Introduction to the Plan of Salvation
Today’s topic is on the Latter-day Saint Faith doctrine: The Plan of Salvation, or the Plan of Happiness. It’s a concept that helps us understand our purpose here on earth and our inherent divine destiny in the life to come. Whether you are a member of the Church of Jesus Christ of Latter-day Saint Faith, investigating the LDS Faith, or new to the Restored Gospel - the idea is to provide a conversational style framework of the Biblical foundation for the doctrines of salvation, eternal life, immortality as they pertain to exaltation and eternal progression.
The Plan of Salvation is really about God’s divine blueprint for our happiness and eternal growth. It spans our entire existence - from premortality as spirit children of God, through our time here on earth, to our eternal destiny. It’s much more than a simply return back to our Heavenly Father, it is about becoming like Him and sharing in His divine nature and glory - a process called Exaltation and Eternal progression.
It goes beyond the mere concept of going to heaven - it’s about our spiritual potential and spiritual growth so that we become far greater than our present state of existence. It’s a journey that includes key moments: For instance, the fall of Adam and Eve, Christ’s atonement through the crucifixion and resurrection from the grave, and our own personal choices. The goal is not merely about salvation from sin. The goal and purpose is to bring about the immortality and eternal life of humanity (Moses 1:39).
And it all starts with Adam and Eve in the Garden of Eden. There, they were given two commandments, including not to eat of the tree of knowledge of Good and Evil. But they did, and that event - the fall - sets everything in motion.
The Fall: Obtaining Knowledge of Good and Evil
The fall becomes a central point to our discussion. For Latter-day Saints, it is not a mistake - it was intended as a necessary step toward our divine destiny to become like God. We see this illuminated in 2 Nephi 2:22-26:
And now, behold, if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. And they would have had no children, wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. But behold, all things have been done in the wisdom of him who knoweth all things. Adam fell that men might be that men are that they might have joy. And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given.
According to the commentary in the Jewish Study Bible on Genesis 3:16-17 says this:
Knowledge of good and bad may be a merism, a figure of speech in which polar opposites denote a totality (like heaven and earth in 1.1). But knowledge can have an experiential, not only an intellectual, sense in biblical Hebrew, and “good and bad” can mean either “weal and woe” or “moral good and moral evil.” The forbidden tree offers an experience that is both pleasant and painful; it awakens those who partake of it to the higher knowledge and to the pain that both come with moral choice.
And the commentary following in Genesis 2:25-3.24 highlights how -
“The primal couple were nude (Heb. “Arummim) but not ashamed attests to their innocence but also to their ignorance. It contrasts with the shrewd “arum” nature of the snake who will tempt them into losing both. Unlike some later Jewish and Christian literature, Genesis does not identify the talking snake with Satan or any other demonic being. 3:1b-3: His question is tricky and does not admit of a yes-or-no answer. The woman who has ever heard the commandment direction (2:16-17)), paraphrases it closely. Why she adds the prohibition on touching the fruit is unclear. A talmudic rabbi sees here an illustration of the dictum that “who who adds [to God’s words] subtracts [from them]” (b. Sanh. 29a). Another rabbinic source presents a more complicated explanation. In relaying the prohibition to his wife, Adam has obeyed the rabbinic principle that one should “make a [protective hedge for the Torah (m. Avot 1.1).” Tragically, this praiseworthy act gave the snake his opening. He “touched the tree with his hands and his feet, and shoot it until its fruits dropped to the ground,” thus undermining the credibility of God’s entire commandment in the woman’s mind (‘Avot. R. Nat. A.1).
The commentary continues where the serpent:
“...impugns God’s motives, attributing it to jealousy. Whereas in the first creation account human beings are God-like creatures exercising dominion (1:26–27), here their ambition to be like God or like divine beings is the root of their expulsion from Eden.”
From this we gather additional insight as the commentary continues in showing how the progression and rationalization moved from the physical act (eating) to the aesthetic (a delight to the eyes), and the culmination of the intellectual ascent (a source of wisdom):
“This progression may reflect the process of rationalization to which she succumbed just before she engaged in humanity’s first act of disobedience.”
The prediction comes to pass with Adam and Eve’s eyes becoming open (a sense of awareness of reality) because of attaining an enhanced knowledge. This new knowledge also comes with shame of nudity that they had lacked in childlike innocence. From the commentary:
“... a symbol of a much more encompassing sense of guilt and estrangement between God and the primal couple.“
The fall became necessary for humanity to experience knowledge of Good and Evil. This is in contrast to the Tree of Life. Not only to experience an understanding of Knowledge of Good and Evil - the Tree of Life also symbolizes gaining wisdom. Psalms tells us that the beginning of Wisdom is the Fear of the Lord (Psalm 9:10 and 111:10).
Proverbs 3:18: “She [wisdom] is a tree of life to those who lay hold of her; those who hold her fast are called blessed
Proverbs 11:30: “The fruit of the righteous is a tree of life, and whoever captures souls is wise.”
Proverbs 13:12: “Hope deferred makes the heart sick, but a desire fulfilled is a tree of life.”
Proverbs 15:4: “A gentle tongue is a tree of life, but perverseness in it breaks the spirit.”
We see how the tree of life shifts to a metaphorical usage across these four passages in Proverbs. The Tree of Life symbolizes life-giving qualities such as wisdom, righteousness, fulfilled desires, and gentle speech, extending its meaning beyond mere physical descriptors.
Revelation 2:7, 22:2, 14, and 19, the Tree of Life reappears in the eschatological vision of John. Revelation 2:7 promises, “To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.” In Revelation 22:2, it is described vividly: “through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of nations.”
Additional references in Revelation 22:14 and 19 affirm its role as a reward for the faithful in the New Jerusalem. Thus, we find the Tree of Life appearing explicitly five times by name within the Biblical text. Along with how it is alluded to four times in Proverbs, - totaling nine direct references or symbolic usages within the canon of scripture.
Biblical Symbolism of the Tree of Life
Symbolism of the Tree of Life carries rich theological weight, varying by context and yet maintaining consistency to the theological and doctrinal framework of life and divine provision:
Life and Immortality: In the Genesis account, the Tree of Life grants immortality, as eating its fruit would allow one to “live forever” (Genesis 3:22). Its inaccessibility after the Fall underscores the loss of eternal life due to sin. In Revelation, its restoration in the New Jerusalem signifies the return of immortality for the redeemed, with its twelve kinds of fruit and healing leaves symbolizing perpetual life and wholeness.
Divine Sustenance: The Tree of Life represents God’s provision for humanity. In Proverbs, it is associated with wisdom, righteousness, and gentle speech - attributes that sustain spiritual life. In Revelation, its monthly fruit and healing properties reflect God’s divine and sovereign abundant care in the eternal state.
Narrative Contrast: The Tree of Life bookends the biblical story, contrasting the lost paradise of Eden with the restored Paradise of the New Jerusalem. This arc highlights the movement from creation to fall to redemption, framing the Tree of Life as a symbol of God’s ultimate purpose.
And let us not forget several of the key theological concepts attributed to the Tree of Life - illuminating its role in a broader biblical pericope:
Plan of Salvation: The Tree of Life is integral to the plan of salvation. In Genesis, its barring after the Fall (Genesis 3:24) symbolizes the consequence of sin—death and separation from God. In Revelation, its reappearance signifies redemption’s fulfillment, where access is restored through Christ’s victory. Revelation 2:7 links it explicitly to salvation: those who "conquer" (i.e., remain faithful) partake of it, reflecting the reversal of the Fall through Christ’s redemptive work.
Eternal Life: The Tree of Life is a direct emblem of eternal life. In Genesis, its fruit promises unending existence, while in Revelation, it sustains the eternal state of the redeemed. Its presence in the New Jerusalem (Revelation 22:2) aligns with the promise of eternal communion with God, a hallmark of biblical eschatology.
Exaltation and Eternal Progression: While "exaltation" and "eternal progression" are terms more specific to theological traditions like Mormonism (denoting deification or growth toward godhood), the biblical Tree of Life connects indirectly to these ideas in mainstream Christian thought. It represents the ultimate state of humanity—eternal life in God’s presence—rather than an explicit progression toward divinity. The focus remains on sustained communion with God rather than ontological transformation into deity.
Human Immortality: Immortality is central to the Tree of Life’s symbolism. In Genesis, God restricts access to prevent perpetual life in a fallen state (Genesis 3:22). In Revelation, it becomes the means by which the faithful live forever, fulfilling the human longing for immortality lost at Eden.
God’s Divine Plan: The Tree of Life encapsulates God’s intention for humanity: eternal life in fellowship with Him. Its presence in Eden reflects the original design, its loss marks the disruption of sin, and its restoration in Revelation reveals the consummation of God’s redemptive plan. The narrative arc underscores a divine trajectory from creation to new creation.
Additional Exegetical Insights
Typological Connection to Christ and the Cross: The Tree of Life prefigures Christ in Christian theology. Jesus’ claim in John 6:35, "I am the bread of life," parallels the Tree’s life-giving role. Similarly, 1 Peter 2:24 refers to the cross as a "tree" through which believers gain life, suggesting a typological link between the Tree of Life and Christ’s sacrifice.
Cultural and Historical Context: The motif of a life-giving tree appears in ancient Near Eastern literature, such as the Epic of Gilgamesh, where a plant offers immortality. The biblical authors likely adapted this imagery, recontextualizing it within a monotheistic framework to emphasize God as the sole source of life.
Jewish and Christian Traditions: In Jewish thought, the Tree of Life is often linked to the Torah, a source of wisdom and life (cf. Proverbs 3:18). In Christian theology, it is associated with the sacraments, especially the Eucharist, believed to impart eternal life, reinforcing its symbolic depth.
The Tree of Life is a multifaceted symbol in the Bible, appearing explicitly in Genesis, Proverbs, and Revelation, with a total of nine direct references or metaphorical uses. It symbolizes life, immortality, and divine sustenance, contrasting the fallen state with the restored paradise. Theologically, it ties into the plan of salvation by illustrating the loss and restoration of eternal life, directly represents eternal life and human immortality, and reflects God’s divine plan for humanity’s eternal communion with Him. While exaltation and eternal progression are less explicit in the biblical text, the Tree of Life underscores the ultimate fulfillment of life in God’s presence. Through its connections to Christ and its cultural resonance, the Tree of Life remains a powerful emblem of God’s redemptive purpose across the biblical narrative.
Symbolism of the Tree of Life in the Book of Mormon
Understanding the Tree of Life in the Book of Mormon through Lehi and Nephi’s Visions
The Tree of Life, as depicted in the visions of Lehi and Nephi in the Book of Mormon, serves as a profound symbol that integrates and expands upon biblical concepts, offering a rich theological framework centered on God’s love, the path to eternal life, and the redemptive role of Jesus Christ. By examining these visions—found in 1 Nephi 8 (Lehi’s vision) and 1 Nephi 11–14 (Nephi’s vision)—we can understand how the Book of Mormon brings together various dimensions of the Tree of Life, connecting it to both biblical symbolism and the broader narrative of the plan of salvation.
Lehi’s Vision: The Tree and Its Symbolism
In Lehi’s vision (1 Nephi 8), the Tree of Life is introduced as a central image within a dream that portrays the journey of life. Lehi describes:
The Tree and Its Fruit: A tree bearing fruit that is “desirable to make one happy” (1 Nephi 8:10), described as “most sweet, above all that I ever before tasted” and “white, to exceed all the whiteness that I had ever seen” (1 Nephi 8:11). This imagery suggests purity, joy, and divine blessing.
The Path and Challenges: A narrow path leads to the tree, accompanied by a rod of iron, while a mist of darkness and a great and spacious building represent temptations and worldly pride that lead people astray (1 Nephi 8:20–24, 26–28).
The Goal: Those who hold fast to the rod of iron reach the tree and partake of its fruit, experiencing great joy (1 Nephi 8:30).
Lehi’s vision presents the Tree of Life as the ultimate destination for the faithful, symbolizing the blessings of God attainable through perseverance despite opposition.
Nephi’s Vision: Expanding the Meaning
Nephi, seeking to understand his father’s dream, receives an expanded vision (1 Nephi 11–14) guided by an angel. This vision clarifies and deepens the symbolism of the Tree of Life:
The Tree as the Love of God: When Nephi asks the meaning of the tree, the angel responds, “It is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things” (1 Nephi 11:22–23). This explicit identification is a key contribution of the Book of Mormon.
Connection to Christ: Nephi’s inquiry about the tree leads to a vision of the virgin Mary and the birth of Jesus Christ (1 Nephi 11:13–21). This links the tree’s symbolism to the incarnation, suggesting that the love of God is manifest most fully through Christ’s life and mission.
The Rod of Iron: Nephi learns that the rod of iron represents “the word of God” (1 Nephi 11:25), indicating that adherence to divine teachings guides individuals to the tree and its blessings.
Eternal Life: Later, Nephi explains to his brothers that the tree’s fruit represents “the greatest of all the gifts of God” (1 Nephi 15:36), which is eternal life through Christ (cf. Doctrine and Covenants 14:7).
Nephi’s vision also includes a sweeping view of Christ’s ministry, crucifixion, and the history of God’s people (1 Nephi 11–14), placing the Tree of Life within the context of the entire plan of salvation—from the Savior’s earthly mission to the ultimate triumph of God’s kingdom.
Biblical Connections
The Book of Mormon’s portrayal of the Tree of Life builds upon biblical references, weaving them into a cohesive narrative:
Genesis: Eternal Life and Divine Provision
In Genesis 2–3, the Tree of Life in the Garden of Eden symbolizes immortality and God’s provision, lost due to the Fall (Genesis 3:22–24).
In Lehi’s vision, the tree’s fruit echoes this life-giving quality, offering joy and eternal life to those who partake, suggesting a restoration of what was lost.
Proverbs: Wisdom and Righteousness
Proverbs uses the Tree of Life as a metaphor for wisdom, righteousness, and life-giving speech (Proverbs 3:18, 11:30, 15:4).
The rod of iron as “the word of God” aligns with this, portraying divine wisdom and commandments as the means to reach the tree.
Revelation: Restoration and Redemption
In Revelation 22:2, the Tree of Life reappears in the New Jerusalem, bearing fruit for the healing of the nations and symbolizing eternal communion with God (Revelation 2:7, 22:14).
The Book of Mormon mirrors this eschatological hope, with the tree representing the ultimate reward for those who “overcome” through faith in Christ.
The Book of Mormon thus serves as a bridge between the Old Testament’s creation narrative and the New Testament’s vision of redemption, integrating these elements into a unified symbol.
Unique Contributions of the Book of Mormon
Lehi and Nephi’s visions enhance the biblical understanding of the Tree of Life by adding specific interpretations and theological depth:
The Love of God as the Core Symbol
The explicit identification of the tree as “the love of God” (1 Nephi 11:22) is a distinctive feature, emphasizing that God’s love—manifest through Christ’s atonement—is the source of the tree’s blessings.
The Journey to the Tree
The path, rod of iron, and obstacles (mist of darkness, great and spacious building) illustrate the spiritual journey required to partake of the fruit. This underscores the need for faith, obedience, and endurance, resonating with biblical calls to “overcome” (Revelation 2:7).
Christ’s Central Role
While the Bible implicitly connects the Tree of Life to Christ (e.g., the cross as a “tree” in 1 Peter 2:24), the Book of Mormon makes this explicit. The tree’s fruit, tied to eternal life, reflects the blessings of Christ’s sacrifice, and Nephi’s vision links it directly to His birth and ministry.
Spiritual Transformation
The act of partaking of the fruit symbolizes not only receiving eternal life but also experiencing spiritual joy and transformation, akin to the “fruit of the Spirit” in Galatians 5:22–23.
The Tree of Life and the Plan of Salvation
The visions of Lehi and Nephi present the Tree of Life as a comprehensive symbol of the plan of salvation:
Mortal Life: The path to the tree, with its challenges and the guiding rod of iron, represents the probationary state of mortality, where individuals must choose to follow God’s word.
The Atonement: The tree’s connection to Christ’s birth and mission highlights the Atonement as the means by which eternal life is offered.
Eternal Life: Partaking of the fruit signifies entering God’s presence and receiving the gift of eternal life, fulfilling the purpose of the plan.
This framework is further reinforced in Alma 32, where faith is likened to a seed that grows into a “tree springing up unto everlasting life” (Alma 32:41), echoing the Tree of Life as a symbol of spiritual growth and eternal reward.
In the Book of Mormon, the Tree of Life as seen in Lehi and Nephi’s visions brings together a multifaceted understanding of God’s love, the path to eternal life, and the centrality of Christ. It aligns with biblical depictions in Genesis, Proverbs, and Revelation while expanding them with specific symbols—the rod of iron, the mist of darkness, and the great and spacious building—and a clear theological interpretation. The tree encapsulates the plan of salvation, portraying eternal life as the fruit of God’s love, accessible through faith, obedience, and the redeeming power of Jesus Christ. This integration enriches the biblical narrative, offering a detailed and cohesive vision of humanity’s journey toward divine communion.
Satan’s Role in the Plan of Salvation
As previously discussed, the Fall was necessary toward - not only the promised messiah, redemption, and salvation of humanity - it was necessary toward humanity becoming like God (our divine potential). The question arises: Where does Satan fit into all of this? What was he attempting to do?
My personal thought is this: Satan’s entire goal was to initially thwart God’s plan of salvation. And how I’ve come to understand this is that when God stated that man had become “like one of us”, in relation to attaining experiential knowledge and wisdom of Good and Evil, He did not want to afford the opportunity for man to partake of the fruit of the Tree of Life and live forever. It was not that Satan wanted Adam and Eve to fall into disobedience - it was that he wanted them to fall into disobedience and then partake of the tree of life and live as immortal fallen beings - with no hope, no redemption, and no salvation or fulfillment of promised exaltation.
This would become quite a dilemma because Satan opposes the will and desire of God. Had they eaten of the Tree of Life after having become fully aware and experiencing knowledge and wisdom of good and evil, they’d have become immortal in their fallen state - stuck with no hope or redemption. Stuck in sin and spiritual rebellion. No death, no resurrection, no atonement. It would’ve trapped humanity forever.
Satan’s scheme was not the act of disobedience to God’s commandment. His scheme was to thwart God’s overall purpose and plan. To destroy moral agency, forcing everyone into a state of righteousness without opportunity of choice. However, when that plan failed - and God’s plan needed the fall to occur where humanity gained moral agency, preserving our ability to choose - and setting up the role of Christ as the promised messiah and redeemer. Satan’s scheme shifted to remove the moral agency of humanity to choose eternal life and immortality because of the redemption and salvation through Christ.
Thus, God blocked the Tree of Life to keep the plan on track. As we read in Genesis 3:24, a Cherubim was placed to guard it with a flaming sword - ensuring mortality and the need for a savior. Satan’s actions, meant to disrupt, actually fit into God’s bigger picture.
Which leads into how Adam and Christ are connected in the teachings of the New Testament.
The Fall and its Necessity
First, let us consider the reason the Fall was necessary and not merely a theological backstory.
The fall introduced mortality, sin, and death. It also opened the door for progression. 2 Nephi 2:11, it says: “There must needs be an opposition in all things.” Without opposition - like good vs. evil or joy vs. sorrow - we are not able to experience knowledge and wisdom that comes for moral agency.
Had Adam and Eve remained faithful to God’s given commandment (and we tend to think that there was no sin in the Garden prior to the Fall) - they would have remained innocent, no children or ability to progress and grow. However, we do know that the moment God gave Adam the commandment - the principle of sin, disobedience, and transgression were introduced into the Garden. Here is how:
Romans 5:13 - Paul explains that sin was present in the world before the law was given, but sin is not charged against anyone’s account when there is no law.
Romans 5:12-21 - Paul explains that sin entered the world through Adam, and death reigned from Adam to Moses.
Implications - What this tells us is that people sinned even prior to the giving of the Mosaic Law, however it was not counted as sin because there was no law to break.
It is referred to as the doctrine, or principle, of imputation. Similar to how Christ’s righteousness is imputed into those who become believers, are born again, and are justified, and become a new creation through Christ. However, for the purpose of this discussion - it is the imputation of unrighteousness through the giving of a Law or decree.
The doctrine of imputation is a specific teaching within Christianity where it refers to the function of God’s divine justice, mercy, and even grace, in crediting something to someone for either a cursing or a blessing.
In the case of God declaring a commandment to not partake of the forbidden fruit - or partake from the Tree of Knowledge of Good and Evil - there is an inherit imputation of transgression, disobedience, and unrighteousness that is gained through experiential knowledge and wisdom: To know good and evil through experience.
So, if God knew Adam and Eve were going to fall into disobedience, become fallen in nature because of attaining experiential knowledge of Good and Evil - what purpose did he have in planting the Tree of Knowledge of Good and Evil?
Paul’s teachings show us the key in how he compares Adam and Christ in relation to the purpose of the Fall and the power of the Atonement. They are essentially two sides to the same coin.
Comparison Between Adam and Christ
The Apostle Paul gives an amazing comparison in Romans 5:12-19 and 1 Corinthians 15:21-22. He calls ADam the “First Adam” and Christ the “Second Adam” or the “Last Adam”.
Regarding Romans 5:12-19, Paul teaches that it is through Adam’s disobedience, sin entered the world, and death through sin. Then, he goes on and states that it is through the Second Adam that through His obedience, many are made righteous. Through Adam, sin and death - mortality came into existence. Through Christ - there is immortality, eternal life, and righteousness.
And for 1 Corinthians 15:21-22 (which the pericope of 1 Corinthians is Paul’s defense of the reality of Christ’s resurrection and the resurrection of all humanity as a central core doctrine of Christian belief and faith), Paul argues that through Adam all die, spiritually and physically, however, it is through Christ that all shall be made alive through the resurrection. Adam’s fall made us mortal and it is through Christ and the Atonement we are made immortal.
Therefore, the fall was not a failure - it was a setup for the promised messiah and redemption to bring about the immortality and eternal life of humanity (Moses 1:39).
And Paul emphasizes this in 1 Corinthians 15:45 where Adam is referred to as the “first man” of the natural world, while Christ is the Last Adam - a life giving Savior. Without the Fall, the power and hope of the redemption was not possible.
This ties the Old and New Testament together and shows the unity of Christ with that of the Father in making this work. Which we see illuminate in John chapter 5.
Christ’s Unity with the Father
How does John Chapter 5 show the unity of the Father and the Son working together? Per John 5:19, Jesus says this:
“The Son can do nothing of Himself, but only what He sees the Father doing.”
Everything the Son does aligns perfectly with the Father’s divine will and purpose. Where they are in sync. And vv. 24-29, Christ talks about giving eternal life to believers and raising the dead - both the just and the unjust. He says,”As the Father has life in Himself, so He has granted the Son to have life in Himself” (v. 26).
Christ essentially possesses the same power and authority as that of the Father pertaining to the power of raising the dead. And in v. 22, “The Father judges no one, but has given all judgment to the Son.” Here, Christ executes the plan - salvation, resurrection, judgment - all in perfect unity with the will and purpose of the Father.
And it is not a random plan - it is one of perfect divine and eternal coordination. And it leads to the promises of eternal life and exaltation.
Eternal Life and Exaltation
This brings up Matthew 19:16-20:23 and what it says regarding Eternal life. A question that is presented by a Rich young man who asked Christ, “What must I do to have eternal life?” Christ lists off the commandments. To which, the young man responds that he has kept them. Christ then speaks and says to the young man he is still lacking and to go and sell all that he has, give all proceeds to the poor and then to come and follow after Him. Thereby securing treasure in heaven.
Christ pointed out that while the young man observed the commandments, his lack was that of commitment in following Christ. We see this when the young man departs and is saddened by the conversation. However, we tend to think that this ended the discussion. On the contrary, Christ continued to speak on the subject of obtaining and inheriting eternal life through Him.
He does so by first speaking on how difficult it is for a rich man to enter into the kingdom of Heaven. He uses hyperbolic language in comparing this to a camel passing through the eye of a needle. Upon hearing this Peter asked, what is there for us who have forsaken everything? To which, Christ responds that Peter and the other disciples will be with Christ in glory, seated upon thrones with Christ, and to sit in judgment over the twelve tribes of Israel.
Christ further goes on and teaches that all who forsake everything will receive a hundredfold of blessings. He goes on and states that those who are first, shall be last and those who are last shall be first. He goes onto Matthew 20 and gives the parable of the laborers in the vineyard, then judgment and reward. He reiterates that those who are first shall be last and the last shall be first.
After giving the parable, Christ and the disciples begin heading to Jerusalem. At which time, the mother of the two sons of Zebedee comes before him, petitioning that both her sons be granted permission to sit with him on either the left and right side when he comes into His kingdom.
It is in Matthew 20:23 when Christ says that it was not of his will or desire to give to her two sons - or anyone for that matter - a position to sit with him in His kingdom. It is only the Father that is preparing a place for those who will inherit such a place of privilege and authority.
This is further expounded upon in Revelation chapters 2-3 when John is requested to write unto the Seven Angels and the Seven Churches. And it concerns the doctrine and nature of Exaltation and Eternal Progression in God’s kingdom. For instance, Revelation 2:26-28 describes that those who overcome will be given authority over the nations and will become “morning stars” where they will rule with Christ - exalted with Christ and share in his role as divine ruler.
Since eternal life is about living with God - exaltation is becoming Like God in all aspects and attributes, glory, and authority. And it is something Christ pray’s for in John 17.
Christ’s Intercessory Prayer
In John 17, we see Jesus is praying to the Father. This is known as the Great High Priestly Prayer and it is also an intercessory prayer. Jesus prays for the disciples and all those who will follow after the teachings of the disciples. That they become united with one another as Christ is united with the Father.
This unity is further defined within the scope of God’s Glory, and that of the Glory of Christ. V. 22 says “The glory you have given me I have given to them, that they may be one as we are one.” It’s about sharing in the divine nature and glory of Christ and the Father. And it is much deeper than the modern concept of Christian understanding of Salvation.
John 17:3 lays out that the very foundation of Eternal Life is predicated upon knowing the Father and Jesus Christ whom the Father has sent. It is a divine relationship that drives spiritual growth toward becoming unified with God through Christ and the Atonement. A beautiful understanding of what it means to become part of God’s family. And the heart of the plan of salvation.
Jewish Texts and Symbolism
Now, here is where this becomes fascinating - when we are piecing all of this together in a rich theological and Biblical framework. And that is when we look to Jewish texts and commentary. First, Pesachim 54a and then Bereshit Rahab 1.
Pesachim 54a, a Talmudic text, lists seven things created before the world:
Torah
Repentance
Garden of Eden
Gehenna
Throne of Glory
Temple
The Messiah's Name
The Gemara answers: This is not difficult. This baraita is referring to our fire, and that baraita is referring to the fire of Gehenna. The Gemara explains: Our fire was created at the conclusion of Shabbat, but the fire of Gehenna was created on Shabbat eve. The Gemara proceeds to ask: Was the fire of Gehenna created on Shabbat eve? Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah.
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.
They say in answer: The void of Gehenna was created before the world, but its fire was created on Shabbat eve.
And the Bereshit Rahab 1:4, a Genesis midrash and commentary, mentions six similar items. Both texts show God planned everything - law, redemption, even consequences - prior to creation.
“In the beginning, God created” – six items preceded the creation of the world; some of them were [actually] created, and some of them God contemplated creating, [though He did not actually do so]. The Torah and the Throne of Glory were created. Torah, from where is it derived? As it is stated: “The Lord made me at the beginning of His way” (Proverbs 8:22). The Throne of Glory, from where is it derived? “Your throne stands firm from earliest time, [You are from eternity]” (Psalms 93:2). The patriarchs, Israel, the Temple, and the name of the messianic king – God contemplated creating them [before the world, but did not]. The patriarchs, from where is it derived? “Like grapes in the wilderness [I found Israel, like a first fruit on the fig tree, at its beginning [bereshitah] I saw your fathers]” (Hosea 9:10). Israel, from where is it derived? “Remember Your congregation, that You acquired from old times” (Psalms 74:2). The Temple, from where is it derived? “Throne of glory, exalted from the beginning, [is the place of our Temple]” (Jeremiah 17:12). The name of the messianic king, from where is it derived? “May his name endure forever. His name is praised before the sun” (Psalms 72:17). Rabbi Ahava ben Rabbi Ze’eira said: Repentance as well, as it is stated: “Before the birth of mountains” (Psalms 90:2), and at that same time, “You bring man down until he is crushed, [and then You say: Return, sons of man]” (Psalms 90:3).
But I do not know which of them was first – did the Torah precede the Throne of Glory, or did the Throne of Glory precede the Torah? Rabbi Abba bar Kahana said: The Torah preceded the Throne of Glory, as it is stated: “The Lord made me at the beginning of His way, [before His undertakings of old times]” (Proverbs 8:22) – before that in whose regard it is written: “Your throne stands firm from earliest time” (Psalms 93:2).
Here, we see that the very plan of Salvation was ready from the start. What is interesting to point out here is that the nature of Gehinnom (Gehenna) is in opposition to the late Second Temple Era of judgment and purging of sin and disobedience in Jewish thought and teaching. Contrasted with the nature of Paradise - or Garden of Eden as a place for the righteous:
Olam Ha-Ba and Gan Eden
Olam Ha-Ba is a term used by rabbis to describe both a heaven-like afterlife and the messianic era or age of resurrection, making its exact meaning context-dependent. When referring to the afterlife, it is often interchangeable with Gan Eden, a heavenly realm where souls reside after death.
Gan Eden is depicted as a return to the blissful state of Adam and Eve before their sin in the Garden of Eden. Souls exist there in a disembodied state until the bodily resurrection during the messianic era.
A Talmudic story about Rabbi Joseph, who briefly dies and returns, describes the World to Come as a "corrected world" where earthly social hierarchies are reversed—those high in this life are low in the next, and vice versa.
Gehinnom
Most souls, except the truly righteous who ascend directly to Gan Eden, descend to Gehinnom, a place of punishment or purification. Named after a valley near Jerusalem tied to pagan child sacrifices, it carries a dark historical connotation.
Views on Gehinnom vary: some see it as a fiery place of torment, while others view it as a space for reflection and repentance. The soul’s time there is typically limited to 12 months, after which it ascends to Olam Ha-Ba. This duration aligns with Jewish mourning practices, such as the yearlong mourning cycle and Kaddish prayer.
The fate of the utterly wicked after this period is debated: some sources suggest they are destroyed and cease to exist, while others propose eternal damnation.
Mystical Elements
In the kabbalistic tradition, particularly in the Zohar, souls can ascend to Gan Eden and other heavenly realms during life, often at night while the body sleeps, as exemplified by Rabbi Shimon bar Yohai’s mystical brotherhood.
Key Insights
Ambiguity and Flexibility of Olam Ha-Ba
The dual use of Olam Ha-Ba for both the afterlife and the messianic era reflects a fluid Jewish eschatology, linking personal salvation with collective redemption.
Gan Eden as a Restorative Ideal
Framing the afterlife as a return to Eden suggests a theology of restoration, where death leads to a spiritual reclamation of humanity’s original purity, culminating in resurrection.
Justice in a "Corrected World"
Rabbi Joseph’s vision of reversed hierarchies underscores a belief in divine justice, offering a moral counterbalance to earthly inequities and reinforcing hope in cosmic order.
Gehinnom’s Role in Purification
The 12-month limit in Gehinnom highlights a focus on purification over eternal punishment, emphasizing mercy and the opportunity for most souls to achieve redemption.
Ritual and Belief Interconnection
The alignment of the 12-month purgation with mourning practices like Kaddish illustrates how Jewish theology shapes communal rituals, providing structure to grief and spiritual transition.
Uncertainty About the Wicked
Differing views on the fate of the wicked—destruction versus eternal damnation—reveal theological diversity within Judaism, balancing justice with the limits of divine retribution.
Mystical Access to the Afterlife
Kabbalistic soul ascents during life suggest that the afterlife is not entirely separate from the present, offering a mystical bridge between earthly existence and divine realms.
And, probably the best narrative in understanding the rich symbolism of the Plan of Salvation is that of Abel’s sacrifice and Cain’s sacrifice and offerings. Abel gave out of sincerity, the best of his flock, while Cain did not offer his best. Abel’s path symbolizes the righteousness and eternal life where Cain’s life shows the carnal and wicked enmity between humanity and man. Abel becoming the symbolism of life, through death, and Cain becoming fallen and son of perdition: Abel representing Christ and his willingness and commitment to sacrifice himself to the point of death while Cain symbolizes Satan - fully in opposition to God’s divine plan and becoming prideful and fallen - a Son of Perdition (meaning one who is willfully committed to be in opposition and spiritual rebellion to God).
Distinction Between Salvation, Eternal Life, and Immortality
This brings us to the next point of discussion. Understanding the difference between Salvation, Eternal Life, and Immortality. And oftentimes, we tend to use these terms interchangeably to mean the same idea. However, they do differ from one another.
Salvation is merely being saved from the effects of sin and death - where we receive forgiveness through Jesus Christ.
Eternal Life, mentioned approximately 41 times in the New Testament, is the quality of life with God, tied to faith and obedience.
Immortality is living forever, given to all through Christ’s resurrection
So, everyone receives immortality through Christ’s death and resurrection (John 5, 1 Corinthians 15, and Revelation 20). Whether it is the resurrection of the Righteous or the Resurrection of the Unrighteous. As 1 Corinthians 15:22 puts it, through Christ, all shall be made alive - which is immortality. However, eternal life is for those who are walking in faithful obedience and requires covenants to maintain faithful obedience. And therefore, eternal life is conditional and not universal.
Salvation is essentially the process of being justified in Christ, eternal life is the overall goal, and immortality is the foundation of it all.
Key Points
The New Testament mentions Eternal Life around 25 times and Salvation about 40-50 times in the NIV, with Salvation appearing more frequently.
Theologically, salvation is the act of being saved from sin, while eternal life is the ongoing state of life with God, both now and forever.
Jesus referred to Eternal Life about 12 times in the Gospels, compared to Salvation, which he mentioned 1-2 times, focusing more on Eternal Life.
Frequency in the New Testament
Research suggests the New Testament, in the NIV, speaks of Eternal Life approximately 25 times and Salvation around 40-50 times, indicating Salvation is mentioned more often. These counts can vary by translation, but the evidence leans toward Salvation being a more frequent topic overall.
Theological Difference
It seems likely that salvation is the initial act of being saved through faith in Christ, often seen as a moment of justification. Eternal life, on the other hand, is the resultant state, emphasizing a quality of life now and an unending future with God, rooted in a relationship with Christ, as seen in John 17:3.
Christ's References
In the Gospels (NIV), Jesus mentioned Eternal Life about 12 times, such as in John 3:16, focusing on its availability through belief. Salvation was mentioned by Jesus 1-2 times, suggesting a lesser emphasis, though the exact count can be debated due to contextual interpretations.
Survey Note: Detailed Analysis of New Testament Doctrines and Christ's Teachings
This analysis explores the frequency of "Eternal Life" and "Salvation" in the New Testament, their theological distinctions, and how often Christ referred to each in the Gospels, using the New International Version (NIV) for consistency. The findings are based on searches across trusted Bible study platforms and theological resources, providing a comprehensive overview for understanding these doctrines.
Frequency Comparison in the New Testament
To address how often the New Testament speaks on Eternal Life compared to Salvation, searches were conducted on BibleGateway. For "Eternal Life" in the New Testament (NIV), the count was approximately 25 verses, as seen in a search filtering for NT results. For "Salvation," initial searches suggested 114 total results, likely including both Old and New Testaments, but estimates based on comparisons with the English Standard Version (ESV), where "Salvation" appears 42 times in the NT, suggest a range of 40-50 times in NIV NT, given the overlap in translation styles.
This indicates Salvation is mentioned more frequently, reflecting its broader usage in contexts like deliverance and redemption, while Eternal Life often appears in soteriological discussions tied to Christ's promises.
Theological Difference Between Salvation and Eternal Life
The theological distinction between salvation and eternal life is nuanced, with resources like GotQuestions.org and Quora discussions providing insight. Salvation is generally understood as the act of being saved from sin through faith in Christ, often seen as an initial event of justification, as in Romans 10:9. Eternal life, conversely, is described as the resultant state, a gift from God through Christ (Romans 6:23), emphasizing a quality of life both now and in the future, independent of time, as seen in John 17:3, where Jesus defines it as knowing God and Himself.
Salvation: The process or event of being saved, focusing on forgiveness and reconciliation, often past-tense (e.g., "saved" in Ephesians 2:8).
Eternal Life: The ongoing state, both present and future, highlighting a relationship with God, experienced now through faith, as in John 5:24, and culminating in resurrection life.
This distinction is not always rigid, with some views suggesting eternal life as the ultimate goal of salvation, while others, like Free Grace Theology, see them as overlapping, with eternal life as a promise secured at salvation. The complexity arises from interpretations, with some arguing eternal life requires ongoing faithfulness, while others see it as guaranteed at faith, reflecting debate in Christian theology.
Christ's References in the Gospels
To determine how often Christ referred to Eternal Life compared to Salvation, searches were focused on the Gospels (Matthew, Mark, Luke, John) in NIV via BibleGateway. For "Eternal Life," verses where Jesus directly speaks were counted, yielding 12 instances, such as John 3:16 ("For God so loved the world... have eternal life") and John 10:28 ("I give them eternal life"). For "Salvation," initial searches showed mentions like Luke 1:69 and 2:30, but these were by Zechariah and Simeon, not Jesus. Further analysis suggests Jesus mentions "Salvation" 1-2 times, possibly in contexts like implying it through being the way to salvation, but direct quotes are rare, aligning with a focus on Eternal Life in His teachings.
This disparity highlights Jesus' emphasis on Eternal Life as a central promise, often tied to belief, while Salvation is more frequently discussed by others in the NT, reflecting its broader application.
The New Testament, in NIV, mentions Salvation more often (40-50 times) than Eternal Life (25 times), reflecting its wider usage in redemptive contexts. Theologically, salvation is the act of being saved, while eternal life is the state, both present and future, emphasizing a relationship with Christ. Christ Himself focused more on Eternal Life (12 times) than Salvation (1-2 times) in the Gospels, underscoring its personal and relational aspect in His ministry. These findings, while based on estimates due to translation variations, provide a robust framework for understanding these doctrines, acknowledging the complexity and debate in theological interpretations.
Exaltation and Eternal Progression Defined in John’s Revelation
Exaltation is also tied into the idea of eternal progression where we bring glory to God through ongoing sanctification and glorification. It is the highest form of salvation where we are invited to live with our Heavenly Father and partake in his divine nature. What this means is that through the restoration of the sealing power of the keys of the priesthood — families possess the opportunity to be exalted together. It is the aspect of where we understand the nature and meaning of the fulness of the Gospel.
The Apostle John writes upon the nature of this in Revelation. Given to him by Christ himself:
Him that overcometh will I make a pillar in the temple of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. he that hath an ear, let him hear what the Spirit hath saith unto the Churches. (Revelation 3:12–13, KJV).
What is interesting here is that John’s revelation begins as a command to write unto the Seven Churches. Christ, then, addresses each church individually. Within each of these, John records several times where Christ refers to individuals overcoming and receiving Glory. Dressed in garments of white linen, and even purchasing refined gold.
Writing to the Church in Ephesus: Christ ends with, “He that hath an ear, let him hear what the Spirit saith to unto the Churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
Writing to the Church of Smyrna: Christ ends with, “He that hath an ear, let him hear what the Spirit saith unto the Churches; He that overcometh shall not be hurt of the second death
Writing to the Church in Pergamos: Christ ends with, “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written which no man knoweth saving he that receiveth”
Writing to the Church in Thyatira: Christ says this, “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the Churches.”
Writing to the Church in Sardis: Christ gives John this message, “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the Churches”
Writing unto the Church in Philadelphia: Christ says this to John the Revelator, “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches.”
Writing to the Church of the Laodiceans: John records Christ saying, “I counsel thee to buy of me gold tried in fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyeslave, that thou mayest see. AS many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the Seven Churches.”
Elijah’s visitation to Joseph Smith and Oliver Cowdery involved the restoration of priesthood keys. These keys gave Joseph Smith the power and authority to bind heaven and earth through sacred temple ordinances. A fulfillment of biblical prophecy. Along with sacred temple ordinances pertaining to the salvation and exaltation of humanity. Through the restoration of these keys, members of the Church of Jesus Christ of Latter-day Saints receive:
A New Name: “I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.” Echoes the sacred temple ritual where individuals receive a new name. This symbolizes a personal and sacred connection with God, known only to the Individual and God. It is binding covenants and blessings. We see this occur throughout the Old and New Testament. Jacob wrestled with God and when the Lord touched his hip — Jacob requested a blessing. God gave him a new name, Israel, and a blessing. Peter, when giving his confession as a response to the Saviors question, received a new name and a blessing to receive the keys of the kingdom of Heaven.
Temple Garments and Clothing: Revelation is rich with symbolism and one of those involves believers being “clothed in white raiment”. This clothing represents purity, holiness, and preparation for divine presence. White raiment also represents the need for spiritual cleanliness and worthiness to stand before God.
Exaltation: Partaking from the Tree of Life signifies eternal life and the presence of God. Along with this is the promise of “not being hurt by the second death”. An implication of protection from spiritual death — an idea central to the doctrine of exaltation. Matthew 28:10 is a good reminder where Christ taught that we are not to fear those who have the capability to kill the body. We are to fear God who has the power and authority to destroy both body and soul.
Kingship and Divinity: The symbolism of Power over notions and ruling “with a rod of iron” gives insight into divine authority. Kingship parallel’s priesthood power and authority. The blessing and promise here is to become like Christ. To share in his divine nature and authority as we are seated with him on his throne. A promise that the mother of the two sons of Zebedee requested of Christ. To which, Christ says: “…but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” (Matthew 20:20–23).
Power and Authority: Along with Kingship and Divinity, they symbolism of being made as a “pillar in the temple of my God” reflects priesthood authority and the sealing power associated with that. Meaning, individuals are not mere participants, they are integral and permanent aspects of fulfilling God’s will and purpose. It is this priesthood power and authority that further assists God in bringing to past the immortality and eternal life of humanity. In essence, priesthood power and authority are the divine structure of God’s kingdom here on earth.
Receiving the Morning Star: For me, this came as a shock as I sat down to study out this week’s come follow me. A significant and profound symbol. Revelation 22:16 identifies Jesus Christ as the Morning Star. Isaiah 14:12 — one reads about how Lucifer is the fallen Morning Star. Contextually, it is referring to a particular king. However, the Hebrew is helel and means “shining one” or “light-bearer”. Both Christ and the Adversary are referred to as “morning stars” and “Light bearers” or “shining ones”. Job gives further evidence that at the dawn of creation, the morning stars sang together with the Sons of God (Job 38:7). Morning Star symbolizes Christ’s preeminence, divinity, and glory. The promise that Christ will give those who overcome the “morning star” is profound in that Christ is saying that we will be rewarded by sharing in his glory. It is the ultimate blessing and gift of God where we receive divine light, guidance, and the promise of becoming like Christ — embodying all his attributes and qualities.
Here is the clarity of the Morning Star. Since it symbolizes Christ’s divine nature and glory. His role as the light of the world (John 8:12). And his preeminence over all creation (Colossians 1:15-19). The blessing Christ imparts unto all those who overcome, as he overcame, this world refers to promise of sharing in his glory, divinity, and authority. A promise of becoming Christ-like. Because he is the light of the world, and we come to follow him — we partake in this light and participate in the eternal work of bring people unto Christ. It is the core essence of temple ordinances — to bring people into sacred covenantal relationship with God in order to become like Christ. To share in his divine nature and glory. To partake of his eternal life and light.
Recognition and Eternal Identity: The seventh blessed promise to those who overcome, as Christ has overcome the world, refers to eternal recognition, hope, and identity. Through the keys of the priesthood restored by Elijah — temple ordinances bind earth and heaven whereby our names are not blotted out. Instead, they are written in the Book of Life. Not only written in the book of life, God’s name and the name of the New Jerusalem is written upon us. This further signifies eternal identity and recognition. Temple ordinances and covenants essentially secure our eternal place in God’s kingdom and presence — only if we are faithful and obedient in maintaining worthiness and honoring our covenants before him.
For me, these promises written to the seven churches, reflect God’s divine plan through the restored Gospel of Jesus Christ. Restoration of the keys of the priesthood regarding temple sealings and ordinances by Elijah gives hope and meaning.
