An Interruption of Jacob

The Jacob 5 discussion will resume Monday. This is a current-events comment:

The City Creek multi-billion dollar project has excited a lot of criticism. The result has been dismay by many faithful Latter-day Saints. Their anxiety over the project has become the subject of many conversations on the Internet.

To grapple with this outpouring of criticism and in some cases disgust, the church has paid employees and volunteers who post on-line responses using personas, or anonymous identities to beat back those who express concern. Many of the multiple personas are put up by the same church employee.

The arguments advanced by those who are concerned about the investment in the City Creek shopping center most often cite scripture. Their observations are based on sincere belief, supported by positions taken from scripture study, and reflect honest concern. The defense is based on the concept of supporting the leadership, sustaining the church's prophet, and uses comments taken from church talks, sermons, etc.

The gulf between these two positions is one of the great divisions in the church today. The numbers of those holding these two positions are not equal, however. The one is held by sincere, believing members of the church who honestly disagree with the use of these funds for this elaborate, costly project. The other is advanced for the most part by paid employees or volunteers who are doing so using multiple personas to justify the church's conduct.

In the realm of political debate, the production of artificial arguments by personas has been termed "astroturf" because it is not real. The artificial "astroturf" is in contrast to the grassroots movement of people. When enough "astroturf" has been sent out by the political machines, the grassroots will often respond. What began as fiction, or hope, turns into actual public opinion. The political parties and big business employ these techniques all the time now.

Interestingly, there are those inside the church's organized effort who do not believe the arguments they are advancing. Some of them have been persuaded the church's position is in fact wrong. They continue to make the arguments. It is their job. But they do not believe in the position they advance.

It is a fascinating moment to watch. It will be equally interesting to see if conference visitors from around the United States and the world visit the City Creek project and return dismayed, or return home gratified to see this expensive investment by the church.

I'd like readers to note I've not taken a position in this post. It does not deal with anything other than the events unfolding and how the reactions are being advanced and defended. Nothing more.

Jacob 5: 19-26

After establishing good fruit in the original root, the Lord of the vineyard visited the scattered branches in "the nethermost part of the vineyard." (5: 19-20; see also 3 Ne. 16: 1-3.) The Lord of the vineyard was satisfied that in each of the places where the natural branches were scattered, good fruit had returned. (5: 20, see also 2 Ne. 29: 12.)

Whether it was the "poorest spot in all the land of the vineyard" or another place "poorer than the first" it did not matter. The result was good fruit. (5: 20-21; 23.) The servant was dismayed at the locations to which the Lord had taken the scattered branches. In perplexity he inquired: "How comest thou hither to plant this tree, or this branch of the tree? For behold, it was the poorest spot...?" (5: 21.) The servant was surprised to know the Lord of the vineyard would go to visit these poor places. It seemed beneath the Lord to have ministered in such humble, far flung lands, among such woebegotten peoples. But the Lord has "descended below them all" (D&C 122: 7-8) and found no indignity in visiting with such humble people in diminished circumstances. It may well have been because of the difficulty of the circumstances that fruit was produced. (Alma 32: 12-13.)

As if to confirm that difficulties are a blessing to His vine, when they get to the "good spot of ground," the transplanted branches have produced conflicting fruit. In this most chosen land of all, the brothers were divided, and fought in continual ethnic-cultural-religious warfare for generations between themselves. Part of these branches produced good fruit, but part was corrupt and wild. (5: 25.) Although this was the best spot in the vineyard, and although the Lord of the vineyard had "nourished this tree like unto the others" it was still half corrupt. (Id.) This tree required pruning.

The Lord decided to "Pluck off the branches that have not brought forth good fruit, and cast them into the fire." (5: 26.) Accordingly, nature itself removed the branches: "And thus the face of the whole earth became deformed, because of the tempests, and the thunderings, and the lightnings, and the quaking of the earth. And behold, the rocks were rent in twain; they were broken up upon the face of the whole earth, insomuch that they were found in broken fragments, and in seams and in cracks, upon all the face of the land. And it came to pass that when the thunderings, and the lightnings, and the storm, and the tempest, and the quakings of the earth did cease—for behold, they did last for about the space of three hours; and it was said by some that the time was greater; nevertheless, all these great and terrible things were done in about the space of three hours—and then behold, there was darkness upon the face of the land." (3 Ne. 8: 17-19.)

The pruning then, like the Lord of the vineyard's pruning at any time, was targeted and specific. It is designed to remove only the branches worthy of destruction. The righteous do not need to fear. Those who reject the prophets sent to them, reject the prophets' message, and give no heed to the prophets, need to fear. (3 Ne. 10: 12-14.) The message of Jacob comes full circle. He returns to his earlier theme, when he promised the righteous they would be spared. (See 2 Ne. 6: 18, and the prior post Nephi's Brother Jacob, Part 7.) He is consistent.

Jacob 5: 14-18

When the Lord scattered Israel, He "hid" them "in the nethermost parts of the vineyard." (5: 14.) The word "hid" suggests the deliberate concealment of the people, their true origin, their blood relation to Jacob, their destiny to become part of the covenant Family of Israel, and their loss from the record of history and even their own memory of the earlier connections. The Lord of the vineyard intended for this part of His plan to remain concealed. He knew what He was doing. He was acting on a plan designed to produce preservable fruit, but mankind would be oblivious to His methods. His ways are not always shared or understood by man. (Isa. 55: 8-9.)

The places are not numbered, but described as "nethermost." Nor is the design identified other than "some in one and some in another, according to his will and pleasure." This is an order which He keeps to Himself, but we are told it reflects His "will" and His "pleasure."

The Lord left the vineyard to continue in the ordinary course "that a long time passed away." (5: 15.) There is no haste involved. Men come and go across generations while the design of God unfolds. We are impatient and want to see God's plan unfold completely within our lifetime here, but His work is ageless and spans generations. Rarely does He promise a single generation will witness promised events. (See, e.g., JS-M 1: 32-34.)

When a "long time" had passed away, the Lord no longer stood watch, but took His servant and "went down" to "labor in the vineyard." (5: 15.) His presence and ministry among men took a more direct effort. He "went down into the vineyard to labor" for the souls of men. Behold the condescension of God, indeed!

The underlying "root" was able to give "nourishment" to the hybrid people living when the Lord came. The surviving prophetic warnings and limited practices supported this new Dispensation, making it a field white, already to harvest. (5: 17-18.)

There He found among those grafted into the natural root disciples willing to follow Him. Among them were those who were "good" and "like unto the natural fruit"-- which would make them candidates to be adopted as sons and daughters of God, as the Family of Israel. The Lord rejoiced because He realized He could "lay up much fruit, which the tree thereof hath brought forth; and the fruit thereof I shall lay up against the season, unto mine own self." (5: 18.)

The Lord's personal ministry resulted in a great harvest of souls. There were many willing to accept His mission, respond to Him, and go through the process of changing into covenant Israel again. Sons and daughters of God returned to the earth by adoption into the Family of God. (See, e.g., Rom. 8: 16-17; Eph. 1: 5; 2: 19, 1 John 3: 2; among many others.)

An Important Quote

That which can be destroyed by truth should be. P.C. Hodgell

Jacob 5: 10-13

The Lord caused his "servant" to perform all He determined to do for the vineyard. (5: 10.) The wild branches were grafted in and the covenant was suspended. The lines were broken. It would require a restoration of the covenant and adoption for the "natural fruit" to reappear. (5: 10.)

Labor was required from the Lord's servant as well as the Lord Himself. The vineyard required "digging about" and "pruning" and "nourishing" in an attempt to preserve the "root" to which it would be possible to one day to return. (5: 11.) These words tell us how constant the care has been, while scattered and wild remnants have apparently lay fallow without any fruit. Though the people have fallen, the Lord labors on.

Even when the digging, pruning and nourishing have been finished, and while the results are unknown, the Lord of the vineyard directs His servants to "watch" carefully, and to provide yet further "nourishment" when the damaged tree requires it. (5: 12.) Throughout, it is all done by the Lord's "words." He is not absent. He is diligent; ever watchful. He owns the vineyard and everything that is located there. Because it is His, He wants the best for it.

As to the young branches He wants to preserve, so it may be possible at last to return to producing good fruit, He decided to move them "to the nethermost part of my vineyard." (5: 13.) This allegory contradicts the idea of Jehovah as Lord of Israel alone. The Lord claims the entire vineyard, the world itself, as His. The notion of Jehovah being only a local Diety, as is thought by many scholars to be the prevalent idea at the time of Zenos' prophecy, is destroyed by this assertion of ownership over the entire vineyard. Even "the nethermost part" of the world belongs to the Lord of the vineyard.

Even as He relocates His people throughout the vineyard, He continues to view the scattered branches as part of the same, single "tree" He hoped to preserve. He explains: "[I]t grieveth me that I should lose this tree and the fruit thereof." (5: 13.) His intent is to continue to have covenant people, part of His Family, His own sons and daughters. Even though they are unable to continue in that relationship during the scattering, it is hoped ultimately it will allow Him to yet "lay up fruit thereof against the season." (Id.)

This purposeful and attentive effort was reassuring to Jacob's people. Though they were long separated from Jerusalem, and although the rising generation had never been there, this allegory assures them of God's watchful eye. The covenant of Jehovah with Israel continued to be with the scattered branches though they had been transplanted across an ocean and were living in an island of the sea. (See 2 Ne. 10: 20.)

The history of the world is the history of Israel. The events are supervised by a Lord whose purpose is to lay up fruit against the season of the harvest. As we grow ever closer to the season of harvest, the plan will need to result in the appearance of natural fruit again. Otherwise, the entire vineyard will be gathered in bundles and burned.

Jacob 5: 7-9

As Israel decays, the Lord of the vineyard takes the dramatic step of cutting away the "main branches" or in other words the leading families, the recognized genealogical well-breds, or the families of rank and distinction. They were to be "burned" rather than further cultivated. (5: 7.) Their pride and arrogance disqualified them from preservation or further work. They were riddled with "decay" and unworthy of further effort. They were to be destroyed by fire. Fire is always a symbol of the Lord's judgments designed to cleanse or purge. Killing the decayed and corrupt leading families was cleansing the tree of the decay that had taken hold in the lofty, inner-circles of the people of Israel.

Men may have respected, even admired the success and status of these "main branches" of the Israelites, but that was nothing to the Lord. All their great rank, position, support structure and apparent security were nothing once the Lord decreed they were to be burned. Invading conquerors would target these specific social leaders for removal as a precaution against further loyalty. These would have to be removed for the outside ruler from a foreign power to succeed. The very thing which made them secure was the reason they were targeted to be killed. In a natural political purge the "main branches" who seemed forever entrenched to rule were swept away. No more would they "cumber the ground of [His] vineyard." (5: 9.)

To replace the notable families of distinction, the Lord determined to bring in "wild olive tree" branches, or those who have no distinction, or even family connections with the roots of Israel. (Id.) There would be new blood brought in by the conquerors with resultant intermarriages.

Unlike the main branches, there were "young and tender branches" which were not to be destroyed, but were instead to be transplanted. From Assyria or Babylon, these dislocated tribes would be spread into the nethermost part of the vineyard, or in the words of the Lord of the vineyard: "I will graft them whithersoever I will." (5: 8.)

With the mixing of foreign blood in the remaining "root" of the tree, and grafting of the "young and tender branches" into "wild" trees throughout the vineyard, the Israelite bloodlines become fragmented, scattered and no longer purely either Jacobian (by blood) or Israelite (by adoption). It would not matter if you look to the main root, or to the many scattered branches, they were all mingled with the "wild" gentile stock to produce a hybrid people. The corruption of the family was too deeply entrenched. They would not be able to repent any longer because their arrogance and ignorance prevented them from seeing their true condition. They thought themselves so highly favored of God they could not fall. Therefore, it was altogether necessary for them to fall. Without such a traumatic message delivered to the entire family, they would continue to presume safety meant they were justified. Any sign of prosperity was interpreted to mean they were right with God.

The family of Jacob needed this trauma for the covenant with Israel to be preserved. They were dying and not noticing it. Though it was terrible to endure, the Lord of the vineyard had the ultimate best interests of the entire tree in mind. He did what was needed to restore health and vigor. The covenant had been broken anyway, and this would make possible a renewal of the covenant and restoration from scattered Jacob the Family of Israel.

Jacob 5: 3-6

Israel was and is the only family which will be saved. It is the "tame olive tree" that the Lord "took and nourished in his vineyard." (5: 3.) Despite all the Lord's efforts, however, the actual family tree "waxed old, and began to decay." (Id.) It lost its vitality. It tired of the Lord. His desire and "nourishment" was not able to overcome the tree's indifference to what He offered them. It began to decay.

The Lord was unwilling to abandon His tree even when there was no productivity in it. He intended to continue to create the Family of God, despite the failure by the family to respond to His invitation. He initially set about to "prune it" (that is, to cast away from the Family of God or Israel, those who failed to live worthily) and to "dig about it" and then to "nourish it." In the initial work it is the Lord directly who does the work. He does not send a servant to perform the labor. (5: 4-5.)

"Pruning" involves cutting away. It destroys. The goal is ultimately to bring about vigor and life. But the initial work requires destroying to clear away and make the growth possible. The result is harsh and violent in the short run, but there is something important going on in the work of "pruning" away. The larger purpose is what the Lord has in mind. The short term sacrifices and difficulties are unavoidable and necessary. They must be endured.

"Digging about" the tree is also violent. It is threatening, and imposes upset and difficulties. The Lord's benign intent is not understood when the pruning and digging are measured against short term standards. They must take a longer view.

The Lord's purpose is to "perhaps" produce "young and tender branches." (5: 5.) It is "perhaps" because the Lord grants the tree agency to respond, not compulsion to force compliance. The Lord can coax, but the tree must grow.

The older branches are not intended to be preserved. They bear nothing but bad fruit. The young and tender branches are the goal. These, however, will not yield fruit for some time. They must have an opportunity to develop.

This description of ancient Israel shows how the Lord's work was always purposeful and designed to preserve the tree and continue to create sons and daughters of God. However, despite all He did, the "little, young and tender branches" were comparatively small in the scheme of things. As to the "main top thereof" it "began to perish." (5: 6.)

The infrastructure, the hierarchy, the temple, the priestly class, the learned Rabbis and the schools of thought were rotting. They were nothing like what would be required to produce fruit. They were religious but heritical. They were devoted, but not His sons and daughters. The family line was broken. They needed to be adopted back again, because they lacked the power to remain connected.

This is an odd juxtaposition: The "main top" is corrupt. The "young tender branches" are nothing like the great growth overshadowing them. Yet the Lord sees in the young growth what He seeks. As to the "main top" there is nothing but "perishing" and decay.

Israel is so often in this predicament. They despise the truth, but respond warmly to flattery telling them they are righteous. (Hel. 13: 27-28.) When someone is sent by the Lord of the vineyard calling for repentance, Israel rejects him, says he is a sinner and a false prophet. (Hel. 13: 25-26.) Ultimately, however, for the bloodline of Jacob to rise up and become fruit worthy of preservation, there must be a change from blood connection to Jacob to an adoption into Israel. Then they become sons and daughters of God, and fruit worthy of preservation. (Mosiah 27: 25.)

Jacob Chapter 5

Of all the material Jacob could have adopted as his prophecy, his selection of Zenos' allegory of the Olive Tree is telling. The account is a journey through various dispensations of the Gospel, tracking a bloodline of chosen people. To Jacob's credit, he realized the work of salvation was devoted primarily to rescuing the descendants of a chosen line beginning with Abraham.

The allegory is a family story. The use of the Olive tree is a deliberate symbol of a family, and of the tree whose value was beyond question in the culture from which the allegory sprung. To understand the story, it is necessary to settle on meanings.

The tree is a family line belonging to the "house of Israel." (Jacob 5: 3.) The work of the Lord of the vineyard and his fellow laborers is designed to cause the chosen family line to produce fruit worthy of preservation. The "fruit" is people, or more correctly, children raised in righteousness who comprehend and accept the Gospel and abide by its teachings. The name "Israel" is the new name given to Jacob. Jacob was renamed by the Lord because the Lord took him into His own family. Naming signifies Fatherhood over Jacob, and the name Israel signifies the Family of God.

Not every descendant of Jacob is also a descendant of Israel. Blood is one thing, adoption into the Family of God is another. The allegory should be read with the proper context. It is about preserving the Family of Israel, or in other words, the Family of God.

To correct and instruct the chosen family, it was necessary for the Lord of the vineyard, in a desperate attempt to cause the family to produce fruit worthy of preservation, to disburse the children, scatter them throughout the vineyard, graft wild branches into the roots and tame branches into wild roots. In one sense the failure of the chosen family is to the world's great blessing. In the end, the world overcomes the chosen family and all those grafted into it, and in the final effort the work returns to the original roots and the original branches in a desperate final attempt to salvage something from the vineyard before it is burned.

Choosing this allegory as the great central theme of Jacob's book shows his comprehension of sacred history and prophecy, and his knowledge of the future. Unlike Nephi, whose muse was Isaiah, the fully mature prophet Jacob turned to Zenos to act as "second witness" to his prophecy. We have in Jacob Chapter 5 the great explanation of how we got where we are today, and what will unfold before the Lord's return to burn the vineyard. It is odd we spend so little time with the material. It is the central theme of all man's history (from God's point of view).

The family is scattered into several different parts of the vineyard:
First, the location of the original tree.
Second, an undisclosed number of "nethermost parts of the vineyard." (Verse 14.)
Third, a "poorest spot."  (Verse 21.)
Fourth, a "poorer spot than the first." (Verse 23.)
Fifth, a "good spot." (Verse 25.)
However, there is no attempt to quantify the number of spots because the allegory is intended to convey meaning apart from numbers. You can cross check the other prophecies from Nephi (2 Ne. 29: 3) and Christ (3 Ne. 17: 4) and find there is no definitive number given of how many separate groups are included in the "nethermost parts of the vineyard" where Israel was scattered.

What should leap out to you from this allegory is the nature of the Gospel and God's work among mankind. It was and is related to preserving a single family line. The "God of Israel" is concerned with preserving the chosen line of heirs. The Gospel was and is a family matter, and the target of the Lord's work is now and always has been the preservation of a specific group He intends to preserve.

This is an image we have trouble with in our current multiculturalism. We tend to view all mankind as the beneficiaries of God's plans to save mankind. They are to some extent. After all, He provides the sun and rain to everyone regardless of their ethnicity. (Matt. 5: 45.) And every people are given according to His mercy some portion of truth calculated to benefit them. (Alma 29: 8.) However, Zenos and Jacob agree the Lord's primary effort has been directed at preserving one family, and the world has been the incidental beneficiaries of this global effort to preserve them.

We will look at the history of this family as told through the allegory of the Olive tree.

Comments/Answers

Although "comments" are disabled, I still receive comments on those old threads. They just no longer go onto the blog.

In response to a question about the source of information regarding the church's tithing investment system, I have confirmed that information from three sources in the church offices, therefore put it up because it was accurate. But I keep confidences, and sources are not disclosed unless they want to be disclosed.

Nephi's Brother Jacob, Conclusion

There is a great deal more to Jacob than we have touched on here. This is only intended to lay the groundwork to appreciate the topic I'm turning to next. I want to discuss the meaning of Jacob's Fifth Chapter. Before doing so however, I wanted to touch briefly on Jacob's sound understanding and heavenly qualification to teach the truth. He was in command of the truth and knew what he was teaching.

In his initial sermon, he includes another explanation of how he knew his teachings were sound: "It must needs be expedient that Christ-- for in the last night the angel spake unto me that this should be his name-- should come among the Jews, among those who are the more wicked part of the world; and they shall crucify him-- for thus it behooveth our God, and there is none other nation on earth that would crucify their God." (2 Ne. 10: 3.) This scripture tells us:
-Jacob was ministered to by angels, and taught as he was taught from above.
-Jacob was given the Lord's name centuries before His birth.
-Jacob foresaw the Lord's crucifixion.
-Jacob knew this was necessary for God to perform.
-Only a religious people like the Jews would crucify their God.

The irony of a group of religious people, claiming to follow God, killing Christ is set out matter-of-factly by Jacob. Jacob knew it was the very religious who would resist the truth. It was the very religious who fight against God. They think they are following Him when they persecute the prophets. They believe they are doing God a favor when they urge worship of idols, and seek to kill the Son of God.

Despite man's failure to repent and to worship the true God, Jacob foresaw the ultimate triumph of Zion. When it begins, Jacob promises, "he that fighteth against Zion shall perish, saith God." (2 Ne. 10: 13.) To make the point even more clear he adds: "Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; or they who are not for me are against me, saith our God." (2 Ne. 10: 16.)

Once again Jacob carves the world into two: One small group whom God will protect and guide, and who will be brought into Zion; and then everyone else. The groups are disproportionate. There is no comparison between the diminutive Zion and the world. It is the world that will be destroyed. The small Zion will be protected and defended by God. Everything else will be gathered in bundles and burned.

With this introduction, we turn to Jacob Chapter Five.

Nephi's Brother Jacob, Part 9

Jacob remarked about the great holiness of God: "O how great the holiness of our God!" (2 Ne. 9: 20.) He makes this exclamation after explaining the "mercy of our God, the Holy One of Israel!" Jacob is taken by the enormity of God's mercy. It is proven beyond any dispute in that "he delivereth his saints from that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment." (2 Ne. 9: 19.) Having seen what awaits the unrepentant, Jacob marvels at God's great mercy. The Lord's "saints" will be spared this torment.

In contrast, Jacob points out that there is nothing but woes awaiting the unrepentant. "But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god. And behold their treasure shall perish with them also." (2 Ne. 9: 30.) It is a marvel we can read these verses and have no concern for the multi-billion dollar church renovation project underway in downtown Salt Lake City. Upscale housing, retail and office space are being built to stimulate investment in the downtown economy. This is all under the supervision of the Presiding Bishop and First Presidency, using a for-profit corporation. Though Jacob seems to speak about individuals, it leaves us wondering if the same might be said of institutions as well.

Jacob said, "Yea, who unto those that worship idols, for the devil of all devils delighteth in them." (2 Ne. 9: 38.) That is why we are never to allow any man or group of men to get between us and God. God alone is worthy of worship. If you put another man or institution between you and God, you are the delight of the devil of all devils, for he has made you his. You will suffer the wrath of God (D&C 76: 104-106), and not qualify for the mercy which Jacob taught proved God's holiness.

Jacob anticipated there would be those who would reject, even become angry by what he taught. But he cautioned them: "Do not say that I have spoken hard things against you, for if ye do, ye will revile against the truth; for I have spoken the words of your Maker. I know that the words of truth are hard against all uncleanness; but the righteous fear them not, for they love the truth and are not shaken." (2 Ne. 9: 40.) This is another proof we are reading the words of an actual prophet. They speak the truth. They cry repentance. They point to the Holy One of Israel. Prophets do not fear the anger which others will hold toward them. They know they speak what the Lord would have said.

Jacob observes "if ye were holy I would speak unto you of holiness; but as ye are not holy, and ye look upon me as a teacher, it must needs be expedient that I teach you the consequences of sin." (2 Ne. 9: 48.) How marvelous it would be if Jacob had been freed up to speak only of holiness. What great things might this prophet-teacher have given us? How might he who stood in Christ's presence have taught us if we were holy and not in need of repentance?

With almost every new revelation from heaven, mankind learns first and foremost that there is more work to be done to tear down false tradition and error in doctrine. Building Zion will never begin until the errors of teaching for commandments the doctrines of men has been subdued. Jacob is a reminder that great things must be preceded by repentance, and repentance must be preceded by an awakening to the awful situation in which we find ourselves.

Nephi's Brother Jacob, Part 8

Jacob uses Isaiah Chapter 50 to establish the reality of a coming Messiah, in addition the centrality of Israel to the Lord's plans. Israel is forever backsliding and wayward. Yet the decision to "divorce" Israel is the Lord's and He refuses to do so. (2 Ne. 7: 1.) It was always in His mind to preserve a remnant of Israel as His "fruit" or the product of His mission and ministry. Jacob will return to this theme in his own book. We will look at that later. Here we are just becoming acquainted with Jacob as a teacher.

Even at the end of days, the Lord will continue to focus on redeeming Israel. The "rock" from which they were hewn was Abraham and Sarah, the father of the righteous and his beloved wife. (2 Ne. 8: 1-2.) The problem with Israel is the slumber that keeps them from awakening to their awful situation and repenting of their sins. Jacob sees the end of time, and Israel still slumbers and cannot establish Zion because of their deep sleep. They must awake, put on the strength of salvation or priesthood, shed their filth for beautiful garments, and cease association with the unclean and uncircumcised. (2 Ne. 8: 24.) Zion will not otherwise come to pass.

Zion will never emerge from those who slumber in the dust, whose necks are bound with iron. (2 Ne. 8: 25.)

Zion evades those who desire it because they are too ill-educated, thinking their scholarship has merit and the Holy Spirit does not. (2 Ne. 9: 29.) They are rich, and think it a good thing rather than a hindrance. (2 Ne. 9: 30.) They will not hear, and therefore are as good as deaf. This form of deafness prevents them from hearing the warning and so they will perish in their ignorance of the truth. (2 Ne. 9: 31.) They are also deliberately blind, refusing to see the truth when it is presented to them. (2 Ne. 9: 32.) They are uncircumcised, liars, whoring after other gods, and worshiping idols. (2 Ne. 9: 33-37.)

It is Jacob who testifies the "keeper of the gate is the Holy One of Israel" and "he employeth no servant there." (2 Ne. 9: 41.) Jacob entered through that gate and met the Gatekeeper. He reminds us that He "cannot be deceived, for the Lord God is his name." (Id.)

Jacob then reminds us of his role - the prophet's role: "Would I harrow up your souls if your minds were pure? Would I be plain unto you according to the plainness of the truth if you were free from sin?" (2 Ne. 47.) The prophet's role is always to cry repentance. Priests may preside, and kings may rule, but the prophet's voice is always crying repentance. Prophets have almost never presided over a congregation (other than occasionally a small inner-circle). They always speak from the sidelines crying for a return to God's ways. Even when there were cities who repented in response to the message of repentance, the prophets who gathered them taught repentance and left it to the assembly to govern themselves. So it was with Enoch, and Melchizedek, and similarly Joseph attempted to teach repentance to his people. Enoch and Melchizedek were able to teach the people who wanted so desperately to repent (and did so) that they had angels and the Lord come dwell among them. Joseph sought to accomplish the same, but the Lord never dwelt among the Saints of this dispensation. Jacob bids his brethren and us to repent, hoping his teaching will eventually lead to a latter-day Zion. Apparently there will be a small group who will eventually repent and qualify for the Lord to come dwell among them. It remains a distant possibility, without any concrete progress underway as yet.

Nephi's Brother Jacob, Part 7

The problem with war is it arouses the instinct for killing. As men adapt to war, they become predatory, seeking to destroy those they view as the enemy. They study and train to trade life for death.

Zion will not possess those skills. They won't learn them and will not need them. Zion will be a place of peace, where those who are unwilling to take up arms against others will flee. (D&C 45: 66-69.) Though peaceful, the glory of the Lord will strike such fear among the wicked they will not dare come up against that place. (D&C 45: 70.) As unlikely as this seems, it is true.

When mankind has degenerated to the point of looking at one another as prey, the Lord will not allow His people to become prey to the terrible and the mighty. As Jacob (borrowing from Isaiah) explained, "For shall the prey be taken from the mighty, or the lawful captive delivered? But thus saith the Lord: Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for the Mighty God shall deliver his covenant people. For thus saith the Lord: I will contend with them that contend with thee." (2 Ne. 6: 16-17. ) The Lord intends to establish His covenant among those who take the Spirit as their guide, who reject the doctrines of men as truth, who do not trust in the arm of flesh, and who have not dwindled in unbelief.

Those who qualify, and who are in a covenant with Him, will see the destruction of those oppressors who threaten them. The armies and mobs who think they can overtake Zion will learn to their dismay that the Lord intends to protect them in such unmistakable acts they will be compelled to confess He is God and Zion is His people. As Jacob put it: "And I will feed them that oppress thee, with their own flesh; and they shall be drunken with their own blood as with sweet wine; and all flesh shall know that I the Lord am thy Savior and thy Redeemer, the Mighty One of Jacob." (2 Ne. 6: 18.)

The Lord has two contradictory persona's in scripture. He is the Lamb of God, and He is the Lion of Judah. Those two persona's appear in widely separated passages of scripture. They merge together in one passage of scripture written by the Apostle John. It was John who shared Nephi's vision and who was permitted to write of it. Nephi deferred to him. John uses both titles in succession when describing the Lord's role in loosing the seven seals, calling the Lord both "the Lion of the Tribe of Judah" and "a Lamb as it had been slain." (See Rev. 5: 5-6.) He is the Lion of Judah to those who seek to prey upon His covenant people. He is the Lamb of God to His own.

When you see the Lamb and the Lion lie down together, you may know the Day of Judgment is at hand. It will be both great and terrible to the righteous and wicked.

Jacob knew this. Jacob saw these things before they happened, so he could write his testimony as a warning to those who live in the last days. He was a prophet more for our day than for his own. Provided, of course, we have the eyes and faith to see it.

Jacob's skill in expounding doctrine is not limited to his commentary. It includes the careful selections from Isaiah chosen to illustrate his points and clarify his views. Since he saw the Lord and was ministered to by Him, Jacob becomes adept in recognizing and expounding truth in a way which is trustworthy, and reflects his knowledge of the Lord's great work to save the souls of men.

Nephi's Brother Jacob, Part 6

Jacob makes a startling promise for those who live when the destruction begins preliminary to the cleansing of the world before the Lord returns. He says "none will he destroy that believe in him. And they that believe not in him shall be destroyed, both by fire, quakes, and by bloodsheds, and by pestilence, and by famine." (2 Ne. 6: 14-15.)

This amazing promise is predicated on "believing in Him." This requires us to understand what the word "believe" means in the parlance of the Book of Mormon. Those who believe in Him know and accept correct doctrine, or the truth about Him. Those who do not know and will not accept correct doctrine or the truth have dwindled in unbelief. They do not believe in Him. They may have religion, may belong to churches, may be active in all their observances, but they are not in possession of belief in Him. Instead they accept for doctrines the commandments of men, and their hearts are far from Him. They teach false and vain things. As a result they neither enter into the kingdom nor suffer those who are entering to go in. This includes those who, though they are humble followers of Christ, are nevertheless led that in many instances they do err in doctrine. (2 Ne. 28: 14.)

There will be many who are destroyed who will be quite surprised by it. They will complain that they have prophesied in Christ's name, and in His name cast out devils, and done many wonderful works, but they do not know Christ, and therefore never did believe in Him. (See Matt. 7: 22-24.)

If you are one of those who believe in Him, and who will not dwindle in unbelief, will not accept the commandments of men as doctrine, but will take the Spirit for your guide, then Jacob promises that Christ will not destroy you. The rest He will destroy.

Fire will upset the order of things and make societal collapse inevitable. Men's self-inflicted woes will not be the only sign of Divine disapproval. The earth will quake to signal God's disapproval. Interruptions of social order and control will be followed by self-inflicted violence. Bloodshed will be widespread among the survivors. Disease and pestilence will be one of the results of the lack of social order. Air and water will be contaminated. Neglected hygiene will lead to the promised pestilence. As the downward spiral continues, food production and distribution will be inadequate to prevent widespread, global famine. It is as if Jacob could see the sequence of events and gave us the list of how it would unfold, step by step, as the unbelieving are wiped from the earth.

Survival during this bleak time depends on the qualification of "believing in Him." Suddenly, if you think Jacob knew what he was talking about then our doctrines take on terrible significance. What we believe matters. Not just in the distant after-life, but for the preservation of our present lives. Jacob does make a powerful case for studying the Gospel a good deal more carefully than we can accomplish in a 40 minute class-discussion, with an approved "discussion leader," using Correlated materials, rather than a teacher declaring and testifying of true doctrine.

I'm pretty sure Jacob would be a very marginalized Mormon, if he were among us today.

Nephi's Brother Jacob, Part 5

Jacob has some relevant instruction for us. He reports: "And blessed are the Gentiles, they of whom the prophet has written; for behold, if it so be that they shall repent and fight not against Zion, and do not unite themselves to that great and abominable church, they shall be saved; for the Lord God will fulfil his covenants which he has made unto his children; and for this cause the prophet has written these things." (2 Ne. 6: 12.) Some of the Gentiles will be preserved, as well. It will be those who:

1. Are among those of whom the prophet has written. Interesting condition. These are already the topic of revelation. That requires us to study the revelations to know something of the Gentiles "of whom the prophet has written." That is no small topic in its own right.

2. Are repentant. Of course, that requires the recognition of the need for repentance. Most of the Gentiles are unaware of their need to do so. Some because they are not religious. Others because they are overly religious and fail to understand that their religion condemns them. It does not justify them.

3. Fight not against Zion. Here is "Zion" which will come into being at some point. Not today, but by and by. When it does, there will be Gentile opposition to it. Those who aren't initially invited will find the idea of Zion without them offensive. Their response should be to repent (as in 2, above). Instead, because of their blindness and jealousy, they will "fight against Zion."

4. Do not unite with the great and abominable church. This is not a single congregation. It is the world itself. The entire world is divided into two: One is the church of the Lamb of God. The other is everything else. (1 Ne. 14: 10.) This is a bigger problem than it may first appear. Inasmuch as there are endless ways to belong to the great and abominable church, but a single way to avoid the great and abominable church, the odds are Gentiles will not find Zion. Instead they will fight against her and join the worldly minions who are opposed to her.

Most of the Gentiles will not meet these four conditions. Consequently, they will be so reduced they will "lick up the dust of their feet" who are in Zion. (2 Ne. 6: 13.) For those few Gentiles who give heed to Jacob's teaching, there is good news.

Despite all the Gentiles have done to disappoint the Lord, He will "set himself again the second time to recover them." (2 Ne. 6: 14.) Jacob will elaborate on this future in his own book. Chapter 5 of his book contains an allegory describing all the Lord's efforts to produce fruit suitable to be preserved against the harvest. Jacob was well qualified to know what he was teaching. His brief confirmation that the allegory is true is so modest, so plain, so direct that it speaks of the man's confidence. It is unadorned by rhetoric. The starkness of it suggests Jacob is a man of few words because they aren't necessary.

Jacob bears close study. Unlike the later writers (beginning with Mosiah), Jacob carved his book onto the small plates of Nephi himself.

Nephi's Brother Jacob, Part 4

Jacob's first recorded sermon identifies what concerns him. It is the "welfare of souls" (2 Ne. 6: 3) and "things which are, and which are to come" (2 Ne. 6: 4.) The definition of truth is knowledge of things which are, which were, and which are to come. (D&C 93: 24.) Jacob is interested in teaching truth. But the truth he wants to focus on is the present and future of his people.

He identifies Isaiah as speaking "concerning all the house of Israel" (2 Ne. 6: 5) and therefore they can be likened to the Nephites. Then he turns to the Gentiles and places them in the future role of "bringing thy sons in their arms, and thy daughters shall be carried upon their shoulders." (2 Ne. 6: 6.) In the dismal future of Nephite destruction by the Gentiles, there is still a more distant day when Gentile efforts will become helpful, not destructive. When that happens, the Gentile fortunes are reversed, and they will "bow down to [the Nephite remnant] with their faces towards the earth, and lick up the dust of [Nephite] feet." (2 Ne. 6: 7.) So the cataclysm which befalls the Nephites will also befall their Gentile vanquishers. They will be brought down to the dust as well.

Jacob also reports to his audience "the Lord has shown unto me that those who were at Jerusalem, from whence we came, have been slain and carried  away captive." (2 Ne. 6: 8.) Jacob must have asked to be shown. He asked and was shown, and therefore he knew his family had left Jerusalem in time to avert death or captivity. Jacob was born after they left Jerusalem; but he knew about it, inquired to know, and was shown their destruction.

This reaffirms how the departure by Lehi and the destruction of Jerusalem was inter-related. The Lord uses 'just-in-time' scheduling of events more often than not. There is no need to flee until the moment when the destruction is about to begin. Nor is there a need to begin the rainfall before the ark is completed. Nor is there a need to send down fire to consume the offering until the altar is built, the sacrifice offered, the water poured on the offering, and the prayer completed. (1 Kings 18: 31-38.) Timing is always the Lord's.

Jacob also leaves nothing to the imagination of his audience. He tells them the Messiah will come to Jerusalem, will be scourged there, and will be crucified by them. Jacob knows this "according to the words of the angel who spake it unto me." (2 Ne. 6: 9.) From this we see Jacob's pre-sermon preparation does not consist of gathering together thoughts and quotes from poets or philosophers. He consults with angels and dispenses information from heaven. Here is a source which is to be trusted. When speaking of Jerusalem's destruction, it comes from the Lord's showing him, and of the Messiah's mission. It comes from the angel's speaking to him.

We think it an odd thing to have a man speak with the Lord and be ministered to by angels. Yet in the example of Jacob, it is almost matter-of-fact. As if he wouldn't dream of speaking about such things without consulting with heaven.

Nephi's brother Jacob is among the great figures in all of sacred scripture. The critical differences between him and his teaching, and other men giving what they regard as inspirational thought, should not pass by unnoticed. I'm growing to respect this man Jacob.

Nephi's Brother Jacob, Part 3

When Nephi composed his small plate account, it was approximately 40 years after they left Jerusalem. He included his visionary experiences, but stopped short of giving a full account. (1 Ne. 14: 25.) As he prophesied about the coming of a Messiah to his brothers, they challenged Nephi's teaching of a future Messiah. In that context, he resorted to quoting Isaiah "that I might more fully persuade them to believe in the Lord their Redeemer." (1 Ne. 19: 23.) Nephi's use of Isaiah in his first book is limited to the single topic of whether the scriptures confirmed his own prophesy that there would be a Redeemer. (1 Ne. Chapters 20 and 21.)

The next quote of Isaiah occurs in Nephi's second book. There the material is quoted by Nephi's younger brother Jacob in his first recorded sermon. In Jacob's use of Isaiah, the scope expands dramatically. Jacob uses it to cover the history, the scattering and regathering of Israel, the latter-day Zion, and then he preaches and expounds on these materials to give context to the Nephite experience. (See 2 Ne. Chapters 6-10.)

It is Jacob's more expansive use of Isaiah that seems to have inspired Nephi to turn to the Isaiah materials to complete his own record. When Jacob's sermon is finished, Nephi then adds 14 additional chapters of Isaiah material to complete his record. Then, to end his message Nephi takes Isaiah's themes and gives his final lessons in an American setting, elaborating on the Isaiah themes.

These transcripts raise the possibility that it was Jacob, rather than Nephi, who saw the fit between Isaiah's materials and the Nephite/latter-day Americas. Nephi no doubt used the Isaiah material first, but confined it to the promise of a Messiah. He used it defensively to respond to his older brothers' criticism. Jacob, on the other hand, uses it expansively.

If Nephi was giving credit to Jacob for this expansion (as his two books seem to indicate), then it tells us a great deal about Jacob, and even more about Nephi. For Jacob, we can know:
-He was a careful student of scripture.
-He saw what was possible, not only what was evident on the surface.
-He could apply Isaiah prophetically into the distant future.
-He could put his life and his people's position in history into a prophetic context.
-He was more concerned with the future than with the past.
-He saw their time as important, but not the end of times.

What it would tell us about Nephi is that:
-He was meek.
-He gave credit to his younger brother.
-He allowed truth from the younger brother to instruct even him, the elder brother.
-He refused to fall into his own older brother's jealousy and resentments.
-He was a ready student of Jacob's - the younger brother.
-He recognized inspired truths.
-He wanted others to rejoice in the truth, even if he took a step back in allowing them to be presented.
-He rejoiced in the learning of others.

There is a great deal about the interplay between these two brothers that ought to inform our own approach to authority, truth, learning, "presiding" and recognizing inspiration in others. The Book of Mormon is a treasury of lessons applicable to us. We do not adequately appreciate them.

Nephi's Brother Jacob, Part 2

Jacob’s first recorded sermon is not his first sermon. Quite the contrary. He admits he was given to a lot of preaching. Jacob records this: “ye know that I have spoken unto you exceedingly many things. Nevertheless, I speak unto you again; for I am desirous for the welfare of your souls. Yea, mine anxiety is great for you; and ye yourselves know that it ever has been. For I have exhorted you with all diligence; and I have taught you the words of my father; and I have spoken unto you concerning all things which are written, from the creation of the world.” (2 Ne. 6: 2-3.)

Jacob’s preaching was plentiful, and always based on two things: First, the words of Lehi. Second, the scriptures. In other words, he was not an innovator. He was a custodian of truth. He wanted to preserve the revelations entrusted to the Nephites; not to add to them, or stray from them.

It is interesting he had this strict orientation in his teaching, because give his background, he could have ventured into a great many other thing. We know his knowledge reached beyond the veil. As Nephi put it: “[Isaiah] verily saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I have seen him[.]” (2 Ne. 11: 2-3.) In their knowledge of the Redeemer, Isaiah, Nephi and Jacob were peers. Notice how distinct they were from one another in what they revealed. Although Nephi revealed some of what he learned, he used Isaiah as the primary source for his prophetic teaching. Jacob was even more discreet in how he ministered. Isaiah, on the other hand, wrote an extensive prophecy about all of history.

In his earliest recorded sermon Jacob reminds the audience how strictly he confined himself to the two categories above. Then, after Nephi’s death, when he took over as the primary prophetic leader of the Nephites, he still displayed the same caution about the text he took for his material. He told the people to come to the Temple and he would prophesy to them. (Jacob 2: 2.) Then in his sermon he quoted at length an allegory from the Prophet Zenos. (Jacob 5.) When he finished the lengthy quote he added his prophecy: “as I said unto you that I would prophesy, behold, this is my prophecy—that the things which this prophet Zenos spake, concerning the house of Israel, in the which he likened them unto a tame olive tree, must surely come to pass.” (Jacob 6: 1.) It goes by quickly, but there it is. Jacob’s prophecy is that what he read, the account Zenos wrote, was true. Jacob knew it was true. He had seen it, just like Isaiah had seen it, just like Nephi had seen it, and could tell you that Zenos also saw it and recorded the truth concerning the Lord’s unfolding work among the chosen house of Israel.

There is so much about Nephi’s younger brother which is a model of the true prophet. His ministry reflects the very things which we should expect to see from a messenger sent by the Lord.

Nephi's Brother Jacob

The first words from Jacob, Nephi's brother, are marvelous. He begins his public ministry among the people of Nephi with these words:

"I, Jacob, having been called of God, and ordained after the manner of his holy order, and having been consecrated by my brother Nephi," (2 Ne. 6: 2.)

Jacob was "called of God." He was also "ordained after the manner of his holy order," meaning that his ordination came from God. He was like Melchizedek. The manner of this ordination is described in JST-Gen. 14: 27-29: "[H]aving 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." This was the holy order to which Jacob was called by God.

In the restoration of the Gospel, the first time this appeared in the church was in June, 1831 on Isaac Morley's farm. As Joseph Smith recorded it in his history: "the authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders. It was clearly evident that the Lord gave us power in proportion to the work to be done, and strength according to the race set before us, and grace and help as our needs required." (DHC 1: 175-177.) To understand this statement of Joseph you would need to recognize there is a great difference between being "an Elder in the church"-- an office held by operation of the church's organization, much like a Relief Society President or a Sunday School President-- and the Melchizedek Priesthood. Today there is no appreciation of that distinction. That is because we have little understanding of the history of the church or the scriptures.

In any event, Jacob was ordained by God to "his holy order" or, in other words, received the same High Priesthood as Melchizedek in the only way it can be received: "It [is] delivered unto men by the calling of His own voice." Jacob was one of those.

Despite this, Jacob's right to be a teacher among the people of Nephi reckoned from his brother's presiding authority. Although Jacob was in possession of this calling from God, in order to minister to the people he needed to also be "consecrated by my brother, Nephi." It was Nephi who was the presiding authority. Therefore, to preach to the congregation Jacob needed to be called and authorized. Nephi did this, and Jacob became a recognized, sustained teacher.

Without both, Jacob could have preached, taught and expounded, but he would not be able to speak in an organized meeting of the church over which Nephi presided. From this we see the order of things. The church and God's authority do not necessarily overlap. But, in his wisdom, Nephi used the very man who God had empowered to be a minister of righteousness within the church over which Nephi presided. Nephi did not envy his younger brother's calling, but supported and advanced him in it. Of course Nephi held the same calling, but that does not matter. Somehow men can find it within them to be jealous of others even if they are called themselves. After all, Lucifer was a son of the morning.

Joseph Smith, by revelation in January, 1841, was told that his brother Hyrum was to become "a prophet, and a seer, and a revealtor unto my church." (D&C 124: 94.) Joseph did not envy his brother this calling, but immediately ordained him to the office of Assistant President; in an almost identical manner as had Nephi with his brother Jacob.

From the first phrase out of Jacob's mouth, we encounter doctrine so very meaningful to understanding the way of God. What a great book we have in the Book of Mormon. I do think a man can get closer to God by abiding its precepts than from any other book!

Repentance

I received a question: "Knowing that the local church leaders sometimes misjudge the repentance process and sometimes struggle to know what the individual truly needs. Is it possible to properly repent for serious sins and have the repentance process be between just you and the Lord, without confessing your sins to your bishop? On many occasions, we read in the scriptures that repentance was done by confession to the Lord alone. If you truly had a change of heart and had abandon the sin, wouldn't it be ok for you and I to do the same today, as recorded in the scriptures, without confessing to church authorities?"

This question is a reflection of just how "institutional" our orientation has become. The church is powerless to forgive sins. Christ forgave sins during His mortal ministry. (Mark 2: 5-12.) Christ forgives sins in His current ministry. (D&C 61: 2.)

Christ may allow men to possess the power to forgive sins as in the case of Joseph Smith (D&C 132: 46), but that has definite limits. Men are given such power because they will never use it independently of the Lord's will. (Helaman 10: 5.) Even those who will be allowed to "judge" others in the final judgment, will not have independent reign, but must announce Christ's judgment, not their own. (3 Ne. 27: 27.)

The only one who can forgive sin is Christ. He requires us to forgive one another, but will Himself determine whose sins He will forgive. (D&C 64: 10.) He is the only gatekeeper for forgiveness. (2 Ne. 9: 41.)

If you think the church leader is attuned to the Lord's voice and can give you comfort, encouragement to come to Christ, and help guide you in the path, then counseling with such a man is very worthwhile, but he cannot forgive sins, for that you are required to look to the Lord.

Discarding and Staying Aloft

You can throw things out of the hot air balloon to try to stay aloft. But eventually, you will run out of things to discard and will descend anyway.

There is only one real solution to staying aloft: You must return to what got you lighter than air in the first place. There must be more fire.

You can't fake such a fire. Your claims to have fire will accomplish nothing. You will continue to descend, even if there are momentary jumps from throwing something weighty overboard. Rhetoric is powerless to curb the fall.

It Will Be Again

As it was once, it will be  again. Adam was born again and received the Record of Heaven, or in other words the Holy Ghost. (Moses 6: 66.) Adam was born of the Spirit and quickened in the inner man. (Moses 6: 65.) Through this he was after the Order of the Father. (Moses 6: 67.) This same Order will return again at the end of the world. (Moses 6: 7.) The end of the world is the destruction of the wicked (JS-M 1: 4) to happen at the Lord's return. (Matt. 13: 38-40.)

This same Order is connected with surviving the day of His return. "There are, in the church, two priesthoods." (D&C 107: 1.) “There are three grand orders of priesthood referred to [in the Epistle to the Hebrews]” (TPJS, p. 322-23; DHC 5: 554-55.)

God, who presides over this process, created Adam in His likeness and image. The image of God's body consists of both the male and female, and they together are called Adam. (Moses 6: 9.) Through it, the man and woman called Adam begat a son named Seth. (Moses 6: 10.) From this we can see the procreative power, which produces offspring, is possible only through the man and woman called Adam, because together they possess this godlike attribute. Apart they are not in God's image. Their seed continues, which is what God does. (D&C 132: 19-20.) The return of this Order, that was from the beginning, requires the man and woman who have had God's Spirit poured on them, and have been quickened. It is promised to return again before the end of the world.

We do not inherit these things by imposing our views on God, but by allowing ourselves to become converted to His views. His are as far above ours as the heavens are above the earth. (Isa. 55: 9.) We must receive counsel from Him, not give it. (D&C 22: 4.) God alone makes us a son of God. (Moses 6: 68.) Enoch was also a son of God. (Moses 6: 27.)

Noah, whose days are like the Coming of the Son, was ordained to this same Order by God. (Moses 8: 19.) Noah called upon men to repent, but men did not listen to him. (Moses 8: 20.) Moses told them to repent and follow Jesus Christ, receive the Spirit and be taught by heaven which will reveal all things; but the people did not listen. (Moses 8: 24.)

When they refused to repent, God destroyed all flesh because of their corruption and violence. (Moses 8: 28-30.) "But as it was in the days of Noah, so it shall be also at the coming of the Son of Man." (JS-M 1: 41.) The good news is that this Order will return. There will be the opportunity to repent. God intends to make sons again. This promise should make us all search the matter and freely repent of our sins, using the Spirit as our guide to find God's will. Then we should have the courage to conform to it. This is good news, as long as we are willing to heed it.

Cake: Shadow Stabbing

Cake's lyrical prose sometimes strikes a chord of truth. I've puzzled over why they aren't recognized for their musical genius by more folks.

"Adjectives on the typewriter
He moves his words like a prizefighter
The frenzied pace of the mind inside the cell...

Outside, outside the world
Out there you don't hear the echoes and calls
But the steel eye, tight jaw,
Say it all, say it all
But the white paint, plastic saints
Say it all, say it all, say it all...

Say somebody's got to say it all
Somebody's got to say it all..."  (Cake: Shadow Stabbing.)

How much wasted time is devoted on the umbilical keyboards of the Internet ranting over things that have no value, giving the mis-impression of accomplishing something important? In the din of opinion, we gather that the truth no longer has an independent existence. It is all opinion. If you should sway it then you've done something godlike, because in the polling and measuring what people think really matters.

Outside there is still God. Even if we don't hear the echoes and calls of the flood engulfing mankind when we turn to Him. There, apart, outside the world, if you should encounter God you will find yourself with a steel eye and tight jaw, and no longer able to look upon the white paint and plastic saints where the world continues to adore and worship.

Somebody's got to say it all....

Not to please others, but to just speak what desperately needs to be said. Somebody's got to speak it.

I am a Latter-day Saint. But that is merely a congregation. It dosen't matter much, really. Within that congregation there are those who want to control what I think. They are waging a losing battle. To win they must persuade, not condemn and intimidate. Show me the errors and I will gladly abandon them. Demand I walk away from truth and I will die first. This is why truth can only ever be spread by gentleness and meekness, by persuasion and kindness. It cannot be dictated. (D&C 121: 41-42.)

When all you have left is a hollow cry that you have authority, you've lost the argument. YOU (no matter who "you" are) don't have any authority. Only heaven has that. (D&C 121: 35-36.) And it isn't sharing it with the proud, vain, ambitious and controlling. (D&C 121: 37.)

Quoting someone in a position of "authority" who is not in possession of the truth should not persuade anyone, and certainly does not persuade me. Those echoes and calls can't even be heard once you've gone outside the world.

Ignorance can be put on stilts and equipped with a bullhorn, requiring everyone to notice it. But it remains unworthy of the time it takes from you.

It would be better to know God than to please men. I doubt many men who know God ever do please men again. Instead they look with pity at the white paint and plastic saints. It would be good to reach them, but it is only necessary to let God reach you.

The Importance of Scriptures

As a sign of the Lord's keen interest in the scriptures He pointed out to the Nephites they had neglected to include Samuel the Lamanite's prophecy in their records. He admonished them to "search the prophets" who had testified of Him. (3 Ne. 23: 5.) Samuel the Lamanite was an outsider, whose ethnic identity was with the largely apostate enemies of the Nephites. His genealogy was not kept among the Nephites. He did not live among them. Where he came from and where he went afterwards was apparently unknown to the Nephites. None of that mattered to the Lord, because the Lord sent him.

Samuel had no Nephite credentials. Everything necessary to assess his relevance is summed up by the Lord: "Verily, I say unto you, I commanded my servant Samuel, the Lamanite, that he should testify unto this people[.]" (3 Ne. 23: 9.)

When he spoke, Samuel modestly stated his credential: "Behold, I, Samuel, a Lamanite, do speak the words of the Lord which he doth put into my heart[.]" (Hel. 13: 5.) And, "behold, an angel of the Lord hath declared it unto me[.]" (Hel. 13: 7.)

Samuel warned them they were condemned because of their love of riches. (Hel. 13: 20-22.) This love caused them to be filled with "great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities." (Id. v. 22.) Samuel warned them they boast they would have accepted the true prophets and not persecuted them (Hel. 13: 25), but they were worse than their predecessors because "if a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquites, ye are angry with him, and cast him out and seek all manner of ways to destroy him; yea, you will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil." (Hel. 13: 26.) In contrast, when a man comes to declare the people are righteous, and do not need to repent, but all is well with them, such a man "ye will receive him, and say that he is a prophet. Yea, ye will lift him up, and ye will give unto him of your substance; ye will give unto him of your gold, and of your silver, and ye will clothe him with costly apparel; and because he speaketh flattering words unto you, and he saith that all is well, then ye will not find fault with him." (Hel. 13: 27-28.)

Though the Nephites rejected him, and he fled from among them, when the Lord came He acknowledged He had sent Samuel. He criticized the Nephite records for neglecting to include the full extent of Samuel's prophecy, asking "How is it that ye have not written this thing[?]" (3 Ne. 23: 11.) The content of scriptures should always reflect the Lord's words, no matter the source He elects to speak them.

This example from the Book of Mormon is a clear warning intended for our day. Christ's admonition to "Search the prophets" is just as important an admonition now as it was then. So the challenge remains to keep ourselves ready, and listen to the words of the Prophets. It is our common misconception, however, that there will never be another Samuel the Lamanite who is an outsider and without credentials to be given a message for us by the Lord. We expect that if there is a message for our day it will come from the head of the church, not some obscure outsider, like Samuel. We imagine it is always safe to disregard such characters. It is curious, however, that the Book of Mormon, which is the "most correct book" includes this odd departure as an example. It is odd the Nephites never figured out our system. It is so much better than theirs was. We really are a royal generation, the most blessed of all who have ever lived! We never face such a test, because we imagine we have an authorized source of truth, an institutional charisma that can never fail, and through which we can never be led astray. The Lord has made it so much easier for us in our day. It somehow makes sense to us, but leaves me wondering if the Lord ought not apologize to the Nephites for making it so much harder for them. Then there is that unfortunate recent announcement by the church a few days ago about church leaders speaking "in the absence of revelation" which complicates these questions.

It makes me wonder if our eternal salvation depends on sorting out the truth from error. Or, alternatively, if it matters in the more immediate unfolding history preliminary to the Second Coming and the whole earth being cursed if we get it wrong.

Fullness of the Gospel Among Gentiles

I've written about the issue of the "fullness of the Gospel" being rejected by the Gentiles on this blog in connection with a discussion of the Book of Mormon remnant and 3 Ne. 16: 10. There is another mention made of this matter by the Lord in a prophecy He spoke to His Apostles at Jerusalem. That prophecy was restored by revelation through Joseph Smith.

The Lord explained to His Apostles that:
-Men's love to one another would wane.
-Iniquity would increase.
-The Times of the Gentiles would come in and the Gospel light would be restored to them.
-The Gentiles would not be willing to receive it, however.
-They would turn their hearts away from Christ.
-They would prefer the precepts of men.
-Then, because the Gentiles refused to accept His fullness, the Times of the Gentiles would be fulfilled.
-Nevertheless, there would be a few disciples who would stand in holy places and not be moved by the overflowing scourge poured out.
(D&C 45: 27-32.)

In the prophecy, the Lord returned to His parable of the Ten Virgins. For those who would take the Holy Spirit for their guide, and because of that "have not been deceived" they will abide the day and not be hewn down by the judgments to be poured out. (D&C 45: 56-57.)

This revelation to Joseph Smith was in March 1831. It anticipated more would be given as the scriptures were revised. Matthew Chapter 24 was translated later that same year and appears in The Pearl of Great Price, as "Joseph Smith-Matthew." The latter-day tribulations begin with verse 31. There the warning again refers to the widespread latter-day deception. Even His "elect" will be vulnerable to being misled. However, before His return His ministering angels will preserve and gather those few who "treasureth up [His] word." (JS-Matt. 1: 37.)

The Lord's prophecy focuses on two things His elect will have to rely on: Angels and the Holy Spirit. These two are the last days source through which His elect will find safety. Conspicuously absent are men, or perhaps more accurately, the arm of man.

Interestingly, the elect will be able to see this as it unfolds. (JS-Matt. 1: 39.) They will recognize it is like the time of Noah. (Id. v. 41-42.) Then again, if those who thought themselves wise actually knew when the thief was coming in the night to overtake them, they would not have remained asleep. (Id., v. 47.)

Taken in aggregate, it appears the Gentiles do have a fair chance given to them. We can understand the Lord's lament, "what more could I have done?" Still, there is always a difference between saying, "I am of Christ," and "receiving the testimony of Christ." (D&C 76: 100-101.)

More Ado About Church History And Race

We have yet another pronouncement concerning the church's past ban on priesthood for blacks. This is the most recent church statement:

"The Church unequivocally condemns racism, including any and all past racism by individuals both inside and outside the Church. In 2006, then Church president Gordon B. Hinckley declared that 'no man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ. Nor can he consider himself to be in harmony with the teachings of the Church. Let us all recognize that each of us is a son or daughter of our Father in Heaven, who loves all of His children.' Recently, the Church has also made the following statement on this subject: 'The origins of priesthood availability are not entirely clear. Some explanations with respect to this matter were made in the absence of direct revelation and references to these explanations are sometimes cited in publications. These previous personal statements do not represent Church doctrine.'"

If this is altogether accepted as a carefully considered, inspired and accurate statement of the truth, it raises some interesting questions about the church today and in the past:

President Hinckley's statement, reiterated again today, is that "no man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ." If this is correct, how are we to now regard Brigham Young?
["In the preisthood I will tell you what it will do. Where the children of God to mingle there seed with the seed of Cain it would not only bring the curse of being deprived of the power of the preisthood upon themselves but they entail it upon their children after them, and they cannot get rid of it. If a man in an ungaurded moment should commit such a transgression, if he would walk up and say cut off my head, and kill man woman and child it would do a great deal towards atoneing for the sin. .. It is a great blessing to the seed of Adam to have the seed of Cain for servants. ...Let this Church which is called the kingdom of God on the earth; we will sommons the first presidency, the twelve, the high counsel, the Bishoprick, and all the elders of Isreal, suppose we summons them to apear here, and here declare that it is right to mingle our seed, with the black race of Cain, that they shall come in with with us and be pertakers with us of all the blessings God has given to us. On that very day, and hour we should do so, the priesthood is taken from this Church and kingdom and God leaves us to our fate. The moment we consent to mingle with the seed of Cain the Church must go to desstruction..." (Address to the Legislature by LDS Church President and Territorial Governor Brigham Young, Feb. 5, 1852, spellings not corrected.)]

John Taylor?
["Why is it, in fact, that we should have a devil? Why did not the Lord kill him long ago? . . . He needed the devil and great many of those who do his bidding just to keep . . . our dependence upon God, . . . When he destroyed the inhabitants of the antediluvian world, he suffered a descendant of Cain to come through the flood in order that he [the devil] might be properly represented upon the earth (Journal of Discourses, vol. 23, Oct. 29. 1882, p. 336)].

Many others, even President J. Reuben Clark who objected to pictures in the Deseret News showing black and white children mingling together, made disparaging remarks. What of them? Are we now to regard them as not true disciples of Christ? If so, then what does that do for the church's status? Did the church pass through a lengthy era of being led by those who were not true disciples of Christ and yet retain all of our blessings, entitlements, power and priesthood? How did that operate? Can a non-true disciple of Christ pass along priesthood authority? Or is President Hinckley's declaration an overstatement because it proves too much? Does any of this raise the possibility that church leaders can in fact "lead us astray?" Or instead is it that we are never led astray, but they can make mistakes? If so, how are we to distinguish between mistakes, and errors so serious they cannot be regarded as "true disciples of Christ" and yet preclude leading us astray? Doesn't something have to give? Were the church members who opposed the ban "true disciples" even though they were out of harmony with their leaders? If that is the case, how can we know where "true disciples" are to be found, if there is a possibility for the lesser, dissident members who are out of harmony with those leaders to be "true disciples of Christ?" Does it mean we can have "true disciples" led by those who err in teaching for doctrine the commandments of men? Isn't this the problem the Lord intended to solve in His opening statement to Joseph Smith? Are there some leaders now serving who are "not true disciples of Christ?" How do we distinguish between those who will be regarded as "not true disciples of Christ" at some future point but who are now serving in leadership? When do we know we are being taught for doctrine the commandments of men?

These are very interesting questions. What a great opportunity this presents for more study and careful contemplation by us all. Should I agree with President Hinckley and think the worse of earlier leaders? It seems harsh to think them "no true disciple of Christ" on the one hand, but on the other their remarks are quite disparaging of those of another race. Actually, disparaging of one specific race, not other races generally. Should culture bend a "prophet's voice" or does a "prophet's voice" require culture to bend? Were they originally just reflecting social values when speaking disparagingly about the race, and are they doing the same now there is widespread antipathy for racism? If that is the case, then do we really need anything more than popular opinion to guide us then and now?

If these church leaders spoke "in the absence of revelation" how were they "revelators?" Or weren't they? If they were sustained as "revelators" but spoke in the absence of revelation and were wrong, how often has that happened? How often does it happen? How do we tell the difference between truth and teaching for doctrine the commandments of men? Aren't we told essentially everything coming out of the hierarchy is entitled to respect as if it were the Lord speaking? Does that apply when they speak "in the absence of revelation?" What a fascinating assortment of issues the church has now given us to ponder.

Does our eternal salvation require us to resolve these things correctly?

There are so many more questions I can think of now that the church has given this new announcement. I wonder why they weren't addressed in the latest announcement.