ABSTRACT: In a recent post on Life After Ministry, Michelle Grim critiques Joseph Smith's prophetic role and foreordination in the Restoration of the Gospel, referencing biblical passages such as 2 Corinthians 11:13-14 and Matthew 24:24. Grim questions the validity of Joseph Smith's prophetic claims, suggesting that Jesus’ warnings about false prophets apply to him. She challenges readers to provide evidence-based responses to LDS doctrine, specifically questioning scriptural mentions of Joseph Smith by ancient prophets like Moses and Joseph of Egypt.
A Latter-day Saint perspective offers counterarguments grounded in scripture and theology, emphasizing the doctrines of foreordination and preexistence. Foreordination, as taught within the LDS faith, holds that certain individuals, including Joseph Smith, were chosen in the premortal existence for divine missions. This is supported by passages such as 2 Nephi 3 and Doctrine and Covenants 110, which align with biblical prophecies about the gathering of Israel and the restoration of gospel truths in the dispensation of the fullness of times.
Grim's critique reflects common misunderstandings of LDS beliefs, including the restoration of priesthood authority and the gathering of Israel as preparatory for Christ's Second Coming. By employing logical fallacies, such as straw man arguments and false dilemmas, her analysis oversimplifies LDS doctrine, overlooking its nuanced theological and historical foundations.
This response underscores the coherence of Joseph Smith's role within the biblical and restored gospel narrative, emphasizing his contributions to modern spiritual understanding and the fulfillment of ancient prophecies. It invites readers to engage in open, informed dialogue while encouraging prayerful study of scripture and LDS teachings to discern truth.
NOTE TO READER
This response is intentionally comprehensive, reflecting the complexity and depth required to address the critiques made by Michelle Grim and similar "hit-and-run" criticisms often found in blogs like Life After Ministry. These critiques are typically brief and lack the nuanced analysis necessary to fully engage with the doctrines and historical context of the Church of Jesus Christ of Latter-day Saints.
In contrast, this extended discussion delves into scripture, historical evidence, theological principles, and logical reasoning to provide a thorough and well-supported defense of Joseph Smith's prophetic role and the restoration of the Gospel. It acknowledges the need for thoughtful, evidence-based discourse to counter oversimplified arguments and to invite open, respectful dialogue.
While the length of this post may seem substantial, it is designed to equip readers with a deeper understanding and robust resources to explore these topics further. Unlike short, surface-level critiques, this detailed approach seeks to promote clarity, encourage informed discussion, and inspire prayerful reflection on the teachings of the LDS faith.
Thank you for taking the time to engage with this response thoughtfully. Your willingness to explore these topics with an open heart and mind is greatly appreciated.
Introduction
In her recent blog post at Life After Ministry, Michelle Grim attempts to critique Joseph Smith's prophetic role in the Restoration of the Gospel of Jesus Christ. Her post, titled “LDS: Jesus Prophesied of Joseph Smith,” references an official article from The Church of Jesus Christ of Latter-day Saints’ website titled Foreordained of God. This Church article provides a concise explanation of Joseph Smith’s divine calling to restore the Gospel, assist in gathering Israel, and prepare the world for Christ’s Second Coming.
Grim builds her argument by citing 2 Corinthians 11:13–14 and posing two questions, which she frames as examples of how someone might approach a “Mormon friend or relative” on the topic. She emphasizes the importance of specificity in these discussions, advising readers to ensure that claims are supported by evidence rather than being casually thrown into conversation.
Grim also references Matthew 24:24, suggesting that the only time Jesus mentioned figures resembling Joseph Smith was in His warnings about false Christs and false prophets. She concludes her post by encouraging readers to approach these discussions with genuine care for the spiritual well-being of their Latter-day Saint friends or family members, emphasizing that being inquisitive does not equate to being rude.
Analyzing the post and her critique - there is a reflection of common misunderstandings regarding Latter-day Saint doctrine. Specifically, concerning Joseph Smith's foreordination, the restoration of the Gospel in the dispensation of the fullness of times, and how these ideas align with Biblical Prophecy. My attempt is to confront and address her claims from a mindful Latter-day Saint apologetic perspective. This response is grounded in proper scriptural insight and understanding of Latter-day Saint theology.
Understanding Foreordination
The best definition I have found regarding foreordination is this:
In the premortal spirit world, God appointed certain spirits to fulfill specific missions on earth. This is called foreordination. Foreordination does not guarantee that individuals will receive certain callings or responsibilities. Such opportunities come in this life as a result of the righteous exercise of agency, just as foreordination came as a result of righteousness in the premortal existence.
Jesus Christ was foreordained to carry out the Atonement, becoming “the Lamb slain from the foundation of the world.” (Revelation 13:8, 1 Peter 1:19-21).
It is with this understanding that helps clarify the following:
“This ‘dispensation’” is our time—the time prophesied when God will “gather . . . all things in Christ.” Ancient prophets foretold a final gospel dispensation and prophesied of Joseph Smith, who would lead it. Jesus Christ and His prophets Moses, Moroni, and Joseph of Egypt are just a few that spoke of a great prophet to come.
Joseph Smith was foreordained by God to restore His work from all previous dispensations. “Every man who has a calling to minister to the inhabitants of the world,” taught Joseph Smith, “was ordained to that very purpose in the Grand Council of heaven before this world was. I suppose that I was ordained to this very office in that Grand Council.”
The doctrine of foreordination within the Latter-day Saint faith focuses on the idea that certain individuals were chosen or ordained by God before the foundation of the world. These individuals were called to fulfill specific roles and missions regarding the Plan of Salvation, which outlines the purpose of life and the journey of the soul towards eternal life. In this belief system, it is understood that such foreordained individuals are given unique divine responsibilities, often leading them to significant paths of leadership, service, or revelation. This concept emphasizes the belief that life is not random but rather a carefully orchestrated plan, wherein each person's choices and actions are an integral part of a greater design. Through the principle of agency, these chosen souls navigate their earthly experiences while striving to align their will with God's, thereby fulfilling their preordained destinies.
Understanding Foreordination and Preexistence in LDS Teaching
Central to the doctrine of foreordination is the doctrine of preexistence. It is the idea that humanity existed in a premortal state - referred to as the first estate - before taking on mortality. It is during this period where some spirits were chosen, or foreordained, to perform certain tasks. In the Book of Abraham, revelation is given to the great patriarch regarding preexistence and foreordination:
Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. (Abraham 3:22-23).
In a commentary on the Book of Abraham, Stephen O. Smoot writes:
Abraham is shown the premortal intelligences that were “organized” into the premortal divine council. These intelligences or spirits are described as “noble and great ones” and are decreed by God to become “rulers” in mortality because they are good. Abraham is identified as one of these noble and great spirits. This evokes depictions of the divine council of God and His attending divine beings (called, variously, gods, the sons of god[s], angels, holy ones, and so on) in the Hebrew Bible and other ancient Near Eastern texts. Furthermore, it subtly plays on (and subverts) ideas in ancient Egyptian and Mesopotamian religion that kings were divinely foreordained by the gods to be rulers. Instead, Abraham’s vision reveals that he and other righteous spirits were foreordained by the Lord to be rulers. This delegitimizes the rule of Abraham’s rival Pharaoh, who, while still being righteous, at Abraham 1:26–27 tries to “fain claim” to priesthood to which he does not have a right.
Critics attempt to dismiss the Book of Abraham as a legitimate and authentic translation. However, when you read Abraham 3:24-28, one finds further evidence regarding preexistence and foreordination, which raises intriguing questions about human existence and divine intention. Specifically, regarding the nature of God's will and plan, the text delves into profound themes that challenge those who doubt its authenticity. It articulates a vision of existence that transcends our earthly experiences, suggesting that life is part of a larger, divinely orchestrated narrative. Smoot continues his insights and commentary, offering a robust analysis that not only defends the Book's validity but also explores the implications of its teachings on modern faith and understanding of our spiritual heritage. This deeper examination invites readers to consider the possibility that biblical texts may hold more complexity and meaning than initially perceived, enriching our understanding of the divine plan at play in our lives.
In one of my earlier studies and essays (now lost) involved the tracing of the idea and teaching of premortal existence to Pythagoras (who invented the Pythagorean Theorem). This idea is also tied into some of Plato’s theories. Even Saint Augustine wrestled with the notion of preexistence. His views changed over time. Despite these changed views, Augustine did hold to the following idea and belief1:
Like most ancient philosophers, Augustine thinks that the human being is a compound of body and soul and that, within this compound, the soul—conceived as both the life-giving element and the center of consciousness, perception and thought—is, or ought to be, the ruling part. The rational soul should control the sensual desires and passions; it can become wise if it turns to God, who is at the same time the Supreme Being and the Supreme Good. … After his Platonist readings in Milan had provided him with the adequate philosophical means to think about immaterial, non-spatial reality (Confessiones 7.1–2; 7.16), he replaced this view … with an ontological hierarchy in which the soul, which is mutable in time but immutable in space, occupies a middle position between God, who is totally unchangeable immaterial being (cf. MacDonald 2014), and bodies, which are subject to temporal and spatial change (Letter 18.2). The soul is of divine origin and even god-like (De quantitate animae 2–3); it is not divine itself but created by God …. In De quantitate animae, Augustine broadly argues that the “greatness” of the soul does not refer to spatial extension but to its vivifying, perceptive, rational and contemplative powers that enable it to move close to God and are compatible with and even presuppose immateriality (esp. ib. 70–76; Brittain 2003).vi
Examining certain Jewish sources, the idea and doctrine of preexistence and foreordination are quite apparent, suggesting a deep and complex understanding of existence before earthly life. Referring to authoritative works, there is the Babylonian Talmud, Tractate Pesachim 54, where it says that all things were created prior to the existence of humanity, indicating a divine blueprint that precedes physical manifestation. This concept not only highlights the theological underpinnings within Jewish thought but also intertwines with the notion of destiny and purpose, where each soul has a foreordained role and significance in the greater tapestry of creation. Such teachings encourage believers to reflect on the profound interconnectedness of all beings and their intrinsic values, inviting a deeper exploration of their spiritual journeys.
The Gemara provides sources for the notion that each of these phenomena was created before the world was. Torah was created before the world was created, as it is written: “The Lord made me as the beginning of His way, the first of His works of old” (Proverbs 8:22), which, based on the subsequent verses, is referring to the Torah. Repentance was created before the world was created, as it is written: “Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are God,” and it is written immediately afterward: “You return man to contrition; and You say: Repent, children of man” (Psalms 90:2–3). The Garden of Eden was created before the world was created, as it is written: “And God planted the Garden of Eden in the east [mikedem]” (Genesis 2:8). The term: In the east [mikedem] is interpreted in the sense of: Before [mikodem], i.e., before the world was created. Gehenna was created before the world was created, as it is written: “For its hearth is ordained of old” (Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created. The Throne of Glory and the Temple were created before the world was created, as it is written: “Your Throne of Glory on high from the beginning, in the place of our Sanctuary” (Jeremiah 17:12). The name of Messiah was created before the world was created, as it is written in the chapter discussing the Messiah: “May his name endure forever; his name existed before the sun” (Psalms 72:17). The name of Messiah already existed before the creation of the sun and the rest of the world. This baraita states that Gehenna was created before the world was created and not during twilight before the first Shabbat.2
Here, we have the understanding, from a Jewish perspective, concerning things created and having pre-existed prior to the physical creation of earth, humanity, et al. What is interesting to note here is that the belief repentance was created prior to the world. This may very well hint to the revelation given to Moses and Abraham as it pertains to the plan of salvation.
Another interesting source that depicts a sense of preexistence is contained in the Syriac Second Baruch (or The Book of the Apocalypse of Baruch the Son of Neriah)3:
Dost you think that this is that city of which I said: "On the palms of My hands have I graven you"? 3 This building now built in your midst is not that which is revealed with Me, that which prepared beforehand here from the time when I took counsel to make Paradise, and showed Adam before he sinned, but when he transgressed the commandment it was removed from him, as also Paradise. 4 And after these things I showed it to My servant Abraham by night among the portions of the victims. 5 And again also I showed it to Moses on Mount Sinai when I showed to the likeness of the tabernacle and all its vessels. 6 And now, behold, it is preserved with Me, as Paradise. 7 Go, therefore, and do as I command you.
This is known as the Heavenly Jerusalem. According to this, it was revealed to Adam first (before the transgression and fall), and then unto Moses, and then unto Abraham.
One further finds evidence within the Bereishit Rabah 1 (or Genesis Rabah)4 concerning the preexistence and creation:
The Torah is saying, “I was the artisan’s tool of Hashem.” In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build in order to know how to make rooms and doorways, So too Hashem gazed into the Torah and created the world. Similarly the Torah says, “Through the reishis Hashem created [the heavens and the earth].” And reishis means Torah, as in “Hashem made me [the Torah] the beginning (rishis) of His way”5
As we move further into chapter one – we find a familiar passage and commentary to that from the Babylonian Talmud6:
In the beginning of God's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): "God made me at the beginning of his way." How do we know the Throne of Glory was? As it says (Psalms 93:2): "Your throne is established as of old etc." The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): "Like grapes in the wilderness etc." How do we know Israel was? As it says (Psalms 74:2): "Remember your congregation, whom you purchased from old." How do we know the Temple was? As it says (Jeremiah 17:12): "Your throne of glory, on high from the beginning etc." How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. [his name shall be Yinnon as long as the sun]." Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): "God made me at the beginning of his way, the first of his works of old." This is before that of which it is written (Psalms 93:2): "Your throne is established as of old."
From this Jewish perspective and authoritative sources – we discover an idea of things having preexisted with God. Not only had they preexisted with God, but these were also revealed to Moses and Abraham respectively.
Turning our attention more toward this distinct doctrine of preexistence, the early Saints and the Church had its own evolution of the teachings that we benefit from today. In his article The Development of the Doctrine of Preexistence, 1830-1844, Charles R. Harrell writes7:
Perhaps no doctrine has had great impact on Latter-day Saint theology than the doctrine of preexistence, or the belief in the existence of the human spirit before its mortal birth. Fundamental concepts such as the nature of man as an eternal being, his singular relationship as the offspring of Deity and concomitant brotherhood with all mankind, the talents, privileges with which he is born into the world, and his potential godhood are all inextricably connected to the doctrine of preexistence.
Harrell continues and shares how the early saints, and even the Prophet Joseph Smith, learned this revealed truth line upon line and precept upon precept:
This distinctive LDS doctrine was not immediately comprehended by the early Saints in the more fully developed form in which it is understood today. Like many of the other teachings of the Prophet Joseph Smith, it was revealed line upon line and adapted to the Saints’ understanding. Moreover, there was a natural tendency to view initial teachings on the preexistence in light of previously held beliefs until greater clarity was given to the doctrine.8
Therefore, Abraham 3 blesses us with the most significant and pure doctrine of Christ. Our understanding of Abraham 3 begins when we are humble to seek God’s counsel to receive our own personal revelation to the truthfulness of these teachings and doctrines. Specifically, on the nature of our preexistence, the creation, and the plan of salvation.
Foreordination is contrary to the often-held notion of predestination. The Calvinistic doctrine of predestination states that individuals are predetermined to either receive salvation or are entirely condemned and without mercy and justice. The contention is whether a person's salvation or condemnation came prior to the creation (Supralapsarianism)9, or it came as a direct result of the fall (Infralapsarianism)10. Both doctrinal ideas hold to the same notion as that of the Latter-day Saint faith: God decreed the Fall as an event to bring about salvation and redemption unto humanity.
Regardless - what is established here is the idea that Salvation was already in the heart, mind, and will of God. We see this emulated in passages like Job 28:7 where the morning stars and sons of God sang together. Furthermore, Job 15:7 gives us an understanding that the first man (Adam) was brought forth and not created as found in Genesis 1:27 or formed as in Genesis 2:7. Lastly, Job 38-41 provides a list of things that Job did not have full comprehension of. In this, the Lord declared: "...When the Morning Stars sang together, and all the sons of God shouted for joy" (Job 38:4-7) regarding God's plan for humanity and creation11.
Finally, addressing the nature of foreordination and preexistence, Joseph Fielding McConkie explores themes found within Apocryphal literature that aligns with Latter-day Saint teachings12. He discusses how there is a distinction between righteous and unrighteous spirits within the premortal existence of souls. McConkie observes how the righteous are foreseen as the seed of Abraham, while the unrighteous are associated with gentile nations. Furthermore, McConkie addresses the concept of heavenly councils. It is within this divine heavenly council where spirits participated in divine plans. This included the divine plan of earth's creation.
Such ideas, prominent within the scope of apocryphal literature, have parallels within biblical texts. Yet, such parallels have been obscured or redacted over time due to translations and evolving Christian beliefs and traditions. Such neglect, or loss, of these apocryphal sources might have preserved their original theological insights. They offer valuable perspectives on early beliefs regarding divine foreordination and premortal existence of souls13.
Joseph Smith's Foreordination and Prophetic Role
Michelle Grim attempts to challenge the idea that Joseph Smith was foreordained within the heavenly Council. This is quite evident in her questions:
Where in the Bible did Joseph of Egypt or Moses mention Joseph Smith? What exactly did they say?
The idea that Joseph Smith was prophesied as a choice seer comes from 2 Nephi 3. Lehi is giving his sone Joseph a patriarchal blessing. It is in this blessing where we learn that Joseph Smith was foreordained by God14:
Lehi obtained these “great prophecies” concerning Joseph Smith from the brass plates. From these records, Lehi learned that God showed Joseph of Egypt his posterity, including Joseph Smith. The Lord promised Joseph of Egypt that a branch of his posterity would be righteous, broken off from the house of Israel, and guided to a new promised land. Further, He promised that in the latter days, this branch would learn of covenants with God by a “choice seer” whom the Lord would “raise up” (see 2 Nephi 3:5–7). Joseph of Egypt knew that this latter–day seer and the seer’s father would have his same name, “Joseph” (see 2 Nephi 3:15). Interestingly, Joseph Smith Jr. is not the oldest son but is the third son, yet he is the one who carries his father’s name.
The Lord promised Joseph of Egypt that the latter–day Joseph would be “great like unto Moses,” for He said, “And I will make him great in mine eyes, for he shall do my work; and he shall be great like unto him [Moses] whom I have said I would raise up unto you, to deliver my people, O house of Israel, out of the land of Egypt” (Joseph Smith Translation, Genesis 50:29; 2 Nephi 3:9; emphasis added).
Another connection involving Joseph of Egypt and his prophecies about Israel highlights the intertwined challenges the nation and its people will face. First, Joseph foretold the bondage that would come upon Israel as a people and nation, which was fulfilled during the Egyptian enslavement of the ancient Hebrews and their subsequent deliverance through Moses. Second, his prophecy carries an underlying eschatological dimension, pointing to a future bondage that the nation and people of Israel will endure15:
As Joseph, now an aged patriarch, prophetically unfolded the events that lay in the immediate future for Israel, he told his family how these events were but the pattern or foretelling of events of the last days. Seeing Israel’s more immediate bondage to the Egyptians and their deliverance by a prophet of God as a parallel to their bondage to darkness in the last days and their deliverance once again by a heaven-sent servant, he wove the two stories together as one. The cycle of events common to both stories included Israel’s prophesied bondage and the coming of a prophet who was to gather, liberate, and lead them. These liberator-prophets were not to be confused with the Messiah, Joseph cautioned, for they would be his servants. They were to be seers, revelators of gospel law, each foreknown by name. Each would write the words of the Lord and declare them with the aid of a spokesman.
Moses fulfills Old Testament prophecies as the one chosen to deliver Israel from bondage. Yet, it is important to note that Moses is not directly named in any of these prophetic declarations. Should we, then, pose the same question to Michelle Grim and other critics? Where in the Bible is Moses explicitly identified as the prophet who would come to redeem Israel from bondage? Such a question lacks both merit and a proper understanding of how prophecy works. Biblical prophecy often speaks in types, shadows, and symbols, leaving room for fulfillment in ways that may not include specific names but are nonetheless unmistakable in hindsight. The absence of Moses’ name does not diminish the prophetic authenticity of his role in Israel’s deliverance. Instead, it highlights the depth and complexity of God’s plan, which unfolds in ways that are often revealed only in their appointed time.
One of the interesting aspects of Joseph Smith being prophesied is the idea that that he is a rod and root. Such terms, like Elias, are used to designate different people in different situations. This is the use of symbolic language and are terms that may apply to Joseph Smith.
In the book Answers to Gospel Questions Joseph Fielding Smith observes16:
...it is reasonable … that we one and all have come through a mixed relationship, and that the blood of Ephraim … could be in the veins of many of us, likewise the blood of others of the twelve tribes of Israel, and that none of us had come through the ages with clear exclusive descent from father to son through any one of the tribes
As to how Joseph Smith fulfills the prophecy of the root: First, in a revelation to Joseph Smith, the Lord declared that the priesthood authority belonged to him as an inherited right by lineage (Doctrine and Covenants 86:8-10)17. Secondly, Joseph Smith was given the keys of the kingdom by all those who held the specific keys to minister and administer within the Gospel of Christ and the Kingdom of Heaven (D&C 13:1; 27:5; 110:11-13; and 128:20-21)18:
Following the First Vision, Joseph received keys, power, and authority from a succession of heaven-sent messengers, and those keys and that power and authority have been passed on to his successors. Under that direction, millions of members of the Church, in many nations, receive the blessings of the fulness of the gospel through the divine power of the holy priesthood…
Elder Joseph Fielding Smith wrote, “If a person thinks the name of Joseph Smith ought to be found in the Bible spelled out in so many letters, he will search in vain.” (Answers to Gospel Questions, 3:6.)” Prophecies in the Bible about Joseph Smith By George A. Horton, Jr
Extensive research and evidence suggest that there is, indeed, a meaningful and positive response to Michelle Grim's question. However, the key to arriving at this answer lies in properly understanding and interpreting specific biblical passages. This is particularly important when considering the rich use of symbolism and metaphor within the language of prophecy.
Biblical prophecy often communicates divine truths through figurative language, imagery, and symbolic representations, rather than direct or literal descriptions. For example, prophets frequently employed allegories, types, and foreshadowing to convey deeper spiritual realities or future events. Understanding these elements requires a thoughtful and nuanced approach, as they were intended to inspire reflection and guide faithful interpretation rather than present straightforward predictions.
In the context of Michelle Grim's inquiry, this means recognizing that prophetic passages may not explicitly name individuals or events but instead provide symbolic frameworks that align with God's unfolding plan. When viewed through this lens, the response to such questions becomes not only a matter of historical analysis but also a demonstration of faith and discernment in how scripture is intended to guide and enlighten its readers. Thus, the "answer" lies in the willingness to engage deeply with the prophetic text and embrace its layered meanings.
Moses and the Gathering of Israel
Moses clearly prophesied of a prophet like unto him in Deuteronomy 18:15-18. This prophesy is understood as a messianic prophecy of the coming of Christ. However, as with all biblical prophecies, there is a dual aspect to them. Within the context of Old Testament prophecy, dual prophetic utterances possess an understanding of a near fulfillment and a far fulfillment. In the context of a near fulfillment of biblical prophecy, a particular event or person references a historical event or person that will happen within the lifetime of the prophet - or within a short time after the life of the prophet. Regarding far fulfillment, it is more of a messianic or eschatological prophecy awaiting fulfillment. Such prophecies use typology and symbolism where it is pointing toward something or someone that exists beyond the immediate historical context. Such prophecies are seen within messianic prophecies and Christian theology regarding end-times.
Isaiah 7:14 is one example of a dual prophecy. The near fulfillment mentions a virgin giving birth to a son named Immanual. Scholars debate as to whether or not this was fulfilled during the time of King Ahaz regarding a child that will be born to him19. However, the far fulfillment refers to the prophecy of Christ's virgin birth and how Immanual is one of Christ's messianic names.
Another aspect is the dual nature of Micah 5:2. It is a prophecy regarding Bethlehem being small among the clans of Judah where there is some immediate significance and expectations of fulfillment within Micah's lifetime. It is also messianic in that it is interpreted by Christians as a prophecy regarding the Saviors birth.
Moses, himself, is seen as a foreshadowing and typology of the coming Savior and redeemer of Israel, serving as a pivotal figure in the narrative of salvation history. His life and mission prefigure the ultimate deliverance that would be realized in Christ, allowing believers to draw parallels between his leadership and the redemptive work anticipated in the New Testament. Typology within given prophetic utterances provides an understanding of the foreshadowing of New Testament realities, illustrating how the patterns established through Moses’ experiences mirror those of Jesus and deepen the theological significance of the events described in both the Old and New Testaments. This connection reinforces the continuity of God’s plan for His people and emphasizes the importance of recognizing these archetypes as integral to the unfolding of divine prophecy.
Not only is Moses integral to the foreshadowing and typology of Biblical prophecy, representing the law and the prophets, but he also possessed the keys of the Gathering of Israel, a unique role that emphasizes his importance in the divine plan. Central to the restored Gospel of Jesus Christ, which encompasses the teachings and revelations given in our times, and the translation of the Book of Mormon, the restoration of priesthood authority and keys pertaining to the Kingdom of God heralds a significant era of enlightenment and spiritual awakening20.
“Moses,” the Prophet said, “appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north” (D&C 110:11). Then Elias appeared. He committed the keys of the dispensation of Abraham, which means that he restored that power and authority that is unique to Abraham’s dispensation. He said “that in us and our seed all generations after us should be blessed” (v. 12). Elijah then appeared, as Malachi said he would, to restore the keys by which the hearts of the fathers would be turned to their children and the children to their fathers, lest the whole earth be “smitten with a curse” (v. 15, see also Malachi 4:5–6).
This profound mission and direction to gather all of Israel is not merely a historical event; it is a spiritual mandate that invites believers to unify and strengthen their faith, thus fulfilling the covenant promises made by God to His chosen people. As we engage in this sacred gathering, we are reminded of our responsibility to support one another in faith and community, striving towards a collective destiny that aligns with the will of our Heavenly Father21.
During the transfiguration, Moses and Elijah27 appeared in glory and talked with Christ “of his decease which he should accomplish at Jerusalem” (Luke 9:31; see also Matt. 17:3; Mark 9:4). Moses and Elijah, and their presence at the transfiguration, are symbolic of the Jewish Law and Prophets, respectively.28 The Old Testament describes the significant role Moses and Elijah held in history and, consequently, the keys which they held: Moses as the ancient gatherer of Israel, and Elijah as holding the power to seal the heavens (see Ex. 3:7–17; 1 Kings 17:1–7; 18:1). Significantly, the translations of both Moses and Elijah at the end of their mortal lives enabled their presence on the Mount of Transfiguration so that they could physically give to Peter, James, and John some of the keys which govern the kingdom of God.
Keys have significant symbolism and typology in relation to authority, serving not only as physical objects but also as powerful metaphors throughout history. They represent the legal and divine decree to not only minister within the Kingdom of God, unlocking pathways to spiritual wisdom and governance, but they are also instrumental for the binding and loosening of heaven and earth, allowing believers to enact their faith in tangible ways.
The act of using keys underscores the trust placed in individuals to uphold the principles of the divine and to facilitate the flow of grace and mercy, bridging the gap between the earthly realm and the spiritual dimension. In this sense, keys symbolize the responsibility and privilege bestowed upon those who hold them, calling them to be stewards of profound mysteries that govern both their lives and the wider community.
Frequently mentioned throughout scripture keys are used to open and or shut doors. Hebrew word that is used in the Old Testament is maphteah (Judges 3:25); and within the New Testament, the Greek is kleis (Matthew 16:19, Luke 11:52; Revelation 1:18). Figuratively, keys to the kingdom of God are referencing the power and authority - or a position and office regarding power and authority (Isaiah 22:22; Revelation 1:8, 3:7; comp Revelation 9:1, 20:1 and Matthew 16:19, 18:18). Thus, keys symbolize the extent of divine ecclesiastical authority regarding the Kingdom of God.
Thus, when Joseph Smith received revelation of Christ in the Kirtland Temple, he and Oliver Cowdery also received the keys from Moses, Elias, and Elijah, with each key carrying profound spiritual significance and a divine mandate. These keys are: (1) For the Gathering of Israel, which involves the essential process of uniting the scattered remnants of God's chosen people, bringing them back into the fold of the Gospel; (2) For the remembrance of the Abrahamic Covenant, a sacred promise that emphasizes the eternal nature of God's relationship with His children and the blessings that stem from faithfulness to His commandments; (3) Sacred Temple Ordinances salvific within the Gospel of Jesus Christ, which serve as crucial rites that not only facilitate personal salvation but also connect individuals to their families for eternity, underscoring the importance of covenants and sacred commitments in the journey of faith.
Not only are keys seen as signs of divine decree and authority, but they are also seen as trust and responsibility. Entrusting the keys of the Kingdom of God to administer carries with it significant trust and responsibility upon the one bearing those keys. This is due to the reality that such keys provided the bearer access to important places and treasures. From a temporal and physical perspective - it grants a person the responsibility and trust regarding particular treasures. For instance, the key to the house of David (Isaiah 22:22) refers to the trust and responsibility of the steward to manage the household of the King.
Bestowing keys upon an individual, as Christ did with the disciples, comes with divine trust and responsibility that transcends mere authority. This sacred act involves not only the expectation of steadfast commitment but also the necessity for moral integrity and spiritual maturity. Something we see when examining the narrative of Joseph Smith, who faced numerous challenges and hardships as he undertook the profound responsibility to bring about the restoration of the Gospel and the Kingdom of God.
His journey exemplifies the trials one must endure while holding such divine trust, illustrating the weight of the keys granted to him and the transformative impact of his mission on countless lives. Through his faith and perseverance, Smith navigated a path fraught with opposition, ultimately laying the foundations for a renewed understanding of spiritual truths and divine governance.
Today, the Church of Jesus Christ of Latter-day Saints, within its four-fold mission, codified the sacred trust and responsibility to gather all nations, and specifically, to the gathering of the people and nation of Israel. Gathering them back into the ancient Abrahamic covenant:
This is according to the tenth article of faith:
We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.
Attached to the key to the gathering of Israel is the directive of preaching the Gospel of Jesus Christ unto all nations, kindreds, tongues, and people. This fundamental commandment emphasizes the importance of reaching diverse groups across the globe, transcending cultural barriers and fostering understanding among different societies.
As believers, we are called not only to share the message of love, hope, and redemption but also to engage in meaningful dialogue that respects and honors the unique perspectives and backgrounds of others. By doing so, we can help build a global community united in faith, enabling the divine message of Christ to resonate in every heart and illuminate the path for countless souls seeking truth and purpose.
The Scattering of Jews - the Diaspora - and the Restoration of the Nation of Israel
While many critics of the Church of Jesus Christ of Latter-day Saints attempt to question and refute the foundation of the restored Gospel - they fail to consider one important aspect. The Restoration of the Gospel of Jesus Christ was not just about the bringing forth of the Book of Mormon. Restoring the Priesthood Authority and the Keys to administer the ordinances of the Gospel of Christ. Nor was it about the restoration and covenants made within Temple worship and rituals. The core aspect of the restoration of the Gospel of Jesus Christ was to begin the work of gathering the lost tribes of Israel:
A loving but grieving Father scattered Israel far and wide, but He promised that one day scattered Israel would be gathered back into the fold. This promise was just as emphatic as the promise of the scattering of Israel (Isaiah 11:12, Isaiah 22:16-18 . Isaiah, for example, foresaw that in the latter days the Lord would send “swift messengers” to these people, who were “scattered and peeled” (Isaiah 18:2, 7).
As prophesied, all things were to be restored in this dispensation. Therefore, the long-awaited gathering of scattered Israel must come as part of that restoration. The gathering of Israel is interrelated with the second promise because the gathering is a necessary prelude to the Second Coming of the Lord. Again, that heavenly perspective is ever evident.
This concept of the gathering is one of the important teachings of The Church of Jesus Christ of Latter-day Saints. The Lord has declared, “I give unto you a sign … that I shall gather in, from their long dispersion, my people, O house of Israel, and shall establish again among them my Zion” (3 Nephi 21:1). (Russel M. Nelson - The Book of Mormon, the Gathering of Israel, and the Second Coming Ensign July 2014).
And how were the Jews scattered throughout the world? That answer is historical - when the Roman Army destroyed the temple in Jerusalem in 70 AD. This ended the Jewish Age. It also ended the nation of Israel, and the people were scattered throughout all the known nations at that time. However, the actual Jewish Diaspora had already been underway prior to the time of Christ and involved the first destruction of the Jewish Temple. This occurred under King Nebuchadnezzar:
The Jewish state comes to an end in 70 AD, when the Romans begin to actively drive Jews from the home they had lived in for over a millennium. But the Jewish Diaspora ("diaspora" ="dispersion, scattering") had begun long before the Romans had even dreamed of Judaea. When the Assyrians conquered Israel in 722, the Hebrew inhabitants were scattered all over the Middle East; these early victims of the dispersion disappeared utterly from the pages of history. However, when Nebuchadnezzar deported the Judaeans in 597 and 586 BC, he allowed them to remain in a unified community in Babylon. Another group of Judaeans fled to Egypt, where they settled in the Nile delta. So from 597 onwards, there were three distinct groups of Hebrews: a group in Babylon and other parts of the Middle East, a group in Judaea, and another group in Egypt. Thus, 597 is considered the beginning date of the Jewish Diaspora. While Cyrus the Persian allowed the Judaeans to return to their homeland in 538 BC, most chose to remain in Babylon. A large number of Jews in Egypt became mercenaries in Upper Egypt on an island called the Elephantine. All of these Jews retained their religion, identity, and social customs; both under the Persians and the Greeks, they were allowed to run their lives under their own laws. Some converted to other religions; still others combined the Yahweh cult with local cults; but the majority clung to the Hebraic religion and its new-found core document, the Torah. (Jewish Virtual Library - Ancient Jewish History - Diaspora).
The historical evidence shows forth that while the Nation and People of Israel existed, much of their history consists of being under foreign governmental rule. However, the fulfillment of their scattering did not come to fruition until 70 AD. Thus, the people, and the nation, of Israel were exiled and no longer in possession of their own promised land - a land that was part of the Abrahamic Covenant.
Today, many members of the Jewish faith do hope for a literal restoration and gathering. Here is one such article found at the Jewish Voice on the Restoration of Israel. Dr. Daniel Juster points out that this is a Protestant and Christian doctrine and teaching regarding such an event:
The basic doctrine of the restoration of Israel teaches the following points: First, that the Jewish people are still God’s elect people and will be preserved as a distinct people forever. Second, that they will be returned to their historic homeland in the Middle East. Third, that they, as a nation, will finally accept Yeshua (Jesus) and be submitted to His Kingship over Israel.
Dr. Juster also points out this observation:
The doctrine was also used effectively in launching the modern Messianic Jewish movement. The greatest example of this was in the evangelistic pioneering work of Manny Brotman in his, “Jewish Bible Approach,” and in the presentation in John Fischer’s, “His Ambassadors to God’s People.”
The average person reading Scripture will quite easily see what the text says and can conclude that the Bible is a supernatural book. So the anti-restoration people give up a most powerful evidence for believing in the Bible as God’s word.
I argue that our doctrine of restoration is solidly based on a natural reading of the Bible in its original context, and the meaning of a text is first of all its original context. We quote only a few of these important texts.
What is interesting to note is the serious implication being stated - the anti-restoration people give up a most powerful evidence for believing in the Bible as God's word. This speaks volumes against the so-called powerful explanation and refutation of Pastor Bradley Campbell. He is claiming that there is no literal gathering and restoration of the nation of Israel. Yet, here we have someone making a plain statement that an average person reading scripture will quite easily see what the text says... and that the ... doctrine of restoration is solidly based on a natural reading of the Bible in its original context...
To support his assertions, Dr. Juster quotes the following Old Testament Passages:
- Amos 9:15
- Joel 3:20-21
- Isaiah 49:6
- Isaiah 49: 15-20
- Selections from Isaiah 60
- Jeremiah 23:7-8
- Ezekiel 36:24-29
He provides brief commentary on what each one means. Concerning the last citation, Dr. Juster says this:
In this passage on the New Covenant, parallel to Jeremiah 31, we have an amazing promise to the national people that has not yet been fulfilled. The meaning is plain. The promise of being born again is connected to the return to the Land, and there is a national salvation. Certainly Paul had many passages in mind when he wrote looking forward to this national salvation in Romans 11. Note this and the wars that are described at the end, including in Joel 3, Zechariah 12 and 14, and Ezekiel 38 and 39 would not fit if the return to the Land was only after the Jewish people embrace Yeshua.
Dr. Juster is not the only one in agreement with a literal gathering and restoration of the Nation of Israel.
Arthur W. Pink wrote the following in his book The Redeemer's Return as it pertains to the gathering and restoration of the people of Israel prior to the Parousia of Christ:
The Jew has been termed the mystery and miracle of history. Terrible have been the privations and persecutions which he has suffered and yet has he survived them all. For two thousand years Israel has been a homeless wanderer among the nations and yet has he preserved his individuality. Sore have been the Divine judgments inflicted upon him and yet God has not made a full end of Jacob’s children.
In other chapters we have called attention to some of the numerous prophecies in both the Old and New Testaments which announce the revival of Israel, their return to Palestine, and their restoration to God’s favor, and ere pointing out the manner in which some of these predictions are beginning to receive their fulfillment, we would quote just one other. In Matt. 24:32, 33 we have a part of our Lord’s answer to the disciples’ questions—“What shall be the sign of Thy coming and of the end of the age?” Here our Lord says, “Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that He (margin) is near, even at the doors.” The fig-tree symbolizes the nation of Israel—compare Matt. 21:19 etc. The putting forth of its leaves after the long winter of dispersion among and subjugation to the Gentiles, points to the reinvigoration of this ancient people. The taking on of new life by Israel is a sure sign that the return of the Redeemer is near at hand.
For those who are not familiar with Arthur W. Pink - he was a converted adherent to Calvinism and its doctrines of total depravity, God's sovereignty, man's duty and justification by faith. Prior to this, he grew up in a Christian home, rebelled against his parent's faith and became a convert of the school of theosophy. It was later, reading Proverbs 14:12, that he experienced his own conversion to the Christian faith. This was in the early to mid-20th century. It was also a time of great historical precedence. The world will experience two major world wars. The first occurred when the Archduke Franz Ferdinand was assassinated in 1914. This great war ended with an armistice truce on November 11, 1918.
Today, we celebrate it as veterans' day - however, it was initially a remembrance and celebration of the end of the Great War on the 11th hour of the 11th day of the 11th month.
It was not until the rise of Hitler and Germany once again will become central to another great war - World War 2. This involved the gathering and extermination of all those who were of Jewish decent throughout all of Europe. Beginning in 1939, this second Great war would last until 1945 when American will prevail over Japan. The tragedy of these two great wars had significant loss. First, World War 1 is estimated to be 10 million military dead, 7 million civilian deaths, 21 million wounded, and 7.7 million missing or imprisoned. Second, World War II has an estimate of over 60 million people died in World War II. Estimated deaths range from 50-80 million. 38 to 55 million civilians were killed, including 13 to 20 million from war-related disease and famine.
If we include the genocide of the Armenians that was carried out by the Ottoman Empire (who had secured and occupied the land of Jerusalem from 1300 to 1923), and the genocide of the Jews, political enemies, and those who were identified as homosexuals, as well as other ethnic groups and people - the amount between both great wars have had serious impact and implication on humanity.
Mentioning this brings us to what happened on May 14, 1948. Approximately 3 years after the end of World War II. It was on this day that David Ben-Gurion, the head of the Jewish Agency, proclaimed the establishment of the State of Israel. U.S. President Harry S. Truman recognized the new nation on the same day.
This did not occur in a vacuum. The idea of a restored nation of Israel goes back to US President Rosevelt and the Balfour Declaration in 1917:
The Balfour Declaration, for all its vagaries, constituted the first step toward the objective of political Zionism as outlined by the First Zionist Congress at its meeting in Basle, Switzerland in 1897: “Zionism seeks to establish a home for the Jewish people in Palestine secured under public law.” Theodor Herzl had failed to land such a commitment, either from the Ottoman sultan or from any of Europe’s potentates. The declaration was the much-awaited opening: narrow, conditional, hedged, but an opening all the same.
It was not until the United Nations partitioned the land (that was now considered under Palestinian rule) to that of a new nation - Israel.
David Ben-Gurion read the Declaration of the New Nation. Here are some points to consider:
- In the year 5657 (1897), at the summons of the spiritual father of the Jewish State, Theodore Herzl, the First Zionist Congress convened and proclaimed the right of the Jewish people to national rebirth in its own country.
- This right was recognized in the Balfour Declaration of the 2nd November, 1917, and re-affirmed in the Mandate of the League of Nations which, in particular, gave international sanction to the historic connection between the Jewish people and Eretz-Israel and to the right of the Jewish people to rebuild its National Home.
- On the 29th November, 1947, the United Nations General Assembly passed a resolution calling for the establishment of a Jewish State in Eretz-Israel; the General Assembly required the inhabitants of Eretz-Israel to take such steps as were necessary on their part for the implementation of that resolution. This recognition by the United Nations of the right of the Jewish people to establish their State is irrevocable.
- WE DECLARE that, with effect from the moment of the termination of the Mandate being tonight, the eve of Sabbath, the 6th Iyar, 5708 (15th May, 1948), until the establishment of the elected, regular authorities of the State in accordance with the Constitution which shall be adopted by the Elected Constituent Assembly not later than the 1st October 1948, the People's Council shall act as a Provisional Council of State, and its executive organ, the People's Administration, shall be the Provisional Government of the Jewish State, to be called "Israel".
- THE STATE OF ISRAEL will be open for Jewish immigration and for the Ingathering of the Exiles; it will foster the development of the country for the benefit of all its inhabitants; it will be based on freedom, justice and peace as envisaged by the prophets of Israel; it will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex; it will guarantee freedom of religion, conscience, language, education and culture; it will safeguard the Holy Places of all religions; and it will be faithful to the principles of the Charter of the United Nations.
That the state of Israel will be open for Jewish Immigration and for the Ingathering of the Exiles has significant and massive implications in prophetic fulfillment. It establishes that the Nation of Israel shall be reinstated among the people. That through its establishment, the immigration and gathering of the nation of Irael will commence. Further this with the historical precedence of a modern-day exodus of those Jews in exile coming into the land of Israel to inherit and be called a nation and people again is astounding. Here is a list of how many people have immigrated to Israel: Total Immigration to Israel by Country of Origin (1948 to Present).
The First Shall be Last and the Last shall be First
Speaking to the Disciples, as an answer to Peter's question, in Matthew 19 - Jesus provides an interesting statement. In Matthew 19:30, Christ states that there are many who are first and that these people shall be last. And those that are last shall be first. Contextually, considering the full pericope of Matthew 19:16-20:23, Christ is referencing the plan of salvation, exaltation (where the disciples will sit with Christ in glory, exaltation, and judgment over the twelve tribes (cf. Matthew 19:27-28). Christ then goes on to give the parable of the laborers of the vineyard (Matthew 20:1-15). The Savior concludes with the same utterance: So the last shall be first, and the first shall be last: for many be called, but few chosen (Matthew 20:16).
Various sermons, and albeit interpretations, of this parable are given to reflect God's generous and graciousness in providing redemption and salvation to all who come to believe. Some interpret this to mean that it does not matter when someone comes to Christ - they will receive the same blessings and rewards. However, there is an eschatological understanding. It fits within the context of what Christ promised the disciples - they will sit on thrones of Glory with Christ to assist in judging the people of Israel.
Within this eschatological context - Christ is describing how the Gospel has been preached throughout various stages and dispensations of humanity. Such interpretation holds up because the laborers are those who are called of God to minister accordingly because God is the master of the house, and the vineyard is where these servants are called to work for him.
Since they are called of God to be ministers in the vineyard, these laborers enter into their specific roles as a means to serve Him. They receive revelation as a means to guide them in their efforts to operate under His divine will and purpose. We see this in the prophetic calling and role Moses played. We also see this in the prophetic calling and roles the New Testament Apostles played when Christ called them to follow after him. All received specific instructions, keys, and understandings regarding the plan of salvation and how to minister within the Gospel and the Kingdom of God.
It is pivotal to understand this as it correlates with understanding who shall be first and who shall be last. When Christ commissioned the disciples to preach the Gospel, the specific instructions were for them to go only to the house of Israel. Matthew 10:6 and Matthew 15:24 is where we find this instruction. According to Matthew 10:5-10, Christ is giving the disciples instructions. Part of those instructions were for them to ...not go in the way of the Gentiles, and do not enter any city of the Samaritans; but rather go to the lost sheep of the house of Israel. Matthew 15 describes the healing of a Canaanite woman who spoke with Christ and because of her faith, was healed by Him. Her faith was a recognition of Christ as the promised messiah.
According to Joseph Bensons Commentary22 we read the following:
These twelve Jesus sent forth — Namely, to preach the gospel and to work miracles; exercising therein his supreme authority over his Church. And commanded, Go not into the way of the Gentiles — That is, into their country. Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost. And into any city of the Samaritans enter ye not — In travelling through Palestine the apostles would often have occasion to go into Samaria; but they were not to enter the cities thereof with a design to preach. It is true, in the beginning of his ministry, our Lord himself preached to the Samaritans with great success, John 4:41-42; and therefore, had he sent his apostles among them, numbers, in all probability, would have been induced to believe; but the inveterate enmity which the Jews bore to the Samaritans made the conversion of the latter improper at this time, as it would have laid a great stumbling-block in the way of the conversion of the Jews: as preaching now to the Gentiles would also have done. But go rather to the lost sheep of the house of Israel — He calls the Jews lost sheep, because, as he had told his disciples, Matthew 9:36, they fainted, and were scattered abroad, as sheep having no shepherd, and so were in danger of perishing. See Isaiah 49.
According to Matthew Henry's Concise Commentary - we read the following as it relates to the instruction of the Disciples not bringing the message to the Gentiles: this directive highlights the initial focus of Jesus' ministry, which was primarily directed toward the people of Israel. It underscores the idea that the Disciples were to first proclaim the good news to the chosen ones, nurturing the roots of their faith before extending the message of salvation to the broader world. This period allowed the early followers to deepen their understanding of Christ’s teachings and prepare them for the eventual mission to all nations, emphasizing the gradual unfolding of God's plan for redemption that included the Gentiles later on.
The Gentiles must not have the gospel brought them, till the Jews have refused it. This restraint on the apostles was only in their first mission. Wherever they went they must proclaim, The kingdom of heaven is at hand. They preached, to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the contempt of earthly; which is at hand, that men may prepare for it without delay. Christ gave power to work miracles for the confirming of their doctrine. This is not necessary now that the kingdom of God is come. It showed that the intent of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin. In proclaiming the gospel of free grace for the healing and saving of men's souls, we must above all avoid the appearance of the spirit of an hireling. They are directed what to do in strange towns and cities. The servant of Christ is the ambassador of peace to whatever place he is sent. His message is even to the vilest sinners, yet it behoves him to find out the best persons in every place. It becomes us to pray heartily for all, and to conduct ourselves courteously to all. They are directed how to act as to those that refused them. The whole counsel of God must be declared, and those who will not attend to the gracious message, must be shown that their state is dangerous. This should be seriously laid to heart by all that hear the gospel, lest their privileges only serve to increase their condemnation.
Furthermore, the Albert Barne's Notes on the Bible addresses the sentiment regarding the instruction for the disciples to preach the Gospel unto the House of Israel:
Into the way of the Gentiles - That is, among the Gentiles, or nowhere but among the Jews. The full time for preaching the gospel to the Gentiles was not come. It was proper that it should be first preached to the Jews, the ancient covenant people of God, and the people among whom the Messiah was born. Afterward he gave them a charge to go into all the world, Matthew 28:19.
Unlike Matthew Henry's concise commentary and that of Benson's commentary, Albert Barnes Notes on the Bible offers a more comprehensive and intricate understanding of who the house of Israel truly is. This commentary delves deeper into various aspects, such as the historical context and implications of the Babylonian captivity, which serves as a crucial backdrop to the narrative. It meticulously outlines the relationship between the Samaritans and the Jewish people, highlighting the tensions, cultural exchanges, and significant events that shaped their interactions over the centuries. One notable illustration of this complex relationship can be seen in the parable of the Good Samaritan, which not only emphasizes the themes of compassion and neighborly love but also reflects the societal divisions and prejudices present at that time, ultimately urging the audience to reconsider their own biases and attitudes toward others.
Based on this: It is evident that from a sound and Biblical perspective, the first to hear of the Gospel message - pertaining to the salvation of humanity - was first preached unto the Jews of the First Century. It began with the ministry of the John the Baptist as a forerunner to Christ's mission and ministry. Then, extending to the calling and discipleship of twelve men by Christ himself to bear witness of his name and message to the house of Israel. It was not until revelation given to Ananias where he was commanded to seek out Saul of Tarsus (Acts 9:10-19). Subsequently, Peter's revelatory vision (Acts 10) that the message of the Gospel was then permitted to be preached unto the Gentiles. Beginning with the Gentile house of Cornelius who was a Jewish proselyte.
In essence, the first to be preached to regarding the Gospel message were the Jews. In relation, the preaching of the gospel of Jesus Christ was only later revealed to be preached unto the Gentile people and nations.
Thus, it begs an interesting question: If the Jews were to first be preached and then the Gentiles were the last, how then is it fitting for the gentiles to first be preached the gospel message and then the Jews being the last to receive the message? And it is quite a conundrum for modern Evangelical Christians and critics alike. Because it takes into an account of what happened in the First century.
As previously mentioned, the destruction of Jerusalem and the Temple of Jerusalem were destroyed by the Roman Army. This is recorded in Josephus's account of the Roman Jewish Wars and Tacitus historical account. Other historical accounts and teachings reflect on the nature and destruction of Jerusalem and the temple thereof. As such, it brings to mind the fulfillment of what Christ proclaimed to his disciples in Matthew 24 regarding the destruction and judgment that will come upon the religious leaders.
Jewish revolts were responded with military campaign by Rome under the direction of Emperor Vespasian and later his son Titus. This military response and campaign led to the Roman-Jewish war that occurred between 66-70 AD. It culminated in the siege and eventual destruction of the second temple and city.
The siege itself began in the spring of 70 AD, and within months of ongoing conflict, the city fell in August or September. The second Temple itself being destroyed on the 9th of Av (Tish B'Av), which is according to the Jewish Calendar. Evidence of this devastation and destruction is the existence of the Western Wall. Such devastation included significant loss of life, enslavement of survivors, and the scattering of Jews, known as the beginning of the Jewish Diaspora.
As fulfillment of Jesus' prophetic utterance (Matthew 24:15-21; Mark 13:14-18; Luke 21:20-24) - the city and temple were destroyed. Those who saw the signs that Christ spoke of, as a warning to his followers, fled when the abomination of desolation occurred. This included the witnessing of the city being surrounded by Roman military legions.
Historical records survive today, including earliest known Christian traditions, provide insight in how Jewish and Gentile Christians heeded Christ's warnings. As they witnessed the approaching military might of the Roman Empire, many fled to Pella, a city in the Decapolis region that is now modern-day Jordan. Unfortunately, those Jews who were loyal, or held disbelief regarding Christ's prophecies of such a destruction, or unable to escape due to such not being feasible. Those Jews who survived the devastating destruction were either killed, enslaved, or dispersed.
It is quite important to understand the historicity of not only Christ's prophetic utterance in Matthew 23-25, but also the historical records and context of what happened. Knowing the historical context also provides insight that prior to the destruction of Jerusalem and the Second Temple, the original apostles - save John - were all martyred. Arising in their place, as historical documentation shows from Ignatius to Irenaeus (contemporaries of the original apostles) write how the Christian faith experienced and influx of false apostles and teachers.
It is the loss of apostolic authority that provided the historical background of how the first century Church went into a state of Apostasy. Meaning, the Jewish Diaspora was not only a catalyst that ended the Jewish Age and Epoch, but it also signified the ending of Apostolic authority through priesthood keys to minister within the Kingdom of God and the Gospel of Jesus Christ.
So, the question remains - if the Jews were the first to hear the message of the Gospel, and then the Gentiles were the last to hear the message of the Gospel (and by the authority and ministering keys of the priesthood through the Apostles): At what point is there when the Gentiles will be the first to hear and then bring the message unto the Jews?
Since there was an apostasy that began with the loss of apostolic and priesthood authority - and specific to the gathering of Israel, and the prophecy of the Jewish Diaspora - there needed to be a restoration of all things in the Last days. This includes the restoration of the keys of the Kingdom of Heaven pertaining to apostolic and priesthood authority. Among them is the restoration of the keys of the gathering of Israel, keys to the Abrahamic Covenant and its promised blessings, and the key to binding earth and heaven.
Restoration and the Dispensation of the Fulness of Times Pertaining to Christ's Second Coming
Critics, like Michelle Grim and Life After Ministry, attempt to diminish Joseph Smith, attack his character, and deny the reality of the Apostasy of the primitive Christian faith. In doing so - they are denying the power and authority of God as it pertains to the salvation of humanity. This may be due to the idea that God no longer reveals anything through modern day prophets and apostles. God no longer needs additional scripture since we have the authority and sufficiency of the bible (Sola Scriptura). Instead, they claim that where there may be evidence that speaks of Joseph Smith, it is only in relation to how they interpret such scriptures as to point to Joseph Smith being a false prophet and teacher.
Michelle Grim cites two specific passages in her short post. First, 2 Corinthians 11:13-14. Second, Matthew 24:24 where Christ is speaking to his disciples. Sandwiched between these two scriptures, Grim makes the following commentary:
Where in the Bible did Joseph of Egypt or Moses mention Joseph Smith? What exactly did they say?
These are just some of the things I’d ask a Mormon friend or relative. Be specific so they can see that these claims should be backed up with proof instead of just throwing comments around in casual conversation.
The only time Jesus mentioned someone like Joseph Smith is when He warned us about false Christs and false prophets
Having already addressed the two questions she posited - let's shift focus and address her idea for the readers to be specific so they [Mormons] can see that these claims should be backed up with proof instead of just throwing comments around in casual conversation. Yet, the cavalier and casualness of her post does nothing to back up any such claims with proof. This is quite evident when the reader goes through the comments on the post in question.
Responding to a couple of comments from an anonymous poster, Michelle Grim of Life After Ministry claims that everything I publish is backed with documentation. I do this because I want for the reader to have access to the material I've used.
In a previous response (whether it is Michelle Grim, or another individual associated with Life After Ministry) the assumption is made that the anonymous commentator is that they are probably LDS and that such an individual is coming from a place of anger. Accordingly, it is a mere interpretation. Perhaps the individual may be angry, either that or they are merely calling out what they perceive to be erroneous and without credibility and merit. The issue here is not whether someone is angry or not. The issue is this: Does the writer, in this case Michelle Grim, provide any serious documentation to support any claim or assertion? The answer is without doubt no. All the posts one finds at Life After Ministry is mere short hit and run postings reflective of bias and prejudicial view, eisegesis interpretations, and logical fallacies.
This includes the nature of Joseph Smith and his pivotal role in restoring the Gospel of Christ in these last days. Much like John the Baptist was the forerunner of the dispensation of Christ's mortal ministry, Joseph Smith stands as the Forerunner of Christ's second Coming. His prophetic mission began in the early 19th century when he was called to translate the Book of Mormon, a sacred text that complements the Bible and serves as a testament to the divinity of Jesus Christ.
Through divine revelations and visions, Smith provided the framework for modern-day revelations that guide the faithful. His emphasis on personal revelation and the direct relationship between individuals and God has profoundly influenced millions, encouraging them to seek their own spiritual journeys. Smith’s efforts in establishing the Church of Jesus Christ of Latter-day Saints have laid the groundwork for a renewed understanding of Christ’s teachings, purposed to prepare humanity for the glorious return of the Savior.
And it is through the restoration of the Gospel in the dispensation of the fulness of times where the Gospel is preached among the Gentiles First. An interesting aspect of this is that when the fulness of the Gentiles has come the blessings inherit to the Gospel of Jesus Christ will then be given unto the Jews. One of the reasons the gospel will be preached to the Jews, the ancient covenant people of God, is due to the sins of the Gentiles as it relates to the Gospel of Christ23.
In the meridian of time, by command of the Savior, the gospel of Jesus Christ was delivered first to the Jews and then later to the Gentiles. In our day, the gospel was delivered first to Joseph Smith and the Latter-day Saints, those of us who are “identified with the Gentiles” (D&C 109:60), those who are Israelite by descent (see D&C 52:2; 86:8–10) and Gentile by culture. The gospel is given to us, and we bear the responsibility to take the message of the Restoration to the descendants of Lehi and to the Jews (see 1 Nephi 22:7–11). We therefore live in “the times of the Gentiles.” “And when the times of the Gentiles is come in, a light shall break forth among them that sit in darkness, and it shall be the fulness of my gospel” (D&C 45:28). It is a time, in the words of President Marion G. Romney, in which “in this last dispensation, the gospel is to be preached primarily to the non-Jewish people of the earth.”
In a day yet future, a time when the Gentiles—presumably those outside the Church as well as some from within the fold—sin against the fulness of the gospel and reject its supernal blessings, the Lord will take away these privileges from the Gentile nations and once again make them available primarily to his ancient covenant people (see 3 Nephi 16:10–11). This will be known as the fulfillment, or the “fulness of the times of the Gentiles,” or simply the “fulness of the Gentiles.” Because the people of earth no longer receive the light of gospel fulness and turn their hearts from the Lord because of the precepts of men, “in that generation shall the times of the Gentiles be fulfilled” (D&C 45:29–30). In the purest sense, this will not take place until Jesus sets His foot upon Olivet and the Jews acknowledge their long-awaited Messiah. Thus the fulness of the Gentiles is millennial.
There is a parallel here regarding the nature of the Gospel, the Jews, and the Gentiles. Ancient Israel was scattered throughout the world because they predominately rejected the Gospel of Jesus Christ. Not only was it due to the rejection of the Gospel, but it was also due to the murdering of the Prophets. Notice what Christ says to the scribes and Pharisees of his time in Matthew 23:
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you shall come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation: O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left desolate. (Matthew 23:34-38).
This comes after Christ pronounced several woes upon the Scribes and Pharisees - namely because of their outward appearance of religious piety yet the hypocrisy of judging and condemning (Matthew 23). It is in this context that Christ admonishes his disciples, and those who were hearing him, to submit themselves in obedience to the religious leaders; however, to not emulate the works these religious leaders were engaging in (Matthew 23:1-12).
An interesting parallel here is how modern Evangelical Christians, those who leave the LDS Faith and become apostates, and even those who are atheists and agnostic, criticize, judge, and condemn the Prophets, Apostles, and leaders of the Church. There are even members within the LDS faith that call into question the teachings, doctrines, and policies of the Church. Some refer to these as progressive Mormons (or the more oft cited pejorative term: Progmos)24. Such individuals separate and distinguish themselves from those who are considered True Believing Mormons (TBM's). The latter being a pejorative term used by those who consider themselves progressive or liberal in their faith.
Returning back to the previous discussion of the scattering of Israel. Robert L. Millet published an article in LDSLiving titled: "Have we lost our awareness of what it means to be a Chosen People?" Recognized as a prominent scholar, Millet provides this intriguing insight:
Members of the house of Israel—ancient or modern—are scattered when they reject the Savior and His gospel and forsake the everlasting covenant. They are scattered, either as individuals or whole nations, when they forsake the Lord Jehovah, violate their covenants, stray from the ordinances, and thereby forfeit the right to receive the blessings promised to the descendants of Abraham. Anciently, the Israelites were scattered when they were conquered by other nations and removed from their homelands. In a more subtle way, people are as scattered today in regard to their identity—who they are and what they have been called upon to do—as they are due to their geography.
And concerning the gathering of Israel, Millet shares this:
When people are gathered, they are called out of Babylon into Zion, are enabled to congregate with the faithful, and are prepared and made worthy to receive the highest of all earthly blessings. Individuals were gathered in ancient days when they aligned themselves with the people of God, with those who worshipped Jehovah and received the counsel and direction of the prophets. They were gathered when they gained a sense of tribal identity, when they came to know who they were and Whose they were. They were gathered when they settled on those lands designated as promised lands—lands set apart as sacred sites for people of promise.
Millet further discusses the call to the dispersed people of Israel is one that is a call to repentance. An invitation to come unto Christ, to be converted through faith, repentance, baptism, and confirmation. He discusses that this gathering is one of spiritual awakening first and then a temporally to their lands of inheritance. He further observes:
Our leaders have emphasized that the gathering of Israel is taking place on both sides of the veil—in both our mortal world and the postmortal spirit world. Any time an individual is being led to receive the fulness of the gospel, he or she is being gathered. As we invite friends or loved ones to investigate the message and blessings of the restored gospel, we are involved in gathering Israel. As we do family history research, prepare names for vicarious work to be performed in holy temples, and ensure that the appropriate ordinances are performed in behalf of those who have died, we are helping to gather Israel.
Hence, the significance and importance of the restoration through Joseph Smith cannot be overstated, as it marked a pivotal moment in the religious landscape. The restoration of the priesthood authority and all keys pertaining to the nature of ministering within the Gospel of Jesus Christ laid the foundation for a renewed understanding of divine governance and spiritual leadership.
This sacred process not only reestablished vital connections to heavenly guidance but also empowered individuals to exercise their faith through inspired actions and deeds, thus enriching their spiritual journeys. Ultimately, all of these efforts are aimed at bringing to pass the immortality and eternal life of humanity, signifying a commitment to the eternal progression of souls and the fulfillment of divine promises.
Michelle Grim's Logical Fallacies in the Blog Post
As in previous responses - it is noticeable that Michelle Grim, and other contributing writers at Life After Ministry - there is the implementation of logical fallacies.
Straw Man Fallacy: Grim’s argument misrepresents the teachings of the LDS faith by inaccurately portraying Joseph Smith as fitting the criteria of a false prophet that Christ warned about. She further suggests that Joseph Smith’s prophetic role is both questionable and incompatible with what she perceives to be Biblical truth. However, this characterization oversimplifies and distorts LDS doctrine, creating a straw man that is easier to criticize.
Rather than engaging with the actual teachings and beliefs held by members of the LDS faith, Grim’s post presents a skewed interpretation that does not account for the broader theological context or the reasoning behind LDS perspectives. By framing Joseph Smith as inherently incompatible with Biblical truth, Grim sidesteps the possibility of a more nuanced discussion about the intersection of LDS beliefs and traditional Christian interpretations. This approach undermines a fair and productive dialogue, as it dismisses the complexities of differing viewpoints in favor of a misrepresented, one-dimensional argument.
False Dilemma: False Dilemma: The use of the Straw Man fallacy leads Grim to present an oversimplified, black-and-white conclusion, reducing the discussion to an either/or scenario. This is evident in her attempt to persuade readers to accept one of two extremes: either Christ is truthful in prophesying that Joseph Smith is a false prophet and teacher, or Christ is lying. This framing disregard any nuance or complexity in the discussion.
Another example of this false dilemma is seen in her assumption that members of the LDS faith are deceived and unwilling to consider what she claims to be "documented evidence" regarding Joseph Smith’s status as a false prophet. This presumption effectively dismisses the possibility that individuals within the LDS community may have engaged in thoughtful, reasonable investigation of such claims. By presenting these conclusions as absolute, Grim overlooks the potential for critical analysis, open dialogue, and a balanced evaluation of the evidence, thereby undermining the credibility of her argument.
Circular Reasoning and Argument: Grim’s argument relies on a form of circular reasoning, rooted in the assumption that Joseph Smith is a false prophet. This assumption appears to be taken as a given and is further reinforced by her claim that his prophetic role and the restoration of the Gospel are invalid. However, this conclusion rests heavily on a presumptive foundation that fails to account for a thorough examination of relevant facts, historical context, and other critical aspects necessary for a fair and balanced analysis.
By beginning with the premise that Joseph Smith is already disqualified as a prophet, Grim bypasses the need to substantiate her claims through credible evidence or historical analysis. This approach not only weakens the argument but also risks alienating readers who might otherwise engage in a thoughtful discussion about the validity and implications of Joseph Smith’s prophetic role. For an argument to hold weight, it must invite critical investigation of the facts rather than rely solely on assumptions that dismiss alternative perspectives from the outset.
Conclusion
Michelle Grim, and those at Life After Ministry and other Evangelical Christian critics of the LDS Faith, tend to challenge and critique Latter-day Saint faith and teaching. Their focus is not to bring people unto a saving faith of who Christ is. Rather, the focus is apparent - to sow seeds of doubt, cause confusion, create an unnecessary faith crisis in people who have genuine and sincere questions, and provide a prejudicial and biased view. Instead of providing a balanced analysis - it brings into question the integrity and credibility of their so-called witness and efforts to evangelize.
On the contrary, the analysis and evidence provides greater insight and nuanced understanding to the pivotal role Joseph Smith played. A role that was foreordained by God, and fulfillment of ancient and biblical prophecies. As such, is consistent with Biblical understanding. It is through the translation and publication of the Book of Mormon, restoration of the priesthood keys, ministering of angels in receiving additional keys to the kingdom of God, and sacred ordinances established to bring all people unto Christ. All to gather all nations, kindreds, tongues, and people into a covenantal relationship with God. This includes the gathering of Israel and the preparation of the hearts of men regarding the coming of Jesus Christ.
Critiques offered by Michelle Grim, and other critics of our faith, reflect common misunderstandings. However, careful and prayerful study of scripture and history reveals a more significant and profound truth. And that is the coherence of the restoration of the Gospel in the dispensation of the fullness of times as a divine decree prophesied from the Old and New Testament - to including Christ himself.
Again, I invite Michelle Grim, any contributing writer of Life After Ministry, and those who may follow that blog (or other critics of the LDS Faith) to respond and openly discuss this in the comment section.
ENDNOTES
- Tornau, Christian, "Saint Augustine", The Stanford Encyclopedia of Philosophy (Summer 2020 Edition), Edward N. Zalta (ed.). ↩︎
- The Babylonian Talmud is considered authoritative, second to the Tanakh where it helps guide Jewish religious piety and life today. See: The Babylonian Talmud - Jewish History (chabad.org) ↩︎
- See The Wesley Center Online: The Book Of The Apocalypse Of Baruch The Son Of Neriah Or 2 Baruch (nnu.edu) ↩︎
- Bereshit Rabbah is a talmudic-era midrash on the Book of Genesis. It covers most of the book (excluding genealogies and similar passages) with verse-by-verse and often word-by-word commentary. Written in Hebrew mixed with Aramaic and occasional Greek words, its style is simple and clear. ↩︎
- See Bereishit Rabbah 1 (sefaria.org) ↩︎
- Ibid ↩︎
- Harrell, Charles R. “The Development of the Doctrine of Preexistence, 1830-1844.” Brigham Young University Studies, vol. 28, no. 2, Brigham Young University, 1988, pp. 75-96, http://www.jstor.org/stable/43041367. See also: 28.2HarrellTheDevelopment-c01455fa-7d63-4dc4-8ea5-1be9c1422afc.pdf (byu.edu) ↩︎
- Ibid ↩︎
- Supralapsarianism is a theological doctrine that holds that the decree of election preceded human creation and the Fall. It is also known as antelapsarianism, pre-lapsarianism or prelapsarianism. According to this view, God's decrees of election and reprobation logically preceded the decree of the Fall. Supralapsarians believe that God chose some to receive eternal life and rejected all others. The reprobate (non-elect) vessels of wrath fitted for destruction were first ordained to that role, and then the means by which they fell into sin was ordained ↩︎
- Infralapsarianism is a doctrine held by certain Calvinists that God permitted the fall of man and then decreed election as a means of saving some of the human race. It asserts that God's decrees of election and reprobation logically succeeded the decree of the Fall. ↩︎
- Roper, M; Premortal Existence of a "First Man" Suggested in the Book of Job" Neal A. Maxwell Institute for Religious Scholarship. ↩︎
- Joseph F. McConkie, “Premortal Existence, Foreordinations, and Heavenly Councils,” in Apocryphal Writings and the Latter-day Saints, ed. C. Wilfred Griggs (Provo, UT: Religious Studies Center, Brigham Young University, 1986), 174–98 ↩︎
- Randy L. Bott, “Joseph Smith’s Expansion of Our Understanding of the Premortal Life and Our Relationship to God” in Joseph Smith and the Doctrinal Restoration (Provo: Brigham Young University, Religious Studies Center, 2005), 65–75 ↩︎
- RoseAnn Benson, “Joseph Smith and the Messiah: Prophetically Linked,” Religious Educator 3, no. 3 (2002): 65–81 ↩︎
- Joseph F. McConkie, “Joseph Smith as Found in Ancient Manuscripts,” in Isaiah and the Prophets: Inspired Voices from the Old Testament, ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1984), 11–31 ↩︎
- Answers to Gospel Questions, comp. Joseph Fielding Smith, Jr., 5 vols., Salt Lake City: Deseret Book Co., 1960, 3:63–64 ↩︎
- See also Joseph Fielding Smith, comp., The Life of Joseph F. Smith, Salt Lake City: Deseret Book Co., 1969, p. 34 ↩︎
- Nelson, R., Book of Mormon Evidence: Joseph of Old and Joseph Smith, January 14, 2024. ↩︎
- Core issue of this debate centers around the Hebrew term Almah in the context of Isaiah 7:14. Jewish scholars and rabbinical studies show that this is not a messianic prophecy to a coming Messiah and a virgin. Instead, the consensus is that Isaiah is pointing to a specific young woman. See, Jews for Judaism; Isaiah 7:14 - A Virgin Birth? ↩︎
- Joseph Fielding McConkie, "The Gathering of Israel," Religious Educator 11, no. 1 (2010): 47–64 ↩︎
- Sybrowsky, Rebecca L. "The Mount of Transfiguration." Studia Antiqua 2, no. 2 (2003) ↩︎
- Joseph Benson was a controversial Wesleyan and Methodist Scholar. He was commissioned by the Methodist Conference to provide a commentary that reflected a clear and practical exposition of the Scriptures. This included a reliance on the original Hebrew and Greek texts in order to enhance meaning and understanding of the passages. See Benson Commentary on Matthew 10 provided by Bible Hub. ↩︎
- Robert L. Millet, “The Second Coming of Christ: Questions and Answers,” in Sperry Symposium Classics: The Doctrine and Covenants, ed. Craig K. Manscill (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 202–220 ↩︎
- According to New Religious Movements website: Progressive Mormons stem from the late 20th century movement of Reform Mormonism: "Reform Mormonism emerged in the late 20th century as a progressive alternative to mainstream Mormonism, seeking to reinterpret and modernize Mormon theology, practices and culture. The movements roots can be traced back to the 1980's and 1990's when a group of Mormon intellectuals and dissidents began questioning certain aspects of traditional Mormon doctrine and practice. These individuals sought to create a more inclusive and progressive form of Mormonism that could adapt to changing social norms and scientific understanding." ↩︎
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