The Sons Of God Continued

Under Adam's direction, angels were sent from heaven to give keys to the prophet Joseph Smith.  Joseph was an Elias sent to "restore these very glories."

In a revelation given through the prophet in Kirtland, the Lord revealed more concerning the Holy Priesthood.  The same elements that you see in JST Genesis 14 show up in this 1832 revelation.  Moses, who was an High Priest after this order, an Elias in his day, sought to sanctify his people that they might behold the face of God.  Their story is one that is much like our own.    

“And without the ordinances [of this greater priesthood], and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;

“For without this no man can see the face of God , even the Father, and live.

“Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;

“But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fullness of his glory.

“Therefore, he took Moses out of their midst, and the Holy Priesthood also;” (D&C 84:19-25).

It should be apparent that the Holy Priesthood herein mentioned is the very same priesthood spoken of in the previous post.  It has to do with "the power of godliness" and the "face of God" being manifest unto men "in the flesh."  It has to do with "sanctification" and entering into God's "rest," which is the "fullness" of His Glory.

Your experience in the Lord's church - and it is His church - is different than the experiences Enoch and Melchizedek had with their God through the veil.  It is different than the experiences Moses had, and that Joseph Smith had.  Our experience has been more in the likes of the antediluvians who never entered the ark, and like the children of Israel who couldn't accept what Moses had to offer.  Indeed, as has been said concerning us, though not aptly explained to us, we live far beneath our privileges (most recently).

Joseph's revelation continues:

“For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.

“They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.

“And also all they who receive this priesthood receive me, saith the Lord;

For he that receiveth my servants receiveth me;

“And he that receiveth me receiveth my Father;

“And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him.

“And this is according to the oath and covenant which belongeth to the priesthood.

“Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved.

“But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come.

“And wo unto all those who come not unto this priesthood which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you” (D&C 84:33-42).

You can become a son of God or a son of Perdition.  If you have been given power to become the one, it is within your capacity to become the other.  Most will not become either in this life.  Most will not ever reach such a height, or fall to such a depth.  Yet, receiving the knowledge of God should be the aim of every Latter-day Saint.

The Lord said that "all those who receive the priesthood" will receive an "oath and covenant of my Father."  Those who "break this covenant" and "altogether turn" therefrom, will not qualify for forgiveness in this world or in the next one.  This is a very serious matter.  The Lord is very serious about these things.  The Father doesn't hand out "this covenant" to his sons without proving them first in all things (HC 3:379-381).  More on this in the next post.  

Well, early in Joseph Smith's ministry, some saints made extensive efforts to connect with heaven and resultantly experienced many of the gifts of the spirit and the glories of God.  In time, however, many of the saints were filled with envy, strife, contention, jealousies, folly, and abomination.  They failed to comply with the Lord's instructions and hence to obtain Zion.  They were "moved out of their place."  Their failures brought cursings, wrath, indignations, and judgments (D&C 124:45-48).

The Lord is beginning again to put forth his hand and work among the people.  We have an opportunity to repent and come unto Christ, or be destroyed.  How is it that the Gentiles will choose the latter?

This is the last time that the Lord shall nourish his vineyard (Jacob 5:71).  The end is nigh at hand.  Those who repent and prevail upon God, in faith, to receive the blessings of the fulness of the gospel will be sealed in their foreheads (D&C 77:11).  

There will again begin to be "natural fruit" in the vineyard (Jacob 5:73).  The Lord will preserve the natural fruit to Himself against the season, which speedily cometh.  The bad will be cast away.

  

Moroni Finishes His Record, Part 2

Ether taught the people "of all things," and made clear all things from the beginning of man (Ether 13:2).  He taught the people that after this land had been baptized it became "a choice land above all other lands" (ibid.).  The Lord requires the inhabitants of this land to serve him, or be swept off and replaced by another people (ibid.).  

What is "this land" from and about which Ether spake and Moroni wrote?  These two prophets were separated by over a thousand years and yet appear to be writing from the same land.  Where is "this land?" 

"And that [this land] was the place of the New Jerusalem, which should come down out of heaven, and the holy sanctuary of the Lord" (Ether 13:3).

"This land" is the place of the New Jerusalem.  This new Jerusalem is to come down out of heaven.  In spite of the meso-American insistence of many scholars and leaders as a setting for the Book of Mormon, where is it that the Lord taught the New Jerusalem is to be built?  Why the disparity? 

Ether had seen in vision the time of Christ and the Jerusalem from which Lehi came, and a future time when a different, new Jerusalem would be built upon "this land" (Ether 13:4-5).  He explained that the Jerusalem of Christ and of Lehi should be built up again, and "become a holy city of the Lord" (ibid.).  The New Jerusalem will be built up "upon this land, unto the remnant of the seed of Joseph" (Ether 13:6).

"For as Joseph brought his father down into the land of Egypt, even so he died there, wherefore, the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem, that he might be merciful unto the seed of Joseph that they should perish not, even as he was merciful unto the father of Joseph that he should perish not.

"Wherefore, the remnant of the house of Joseph shall be built upon this land; and it shall be a land of their inheritance; and they shall build up a holy city unto the Lord, like unto the Jerusalem of old; and they shall no more be confounded, until the end come when the earth shall pass away" (Ether 13:7-8).

The story of Joseph in bringing his father Israel out of Jerusalem into Egypt is a type of that which was to occur in the last days.  In mercy, the Lord brought "a remnant of the seed of Joseph" out of the land of Jerusalem to this land (typified by Egypt).  They have been scattered and trodden under foot, but not utterly destroyed.  It is upon this land that they have been "confounded."  They shall yet inherit this land, which is a land of their inheritance.  When they do, the Gentiles will be trodden under foot (3 Ne. 16:15).  The remnant will begin building the new Jerusalem where they "shall no more be confounded, until the end come when the earth shall pass away."

"And there shall be a new heaven and a new earth; and they shall be like unto the old save the old have passed away, and all things have become new" (Ether 13:9).

After all things have become new, "then cometh the New Jerusalem" (Ether 13:10).  The Lord will bring again Zion, and "blessed are they who dwell therein" (ibid.).  Those who are this city's inhabitants are those whose garments are white through the blood of the Lamb.  Repentant Gentiles will be numbered among the group (3 Ne. 16:13).  Then cometh the Jerusalem of old, whose inhabitants are also clean (Ether 13:11).

"And when these things come, bringeth to pass the scripture which saith, there are they who were first, who shall be last; and there are they who were last, who shall be first" (Ether 13:12).

Why is Moroni forbidden to write more at this point (Ether 13:13)?  The fact that the Lord instructed Moroni to not go any further than he already had invites inquiry.  For, he was "about to write more," but was forbidden.  

This indicates that the pattern of successive events laid out by Moroni in Ether 13:1-12 is very much worth our attention.  It means that the teachings of this prophet Ether were indeed "great and marvelous" (ibid.).  How is it then, that the people "esteemed him as naught, and cast him out"?   

Drunkards of Ephraim

"Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine!

"Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.

"The crown of pride, the drunkards of Ephraim, shall be trodden under feet:

"And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up" (Isa. 28:4).

Gileadi's translation of the original Hebrew is helpful:

"Woe to the garlands of glory of the drunkards of Ephraim!  Their crowning splendor has become as fading wreaths on the heads of the opulent overcome with wine.

"My Lord has in store one mighty and strong: as a ravaging hailstorm sweeping down, or like an inundating deluge of mighty waters, he will hurl them to the ground by his hand.

"The proud garlands of the drunkards of Ephraim shall be trodden underfoot.

"And the fading wreaths, the crowns of glory on the heads of the opulent, shall be like the first-ripe fruit before summer harvest: he who sees it devours it the moment he has hold of it" (Gileadi, The Apocalyptic Book of Isaiah 28:1-4).

The drunkenness with which Ephraim stumbles is not from wine or strong drink.  Rather, it is error and blindness (Isa. 29:9-10).  The sun has gone down over the prophets, and the day is dark over them (Micah 3:6).  There is no answer from God (Micah 3:7).  "They build up Zion with blood, and Jerusalem with iniquity.  The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us" (Micah 3:10-11).  "And thus, with the sword and by bloodshed the inhabitants of the earth shall mourn" (D&C 87:6).

The crown of pride is above all, yea is more proud than all the earth (3 Ne. 16:10).  It shall be trodden under foot (Isa. 28:3; 3 Ne. 16:15).  That which was beautiful has become a fading flower.  The valleys are fat.  The consumption decreed shall make an end of all nations (Isa. 28:22; D&C 87:6).

"Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?

"For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:

"That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.

"Therefore thus saith the Lord, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale" (Isa. 29:17, 20-22).

Regularly Ordained

A good question was asked that would be helpful to answer with a post.  The question was about the previous post and how D&C 42:11 fits in.  Here is the scripture and question:

"11 Again I say unto you, that it shall not be given to any one to go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church" (D&C 42:11).

"How do you reconcile that verse with Abinadi, the unnamed prophet who called Eli the high priest to repentance, Samuel the Lamanite, John the Baptist, Lehi, and most of the Old Testament prophets, who were neither ordained by the heads of the church nor did the church know they had authority besides what they claimed God gave them."   

To simplify, I don't think there is a need to 'reconcile that verse' with prophets the Lord chooses independent of men's input.  This may appear contradictory at first glance, but is not.  Read the entire section and ask when, why, and under what circumstances the revelation was given.    

These were instructions to the church.  Specifically, they were instructions given to the church while Joseph was alive.  It duly established a precedent and order by which our missionary work is carried out.  There were to be no secret ordinations performed to offices within the church.  Those who were extending the call to serve and ordaining others to "go forth to preach" were to be "known to the church" to have authority to do so.  We still follow this instruction.

Section 42 contains instructions for the church in sending forth missionaries and in preaching the gospel, and was revelation given while a particular group of elders was present.  Beginning with verse 1 it is clear the Lord has in mind "ye elders of my church, who have assembled yourselves together" (D&C 42:1).  Specific instructions were given for the elders present, and exception is even made for Joseph Smith and Sidney Rigdon to some of the instructions that were given (D&C 42:4-5).  The revelation is instructions for "building up" Christ's church (D&C 42:8).  When you get into verses 11, 12, 13 and so on, it remains clear this is instruction for "this church." 

There is an order in the Lord's church.  Joseph followed these instructions and called and sent missionaries to preach the gospel.  Missionary work was to be organized and authorized by the "heads of the church."  It was not to be a free-for-all.  There was order established by the Lord, and the church has done a good job following that order.

The revelation does not bind God, however.  In fact, God's commandments to his children have never been binding on him.  God and his holy prophets do things at times that appear contrary to what is right and holy (I think of Nephi killing his uncle, Abraham sacrificing his son, Elijah slaying hundreds of priests, God killing, etc.).  Those examples are never license for others to break the commandments of God.        

God is not bound to accomplish his work by our standards or expectations, even if they are standards he has established for the conduct of his church.  God has called prophets independent of churches since the beginning.  It makes you wonder if he would choose to do the same in our day as he has in the past. 

God has also established his church, or a covenant people, throughout history.  His covenant people, other than in rare cases that achieved Zion, have generally been slothful, proud, religious and unbelieving.  It seems that when Zion has been established, it was because a people chose to accept what God offered through a true prophet while he was living (i.e. Adam, Enoch, Melchizedek, etc.).  Most often though, the prophets have been killed and the fulness lost.

When Joseph Smith was killed a grand opportunity was lost.  He had come with the fulness and offered to establish Zion.  Generations have passed since then and God is beginning to extend that opportunity again.  There is more to all of this.  This is the beginning of the end. 

JST Gen 14:28-40, an Invitation to Understanding

“We have done very well at distributing the authority of the priesthood.  We have priesthood authority planted nearly everywhere.  We have quorums of elders and high priests worldwide.  But distributing the authority of the priesthood has raced, I think, ahead of distributing the power of the priesthood” (Packer, April 2010 Conference).

“Now Melchizedek was a man of faith who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire” (v. 26).

Now we learn more about a different man who received the name of Melchizedek, meaning king of righteousness.  We see here that he “wrought righteousness.”  Who determines this righteousness?  Are “faith” and “righteousness” inseparably connected?

“And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch” (v. 27).

What does it mean to be “approved of God?”  Can a man or woman find approval in the eyes of men, even good men, and yet be lacking approval from God?  Or do the two necessarily go hand in hand? 

We learn something else here.  Moses teaches us that Melchizedek was “ordained an high priest after” the order of Enoch.  What does he go on to teach us about Enoch’s order?

“It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God” (v. 28).

Enoch’s order is after the order of the Son of God.  This is what we read about in Alma 13.  Alma understood this.  So did Moses.  So did Melchizedek.  So did Enoch.  It appears these righteous prophets knew very well what power it was unto which they were ordained.  They understood their power came from God.  There is no room for any confusion or misunderstanding about it.

Moses teaches here that this “order came, not by man, nor the will of man.”  What does this mean?  It came not by man, “but of God.”  Literally or figuratively?

“And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name” (v. 29).

Well, here, we aren’t left with much of an out.  Does it really mean what it says, that this high priesthood was conferred unto these men “by the calling of his own voice?”  What does that mean?  Is that different than the way a man is ordained an high priest in the Church?  What does it mean to receive God’s own voice proclaiming your righteousness, and conferring priesthood after this order?  Do we see a type or symbol of this anywhere in the ordinances we receive?

“For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course” (v. 30).

Did God “swear” unto Enoch through another man, or “with an oath by himself?”  What power did God’s oath bestow upon the man?

“To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world” (v. 31).

In our day, once again, the armies of nations will be gathered for war.  It is by the very power of this priesthood that comes from God that these armies will be “put at defiance.”  It is by the power of this priesthood that men will be spared, and not utterly wasted at his coming. 

Those after this order “stand in the presence of God” and “do all things according to his will, according to his command.”

“And men having this faith, coming up unto this order of God, were translated and taken up into heaven” (v. 32).

What does “translation” have to do with this power?  Was it by this power that Enoch was translated?  And Melchizedek?  Moses and Elijah?  What about Alma?  Was it by some other power?

“And now, Melchizedek was a priest of this order; therefore he obtained peace in Salem, and was called the Prince of peace” (v. 33).

How did this power, conferred by God’s own voice, aide Melchizedek in obtaining peace in Salem?  What was it about that which he taught that was so effective in bringing people to God? 

“And his people wrought righteousness, and obtained heaven, and sought for the city of Enoch…” (v. 34).

What about Melchizedek’s message caused a city to seek God, and work “righteousness?”  Why did they seek for “the city of Enoch?”  Enoch’s people achieved Zion.  What is Zion?  Do we see it today? 

Know this, if a man is not seeking to establish Zion, he has no power with God.  “For they who are not for me are against me, saith our God” (2 Ne. 10:16).  “Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish” (ibid.). 

“And he lifted up his voice, and he blessed Abram, being the high priest” (v. 37).

What blessing was it that Abram received?  What was Abram seeking (Abr. 1:2)? 

Who are the “fathers?”  What does it mean to “be a father of many nations?”  A “Prince of peace?” 

What does it mean when Abraham says he desired “to receive instructions?”

Ultimately, Abraham “became a rightful heir, a High Priest, holding the right belonging to the fathers” (ibid.).  Truly, here is a man who’s heart had turned to the fathers.

“And it came to pass, that God blessed Abram, and gave unto him riches, and honor, and lands for an everlasting possession; according to the covenant which he had made, and according to the blessing wherewith Melchizedek had blessed him” (v. 40).

This seems foreign to our understanding of high priests.  We should be asking questions about these things.  Once again, there’s a reason few seem to understand what high priest in the Church means.  Likewise, there are few who understand what high priest in Alma 13 means.  Because the same words are used to describe both, we tend to think they’re the same.  They’re not.  They are different.  Because we think they’re the same we understand neither as we should.

How can we come to an understanding?  What is truth?  God teaches those who come unto Him and ask a question.  If we come to Him with an empty cup, we are humble enough, open enough, to receive answers.  Those who think they have the answers already, remain full, and there remains no room for truth.  

King Noah and His Kingdom, Part 3

King Noah and His Kingdom, Part 3

“And he laid a tax of one fifth part of all they possessed, a fifth part of their gold and of their silver, and a fifth part of their ziff, and of their copper, and of their brass and their iron; and a fifth part of their fatlings; and also a fifth part of all their grain.

“And all this did he take to support himself, and his wives and his concubines; and also his priests, and their wives and their concubines; thus he had changed the affairs of the kingdom” (Mosiah 11:3-4).

Noah laid a heavy tax on his people of all they possessed, and did not use those moneys collected for a righteous purpose, but to support his own endeavors (vv. 3-4).  With that money he built many “elegant and spacious buildings,” made of the very finest materials and crafted with the finest workmanship to beautify his kingdom, including the temple and the land “near” it (vv. 8-10, 12).  King Noah loved money and things more than he loved God and people.  

It was for this very reason that the early saints were unable to secure Zion.  Lorenzo Snow said Latter-day Saints' early failure to secure Zion was "because of their love of money," and that "the Lord could have sustained the people against the encroachments of their enemies had they placed themselves in a condition where He would have been justified in doing so" (The Teachings of Lorenzo Snow, p. 159).  You cannot serve God and Mammon (Matt. 6:24).  We are blind if we believe that we would do any better than the early saints at such a heavenly endeavor.  The early saints at least made the attempt.  We don't know where to begin in our competitive society.    

Noah had not abandoned the temple as we might suppose of someone who is “abominable in the sight of the Lord” and full of “all manner of wickedness,” but he and his priests considered themselves worthy to continue worship within it.  He even did occasional renovations of fine work “within the walls of the temple” to beautify it (v. 10).  Mormon points out that the people supported the king and his priests in their iniquity (v.6).  Not because they sought iniquity, but because of their trust in the arm of flesh.   They acted as enablers in a vain cause. 

They only wanted to hear “smooth things” preached unto them.  This was “a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits…Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant” (Isa. 30:9-13). 

Noah and his kingdom sought not “the welfare of Zion,” but rather to further the cause of Babylon, that they “may get gain and praise of the world” (2 Ne. 26:29).  Their practice of priestcraft was to them priesthood and authority.  But it was to the Lord nothing more than men who sought to gratify their pride, and who exercised “control or dominion or compulsion upon the souls of the children of men” (D&C 121:37).           

Through his example, teachings, and policy, Noah changed the affairs of the kingdom.  It’s actually much easier to do than we might suppose, and even one man can do it.   Because he cared more about himself, and his “vain ambition,” Noah was unable to do any good thing with his kingdom because the heavens had withdrawn themselves (Ibid.).  He was therefore left to kick against the pricks, and to “fight against God” (v. 38).