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.
[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
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