Elephants in the Room - Part 2 : Removing the Condemnation

            This website contains nearly one hundred papers providing greater depth into these subjects. Recall the focus of this website. The title is “A Day in David” when Israel is gathered. The Lord’s people have His laws written into the hearts and minds. [1] Joseph Smith further said there would be few Gentiles joined together with Israel. Joseph’s statement with many references from the Covenant of Christ affirm a troubling outcome for latter-day Gentiles. [2]

          Innovations on the teachings of Joseph Smith have been ongoing for two hundred years. Change in ordinances, policies, and doctrines have altered and misapplied the Lord’s revelations to Joseph. These innovations are supportive of a narrative rather than doctrinal. Less grounded in the foundation laid by Joseph Smith and more traditionally shaped to support an ever-changing message. When men take it upon themselves to innovate on God’s revelations the changes become a means by which the “accuser” removes light and truth.

“The glory of God is intelligence, or in other words, light and truth. Light and truth forsake that evil one. Every spirit of man was innocent in the beginning, and God having redeemed man from the Fall, man became again, in their infant state, innocent before God. And that wicked one [Satan, the accuser] comes and takes away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers. But I have commanded you to bring up your children in light and truth” (RE T&C 93:11; emphasis added).

Disobedience of God’s commands and evolving traditions from fathers are means the accuser applies to remove light and truth. Alterations to past doctrines and “revelations” rebranded as policy changes have corrupted the modern institutional landscape. Like other institutions in modern Christianity, descendants of the restoration are often bound to their religion by familial traditions. Traditions instill fear rather than faith because belief is not tested and tried, only presumed. This is why many are unwilling to consider an objective review of Nauvoo and the Temple outcome. It is tilted in support of preserving the narrative.

          Emotional trauma from exposing truth about priesthood succession is comparable to what a Jew feels if they realize the Lord sent John the Baptist to wrest His kingdom from Judaism. [3] They were distracted from acknowledging and embracing the Son of God while He stood among them. Without acknowledgement latter-day Gentiles are committed to supporting the lesser Aaronic law while claiming Melchizedek authority from Joseph Smith. Unaware, the Gentiles reject the greater Priesthood covenant because they are immersed in the lesser covenant, as did the Jews with Jesus.

          The mortal ministry of Jesus became a spiritual line in the sand for the Jews. Following their rejection of Jesus the greater covenant was delivered to the Gentiles. This paper is a narrow review of evidence supporting the priesthood succession conclusion in part 1. What follows is prophetic, scriptural evidence these events were foretold in the Covenant of Christ. We remain under condemnation if we fail to take them seriously.

Joseph of Egypt Foretells Our Future

          Joseph Smith bore the first name of his prophetic father, Joseph of Egypt. The Lord revealed future events to Joseph of Egypt because these events affect his posterity.

“Therefore your [Joseph of Egypt’s] offspring will write [Covenant of Christ], and Judah’s offspring will write [Bible]. The Lord says: The things your [Joseph of Egypt] offspring write, and the things Judah’s offspring write, will grow together in order to expose false doctrines, settle disputes, and establish peace among your offspring and bring them, in the last days, to understanding their ancestors [patriarchal fathers] and comprehending My covenants [the Lord made with those fathers which extend to their posterity]. The Lord said: His [Joseph Smith, the time when “the Messiah would make Himself known to them [Gentiles] in the last days in the spirit of power in order to enlighten them. He’ll move them from darkness into light, from dark confusion and being lost into freedom,” vs.2] weakness will be made strong. My work will then begin among all My people. I’ll restore you, O house of Israel” (CofC 2 Nephi 2:4; emphasis added).

We have yet to see when the records of Joseph and Judah grow together and “expose false doctrines, settle disputes, and establish peace among Joseph of Egypt’s posterity.” How we approach these prophecies is a testament to our faith or lack thereof. Some wait for the Lord to bring these prophecies to fruition while others labor to bring them to fulfillment.

          In addition to the prophecy about the records growing together, Joseph of Egypt said Joseph Smith’s role begins in “weakness,” but is made strong at a specific time. Joseph Smith’s strength appears when Israel is gathered, after Joseph Smith has passed and the Gentile’s reject the greater covenant. In the “first shall be last and the last first prophecy, the Gentiles in the second half of the prophecy receive an offer of covenant first and Israel is last.

          This prophecy was not fulfilled in Joseph Smith’s day because the Lord revealed to Joseph of Egypt a “seer” [vs.5] likened to Moses is to be raised up from Joseph of Egypt’s posterity.

“Joseph [of Egypt] prophesied in this way: The Lord will bless that seer [Joseph Smith]. And those who attempt to destroy him will be defeated [when he goes from weakness to strength at Israel’s gathering], because the Lord will fulfill this promise about my offspring given to me by the Lord. I’m sure of the fulfillment of this promise. He’ll be named after me, and it will be after the name of his father. And he’ll be like me, because the things the Lord will bring to light by his hand and by the Lord’s power will bring my people to salvation. This is how Joseph prophesied: I’m sure of this thing, just as I’m sure of Moses’ promise. Because the Lord has said to me: I’ll preserve your descendants forever. And the Lord has said: I’ll raise up Moses and give him power in a staff and judgment in writing; however, I won’t make him fluent and articulate as a speaker. But I’ll write My law for him with My own finger and provide a spokesman for him.

The Lord also told me: I’ll give your descendants also a prophet [Joseph Smith] and make a spokesman for him [end time servant]. I’ll inspire the one [prophet] to write the record of your descendants to bless your offspring. And that spokesman [end time servant who speaks for Joseph Smith when he no longer speaks for himself]. will declare that record. The words he’ll write [Joseph Smith, prophet] will be the words that, in My wisdom, I consider important for your offspring to read. It will be as if your descendants called out to them from the dust, because I know their faith. They’ll call out the need for repentance from the dust for their brothers and sisters many generations after they’ve died. Their words will go forth in a way that is a direct, clear message. Because of their faith, their words will go from Me to their brothers and sisters who are your offspring. I’ll make the simplicity of their words result in strong faith as they learn about the covenant I made with your fathers [Covenant of Christ]” (CofC 2 Nephi 2:5-6; emphasis added).

The crowning event of the prophecy is when the records of Joseph and Judah “grow together,” to expose false doctrines, settle disputes, establish peace among Joseph’s seed, and bring them to understand their ancestors and comprehend the Lord’s covenants with them.

          This prophecy has yet to be fulfilled so Joseph Smith’s ministry has not been strengthened, the records of Joseph and Judah have not grown together, false doctrines remain, disputes are not settled, there is no peace among Joseph’s seed, and they do not understand what their ancestors knew or comprehend the Lord’s covenants.

          All the points in Joseph of Egypt’s prophecy will one day be fulfilled systematically. Like dominoes tipping into one another. The dominoes began aligning when Joseph Smith wrote the record of Joseph approximately two hundred years ago. The record of Joseph was translated into King James English because it was the established language of the Bible. Because of antiquated language the Book of Mormon lacked the clarity of modern English.

          For the Book of Mormon to be understandable the following had to be fulfilled:

“. . . Their words will go forth in a way that is a direct, clear message. Because of their faith, their words will go from Me to their brothers and sisters who are your offspring. I’ll make the simplicity of their words result in strong faith as they learn about the covenant I made with your fathers” (CofC 2 Nephi 2:6; emphasis added).

The Book of Mormon as recorded by Joseph Smith never met the description of Joseph of Egypt. Not in Joseph Smith’s day and not until now. For the record of Joseph to “go forth in a way that is a direct, clear message” a “spokesman” is provided by the Lord to declare what Joseph Smith wrote and taught.

          The spokesman appears when the Lord completes His offer of covenant to the Gentiles, followed by the final offer of covenant to Israel. According to Joseph of Egypt’s prophecy Israel’s gathering is when Joseph Smith’s mission is transformed from weakness to strength. This coincides with the spokesman delivering the content of the Book of Mormon in “a direct and clear message.” That is accomplished by converting the Book of Mormon into modern English in the Covenant of Christ. The “spokesman” explains what Joseph Smith was unable to teach believing Gentiles who fell short of fulfilling the Lord’s commands.

          The Covenant of Christ simplifies the language of the Book of Mormon so a child can read and understand the content. Introduction of modern English into the record of Joseph is a significant step toward fulfilling Joseph of Egypt’s prophecy.

          The more prominent institution claiming Joseph Smith as their founder is condemned by the Lord for not only saying but doing what the Book of Mormon and former commandments require. Included as a former commandment is the Lord’s promise of more of the record of John the Beloved.

“And it shall come to pass that if you are faithful, you shall receive the fullness of the record of John. I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his [the Father’s] fullness, for if you keep my commandments, you shall receive of his fullness and be glorified in me as I am glorified in the Father. Therefore, I say unto you, you shall receive grace for grace” (RE T&C 93:7; emphasis added).

Covenant Christians, those who believe in the Covenant of Christ are those who have proven sufficiently faithful to receive the Testimony of Saint John. Twelve chapters from John the Beloved’s record sheds greater light on John’s Biblical accounts with intimate insights into the Savior’s preparation of His disciples.

          When John the Baptist and Jesus were sent to carry out their mortal ministries it is important to consider their standing in the Jewish religious institutions of their day. John the Baptist was the first-born son of Zechariah, an Aaronic high priest. John’s priesthood could not be challenged because of his firstborn birthright. In contrast, Jesus was a carpenter turned self-taught itinerant preacher. Among the rabbinical class He was not respected and openly criticized. It is important to note that unlike modern Gentile institutions, God did not limit His pool of servants to the most prominent and educated. The opposite is true.

“For you see your calling, brethren, that not many wise men after the flesh, not many mighty, not many noble, are chosen [may be called but few are chosen]. For God has chosen the foolish things of the world to confound the wise, and God has chosen the weak things of the world to confound the things which are mighty. And base things of the world and things which are despised has God chosen, yea, and things which are not mighty to bring to naught things that are, that no flesh should glory in his presence. But of him are you in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption, that according as it is written: He that glories, let him glory in the Lord” (RE 1 Corinthians 1:5; emphasis added).  

It is noteworthy the Lord did not call John or Jesus from the Jewish hierarchy to fulfill Messianic prophecies. When the Son of God came to earth it was a repudiation of the established religious institution. John the Baptist was sent to “wrest the kingdom” away from the Jews in preparation for the Savior’s coming.

          The prophecy of Joseph of Egypt raises this issue in the last days. Like ancient Jews, there are established institutions claiming divine authority from Joseph Smith and others. For believers of the Restoration and Joseph Smith’s prophetic calling, authority should not be the central issue. In the Lord’s guidelines for leadership the revelation states:

“No power or influence can or ought to be maintained by virtue of the priesthood” (D&C 121:41, RE T&C 139:6, emphasis added).

There is no ambiguity in the Lord’s revelation. Priesthood authority cannot nor ought to be imposed upon the body of the institution. The Lord intends for that principle to be inviolate.

          The Lord clearly states the principle but mankind persists in ignoring it and imposing unrighteous dominion by abusing the bounds of their perceived authority. This explains why the Lord said:

“We [the Lord and Noble and Great] have learned by sad experience that it is the nature and disposition of almost all men [with very few exceptions], as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called but few are chosen” (D&C 121:39, RE 139:5; emphasis added).

Understanding this principle and its application plays a critical role in Joseph of Egypt’s prophecy. The relevance is apparent when Israel’s experience is comparatively considered. Following the withdrawal of the greater Priesthood and Moses from Israel, a significant period passed until John the Baptist appeared. In between Moses and John the Baptist the lesser, Aaronic priesthood prevailed. The Aaronic Priesthood presiding during the rabbinical hierarchy was reclaimed by the Lord through John the Baptist. If Nauvoo is to the Gentiles what Sinai was to Israel, the greater Priesthood was withdrawn when Joseph and Hyrum Smith were taken. [4] What continued thereafter would be less than the Priesthoods of Moses and Joseph Smith. This is why we find Joseph of Egypt drawing a comparison between Moses and Joseph Smith:

“Joseph prophesied in this way: The Lord will bless that seer [Joseph Smith]. And those who attempt to destroy him will be defeated, because the Lord will fulfill this promise about my offspring given to me by the Lord. I’m sure of the fulfillment of this promise. He’ll be named after me, and it will be after the name of his father. And he’ll be like me, because the things the Lord will bring to light by his hand and by the Lord’s power will bring my people to salvation. This is how Joseph prophesied: I’m sure of this thing, just as I’m sure of Moses’ promise. Because the Lord has said to me: I’ll preserve your descendants forever. And the Lord has said: I’ll raise up Moses and give him power in a staff and judgment in writing; however, I won’t make him fluent and articulate as a speaker. But I’ll write My law for him with My own finger and provide a spokesman for him.

The Lord also told me: I’ll give your [Joseph of Egypt’s] descendants also a prophet [Joseph Smith] and make a spokesman [end times servant] for him. I’ll inspire the one to write the record of your descendants to bless your offspring. And that spokesman will declare that record. The words he’ll [Joseph Smith] write will be the words that, in My wisdom, I consider important for your offspring to read. It will be as if your descendants called out to them from the dust, because I know their faith. They’ll call out the need for repentance from the dust for their brothers and sisters many generations after they’ve died. Their words will go forth [after many generations when Joseph Smith has passed and Joseph’s writings are declared by the “spokesman”] in a way that is a direct, clear message [Covenant of Christ]. Because of their faith, their words will go from Me [by the spokesman] to their brothers and sisters who are your [Joseph of Egypt’s] offspring. I’ll [the Lord] make the simplicity of their words result in strong faith as they learn about the covenant I made with your fathers” [when Joseph Smith is made strong] (CofC 2 Nephi 2:5-6; emphasis added).

The Lord compares Moses with Joseph Smith suggesting similar circumstances and outcomes. When Israel’s circumstances played out in the days of John the Baptist and Jesus, they both came out of obscurity. The established religion of the day passively acknowledged the authority of the Baptist. Regarding Jesus, the rabbinical class fought against the Son of God and persecuted the saints, as foretold in RE T&C 139:5. [5]

          The Lord drew the comparison between Moses and Joseph Smith knowing the Gentiles would be aware of the outcome with Moses and Israel. Regarding Joseph Smith, Nauvoo was his Sinai for the Gentiles. This is why Joseph of Egypt referred to Joseph Smith’s mortal ministry beginning “in weakness,” later to be made strong. When Joseph Smith’s “spokesman” comes “after many generations” to declare what Joseph Smith wrote, he comes from anonymity in defiance of established religious institutions. Like the rabbinical class in the days of John the Baptist and Jesus, the spokesman for Joseph Smith is opposed [“. . . those who attempt to destroy him will be defeated, because the Lord will fulfill this promise about my offspring given to me by the Lord. I’m sure of the fulfillment of this promise”] and rejected by those claiming Joseph Smith’s Priesthood keys. As John the Baptist wrested the Aaronic Priesthood keys from the Jews, the “spokesman” for Joseph Smith does the same from those claiming succession rights to Joseph Smith’s authority.

          I have written extensively about this subject for years and refer you to those writings on this website. Recently in a series of papers on the “End Time Servant.” There is also a book on Amazon, “Our Future is Our Past,” authored by me.

          We are in a covenant transition that few Gentiles successfully navigate. The Lord’s covenant offer to the Gentiles will generally be rejected as it was in the days of Jesus and John the Baptist. When the Gentiles “ripen in iniquity” [6] the covenant is carried by the spokesman for Joseph Smith to descendants of Joseph of Egypt and then to Israel broadly. The transition is from the Aaronic, hierarchical structure to the Melchizedek, flat structure where all know God and are equal in every sense. [7] (footnote should not be passed over).

From Aaronic to Melchizedek

          Lehi’s dream of the Tree of Life metaphorically portrays the priesthood transition. Following the man in white and remaining in darkness symbolizes vicarious representation condemning both the beckoner and follower to damnation. This is the Aaronic covenant we were under since Joseph and Hyrum Smith were taken and the Nauvoo Temple not accepted. Only when Lehi ceased to heed the man in white was he able to dispel darkness and partake of the love of God. That is the transition to the greater, Melchizedek covenant.

          In the text and footnotes in part 1 Joseph Smith laid the foundation for this Priesthood transition. He was murdered prior to the temples completion and the authority and ordinances to be revealed were taken.

“And this greater Priesthood administers the gospel and holds the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof the power of godliness is manifest, and without the ordinances thereof, and the authority of the Priesthood, the power of godliness is not manifest unto man in the flesh, for without this no man can see the face of God, even the Father, and live” (RE T&C 82:12; emphasis added).

In part 1, D&C 121:34-40 [RE T&C 139:5] was reviewed as a guideline for a hierarchical structure of leadership. This is an Aaronic structure that destroys equality among the membership. It endows men with power “as they suppose” and they immediately begin exercising unrighteous dominion.

          By the Lord’s direction, Joseph Smith set out to lay the foundation for equality among everyone.

“. . . the Melchizedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the Presidency of the Church.

The twelve traveling councilors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world—thus differing from other officers in the church in the duties of their calling.

And they form a quorum, equal in authority and power to the three presidents previously mentioned.

The Seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world—thus differing from other officers in the church in the duties of their calling.

And they form a quorum, equal in authority to that of the Twelve special witnesses or Apostles just named.

And every decision made by either of these quorums must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other—

A majority may form a quorum when circumstances render it impossible to be otherwise—

Unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently, who were ordained after the order of Melchizedek, and were righteous and holy men.

The decisions of these quorums, or either of them, are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long-suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity [godly attributes];

Because the promise is, if these things abound in them they shall not be unfruitful in the knowledge of the Lord.

And in case that any decision of these quorums is made in unrighteousness [no infallibility], it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the church; otherwise there can be no appeal from their decision” (LDS D&C 107:22-32; emphasis added).

Equality, unanimity, and accountability are the touchstones for leadership outlined by the Savior to Joseph Smith. After Joseph and Hyrum Smith’s deaths Brigham changed the structure to hierarchical. This was a retreat from what the Lord directed Joseph Smith to institute.

          The spokesman for Joseph Smith should correct the hierarchical structure and reinstitute a system optimizing equality and accountability for everyone. It more accurately aligns with the Lord’s original objective for the Restoration through Joseph Smith.

“Wherefore, I, the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph and spoke unto him from Heaven, and gave him commandment, and also gave commandments to others that they should proclaim these things unto the world. And all this that it might be fulfilled which was written by the prophets: the weak things of the world should come forth and break down the mighty and strong ones, that man should not counsel his fellow man, neither trust in the arm of flesh, but that every man might speak in the name of God, the Lord, even the Savior of the world, that faith also might increase in the earth, that my everlasting covenant might be established, that the fullness of my gospel might be proclaimed by the weak and the simple unto the ends of the world and before kings and rulers. Behold, I am God and have spoken it” (RE T&C 54:4; emphasis added).

From the beginning it was the Lord’s intent to have all mankind know Him and speak by the Lord’s authority. That implies the dissolution of the hierarchical structure.

          Understanding the Lord’s intent to restructure priesthood authority, emphasizing personal responsibility plays a central role. Individuals are required to bear responsibility for two behaviors. Individuals account for their own behavior with emphasis on their preparation and reconnection with God. In exchange for the healing and transformational powers of the Atonement of Jesus Christ, we are required to forgive others by extending our grace to them while following the same path. It is a mandatory requirement bearing repercussions upon all who violate it.

          The consequence for withholding charity from others is the Lord imposes on us the judgment we apply to them. That is how charity prevents a multitude of sins. [8] The grace we give is the grace we should expect to receive.

The End is the Beginning

          The concluding verses of D&C 121:41-46 (RE T&C 139:6) provide the pattern of behavior and destination the Lord desires to lead us to:

“No power or influence can or ought to be maintained by virtue of the priesthood [no compulsion]; only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned, by kindness and pure knowledge, which shall greatly enlarge the soul; without hypocrisy and without guile; reproving betimes with sharpness when moved upon by the holy ghost, and then showing forth afterward an increase of love toward him whom you have reproved (lest he esteem you to be his enemy), that he may know that your faithfulness is stronger than the cords of death; your bowels also being full of charity toward all men, and to the household of faith [those most difficult to forgive because of the violation of trust vested in them]; and virtue garnish your thoughts unceasingly. Then shall your confidence wax strong in the presence of God, and the doctrines of the Priesthood shall distill upon your soul as the dews from heaven. The holy ghost shall be your constant companion [mind of the Father, Lectures on Faith, Lecture 5:2] [9], and your scepter an unchanging scepter of righteousness and truth, and your dominion shall be an everlasting dominion, and without compulsory means it shall flow unto you for ever and ever” (RE 139:6; emphasis added).

Attaining a level of faith sufficient to stand with confidence in God’s presence begins with learning one lesson:

“Behold, there are many called [ordained], but few are chosen [empowered and commissioned], and why are they not chosen? Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson — that the rights of the Priesthood are inseparably connected with the Powers of Heaven and that the Powers of Heaven cannot be controlled nor handled, only upon the principles of righteousness. That they [called, ordained] may be conferred upon us, it is true; but when we undertake to cover our sins or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion, upon the souls of the children of men in any degree of unrighteousness, behold, the Heavens withdraw themselves, the spirit of the Lord is grieved, and when it is withdrawn, Amen to the priesthood or the authority of that man. Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God. We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called, but few are chosen” (RE T&C 139:5; emphasis added).

When a man is called through ordination to the Priesthood, it’s as if he is placed on a metaphorical scale and measured. It could be said the Lord is measuring the man but that is inaccurate. The man measures himself and the Lord observes.

On one side, a person’s righteous desires are held in the balance. On the opposing side are vain desires to cover sins, gratify pride, ambitions, and obtain power over others by exercising control, dominion, or compulsion in unrighteousness. In most of the examples the scale tips to the side of vanity and power. That is why many are called but few chosen. The reason the Lord laments to Joseph Smith:

“We have learned by sad experience that it is the nature and disposition of almost all men [and women], as soon as they get a little bit of authority, as they suppose, they will immediately exercise unrighteous dominion. . .” (RE T&C 139:5).

This is the gauntlet, the strait and narrow way by which all mankind must pass to know God and become like Him. Few there be that find it. Vanity and desires to distinguish themselves as superior to others become immovable obstacles to Priesthood power. The irony is in the realization these barriers are self-imposed. Only when one realizes they are their greatest enemy [as natural men and women] do they gain the key to exercising “powers of heaven.” They are in position to remove the obstacles that are more contrived than real. The revelation is a measure of our hearts revealing what we value most. Righteousness is godly, vain behaviors, Satanic. The first leads to endless happiness, the second, despair.

“Don’t accumulate treasures on earth, where moths damage, rust corrodes, and thieves break in and steal, but instead accumulate treasures in Heaven, where there are no damaging moths, corrosive rust, and thieves don’t break in and steal; because what you treasure reveals what’s in your heart” (CofC 3 Nephi 5:36; emphasis added).

When our hearts align with God’s work to glorify man, the Lord opens the door to a person’s transformation process to godliness. He revealed this key to finding God to Jeremiah.

“. . . For I know the thoughts that I think toward you, says the Lord — thoughts of peace and not of evil, to give you an expected end. Then shall you call upon me, and you shall go and pray unto me, and I will listen unto you. And you shall seek me and find me when you shall search for me with all your heart. And I will be found of you, says the Lord . . .” (Jeremiah 11:1; emphasis added).

Regarding the scale metaphor, this means when a person is “called” the only way to be “chosen” by God is to be singularly focused on Him in righteousness “with all your heart.” Like Lehi turning from the man in white and seeking God directly. The Lord requires our devotion above the beckoning of others and our vain desires. Choosing God above earthly endeavors is when we become “chosen” by Him.

“Conformity to the Divine Law. God measures differently than does man. Being “righteous before God” may not mean the same thing one thinks “righteousness” means. Man wants outward signs, symbols, dress, grooming, and conformity. God looks at the intent of the heart. Righteousness comes by obedience. Obedience requires action. Without conforming conduct to the Lord’s commandments, it is impossible to enter into the kingdom of heaven” (A Glossary of Gospel terms, Righteousness, second edition, pp.285-286; emphasis added).

Transformation from a natural man or woman into the image of God requires learning to follow God’s commandments with precision and devotion. Our obedience to His commandments is the manifestation our love for Him.

“If you love me, stand ready, watching for every communication I will send to you. Remember that I will ask the Father, and he will provide to you another Comforter, that he [the Holy Ghost] may be by your side endlessly [“the Holy Ghost shall be thy constant companion”]. You will obtain the record of Heaven,[10] the truth of all things which is denied to the world because the world refuses my Father, and therefore they do not know him. But you know him, for he is with you, and shall provide answers to guide you. I will not leave you comfortless. I will stand at your side also” (RE T&C 171, Testimony of Saint John 10:11; emphasis added).

[1] “. . . Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel and with the house of Judah — not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt (which my covenant they broke, although I was a husband unto them, says the Lord), but this shall be the covenant that I will make with the house of Israel: after those days, says the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God and they shall be my people. And they shall teach no more every man his neighbor and every man his brother, saying, Know the Lord — for they shall all know me, from the least of them unto the greatest of them, says the Lord. For I will forgive their iniquity and I will remember their sin no more” (RE Jeremiah 12:9; emphasis added).

[2] “If the Gentiles then obey the Lamb of God, He’ll reveal Himself to them in word and power and in person, in order to remove barriers to their belief, and if they don’t harden their hearts against the Lamb of God, they’ll be included with your father’s descendants — indeed, they’ll be included as part of the house of Israel. And they’ll become a blessed family in the promised land forever. They won’t be enslaved anymore, and the house of Israel won’t be embarrassed anymore. And the great pit dug for them by that utterly wicked church, which the accuser and his followers founded so that he could take people’s souls down to hell — that great pit dug for people’s destruction will be filled with those who dug it, to their complete destruction, says the Lamb of God — not the destruction of the soul, but throwing it into that endless hell. This is according to the accuser’s imprisonment, and according to God’s justice as well, upon all those who insist on doing wicked and corrupt things in God’s sight.

Then the Angel told me: You’ve seen that if the Gentiles repent, it will turn out well for them. You also know about the Lord’s covenants with the house of Israel. And you’ve also heard that whoever doesn’t repent must perish. As a result, if the Gentiles harden their hearts against the Lamb of God, I will afflict them. ₇Because the time will come, says the Lamb of God, when I’ll bring about a great and awe-inspiring work among mankind, one that will be everlasting — one way or the other — either to convince them, resulting in peace and life eternal; or to give them up to their hard hearts and blind minds, bringing about their slavery and temporal and spiritual destruction, under the accuser’s enslavement which I’ve spoken about” (CofC 1 Nephi 3:25-26; emphasis added).

[3] “Therefore, he took Moses out of their midst, and the Holy Priesthood also. And the lesser priesthood continued, which priesthood holds the key of the ministering of angels, and the preparatory gospel, which gospel is the gospel of repentance, and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron, among the children of Israel, until John, whom God raised up, being filled with the holy ghost from his mother’s womb. For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power: to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power” (RE T&C 82:14; emphasis added).

[4] “. . . and build a house unto my name for the Most High to dwell therein. For there is not place found on the earth that he may come and restore again that which was lost unto you, or which he has taken away, even the fullness of the Priesthood” (RE T&C 141:10, emphasis added).

[5] “. . . the Heavens withdraw themselves, the spirit of the Lord is grieved, and when it is withdrawn, Amen to the priesthood or the authority of that man. Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God. We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called, but few are chosen” (RE T&C 139:5, emphasis added).

[6] “Now we’ll witness God’s decrees concerning this land, and whoever occupies this land of promise must serve God, or they’ll be swept away when they provoke His full wrath upon them. The full extent of God’s wrath will be provoked when they’ve ripened in iniquity. This is a land that’s specially chosen and better than all other places on earth. That being the case, those who inhabit it must serve God or they’ll be swept away because of God’s everlasting decree. But they aren’t swept away until there’s a fullness of iniquity among the occupants of the land. This is coming to you, Gentiles, so you can know God’s decrees, so you can repent and not continue in your iniquities until the fullness has come, so you don’t provoke the full extent of God’s wrath upon you as the inhabitants of the land have all done before. This is a choice land; and any nation that inhabits it will be free from enslavement and captivity and from all other nations under heaven if they will only serve the God of the land, who is Jesus Christ, who’s been revealed to you through the things we’ve written” (CofC Ether 1:7; emphasis added).

[7] “Based upon the New Testament model of Christ’s twelve apostles, it was an ecclesiastical body formed in 1835. Members were originally chosen and ordained by the Three Witnesses to the Book of Mormon. This quorum was originally equal to the First Presidency (3 men), the Seventy (70 men), and High Councils (local bodies of 12 men), all of whom were considered to equally hold the keys over the church. Upon the death of Joseph Smith, his successor, Brigham Young, changed the way the quorums were organized and made this quorum [the Twelve] superior to all others. They are currently considered to exclusively hold “all the keys” in the LDS church, and the senior (longest-serving) member automatically becomes the president of the LDS church upon the death of his predecessor” (A Glossary of Gospel Terms, Twelve Apostles, second edition, p.351; emphasis added).

The change imposed by Brigham Young is further evidence the church reverted from the greater covenant [Melchizedek] to the lesser covenant [Aaronic]. When a person is introduced at the veil to converse directly with the Lord through the veil, the individual is no longer represented vicariously which is the Aaronic Priesthood model. Under the Melchizedek covenant they converse personally with the Lord at the veil until they are invited by Him to pass through the veil into His presence. That is why at the conclusion of the Savior’s introduction of the Melchizedek covenant in the “Sermon on the Mount” version given the Nephites He concludes His sermon with the following admonition:

“The Law also says for you to love your neighbor, and lets you even hate your enemy. But now I say to you: Love your enemies also, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you, so you may become the children of your Father who is in heaven, for He makes His sun to rise on the evil and on the good. Therefore everything ordained anciently under the Law of Moses has all been fulfilled through Me. Those prior things are over [Aaronic covenant] and I implement these new things [Melchizedek covenant]. Therefore I want you to be perfect, just as I or your Father who is in heaven is perfect” (CofC 3 Nephi 5:31; emphasis added).

The Lord on occasion addressed His disciples separate from the multitude. The sermon was given to all suggesting His admonition was directed at everyone.

“That word "equal" shows up so often in the labor that the Lord of the vineyard [parable of the tame and wild olive trees in CofC Jacob 3] is trying to accomplish with the people that you ought to take note. We ought to probably typeset it: EQUAL in double-sized font. We're not going to do that, so you have to underline the word, or circle the word, or pay attention to it. The purpose is to go and become equal with one another. As soon as you set out to create rank and position and hierarchy [as did Brigham Young]— Admittedly, within the parable there is a top, and there is a root, admittedly; but the objective is to achieve equality. If you start out saying the one is greater or better than the other, you’re never going to arrive at the point that is the purpose of the parable, the purpose of the labor of the Lord of the vineyard: and the fruit were equal” (Signs Follow Faith, Denver Snuffer, Page 7-8; emphasis added).

By flattening the structure through equality the application of the leadership instructions no longer applies solely to those in leadership. Its application is broadened to include everyone, just as the Savior’s admonition to be perfect was given to the multitude as well as the disciples.

[8] “But to you the end of all things is at hand; be therefore sober and watch unto prayer. And above all things, have fervent charity among yourselves, for charity prevents a multitude of sins. Use hospitality one to another without grudging. As every man has received the gift, even so minister the same one to another, as good stewards of the diverse grace of God. If any man speak, let him speak as an oracle of God. If any man minister, let him do it as of the ability which God gives, that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen” (RE 1 Peter 1:16; emphasis added).

“We are required to forgive as He forgave. It is our own forgiveness of others that qualifies us to receive forgiveness from Him. When we harbor grudges and resentments, we cut ourselves off from His Atonement. IF we are to be forgiven we must in turn FORGIVE others. In The Second Comforter it is shown how we must make intercession on behalf of others, even our enemies, if we are to have a hope in Christ. We must lay down the burden of sin to enter into His presence. Much of that “sin” in each of our lives has been the offenses against us, and the resentment and anger we hold from these abuses. There are people who have done you wrong. There are some who did so intentionally. When you forgive them, and plead on their behalf for the Lord to also forgive them in sincerity and love, you are not far from the Kingdom of Heaven. Your Lord did this [accomplishing this in sincerity encompasses the “mystery of godliness” that transforms us to be like God]. You must do as He did to be like Him. It is the only way to understand your Lord. In this, you must suffer as He did, choosing to forgive offenses rather than to seek justice. When you show mercy, you merit mercy. The beginning of repentance is found in forgiving others.

Your just claims for retribution must be surrendered. Your worthy desire to have vindication must be abandoned. Your right to have judgment against the ones who abused you must be forfeited. And you must go on to pray for their forgiveness.

It does not end, of course, with service and kindness to your fellow Saint. You must also learn to serve the “Samaritan,” and to heal and care for them. If it ends with mere Church service, you have not yet overcome xenophobia. It is the “other,” the “outsider,” and the “stranger and foreigner” through whom sacrifice is perfected. The unlovely and even the persecutor is where Christ’s commandments lead us at last. We must develop love for those who persecute us, or despitefully use and abuse us to reach what Christ taught. He really meant it. And He really wants us to get there. When we do, we find ourselves standing on holy ground. For that ground was sanctified by His own blood, shed in His own sacrifice, when He poured out the last full measure of devotion to His Father’s will. When you hear His words echoing in your own voice, “forgive them for they know not what they do,” then you will begin to see the Master in the mirror. His image will appear to you there first. Your countenance will look more like His: more humble, more contrite, more obedient and filled with more light than you are right now.

The way is strait and narrow, and cannot permit you to pass through while carrying any burden of accusation, desire for revenge or even just complaint about others. When you lay down what you might justly claim against others and seek nothing for their offenses, then you are able to enter in. To be blessed, we must seek peace with those who would make war against us. (Matt. 5: 9.) When we judge all others with mercy, it is with mercy alone we will be judged. (Matt. 7:2.)

This matter does not end there, however. Christ tells us to pray for those who abuse and misuse us. Odd as this may sound, it is what He did. It is one of the things that allows us most to emulate Him. Though it may seem out of character, you should try doing it. You can’t sincerely pray for another person without losing your anger toward them. This act of intercession with God for those who have committed offenses is directly related to making sacrifice in the similitude of the great sacrifice of Christ. Lehi did this, as recorded in 1 Ne. 1: 5: “Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people.” These people had the judgments of God about to fall upon them. Rather than join in condemning them, Lehi prayed to God about them. He showed mercy to them.

Nephi similarly showed mercy and made intercession for his elder brothers. In 1 Ne. 2: 18 it is recorded: “But, behold, Laman and Lemuel would not hearken unto my words; and being grieved because of the hardness of their hearts I cried unto the Lord for them.” Nephi’s act of showing mercy, refraining from judging, and praying in intercession for brothers who rejected him, made Nephi a “type” of Christ. Meaning that Nephi’s example conformed with the later message and ministry of the One who made intercession for all mankind. Christ did it for real. Nephi did it in imitation of Him. We can do it as an imitation as well. That imitation of Him is required to qualify us for the Second Comforter. If we are unwilling to accept these standards and imitate these acts, we are not qualified to receive the Second Comforter. Without resonating at the same frequency as He, we are not going to be moving where we can see Him” (Forgiving Others, Continued podcast, Denver and Stephanie Snuffer, April 18, 2021; emphasis added).

[9] “. . . And all those who keep his commandments shall grow up from grace to grace and become heirs of the Heavenly kingdom and joint-heirs with Jesus Christ, possessing the same mind, being transformed into the same image or likeness, even the express image of him who fills all in all: being filled with the fullness of his glory, and become one in him, even as the Father, Son, and holy spirit are one” (RE T&C 110, Lectures on Faith, Lecture 5:2; emphasis added).

 [10] “As this vision closed, the Heavens were again opened to their [Joseph Smith and Oliver Cowdery] view, and they saw and beheld, and were endowed with knowledge from the beginning of this creation to the ends thereof. And they were shown unspeakable things from the sealed record of Heaven, which man is not capable of making known, but must be revealed by the Powers of Heaven. [Patriarchal Fathers].

They beheld Michael, the archangel, Gabriel, and Raphael, and divers angels, from Michael or Adam down to the end of time, showing in turns their dispensations, their rights, their keys, their honors, their majesty and glory, and the Powers of their Priesthood [knowledge from the creation]; giving line upon line, precept upon precept; endowing them with knowledge, even here a little and there a little; holding forth hope for the work God was yet to perform, even the revelation of all things which are to come upon the earth until the return of the Lord in glory with His holy angels — to pour out judgment upon the world, and to reward the righteous [when all are measured by God’s scale].

And they [Joseph Smith and Oliver Cowdery] were unable to take it in; therefore, they were commanded to pray and ask to comprehend by the power of the spirit [Holy Ghost brings “all things to your remembrance”], to bring all things to their remembrance, even the Record of Heaven which would abide in them. Amen and Amen” (RE T&C 157:30-32; emphasis added).

Scott Roderick

1/30/2026

Elephants in the Room Part 2.pdf

Download PDF • 466KB