Behold, I say unto you that ye would be more miserable to dwell with a holy and a just God under a consciousness of your filthiness before him than ye would to dwell with the damned souls in hell. For behold, when ye shall be brought to see your nakedness before God, and also the glory of God, and the holiness of Jesus Christ, it will kindle a flame of unquenchable fire upon you. O then, ye unbelieving, turn ye unto the Lord. Cry mightily unto the Father in the name of Jesus that perhaps ye may be found spotless, pure, fair, and white, having been cleansed by the blood of the Lamb, at that great and last day. (Mormon 9:4 - 5, NC Mormon 4 par. 6)
The Prophet Joseph said this concerning judgment.
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. (Teachings of the Prophet Joseph Smith, pg. 357)
There is something very important to understand concerning what happened to the Lord during His Atonement for us.
Christ participated in the ordinance of the atonement to acquire two things, the first of which is knowledge (see Isaiah 19:2). It is through His knowledge that He is able to justify many. This knowledge was acquired through His suffering the pains of all mankind, which allowed Him to know exactly what weaknesses afflict mankind and how to overcome them. This allows Him to succor, relieve, and teach mankind how to overcome every form of guilt, affliction, and weakness (see Alma 5:3). This knowledge was gained by suffering guilt and remorse for sins He had not committed, exactly as if He were the one who perpetrated them. He performed this great burden in the presence of His Father, who would never leave Him, even in His hour of temptation, despite the fact that all His followers would abandon Him (see John 9:18). When He suffered the guilt of all mankind, it was necessary for His Father to draw near to Him (see Luke 13:9), because it was impossible for Christ to know how to redeem mankind from the guilt and shame of sin unless He experienced the pain of uncleanliness before God the Father, just as mankind will do if they are unclean in the day of judgment (see Mormon 4:6). Unlike all of mankind, however, Christ knows how to overcome this shame, because He has done so. Secondly, Christ acquired the keys of death and hell by suffering, reconciling, dying, rising, and reuniting with the Father (see Revelation 1:6). Because the keys of death and hell belong to Him, He has the power of forgiveness. He can forgive all men all offenses, but He requires them to forgive others (see T&C 51:3). If they fail to forgive others, they cannot be forgiven (see Matthew 3:30). (Teachings and Commandments, Glossary of Terms, "Atonement")
The Lord had to come to peace in the presence of His Father with all of the anguish that He experienced in order to not be "lost".
What would be the fate of any individual appearing before God who is not redeemed from their sins?
Alma the younger gives us a glimpse.
But I was racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins. Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell; yea, I saw that I had rebelled against my God, and that I had not kept his holy commandments. Yea, I had murdered many of his children, or rather led them away unto destruction; yea, and in fine so great had been my iniquities, that the very thought of coming into the presence of my God did rack my soul with inexpressible horror. Oh, thought I, that I could be banished and become extinct both soul and body, that I might not be brought to stand in the presence of my God, to be judged of my deeds.(Alma 36:12-15, NC Alma 17 par. 3)
When Isaiah was caught up to the heavenly temple and realized he was in the presence of God he declared,
Wo is unto me! for I am undone; because I am a man of unclean lips; and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts. (2 Nephi 16:5, NC 2 Nephi 9 par. 2)
This is the universal reality of all our situation before God. Our nakedness or shame before Him is so absolute that we would shrink before Him if we are not cleansed by the blood of His only Begotten Son.
Christ must redeem us from our sins if we are going to be able to stand before God's throne and not shrink and be "lost".
As a type, to remember to look to the blood of Christ and what it will do, we learn in the temple that coats of skins (garments) were prepared to cover nakedness (or shame before God). Something had to die, being sacrificed, to supply the coats of skins; emphasizing that the coats of skins (garments) represent the sacrifice and death of Christ to cover the nakedness of an individual.
What the Father looks upon and sees covering an individual who is redeemed from sin is the righteousness of His Son, the sacrifice and blood of His Son, not the shame or nakedness of the individual. This is what enables an individual to have confidence in the presence of God. They see that Christ has covered their shame or nakedness. Christ lends them His righteousness so to speak.
In the parable of the wedding feast in (Matthew 22:11-13, NC Matthew 10 par. 19) we see that each guest is supplied with a wedding garment (ie. robe of righteousness, the righteousness of Christ covers them). When the King enters he sees one who does not have on a wedding garment (ie. robe of righteousness). The King has His servants bind the guest and cast him out. The only way to be allowed into the wedding feast is to be wearing the wedding garment (ie. covered with the righteousness of Christ).
In the parable of the wedding feast the Lord stated that both the bad and the good were invited to the wedding feast.
Is redemption through Christ meant to cover both the bad and the good?
In the Book of Mormon we have the account of Ammon with King Lamoni.
If we consider the implications of the account we can see that King Lamoni, with some regularity, killed his servants because competing Lamanites took the king's sheep at the waters of Sebus.
Could we reasonably state that King Lamoni was "bad"?
Was he also invited to the wedding feast?
What happened to King Lamoni?
We know that Ammon preached to him and Lamoni believed the words of Ammon and was overcome by the Spirit of the Lord for several days and then we have the following occur as the queen is watching over her husband.
And it came to pass that she watched over the bed of her husband from that time, even until that time on the morrow which Ammon had appointed that he should rise. And it came to pass that he arose according to the words of Ammon; and as he arose, he stretched forth his hand unto the woman, and said, Blessed be the name of God, and blessed art thou; for as sure as thou livest, behold, I have seen my Redeemer; and he shall come forth and be born of a woman, and he shall redeem all mankind who believe on his name. Now when he had said these words, his heart was swollen within him and he sunk again with joy; and the queen also sunk down, being overpowered by the spirit. Now Ammon, seeing the spirit of the Lord poured out according to his prayers upon the Lamanites — his brethren — who had been the cause of so much mourning among the Nephites, or among all the people of God, because of their iniquities and their traditions — he fell upon his knees and began to pour out his soul in prayer and thanksgiving to God for what he had done for his brethren; and he was also overpowered with joy, and thus they all three had sunk to the earth. Now when the servants of the king had seen that they had fallen, they also began to cry unto God, for the fear of the Lord had come upon them also, for it was they who had stood before the king and testified unto him concerning the great power of Ammon. (Alma 19:11 - 15, NC Alma 12 par. 20)
Is it apparent that Lamoni's shame was taken away through Christ?
Is it apparent that Lamoni's shame was taken away through Christ?
Did Christ provide Lamoni with a wedding garment to wear at the wedding feast?
Could Lamoni now have confidence in the presence of the Father because he was covered by Christ's righteousness even though he had been "bad"?
If Lamoni had not exercised faith in the message delivered by Ammon would he have remained in a "lost" state, even a fallen state; unable to appear before the Father without shame?
I believe that this is the purpose of redemption through Christ.
In order to move forward in the eternities, we must be able come back before the Father without shame or we remain cycling endlessly through, worlds without number.
In order to start to receive light and then to grow in light, we have to have the burden of our past sins lifted by Christ.
Christ has promised that to those He redeems, because of their faith on Him, He remembers their sins no more and I believe that allows the individuals to also remember their sins no more.
With the shame gone, they receive a new life and are able to receive and grow in light.
I know that the Book of Mormon is a compressed account and I wonder what was all shared by Lehi with Laman and Lemuel that Nephi, because of constraints, was only able to describe as speaking concerning the redemption brought about by Christ and the necessity of that redemption.
I hope that by looking into the matter and pondering on it, that someday I may be able to see and hear their conversation.
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