Second Template for Understanding Scriptural Time Lines- Part 1

The Prophetic Chronology Template

I have heard the phrase, “The first shall be last and the last shall be first” or “The last shall be first and first shall be last” oft repeated throughout my life. Out of curiosity I have asked different people what they thought the phrase meant? In the two most recent conversations the people I spoke with said they understood it to refer to divine justice. Essentially those who were granted wealth and privilege in this life would forfeit those benefits in the next and those who were deprived in this life would reap those benefits in the next life.

Several years ago a different perspective of these phrases came to me. It has come to represent another template that provides a chronological framework for the future.[i] Like the Elias, Elijah, Messiah template, Joseph Smith discussed this topic in a letter to N.E. Seaton, editor of a newspaper January 4, 1833. Joseph does not specifically refer to the template but he clearly follows the pattern in his letter. The following are excerpts from Joseph’s letter.

The Covenant and Christ during His Mortal Ministry

Speaking of the covenant God sought to make with Israel, Joseph states, “This covenant has never been established with the house of Israel, nor with the house of Judah, for it requires two parties to make a covenant, and those two parties must be agreed, or no covenant can be made. Christ, in the days of His flesh, proposed to make a covenant with them, but they rejected Him and His proposals, and in consequence thereof, they were broken off, and no covenant was made with them at that time.”[ii]

The Jews, as a remnant of Israel were granted the opportunity and privilege of entering into a covenant with Christ. When they rejected Jesus they rejected the covenant opportunity granted them. Following the Jewish rejection the covenant opportunity was given to the Gentiles through Peter during the reign of the Apostolic Church. The crucifixion of Jesus marked a covenant transition where the “first”, (Israel) forfeited their opportunity as the chosen people and the “last” (Gentiles) became the next beneficiary of covenant blessings.

The Gentile Covenant Opportunity

Joseph explains the Gentiles did little to take advantage of their opportunity. Said Joseph, “Thus after this chosen family had rejected Christ and His proposals, the heralds of salvation said to them, “Lo we turn unto the Gentiles”; and the Gentiles received the covenant and were grafted in from whence the chosen family were broken off; but the Gentiles have not continued in the goodness of God, but have departed from the faith that was once delivered to the Saints, and have broken the covenant in which their fathers were established; and have become high-minded , and have not feared; therefore, but few of them will be gathered with the chosen family. Have not the pride, high mindedness, and unbelief of the Gentiles, provoked the Holy One of Israel to withdraw His Holy Spirit from them, and send forth His judgments to scourge them for their wickedness? This is certainly the case.”[iii] This completes the first two steps of the phrase. Israel was “first” and the Gentiles were “last.”

The Dark Night of Apostasy

Following the first covenant opportunity for Israel and the Gentiles, the earth enters a period of apostasy where no group was given the opportunity to covenant with God. Of these dark days Joseph wrote: “By the foregoing testimonies we may look at the Christian world and see the apostasy there has been from the apostolic platform; and who can look at this and not exclaim, in the language of Isaiah, “The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinances, and broken the everlasting covenant?”

The dark days of apostasy began to close with the restoration of the Gospel of Jesus Christ through Joseph Smith. The Prophet wrote: “The plain fact is this, the power of God begins to fall upon the nations, and the light of the latter-day glory begins to break forth through the dark atmosphere of sectarian wickedness, and their iniquity rolls up into view, and the nations of the Gentiles are like the waves of the sea, casting up mire and dirt, or all in commotion, and they are hastily preparing to act the part allotted them, when the Lord rebukes the nations when He shall rule them with a rod of iron, and break them in pieces like a potter’s vessel. The Lord declared to His servants, some eighteen months since, that He was withdrawing His Spirit from the earth; and we can see that such is the fact, for not only the churches are dwindling away, but there are no conversions, or but very few: and this is not all, the governments of the earth are thrown into confusion and division; and Destruction, to the eye of the spiritual beholder, seems to be written by the finger of an invisible hand, in large capitals, upon almost every thing we behold.”[iv]

The restoration of the Gospel of Jesus Christ initiated the Gentile covenant opportunity. It was the “last’s” opportunity (or Gentile turn) to receive the covenant opportunity first. Joseph said that when the “light of the latter-day glory begins to break forth” iniquity would roll into view and the time would fast approach when the Lord would rebuke the nations with “a rod of Iron.”

Lessons from the Past

The template represents four stages, three of which were just reviewed. The third stage has not been completed but is still in process. The fourth stage lies in the future. Having come thus far, what can we learn by looking back on covenant history? A repeating pattern seems to emerge. The house of Israel was given the first opportunity to covenant with God and their final act of rejection was to crucify the Son of God. The consequence for covenant rebellion is destruction and dispersal of the people.[i]

After Israel rejected the covenant with God they lost their power to prevail over their enemies and the nations of Gentiles replaced Israel in both power and wealth. Eventually the Gentiles followed the pattern set by Israel and refused the Lord’s covenant. This led to complete withdrawal of the covenant opportunity, the loss of revelation between God and man and a period of war and destruction so evil as to be labeled the “Dark Ages” by some historians.

Near the conclusion of the Dark Ages God began to turn the hearts of the Gentiles back to God. Fleeing religious persecution and searching for religious freedom, the pilgrims came to America and began to lay the ground work for the restoration of the Gospel of Jesus Christ and a democratic government established to protect those freedoms. Against all odds God blessed these people and strengthened them to stand against all other governments. Once the groundwork was laid the covenant opportunity was introduced through the Prophet, Joseph Smith.

The Gospel has been restored for nearly two hundred years. Joseph said that God had begun to withdraw His Spirit eighteen months before Joseph wrote his letter to N. E. Seaton. Joseph Smith warned that God intended to rule the Gentile nations with “a rod of iron” and eventually would break them in pieces “like the potter’s vessel.”

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[i] Luke 21:24

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[i] 1 Nephi 13:42, 1Nephi 22:3-12

[ii] “Teachings of the Prophet Joseph Smith”, Joseph Fielding Smith, Deseret Book, 1974, pgs.14-15

[iii] “Teachings of the Prophet Joseph Smith”, Joseph Fielding Smith, Deseret Book, 1974, pg.15

[iv] “Teachings of the Prophet Joseph Smith”, Joseph Fielding Smith, Deseret Book, 1974, pgs.15-16

Elias, Elijah & Messiah, Part 3

Personal/Practical Application of Elias, Elijah, Messiah

The template of Elias, Elijah, Messiah applies to our personal lives as well as a tool for studying the scriptures. A person serious about discipleship as well as Church membership could apply this template to them selves. Conceptually, one would to determine what level of the template you are living relative to the covenants you have made. First, think about the covenants you have made. Analyze them in terms of Priesthood like; baptism is performed under the authority of the Aaronic Priesthood. The remaining ordinances are associated with the Melchizedek Priesthood. The ordinances are designed to reflect a progression in commitment and devotion to God.

Following baptism, a bearer of the Melchizedek Priesthood confirms the recipient a member of the Church of Jesus Christ and extends to them the first commandment following baptism, “Receive the Holy Ghost.”[i] If the newly baptized member truly repents and seeks to keep the commandments of God they are promised reception of the Holy Ghost which will “show unto you all things what ye should do.”[ii] Included in the reception of the Holy Ghost is the ability to “Speak with the tongue of angels”[iii] which, as a natural consequence opens channels of communication between the recipient, angels and God.

Once the Holy Spirit is received, the recipient is led through a series of covenants in both the Aaronic and Melchizedek Priesthood endowment, eventually leading them beyond vicarious representation (Aaronic/law of Moses) to direct, personal representation before the Father at the veil. Everything in this process after baptism would be characterized as Melchizedek Priesthood within the realm of the spirit of Elijah. When a person increases in both righteousness and knowledge they are invited to pass through the veil into the presence of both the Father and the Son. Complete knowledge of these two is by scriptural definition “Eternal Life.”[iv]

This process is the “mystery of Godliness” that reveals both the knowledge and process by which a person, (through the righteous exercise of agency and the Grace of Jesus Christ) can receive a change of heart that converts carnal, sensual and devilish beings into Godly souls. The extent to which we pursue these blessing determines the level of eternal felicity and advancement we experience both here and in the next life.

The challenge facing each of us is to ask the Lord to reveal to us who we really are as opposed to who we think we are. Our spirituality advances as we reflectively ponder answers to specific questions about what we think, what we feel and how we spend our time. One way to determine if you live under the spirit of Elias or the spirit of Elijah is to assess what covenants you have made and then ask yourself a series of questions.

1. What is my definition of following the Prophet? Do I believe following the Prophet is listening to conference twice a year, reading the Ensign Magazine and attending Church and firesides? As positive as all of these actions are, you are living the Aaronic Covenant. The Prophet and General Authorities are righteous, inspired men who try to encourage us through the process discussed. Their guidance is of a general nature but was never designed to replace your personal supplication and interaction with God. In fact, their lives exemplify and teach that life should be a constant pursuit to learn and apply the “mystery of Godliness” so when the Savior appears before you, (in this life or the next) you will see Him as he is and you will be like Him.[v]
2. Do we realize the endowment is an invitation to represent ourselves before the Lord at the veil? When we attend the Temple do we take that invitation seriously and seek communion with God? Remember, Moses plainly taught this principle[vi] to the children of Israel and they rejected it by saying in effect, “Moses, we kind of like things the way they are. Why don’t you go to the mount and come back and tell us what the Lord has to say? That attitude led to the dissolution of Israel and their loss of covenant status with the Lord. Are we in jeopardy of the same type of rejection? That is a serious question every member of the Church should reflect deeply on.
3. Do we pursue Priesthood blessings as actively as Abraham did?[vii]
4. A few comments by Joseph Smith to ponder: “We consider that God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; and that the nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his Maker and is caught up to dwell with Him. But we consider that this is a station to which no man ever arrived in a moment: he must have been instructed in the government and laws of that kingdom by proper degrees, until his mind is capable in some measure of comprehending the propriety, justice, equality, and consistency of the same…, it is necessary for men to receive an understanding concerning the laws of the heavenly kingdom, before they are permitted to enter it: we mean the celestial glory…, but the conditions of God’s kingdom are such, that all who are made partakers of that glory, are under the necessity of learning something respecting it previous to their entering into it.”[viii] “Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light. And every man whose spirit receiveth not the light is under condemnation.”[ix]

Summary

Application of the Elias, Elijah, Messiah Template makes us “insiders” in our understanding of the order God uses to bring about the salvation of man. When applied in scripture study the template gives greater insight into the mind of the Lord and His servants. Knowledge of the Elias, Elijah, Messiah Template is a valuable tool for evaluating our spiritual progression and offers encouragement and hope for attaining the same heights inspired men and women reached before us.

One of the most important aspirations for all is to add to our membership the heart of a true disciple of Jesus Christ, diligently seeking self representation before the Lord and understanding how the mystery of Godliness transforms us into the image of Christ. It is a three step process, Elias, Elijah and Messiah.

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[i] Moroni 8:25-26

[ii] 2 Nephi 32:5

[iii] 2 Nephi 32:2-3

[iv] John 17:3

[v] Moroni 7:48

[vi] D&C 84:19-23

[vii] Abraham 1:2-4

[viii] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg.51

[ix] D&C 93:1

Elias, Elijah & Messiah, Part 2

Nephite Sermon on the Mount

When Jesus revisited the Sermon on the Mount with the Nephites, the Lord said: “Therefore, I would that ye should be perfect even as I, or your Father in Heaven is perfect.” Jesus reached a state of complete perfection following His resurrection that established the standard for all men and women to aspire to. Post resurrection, the Savior became the literal embodiment of perfection therefore any redemption He offers mankind must offer the potential for individual perfection to all mankind. The perfection of man is not a result of individual works but rather, exercising agency with repentance. The Grace of Christ makes up the deficit thereafter. Perfection therefore is an act of both grace and works.

Apostle Paul taught the doctrine of God sanctifying imperfect people to the saints of Rome. Paul taught those called to the ministry would be transformed into the image of the Son. “And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”[i] Without discussing distinctions between foreordination and predestination, the outcome for those whom God foreknew and called was to be “conformed to the image of his Son.” This was done so servants of God, (Holders of the holy Melchizedek Priesthood) acted as examples of Christ in all generations.[ii] “Conforming” the servants of Christ into His image is a common occurrence in scripture.

All Prophets or Apostles act in this capacity and experience this transformation in differing degrees. For example, the followers of King Benjamin who repent and enter a covenant with God, became Christ’s son’s and daughter’s.[iii] Of these people the scripture states: “…, Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually. And we, ourselves, also, through the infinite goodness of God, and the manifestations of his Spirit, have great views of that which is to come; and were it expedient, we could prophesy of all things.”[iv]

Another example of the spirit of Messiah is found in the great chapter on the Melchizedek Priesthood in Alma 13: “Now, as I said concerning the holy order, or this high priesthood, there were many who were ordained and became high priests of God; and it was on account of their exceeding faith and repentance, and their righteousness before God, they choosing to repent and work righteousness rather than perish. Therefore they were called after this holy order, and were sanctified and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God.”[v]

In Moroni 7 when the Prophet Moroni exhorts: “Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen.”[vi]

Applying the Template in Scripture Study

The Elias, Elijah, Messiah template appears throughout all the Standard Works. Since Jesus Christ is the ultimate prototype for His Gospel, examples from His life and ministry reflect the Elias, Elijah, Messiah template. For example, Jesus began His ministry by turning to the Chief Priesthood Administrator of his day, John the Baptist. John acknowledged the Savior’s advanced spiritual state when John told Jesus, “…, I have need to be baptized of thee, and comest thou to me?”[vii] John was the Elias who prepared the way for the ministry of the Savior of the world. That preparation included the administration saving ordinances of the Aaronic Priesthood. Hence, the Savior replied, “…, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him.”[viii] Jesus complied with the Aaronic/spirit of Elias order when He sought and received the ordinance of baptism. Due to the sinless nature of Jesus his call to the spirit and power of Elijah came immediately following His baptism.

Jesus receives the Spirit of Elijah/Melchizedek Priesthood

Section 93 contains the account of Jesus baptism as recorded by John the Revelator.[ix] Included in the Revelator’s account is the response of the Father to the baptism of Jesus: “And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon him in the form of a dove, and sat upon him, and there came a voice out of heaven saying: This is my beloved Son. And I John, bear record that he received a fulness of the glory of the Father; And he received all power, both in heaven and on earth, and the glory of the Father was with him for he dwelt in him.”[x] Jesus could not receive “all power, both in heaven and on earth” without receiving the Melchizedek Priesthood and the spirit of Elijah.

Regarding reception of the spirit of Elijah, the Prophet Joseph Smith said: “The spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelations, ordinances, oracles, powers and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on earth;”[xi] When Jesus fulfilled the Aaronic/Elias requirement, His preparation and righteousness was rewarded with immediate conferral of Melchizedek Priesthood keys. Jesus received authority to be ordained to the Melchizedek Priesthood when the Holy Ghost descended upon Him and the Father declared His divine Sonship. Section 93 acknowledges the endowment of power Jesus received at the time of His baptism but does not explicitly reference conferral of Melchizedek Priesthood. Joseph Smith’s translation of Genesis 14 explains how the Melchizedek Priesthood was conferred upon a man when Melchizedek Priesthood authority was not present. Speaking of Melchizedek, the king of Salem, “And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch, It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God; And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name.”[xii] The Father’s acknowledgement of the Savior’s divine Son ship likely included Jesus reception of the Melchizedek Priesthood.[xiii]

Following the baptism of Jesus, the Savior departed into the wilderness fasting forty days and forty nights and communed with the Father in preparation for His mortal ministry. Upon His return we see through His ministry the manifestation of His Priesthood power but the Lord had yet to make the final transition to the spirit of Messiah, though He was the “Messiah.” This is evidenced by the Savior’s admonition to His original disciples prior to His resurrection. He said, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” Following the resurrection of Jesus the admonition to the Nephites became: “Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect.”[xiv]

Jesus fulfilled the spirit of Messiah at His resurrection. He became the embodiment of perfection both physically and spiritually. The scriptures testify the same is true for all mankind and so we all may share the hope of Moroni when he said: “…, that we may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure.”[xv] When He appears may refer to His Second Coming or it may refer to a personal visitation in mortality.[xvi]

Parallels between Moses and Joseph Smith

The Joseph Smith Translation of Genesis 50 and 2 Nephi 3 draw a curious comparison between Moses and Joseph Smith. This appears to be an odd comparison until the template of Elias, Elijah and Messiah was applied. Both Moses and Joseph Smith sought to accomplish similar tasks. Both Joseph and Moses advanced beyond the Aaronic Priesthood personally. Their people had not. Section 84 gives a concise description of what Moses sought to accomplish in delivering Israel from bondage and leading them to Sinai: “Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore, he took Moses out of their midst, and the Holy Priesthood also; And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel;”[xvii]

In essence, what Moses and Joseph Smith attempted was to lead their people through the Elias, Elijah, Messiah Template back to the presence of God. The template, began with Moses following the pattern when he led Israel out of Egyptian bondage. For example, “Why did Moses use the staff of Aaron when performing miracles before Pharaoh in Egypt?” What Priesthood did Joseph Smith hold when translating the Book of Mormon? Why was Oliver Cowdery instructed he had the “gift of Aaron” and it would help translate ancient records?[xviii] When events are analyzed in the context of both Priesthood and the Elias, Elijah, Messiah Template it becomes apparent the template plays a role in virtually every story in scripture.

Common parallels between Moses and Joseph Smith are: both Prophets attempted to sanctify their people and lead them through steps of spiritual progression to the presence of God. Both failed to obtain the objective of a Zion society and both societies were led away on wilderness experiences. For Israel, the steps of Elias, Elijah and Messiah turned from steps of progression to steps of regression, eventually leading to their dissolution and scattering as a people.

Some time in the not too distant future the Church of Jesus Christ of Latter-day Saints will be persuaded to reverse course and renew efforts to establish a Zion society. Speaking of the Second Coming and the spirit of Messiah Joseph said: “Elijah was to come and prepare the way and build up the kingdom before the coming of the great day of the Lord, although the spirit of Elias might begin it.”[xix] The previous article noted that John the Revelator was to be the “Elias” who would gather Israel and restore all things.[xx] John is an interesting figure who actually qualifies to fill duel roles under the spirits of Elias and Elijah. John, (acting in the Elias/Aaronic/preparatory function as a ministering angel) prepares Israel and gathers them. When Israel is sufficiently prepared John is uniquely qualified to act as a transitional figure from Elias to Elijah due to the fact John holds the keys to the Melchizedek Priesthood jointly with Peter and James when they were the First Presidency of the Apostolic Church. The Melchizedek Priesthood Keys are necessary to “restore all things.”[xxi] John is also a member of the fraternity of translated beings who have yet to experience death and play an active role in the salvation of mankind on earth. Like Elijah, John has the ability to bridge the gap between the mortal world and the eternal world. John, (as a ministering angel and holder of the keys of the Melchizedek Priesthood) will direct “heirs of salvation”[xxii] in accomplishing this work.

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[i] Romans 8:28-30, emphasis mine

[ii] Alma 13:2

[iii] Mosiah 5:7

[iv] Mosiah 5:2-3, emphasis mine

[v] Alma 13:10-12, emphasis mine

[vi] Moroni 7:48, emphasis mine

[vii] Matthew 3:14

[viii] Matthew 3:15

[ix] D&C 93:6

[x] D&C 93:15-17, emphasis mine

[xi] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg.337

[xii] JST Genesis 14:27-29, emphasis mine

[xiii] Hebrews 7:13-17

[xiv] 3 Nephi 12:48

[xv] Moroni 7:48, emphasis mine

[xvi] Alma 13:11-12,34:36,3 Nephi 19:25

[xvii] D&C 84:23-26, emphasis mine

[xviii] D&C 8:6, 8-11

[xix]Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg.340, emphasis mine

[xx] D&C 77:14

[xxi] D&C 84:19-22, Abraham 1:2

[xxii] D&C 7:6

Man's Search for Happiness

I don't recall what year the World's Fair was in New York City but the Church of Jesus Christ of Latter-day Saints produced a movie for the fair called "Man's Search for Happiness." When I was on my mission we often showed it to people we taught. There is a line from the movie that is indelibly etched in my mind and relates to studying the scriptures. It is: "Only if you are unafraid of truth can you find it." This is a phrase I have taken to heart as I have studied the scriptures.

The reason this phrase is important is because you will find as you study inconsistencies between how we view ourselves and how the Prophets in the scriptures view us. Nephi taught his family and us that we should liken the scriptures unto ourselves. (1 Nephi 19:23-24, 2 Nephi 11:2,8) In other words, read the scriptures as if they were speaking directly to us instead of people in the past.

An example of this would be to read Isaiah 28:1, a chapter Isaiah dedicated to Ephraim and ask yourself why Isaiah refers to Ephraim as "the crown of pride," "drunkards," "whose glorious beauty is a fading flower." Now compare Isaiah's description with Ephraim to your understanding of modern Ephraim. There is a very good chance the prevailing opinion of modern Church members is significantly different from Isaiah's description. How do you reconcile the difference? Who has the better view, the person standing in the midst of the forest or the man who stands at the top of a mountain overlooking the forest?

If you persist in studying the scriptures and liken them unto yourself there will be many times what you think you know conflicts with what the scriptures say. I have made it a rule to side with the scriptures, even when it leads to a painful admission that exposes weakness. The first step in healing is to overcome denial of the truth for, "Only if you are unafraid of truth can you find it. Now, on to the first technique of study, identifying templates or the Lord's pattern for bringing about spiritual growth in all mankind.

What follows is an article I have written on the subject. It is six pages long so I will post it in installments. Today will be installment #1.

Gospel Templates: Building a Framework for Studying the Scriptures

Turning Information into a Framework of Understanding

Manufacturing businesses design templates for products they build. Once the template is finished it becomes the pattern or model for building a specific product. The scriptures contain Gospel templates just as products do. Identifying Gospel templates can provide the framework for understanding what the Lord is trying to communicate to us in written word. In other words, Gospel templates impose order where a sense of chaos is assumed.

A Template from the Prophet Joseph Smith

Several days ago a post addressed the subject of a second Elias who arrives in the last days. The discussion of Elias in the previous article did not address Joseph Smith’s inclusion of the doctrine of Elias as part of a template on March 10, 1844.[i] Joseph Fielding Smith titled Joseph Smith's discourse: “Elias, Elijah, Messiah.” Each name in the template represents historical figures, future types and Priesthood functions. Elias was a real person whose life is a type or example for all who perform his Priesthood function in the future. Little is known about the man Elias, but we can learn about the Priesthood office of Elias by studying those we know performed the Elias function like John the Baptist. This article will not involve a detailed discussion of each individual but will demonstrate a Priesthood pattern/template in everything our Heavenly Father does for the salvation of man.

The Spirit of Elias

Joseph Smith said, “The spirit of Elias is first, Elijah second, and Messiah last. Elias is a forerunner to prepare the way, and the spirit and power of Elijah is to come after, holding the keys of power, building the Temple to the capstone, placing the seals of the Melchizedek Priesthood upon the house of Israel, and making all things ready; then Messiah comes to His Temple which is last of all.”[ii]

Elias can be confusing because the Greek form Elias is Elijah; creating uncertainty about the identity of who is spoken of in particular passages.[iii] Joseph Smith makes an important distinction between the two by virtue of Priesthood. “The spirit of Elias is to prepare the way for a greater revelation of God, which is the Priesthood of Elias, or the Priesthood that Aaron was ordained unto. And when God sends a man into the world to prepare for a greater work, holding the keys of the power of Elias, it was called the doctrine of Elias, even from the early ages of the world.”[iv]

Joseph Smith explained the differences in Priesthood between these offices: “What I want to impress upon your minds is the difference of power in the different parts of the Priesthood, so that when any man comes among you, saying, “I have the spirit of Elias” you can know whether he be true or false; for any man that comes, having the spirit and power of Elias, he will not transcend his bounds. John did not transcend his bounds, but faithfully performed that part belonging to his office; and every portion of the great building should be prepared right and assigned to its proper place; and it is necessary to know who holds the keys of power, and who does not, or we may be likely to be deceived.”[v]

The Spirit of Elias has specific boundaries that a servant of God in this capacity will not exceed. Their work prepares the way for a greater work and they do not have to hold the title of “Elias” to perform a preparatory function. They do have to hold the Aaronic Priesthood or greater.

Spirit of Elijah

Each name/title represents progressive steps in the Priesthood of God. In making a distinction between the Priesthood and power of Elijah, Joseph Smith explains: “Now for Elijah. The spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelations, ordinances, oracles, powers and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on the earth; and to receive, obtain, and perform all the ordinances belonging to the kingdom of God, even unto the turning of the hearts of the fathers unto the children, and the hearts of the children unto the fathers, even those who are in heaven.”[vi]

When the subject of Elijah is raised the topic of salvation for the dead soon follows after. Joseph Smith directed his audience to the importance of saving their kindred dead when he said: “Now comes the point. What is this office and work of Elijah? It is one of the greatest and most important subjects that God has revealed. He should send Elijah to seal the children to the fathers, and the fathers to the children.”[vii]

Often overshadowed by the work of the dead is the significance of what holding the “fulness” of the Melchizedek Priesthood means. The Melchizedek Priesthood is the conduit by which our Heavenly Father shares his power with those who prove themselves trustworthy and faithful. They are men who follow the example of Jesus and seek not their own will but the will of our Heavenly Father. In addition to endowing His faithful servants with “power from on high,”[viii] these servants have the ability to bridge the divide between heaven and earth. Elijah, while mortal, was granted the privilege of ascending to heaven and returning without experiencing death.[ix] As noted in the last article, John the Revelator was a possessor of the Elijah power as well as Elias. Those who rise to this level of empowerment in the Melchizedek Priesthood are given the opportunity of seeing beyond the veil and knowing for themselves.[x]

Spirit of Messiah

Messiah is an obvious reference to the Lord Jesus Christ. In addition to the Savior’s life, ministry and Second Coming, Messiah also refers to a level of spirituality a man or woman may attain through repentance and the Grace of Jesus Christ. Before directing his comments to the subject of the Second Coming, Joseph explained: “Messiah is above the spirit of Elijah for He made the world, and was that spiritual rock unto Moses in the wilderness. Elijah was to come and prepare the way and build up the kingdom before the coming of the great day of the Lord, although the spirit of Elias might begin it.”[xi] After speaking briefly about the Second Coming, Joseph left comments regarding the Messiah for a later date.

I am unaware of additional comments by Joseph on the subject of Messiah in this context; however, there are scriptural references that illustrate application of the spirit of Messiah as part of template.

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[i] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pgs. 335-341

[ii] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg 340

[iii] Mormon Doctrine, Bruce R. McConkie, Salt Lake City, Ut. Bookcraft, 1966, pg.220

[iv] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pgs. 335-336

[v] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg.336

[vi] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg. 337

[vii] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg. 337

[viii] JST Genesis 14:25-40, 2 Kings 2:11, D&C 38:32-33,43:15-16, 105:9-11, 121:34-37

[ix] D&C 7:4-7, Alma 45:17-19, 3 Nephi 28:1-10

[x] D&C 76:5-10,114-119

[xi] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg.340

Studying the Scriptures

Good morning to all,

It is time to cut to the chase. Over the years I have spoken to many people who are far more intelligent and better educated than I. Often they express frustration at their inability to feel like they really understand the scriptures. Many have years of experience teaching and studying the scriptures and know much more than I about the history of the Church and the history of the people spoken of in the scriptures. Prophetically speaking, learning was never going to be our problem. Paul said in the last days people would be "ever learning, but never able to come to a knowledge of the truth." (2 Timothy 3:7) So some turn to Biblical Hebrew and others turn to commentaries for instruction. This week my son, Taylor and I talked about his institute class and how the instructor told the students they wouldn't understand the scriptures unless they understood the symbolism in them.

Seeking guidance from others is exactly the wrong way to go because it leads you away from a process designed to sanctify you and introduce you back to God's presence whenever you are ready. In section 1 of the Doctrine & Covenants the Lord gave a type of mission statement the restoration of the Gospel would accomplish: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments; And also gave commandments to others, that hey should proclaim these things unto the world; and all this that it might be fulfilled, which was spoken by the prophets- The weak things of the world will shall come forth and break down the mighty and strong ones, that man should not counsel his fellow man, neither trust in the arm of flesh-But that every man might speak in the name of God the Lord, even the Savior of the world; That faith also might increase in the earth; That mine everlasting covenant might be established; That the fulness of my gospel might be proclaimed by the weak and the simple unto the ends of the world, and before kings and rulers." (D&C 1:17-23)

The Lord's mission is to reintroduce man to his maker so all may know God and speak in His name. Scripture study is a process whereby you familiarize yourself with God's voice and His teachings so you can recognize it when He speaks to you. The process of seeking God through the scriptures involves deep reflection and pondering. Reading the scriptures help but studying them topically can unleash far more content and greater faith as you begin to see the hand of the Lord throughout the Standard Works.

Our world has turned everything upside down. Today we measure a persons intelligence by their ability to understand complex subjects. True intelligence is manifest when complex subjects are made simple and understandable to all men and women. God is more intelligent than all of us and He has inspired and organized the scriptures so the least educated are more likely to understand because they are less inclined to become confused by complexity. Hence the Savior's remark: "Verily I say unto you, Whosoever shall not receive the kingdom as a little child, he shall not enter therein." (Mark 10:15)

My intent is to demonstrate a few simple strategies that unlock vast amounts of information hidden in plain sight in the scriptures. Our Heavenly Father has given us these words in manner we can both understand and apply.

The first strategy to be introduced is the concept of scripture templates. A template is a pattern the Lord has revealed that demonstrates order He follows in bringing about His work. The first template will manifest the steps of spiritual progression both the Church and its members must follow to develop Godlike attributes and prepare to enter again into His presence.

Scott

A New Year Brings a New Look at Elias (Part 2)

Why is the knowledge of a second Elias important?

Without the Joseph Smith Translation of the Bible and section 77 of the Doctrine & Covenants it would be impossible to distinguish between the two Eliases. Everyone should appreciate the miracles God performed with an uneducated young man who humbly subordinates his will to God. If God was able to do this for Joseph Smith, what might He do if we are humble, submissive and willing?

There are a number of reasons this is important. John the Revelator has seen the past and our future. The Lord revealed the Book of Revelation to John showing him the challenges he faces when fulfilling his latter-day mission. Verse 14 of section 77 asked about the book John was instructed to eat. When John ate the book it became both a mission and an ordinance for him. Said John, “…, I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.”[i]

The Mission and Ordinance of John

Eating the book was symbolic of John internalizing and accepting the mission the Lord had given him. The angel warned John when he first embarked on this mission it would be “sweet” as it entered his mouth but when fully digested John’s belly turned “bitter”. John’s mission would be bittersweet. John’s mission will be sweet, because the honest in heart embrace truth during John’s ministry. Bitter, because the rebellious suffer the wrath of God, which brings suffering to the unrepentant.

Nephi’s description of John

Another reason John’s extended ministry is prominent is Nephi’s description of John in 1 Nephi 14:19-27. Nephi records, “And I looked and beheld a man, and he was dressed in a white robe. And the angel said unto me: Behold one of the twelve apostles of the Lamb. Behold, he shall see and write the remainder of these things; yea, and also many things which have been. And he shall also write concerning the end of the world. Wherefore, the things which he shall write are just and true; and behold they are written in the book which thou beheld proceeding out of the mouth of a Jew; and at that time they proceeded out of the mouth of the Jew, the things which were written were plain and pure, and most precious and easy to the understanding of all men…, But the things which thou shalt see hereafter thou shalt not write; for the Lord God hath ordained the apostle of the Lamb of God that he should write them. And also others who have been, to them hath he shown all things, and they have written them; and they are sealed up to come forth in their purity, according to the truth which is in the Lamb, in the own due time of the Lord, unto the house of Israel. And I Nephi, heard and bear record, that the name of the apostle of the Lamb was John.” (emphasis added)[ii]

I have read this passage for many years, largely missing what Nephi said about John the Revelator. Emphasis placed on prior verses represent points discussed below:

1. Nephi says John has seen past events and will see and write the events leading up to the end of the world. (side note: Nephi is seeing the pre-mortal John)
2. John’s writings were originally included in the text of the Bible and were “plain” and “pure” and “most precious and easy to the understanding of men.” When Satan orchestrated the editing of the original Bible text, John’s writings were among those words the devil removed or altered. Redaction of John’s writings made the Bible difficult to understand and began the rise of the “mists of darkness” that cloud the way on the strait and narrow path.[iii]
3. Verse 26 really stirred my curiosity when the angel tells Nephi that John shows these things to others and they write them. However, the records written by others are sealed to come forth in purity at a future time known as the “due time of the Lord.” Sounds exactly like the kind of work an Elias who “restores all things” would engage in. This is fascinating on so many levels. The idea of John visiting others is supported by Doctrine & Covenants 7 when the Savior tells Peter, “…, If I will that he (John) tarry till I come, what is that to thee? For he desired of me that he might bring souls unto me, but thou desiredst that thou mightest speedily come unto me in my kingdom. I say unto thee, Peter, this was a good desire; but my beloved has desired that he might do more, or a greater work yet among men than what he has before done. Yea, he has undertaken a greater work; therefore I will make him as flaming fire and a ministering angel; he shall minister for those who shall be heirs of salvation who dwell on the earth.” [iv]
4. John is a ministering angel to “heirs of salvation” and appears to direct the heirs in carrying out the work of the Father rather than performing the actual work himself. When John assumed his “greater work” as a ministering angel his efforts might assume more of a supervisory/directorial role in preparation for the Second Coming of Christ.

After all that has been reviewed about John the Revelator it seems easy to appreciate more fully the Savior’s references to John in section 93 where the Lord says, “And John saw and bore record of the fulness of my glory, and the fulness of John’s record is hereafter to be revealed.”[v] Later the Savior returns to the subject of John’s record saying, “And it shall come to pass, that if you are faithful you shall receive the fulness of the record of John.”[vi] John’s record will be “plain” and “pure” and easily understood by all mankind.[vii] The records of John and those whom he reveals these things to will one day be made public for the entire world to read and judge for themselves, either to life everlasting or damnation. All of these points should give a greater appreciation of how appropriate and accurate it is to call John, “Revelator.”

What has just been read may be new. Hopefully it will give you things to think about and ponder that have perhaps never come to mind before. Of course all of this is my opinion and that gives you the freedom to accept or ignore the content as you choose. Either way, may this article bring something in the New Year that stimulates thoughts and provides a point of view that is at least interesting. Most of all may these thoughts motivate and inspire readers to consider the possibility more has been revealed than previously realized.

In conclusion, it is important to understand this is a universal process. One should never timid about what they do not know nor feel like they have “arrived.” Thinking one has “arrived” leads back to “what we know, that just ain’t so.” Attempting to understand the shear volume of the knowledge God possesses should keep everyone humbly following the Lord’s admonition to: “Ask and it shall be given you; seek, and ye shall find; knock and it shall be opened unto you:”[viii]

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[i] Revelation 10:9-10

[ii] 1 Nephi 14:19-27

[iii] 1 Nephi 13:28-29, 32-34

[iv] D&C 7:4-6

[v] D&C 93:6

[vi] D&C 93:18

[vii] 1 Nephi 14:23

[viii] Matthew 7:7

A New Year Brings a New Look at Elias (Part 1)

How tradition may cloud our search for truth

The great American humorist, Will Roger’s is credited with saying: “It’s not what people don’t know that hurts them. It’s what they do know that just ain’t so.” When Nephi was shown Lehi’s dream of the “Tree of Life,” he witnessed a rising mist of darkness that covered the straight and narrow path.[i] The fog impaired the vision of those who gained access to the straight and narrow path through the saving ordinances, including baptism.[ii] In other words, it appears Lehi’s vision is primarily directed to the membership of the Church and the potential for impaired vision once we reach the “straight and narrow path.”

Navigating the Mists

Lehi and Nephi were taught in the vision that the way to successfully stay on the straight and narrow path was to take hold of the “iron rod” as they slowly make their way through the dark mists. The inflexible rod of iron running parallel to the straight and narrow path was identified as the “Word of God.”[iii] No matter how dark the way may be, one can hold to the iron rod and be led through the dark mists to the “fountain of Living Waters” and the “Tree of Life.”[iv]

Evidence the body of the Church will struggle with the temptations that form the thick, dark mists is found in section 112 & 84 where the Lord states, “Verily, verily, I say unto you, darkness covereth the earth, and gross darkness the minds of the people, and all flesh has become corrupt before my face” and “And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received.”[v]

What does it mean to hold to the Word of God?

In the modern Church we often hear the mantra “Follow the Prophet.” What does that statement mean? Some feel compliant if they listen to Conference twice a year and read the conference issue of Ensign Magazine. Certainly that is one way of clinging to the word of God but holding fast to the iron rod goes beyond listening to the Prophet. To fully follow the Prophet we have to heed his words but most importantly, follow his example of searching for God. Until we seek the Lord as the Prophet does we are not truly “Following the Prophet.”

Another key part of clinging to the rod of iron is “feasting on the words of Christ”[vi] Topical study of the scriptures is one of the most effective ways to learn doctrine, feast on Christ’s words and commune with the Spirit of God.If one feels they lack direct, personal revelation from God holding fast to the iron rod of teachings from modern Prophets, the Standard Works and topical research can illuminate the way through the mists of darkness.

Case Study

Early one morning I sat at my desk preparing for a Sunday lesson. It was the last Sunday of the year which meant the last lesson in the manual was to be taught. The subject was “The Great and Terrible Day of the Lord.”The first reference in the lesson was Malachi 3:1 which says, “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come saith the Lord of hosts.” By way of commentary the manual said, “Malachi prophesied that a messenger would prepare the way for the coming of the Lord. John the Baptist prepared the way for the Lord’s mortal ministry, and Joseph Smith is the messenger who prepared the way for the Second Coming.[vii]

It is clear the disciples of Jesus knew John the Baptist fulfilled part of Malachi’s prophecy prior to the Savior’s ministry. The part in the manual that claims Joseph Smith is the latter day messenger is the portion of the manual under consideration.

Church manuals generally are written to the understanding of a young person in the sixth grade. This accommodates the needs of newer, less initiated members in a global Church. Theoretically they are the ones who need to be nurtured. It is important to seize every opportunity to identify prophecies linked to the mission of Joseph Smith. Any true disciple of Christ wants to strengthen the faith and testimony of everyone they associate with. With that thought in mind I propose an alternate explanation that provides a strong witness of Joseph Smith as a Prophet of God and reveals the identity of the second Elias.

Elias the mystery man

Rather than focus on Matthew 11:10 as directed by the manual examine Matthew 17:10-13 where the text reads, “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. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

The disciples understood John the Baptist was the Elias that prepared the way for the Savior’s earthly ministry. The Joseph Smith Translation of Matthew 17 provides greater detail and clarifies the idea there will be two prominent Eliases. There are significant differences between the King James Version and the Joseph Smith Translation in clarity and content.

“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 who 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, whatsoever they listed. 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 spake unto them of John the Baptist, and also of another who should come and restore all things, as it is written by the prophets.”[viii]

Two Eliases

The Joseph Smith Translation makes a distinction between two Eliases, one that “prepares the way” (which is John the Baptist) and a second Elias who had not yet arrived but would come in a future day to “restore all things.” At this point it is logical to conclude that Joseph Smith was the second Elias who restores all things as stated in the manual. Members of the Church believe the mission of Joseph Smith was to restore all things. The identity of the second Elias appears even more certain when Joseph Smith says at the time of his Aaronic ordination by John the Baptist, “…, my ordination was a preparatory work, or a going before, which was the spirit of Elias; for the spirit of Elias was a going before, which was the spirit of Elias; for the spirit of Elias was a going before to prepare the way for a greater, which was the case with John the Baptist.” [ix] This quotation appears to support Joseph Fielding Smith’s point that Joseph Smith is the second Elias that restores all things. Closer examination reveals a subtle but important distinction that is critical to our understanding the doctrine of Elias.

Distinction between the “Spirit of Elias” and the office of Elias

John the Baptist did not say Joseph Smith was “Elias” but that his ordination was in accordance with the “spirit of Elias.” In “Teachings of the Prophet Joseph Smith”, Joseph said: “In the first ages of the world they tried to establish the same thing; and there were Eliases raised up who tried to restore these very glories, but did not obtain them; but they prophesied of a day when this glory would be revealed.”[x] Joseph’s quotation implies many men may have functioned under the influence and authority of the spirit of Elias. Not all qualified for the title of “Elias.” The failed attempts at preparing the way for a greater work associated these men with the “Spirit of Elias”. Still, they fell short of their objective but continued pointing to a day when all things would be restored. This would be the fulfillment of the second Elias in prophecy.

The identity of the second Elias is found in the 77^th section of the Doctrine & Covenants. This section is unique in its question and answer format. In verse 9 of section 77 the Lord is asked: “What are we to understand by the angel ascending from the east, Revelation 7^th Chapter and 2^nd verse? A. We are to understand that the angel ascending from the east is he to whom is given the seal of the living God over the twelve tribes of Israel; wherefore, he crieth unto the four angels (D&C 77:8) having the everlasting gospel, saying: Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And, if you will receive it, this is Elias which was to come to gather together the tribes of Israel and restore all things.”

The Duel Mission of the “restorer of all things”

Another mission is added to the second Elias. The second Elias will gather and seal the scattered tribes of Israel. That event has yet to occur. The gathering began during Joseph Smith’s ministry, (primarily the tribe of Joseph.) The second Elias appears to have a comprehensive role in gathering very tribe in Israel. The identity of the second Elias is revealed in verse 14 of 77 where the Lord is asked: “What are we to understand by the little book which was eaten by John, as mentioned in the 10^th chapter of Revelation?”

A. We are to understand that it was a mission and an ordinance, for him (John the Revelator) to gather the tribes of Israel; behold, this is Elias, who, as it is written, must come and restore all things.” Case closed? I realize there may be those who choose Joseph Fielding Smith’s perspective and that is fine. You will need to reconcile the two opinions.

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[i] 1 Nephi 8:23, 1 Nephi 12:17

[ii] 2 Nephi 31:14-18

[iii] 1 Nephi 11:25

[iv] 1 Nephi 8:20

[v] D&C 112:23, 84:54-57

[vi] 2 Nephi 32:3, D&C 1:14,38

[vii] (see Matthew 11:10; Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. [1954-56], 1:193-195, 3:10-14, [Old Testament Gospel Doctrine Manual, pg.226]).”

[viii] Joseph Smith Translation, Matthew 17:10-14

[ix] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg.335

[x] Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, Salt Lake City, Ut. Deseret Book, 1974, pg.159