The Moses Prophecy- (continued)

Unfortunately, Israel failed to capitalize on the opportunity and continued their spiritual decline. Corruption polluted the presidency of this priesthood. First, Eli failed to correct his sons when they sinned against the Lord and Samuel’s sons were guilty of similar offenses. To this point responsibility for temporal and spiritual affairs rested upon Samuel. Near the end of his life Samuel made his sons judges in Israel. They turned aside righteous judgment for bribes. Israel grew tired of extortion at the hands of Samuel’s sons and pled for a king. In addition to seeking relief from corruption of judges, Israel sought a flesh and blood king to accept responsibility for protecting them from their enemies. They lacked sufficient faith to rely on the Lord and instead expressed a willingness to be subjects to a mortal king. The Lord granted their request and Samuel reluctantly obeyed the Lord, anointing Saul, king of Israel.
To come to the following conclusion I pondered, prayed and deduced the following: It’s my belief a fundamental change occurred in the priesthood during Samuel’s ministry. From a practical perspective, it placed another person between God and Israel. The men who intercede on Israel’s behalf were the king and the Aaronic high priest. Since the purpose of the gospel is to draw men to God, this constituted spiritual retreat on Israel’s part. By granting a mortal king (as per Israel’s request), the Lord diluted the law further in search of a level Israel might establish firm, spiritual footing to prepare to return to God. Prior to this division both temporal and spiritual responsibility for Israel was consolidated in Samuel’s office. When the transition was made to a royal structure, I believe the responsibilities were divided into two positions. The king became head of temporal affairs and temple/spiritual affairs were delegated to the high priests of the Aaronic/Levitical priesthoods. For example, David was anointed king and two high priests served under his direction. Their names were Abiathar and Zadok. The priesthood organizational chart, beginning from the bottom commenced with Abiathar and Zadok at the bottom. David presided as temporal or temporary king/judge above them. Samuel, (later Nathan) became the Melchizedek High Priest and the Lord maintains his title as “King of Kings”
This change in priesthood had a direct impact on how the Lord governed Israel. Avraham Gileadi writes of covenant theology between kings. The higher king is known as a “Suzerain.” He is the “king of kings” and is all powerful. The tributary king is known as the “Vassal.” The covenant relationship is based on the vassal’s loyalty to the Suzerain. If the vassal is obedient and loyal to the Suzerain and the subjects of the vassal are loyal and obedient to him, the Suzerain extends covenant protection to the vassal and his subjects. This is strictly temporal and serves as an umbrella insurance policy for Israel under the lesser covenant. It appears to be a variation of the Aaronic covenant. This structure represents the Lords line in the sand. If Israel fails to honor their covenant in this framework, all covenant protection is withdrawn and Israel is scattered amongst the people of the world.
From Moses forward, Israel failed to obey the Lord on the most elemental levels. Each time the Lord required less and less of His people they continued to dishonor their covenant and withdraw from the Lord. I borrowed the term “strategic retreat” from a friend to describe the process. The final test was to see if they would obey a mortal king. When they failed at this covenant the Lord rejected them as a people and withdrew all covenant protection. Each regression was the act of a merciful God trying to work with his people at whatever level of spirituality they may live.
The prophetic significance of this period is relevant because I believe the Lord will require Israel to retrace their regressive steps back to Him when they gather again in the last days. From a covenant perspective, this is necessary because the Lord preserves Israel temporally under the umbrella of the Suzerain-vassal covenant when they first begin to gather. Gileadi would refer to it as the “Davidic Covenant.” Instead of blessing/cursing Israel for their collective behavior, the Lord blesses/curses them according to the righteousness of their king. In effect, he becomes a type for Christ, so far as temporal salvation is concerned. He cannot fill the same function for modern Gentiles. They are granted direct access to the Lord through the Melchizedek covenant in the Church of Jesus Christ when they repent and become endowed. The Gentiles become accountable for their own sins and represent themselves before the Lord. They may benefit from revelations brought to light by this king/servant, but he alone cannot save them temporally. Only personal righteousness may do that while under the Melchizedek Priesthood Covenant.
At this point I think it’s time to introduce a quote by Joseph Smith. I obtained this quote by turning to the index of “Teachings of the Prophet Joseph Smith” under the heading of “David” where I read:
“Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the Priesthood; and the Priesthood that he received and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage.”(TPJS.pg.339, emphasis mine)
I’m familiar with the controversy surrounding the idea of a Davidic King. Elder McConkie believed that all Davidic references were embodied in Christ. I believe the body of evidence suggests a different conclusion. I have tremendous respect for Elder McConkie but feel scriptural content is more supportive of Joseph Smith’s position.
Another related Joseph Smith quote regarding the covenant with Israel explains:
“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. But their unbelief has not rendered the promise of God of none effect: no, for there was another day limited in David, which was the day of His power; and then His people, Israel, should be a willing people; and He would write His law in their hearts, and print it in their thoughts; their sins and their iniquities He would remember no more.”(TPJS. pg. 14-15, emphasis mine)

This quotation refers to a time when Israel is prepared to honor their covenant with the Lord. The Prophet identifies the time as, “another day limited in David.” I believe this Davidic figure is the “root of Jesse” mentioned in Isaiah 11:12-14 and D&C 11:5-6 who claims the throne/priesthood by “right,” raises an “ensign” and gathers Israel.
Isaiah 11 provides a description of the “root of Jesse”:
12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
13 The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah and Judah shall not vex Ephraim.
14 But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. (Isaiah 11:12-14, emphasis mine)
After the “root of Jesse” raises an ensign to the nations (Gentile), he gathers from Gentile nations the dispersed of Israel including Judah. Judah may refer to literal descendants of the Jews but may also refer to those who have entered into a covenant with God and become the “sons and daughters of Christ.” Following the gathering of Israel, reconciliation occurs between Ephraim and Judah. Ephraim bears the right of the firstborn which makes Ephraim responsible for the temporal and spiritual welfare of all Israel. Judah has the right of kingship. Ephraim holds the keys of the Melchizedek Priesthood which include the blessings of the temple or higher covenants. Judah’s right to the throne is Aaronic, becoming a divine shield and protection through covenant compliance to Israel as they gather. When Israel is assembled they gather to a righteous remnant of Joseph who establish Zion and extend blessings of the Melchizedek Priesthood to Israel, including access to the holy Temple. According to Priesthood principle, “No power or influence can or ought to be maintained by virtue of the Priesthood”, Judah will do so willingly without compulsion. I submit this was the “day in David” referred to by the Prophet Joseph when he said Judah would be “a willing people.”
These events are more clearly described in section 133 of the Doctrine & Covenants:
24 And the land of Jerusalem and the land of Zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided.
25 And the Lord, even the Savior, shall stand in the midst of his people, and shall reign over all flesh.
26 And they who are in the north countries shall come in remembrance before the Lord; and their prophets shall hear his voice, and shall no longer stay themselves; and they shall smite the rocks, and the ice shall flow down at their presence.
27 And an highway shall be cast up in the midst of the great deep.
28 Their enemies shall become a prey unto them,
29 And in the barren deserts there shall come forth pools of living water; and the parched ground shall no longer be a thirsty land.
30 And they shall bring forth their rich treasures unto the children of Ephraim, my servants.
31 And the boundaries of the everlasting hills shall tremble at their presence.
32 And there shall they fall down and be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim.
33 And they shall be filled with songs of everlasting joy.
34 Behold, this is the blessing of the everlasting God upon the tribes of Israel, and the richer blessing upon the head of Ephraim and his fellows. (D&C 133:24-34)