Hello, and welcome to Living the Book of Mormon: A Devotional Journey on the Mindful Latter-day Saint Christian and Apologetics YouTube channel. I’m your host, Timothy, and I’m thrilled you’re here as we embark on this sacred exploration of the Book of Mormon. Whether you’re a lifelong Latter-day Saint or someone seeking to deepen your Christian faith, this series is designed for you—to help us live more mindfully as disciples of Jesus Christ by immersing ourselves in these inspired pages.
Today, we begin with 1 Nephi 1, a chapter that introduces us to Nephi and his family and sets the tone for a journey of faith, obedience, and divine care. Our focus is on 1 Nephi 1:20, where Nephi declares: 'But behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance.' This verse is a promise—a testament to God’s gentle, loving interventions in our lives, which we’ll call His tender mercies.
In this episode, I want to unpack what these tender mercies are, how faith invites them, and how they lead to recovery, deliverance, and wisdom. Along the way, I’ll pose reflective questions like 'What tender mercies have you seen in your life?' and 'How can you grow in faith to recognize God’s hand?' Feel free to pause and reflect or share your thoughts in the comments—I’d love to hear from you.
Let’s dive in with open hearts, ready to see how Nephi’s experiences can transform our own.
Devotional - "The Tender Mercies of the Lord"
Key Scripture - 1 Nephi 1:20 - But, behold, I Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance.
Reflection
1 Nephi 1:20 gives us a proclamation - observe the weight of this declaration: God's tender mercies are not random acts of kindness. They are deliberate blessings bestowal upon those who align their hearts and minds with Him through faith. Interpret this as a divine promise - His gentle, loving interventions are ever-present, often unnoticed, weaving through our lives like threads of gold in the midst of our trials. As Latter-day Saint Christians, we are invited to apply this simple and profound truth by seeking these mercies daily. Recognizing how they are the quiet evidence of our Heavenly Father who never forsakes His covenant people.
What are these tender mercies to you? They are the sacred moments when heaven bends low, whispering you are not alone in your mess. You are not alone in those moments of despair. That each one of us are not alone in our path of recovery and spiritual growth.
Consider Nephi's context - his family having fled Jerusalem, leaving behind wealth, friends, and their affluence. Fleeing a city that is ripe for destruction. Under prophetic and divine command, Lehi is called to take his family into the wilderness. There, they experienced hardship, trials, and challenging their faith. Yet, the tender mercies were not in the absence of the hardship faced - the tender mercies of the Lord were revealed in the strength to endure. So, it is with us where we experience the tender mercies of God. He does not promise a life that is devoid of storms. However, He strengthens us and empowers us with courage, wisdom, and power to rise above them.
1 Nephi 1:20 challenges us to shift our gaze from the magnitude of our struggles to the magnitude of His care. Are we too consumed with our own murmuring, as seen with Laman and Lemuel, to see the Lord's hand? To live mindfully as Latter-day Saint Christians, we are invited to train our hearts, minds, and souls to discern His tender mercies, for in them lies the proof of His choosing us - not for ease, for His own purpose and glory.
Recovery Focus
When we stumble and fall short - be it through sin, doubt, or despair - Nephi's words offer insight and guidance. Spiritual wisdom and counsel for us regarding the tender mercies of the Lord. And what this means for our personal recovery path and journey. His tender mercies extend to those who, by faith, cling to Him. Observe how Nephi ties these mercies to deliverance as God's commitment to restore us; not merely to where we were, to where He intends us to be. Take a moment to pause and reflect on how He may have brought about deliverance in your own life and from your own personal struggles. Perhaps, promptings that may have spared you, a peace that brought comfort and steadied you.
Recovery is not self-wrought; it is God-given, a tender mercy that flows from faith. Will you seek after this, or will you continue to wallow in the ashes of your own making, which are self-pity, doubt, and fear?
Wisdom
Nephi's life unveils divine wisdom and courage for us to follow. Divine wisdom and courage borne out of obedience to God's voice. Wisdom and courage where it defies human logic and understanding. Nephi and his family did not merely flee from Jerusalem because it was sensible - they fled because it was commanded. And Nephi showed unwavering trust; being the fruit of knowing God's will that surpasses our own understanding. By surrendering our will, desires, and life over to God's care, we do not need to comprehend every step of our recovery journey and spiritual growth. Only wisdom and courage lie in following the Lord when the wilderness seems to loom before us.
As Latter-day Saints, who are in recovery, the Book of Mormon is our guide to such wisdom and courage. A testament that faith in God's word makes us mighty. Are you willing to trade your reasoning for His divine revelation over your life? Willing to fully surrender your life, will, and desires over to His care and allow Him to direct your path through the wilderness of recovery?
For me, the Book of Mormon became my personal guide through my own recovery, restoration, and healing where I came to realize my need for Christ, to seek after His will continually, and grow through faith in who Christ is. Will you allow this sacred text of scripture do the same for you?
Thought for Today
Nephi's testimony in 1 Nephi 1:20 is a call for each of us to awaken - to seek after the tender mercies of God - those tender mercies that surround us, and to recovery through our faith in Jesus Christ. To walk in resilient faith - with bold wisdom and courage that is born of faithful obedience to our Heavenly Father.
God's power of deliverance is not a distant hope. It is an ever-present reality for those who choose to surrender their life, will, and desires over to His care.
Today, make a decision to live as those chosen - not by your own efforts and merits, by His grace where you are ever mindful of His hand over your life.
Prayer
Heavenly Father, thank you for your tender mercies that sustain us in our recovery and spiritual growth. Thank you for opening our hearts, minds, and spirits today so that we are able to see those tender mercies, our hearts to receive them, and our desire and will to follow after Thee in faithful obedience. Thank you for the faith, as Nephi says, where we are able to become mighty through the power of deliverance that is through Jesus Christ and the Atonement. In Jesus Name, Amen.
Message from the Devotional
Today, we begin with 1 Nephi 1, a chapter brimming with spiritual depth and practical application.
In 1 Nephi 1, we are introduced to Nephi and his family, called by God - through Lehi's visions - to flee from Jerusalem. It is a story of personal and family upheaval, faith, and divine direction - a microcosm of our own lives. The key verse is 1 Nephi 1:20 as it shines a light on how "The tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance." Our focus is on God's subtle and yet powerful interventions.
What are these "tender mercies" Nephi is speaking on? Well, they are the personalized blessings - the answered prayers, the quiet assurance and comfort that comes through the Holy Spirit, the strength that comes to empower us to endure. All these tender mercies come unbidden. For Nephi, and for us, they were the guidance to flee, the courage to obey, and the wisdom to walk in faithful obedience. For us, they may be a prompting to take action, a friend's timely call, or peace of mind amidst chaos. These are not coincidences - they are evidence of God's divine love over us.
Reflecting on this, I have personally seen how often I've missed these mercies. Distracted by life's noise, my own desire to do the things I felt I needed to do, and living recklessly without divine revelation, wisdom, and guidance. Really, living unto myself and attempting to find myself - only to lose my sense of worth, freedom, fun, and belonging (Matthew 16:24-26).
Yet, it only came after I had paused and realized I needed to fully give my heart, mind, will, and life over to His care and direction. I find His tender mercies in a hug from someone, meditating on a scripture that speaks directly to me, or ministering as led by the Holy Spirit. Recognizing them shifts my heart from fear to faith, reminding me that my Heavenly Father is always nearby.
Segment 2: Devotional Reflection
Let’s begin by reading the key verse, 1 Nephi 1:20 gives insight regarding how much power these words possess. Yet, in order to feel their weight, we need to step into Nephi’s world.
Take a moment to consider Jerusalem around 600 B.C.—a bustling city, yes, but one teetering on the edge of destruction due to widespread wickedness. Nephi’s father, Lehi, a prophet of God, received visions warning of this fate and was commanded to flee with his family into the wilderness. Imagine the chaos: abandoning home, wealth, and security to follow a divine directive into the unknown. It’s in this setting that Nephi speaks of tender mercies—not as a removal of hardship, but as God’s quiet, deliberate acts of love that sustained them.
What are these tender mercies? They’re the personalized blessings God weaves into our lives—moments when heaven bends low to whisper, 'I see you, and I’m here.' For Nephi, they were the guidance to escape Jerusalem, the courage to trust his father’s visions, and the strength to face an uncertain future. For us, they might be a prompting that keeps us safe, a feeling of peace in turmoil, or a small kindness that lifts our spirits. These aren’t random—they’re evidence of a God who chooses us, not for an easy life, but for a life of purpose and glory through faith.
The Bible affirms this beautifully. In Psalm 145:9, we read: 'The Lord is good to all: and his tender mercies are over all his works.' And in Lamentations 3:22-23: 'It is of the Lord’s mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness.' These verses remind us that God’s mercies are constant, fresh each day, and available to all who seek Him.
Let me share a story. A while back, I was struggling with a decision that felt overwhelming. I prayed for clarity, and the next day, I read a scripture that spoke directly to my need. It wasn’t a booming miracle, but a tender mercy that reminded me God was near.
Now, let’s reflect. Take a moment to think: What tender mercies have you experienced in your life? Maybe it’s a time when you felt guided, comforted, or strengthened unexpectedly. And here’s another question: How might noticing these mercies more often shift your focus from life’s struggles to God’s care? Are we, like Nephi’s brothers Laman and Lemuel, too caught up in murmuring to see His hand?
Pause here if you’d like, and jot down your thoughts. Recognizing these mercies trains our souls to live mindfully, seeing God’s love in every step of our journey.
Segment 3: Applying the Lesson
So, how do we take this beautiful truth about tender mercies and make it part of our daily lives as mindful Latter-day Saint Christians? Nephi ties these mercies to faith—they come 'because of their faith.' Let’s explore how we can cultivate that faith and become more aware of God’s hand.
Faith isn’t just believing—it’s acting on that belief. For Nephi, it was trusting Lehi’s call to leave Jerusalem, even when it defied logic. For us, it might be obeying a prompting, keeping a commandment, or simply turning to God in prayer when we’d rather give up. The Bible underscores this in Hebrews 11:1: 'Now faith is the substance of things hoped for, the evidence of things not seen.' And James 2:17 adds: 'Even so faith, if it hath not works, is dead, being alone.' Faith is alive when we live it.
Here are some practical ways to apply this:
Start a 'Tender Mercies' Journal: Each day, write down one way you saw God’s hand—a safe drive, a kind word, a moment of peace. Over time, you’ll see His care more clearly.
Practice Gratitude: Thank God daily for specific blessings, big or small. Gratitude opens our eyes to His mercies and softens our hearts.
Seek Him in Scripture and Prayer: Spend time with the Book of Mormon and the Bible, even just a few verses, and talk to God. This builds our faith and tunes us to His voice.
Act in Faith: When you feel prompted—maybe to serve, forgive, or trust—do it. Faith grows through action, and mercies often follow.
I’ve done this myself. Keeping a journal revealed blessings I’d overlooked—like the energy to get through a tough day or a stranger's smile that lifted my mood. It’s humbling to see how active God is in my life when I pay attention.
Let’s reflect. What’s one tender mercy you’ve noticed today? It could be as simple as this moment to study God’s word. And how can you strengthen your faith to invite more of these mercies? Is there a step—prayer, obedience, trust—you can take today?
Pause and think about these questions. Living mindfully as Christians means choosing faith daily, knowing it’s the key to seeing God’s tender mercies all around us."
Segment 4: Recovery and Deliverance
Nephi’s promise in 1 Nephi 1:20 ends with a powerful phrase: 'to make them mighty even unto the power of deliverance.' God’s tender mercies don’t just comfort us—they empower us to recover and overcome. Let’s dig into what this deliverance means for us today.
For Nephi, deliverance was tangible—fleeing Jerusalem’s destruction, surviving the wilderness, and later obtaining food and direction. But notice: God didn’t always remove the trial. He gave them strength to endure it and a path through it. That’s often how He delivers us too—not by erasing our struggles, but by making us mighty to face them.
In our lives, we stumble—through sin, doubt, despair, financial woes, illness, or grief. Nephi’s words are an invitation for us: God’s tender mercies are there to lift us up, tied to our faith. I’ve seen this personally. During a period of loss, I prayed for relief, but instead of instant answers, I received a quiet strength to keep going—a tender mercy that led to healing over time.
The Bible echoes this promise. Psalm 34:17 says: 'The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.' And in 2 Corinthians 12:9, God tells Paul: 'My grace is sufficient for thee: for my strength is made perfect in weakness.' Deliverance isn’t always a quick fix—it is God’s grace making us strong in our weakness.
How do we access this? Trust His timing—help may come gradually. Act in faith—pray, obey, seek Him, even when it’s hard. And look for His mercies already at work—sometimes it’s the resilience we didn’t know we had.
Reflect with me: How has God delivered you in the past? Maybe it was a burden lightened or a way forward you didn’t expect. And what challenge can you bring to Him now, trusting His tender mercies to make you mighty?
Take a moment to ponder. Recovery and deliverance are processes, and God walks with us every step, turning our trials into testimonies of His love.
Segment 5: Wisdom and Obedience
Let’s turn to another lesson from Nephi’s life: the wisdom that flows from obedience. In 1 Nephi 1, he didn’t question Lehi’s visions or God’s command to flee—he obeyed, and that trust brought guidance and blessings. This pattern repeats throughout his story, like when he retrieved the brass plates against all odds.
Obedience isn’t blind—it’s faith in God’s wisdom over our own. Proverbs 3:5-6 teaches: 'Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.' And Jesus said in John 14:15: 'If ye love me, keep my commandments.' When we obey, we align with God’s will, and He reveals paths we couldn’t see.
I’ve felt this. Recently, I had to drive into north Seattle to check on something. On my way back, and not having had anything to eat yet, I was prompted to stop off at the store. At first, I thought it was merely my own desire of getting something to eat. Yet, the closer I was getting to a store, the more the prompting became. Finally, I decided to faithfully obey—and as I made a turn into the parking lot, I saw an older gentleman flying a sign. Quickly, I went in and got a few items and then took them over to Him, asking if there was anything I could pray for. He backed up and I could see the loss of hope and despair, the spiritual darkness over him. I walked away questioning if I had truly ministered to him. Yet was comforted knowing I obeyed without delay. Obedience traded my reasoning for His revelation.
How do we live this? Listen—through prayer, scripture, and the Spirit. Act—even when it’s unclear why. And surrender control, trusting God’s plan. The Book of Mormon is our guide here, showing how obedience makes us mighty.
Reflect: When have you obeyed God despite doubts, and what happened? Maybe a prompting paid off in ways you didn’t expect. And how can you align your will with His today? Is there a commandment or nudge you’ve resisted?
Pause and think. Wisdom comes when we choose God’s voice over our own, and His tender mercies guide us as we follow.
Segment 6: Conclusion and Call to Action
As we wrap up, let’s gather the treasures from 1 Nephi 1. God’s tender mercies are His loving, subtle blessings, given through our faith. They help us recover, deliver us by making us mighty, and guide us through obedient wisdom. Nephi’s testimony is our call—to awaken to God’s hand in our lives.
I challenge you to apply this. Commit to daily Book of Mormon study—start with 1 Nephi 1—and look for His mercies. Keep that journal, practice gratitude, and act in faith. Share what you learn—comment below, tell a friend, or post online. Let’s build a community of Saints living these truths.
Let’s close with a prayer:
'Heavenly Father, we thank Thee for Thy tender mercies that sustain us. Open our eyes to see them, our hearts to receive them, and our wills to follow Thee. Grant us faith like Nephi’s, that we may be made mighty through Thy deliverance. In Jesus’ name, amen.'
Thank you for joining me. Subscribe for more in this series, and may you feel God’s tender mercies today and always.
In this week’s Come Follow Me study, Doctrine and Covenants 81-83 offers insight of divine principles that guide us toward a life of faithfulness, service, and obedience. Revealed to the Prophet Joseph Smith in 1832, these sections address leadership, accountability, the blessings of commandments, and the sacred duty to care for the vulnerable. By exploring these revelations alongside insights from the Doctrine and Covenants Institute Student Manual and supporting scriptures, we uncover timeless truths that deepen our relationship with the Savior and inspire us to contribute to the building of Zion.
The Role of Counselors and the Keys of the Kingdom
Doctrine and Covenants 81 begins with the Lord appointing Jesse Gause (later replaced by Frederick G. Williams) as a counselor to Joseph Smith in the Presidency of the High Priesthood. This model of a president supported by two counselors remains a cornerstone of Church leadership today. President Gordon B. Hinckley emphasized that counselors serve as assistants, providing a system of checks and balances that fosters unity and strength (Ensign, Nov. 1990, 49–50). The Lord promises that faithfulness in this calling brings “a crown of immortality, and eternal life” (D&C 81:6), underscoring the eternal rewards of diligent service.
Central to this revelation are “the keys of the kingdom” (D&C 81:2), the divine authority to direct the Church and administer the priesthood. These keys, held by the President of the Church, ensure the orderly progression of God’s work. As we sustain our leaders, we affirm our trust in their inspired guidance, aligning ourselves with the Savior’s plan.
Succoring the Weak: A Call to Discipleship
The Lord instructs us to “succor the weak, lift up the hands which hang down, and strengthen the feeble knees” (D&C 81:5). This charge extends beyond physical aid to encompass emotional and spiritual support. Elder Marvin J. Ashton expanded on this, suggesting that “feeble knees” may represent fear or discouragement rather than mere physical weakness (Ensign, Nov. 1991, 70). Like Carl Heinrich Bloch’s painting Christ Healing the Sick at Bethesda (1883), which depicts the Savior’s compassion for the afflicted, this verse invites us to emulate His love by ministering to those in need. Supporting scriptures such as Isaiah 35:3–4 and Hebrews 12:12 reinforce this call to strengthen and uplift.
Forgiveness and Accountability
Doctrine and Covenants 82 opens with a message of reconciliation between Sidney Rigdon and Edward Partridge, highlighting the power of forgiveness (D&C 82:1). Yet, the Lord warns, “unto that soul who sinneth shall the former sins return” (D&C 82:7), emphasizing the necessity of ongoing repentance. President James E. Faust taught that forgiveness heals us spiritually, freeing us from bitterness (Ensign, May 2007, 69). This dual focus on grace and accountability echoes D&C 64:10, where we are commanded to “forgive all men,” a principle vital for personal growth and unity in Zion.
Much Is Given, Much Is Required
The Lord declares, “For of him unto whom much is given much is required” (D&C 82:3). This verse prompts reflection on our blessings—both temporal and spiritual—and the responsibilities they entail. Elder Neil L. Andersen noted that our knowledge of the restored gospel and sacred covenants sets a higher standard for us (Ensign, Nov. 2010, 41). The hymn “Because I Have Been Given Much” (Hymns, no. 219) echoes this sentiment, urging us to share our abundance with others. Consider: What has God given you, and what does He require in return? Supporting scriptures like Luke 12:48 and James 4:17 affirm that our blessings come with divine expectations.
Commandments as Evidence of God’s Love
In D&C 82:8–10, the Lord reveals that His commandments are given “that your souls may live” (D&C 82:8), framing them as expressions of His love. The promise in D&C 82:10— “I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise”—offers covenant assurance. Elder D. Todd Christofferson explained that commandments protect and bless us, likening them to a kite’s string that enables it to soar (see “Blessed and Happy Are Those Who Keep the Commandments of God,” Gospel Library).
Personal experiences often reveal this truth: obedience brings peace, strength, and unexpected tender mercies. Additional insights from D&C 1:37–38 and D&C 130:20–21 affirm that blessings are tied to our faithfulness.
Sister Virginia H. Pearce shared a poignant example of a mother whose increased temple attendance didn’t change her children’s choices but transformed her own heart, filling her with peace and compassion (At the Pulpit, 2017, 288–89). This illustrates that the Lord blesses us in “His own marvelous ways,” often beyond our initial expectations (D&C 82:10).
The United Firm: Stewardship and Service
In D&C 82:11–24, the Lord establishes the United Firm to manage the Church’s temporal affairs, including storehouses and revenue generation for the poor and Church projects. This historical practice reflects a modern parallel in the Church’s businesses, which President Gordon B. Hinckley described as tools to serve humanity, not merely for profit (Ensign, Nov. 1999, 53). The vision of Zion as a tent with strengthened stakes (D&C 82:14; Isaiah 54:2) calls us to enlarge our efforts in holiness and service, building a community that reflects divine beauty and strength.
Caring for Widows and Orphans
Doctrine and Covenants 83 addresses the temporal needs of widows and orphans, a priority rooted in the Lord’s compassion (D&C 83:1–6). During Joseph Smith’s visit to Missouri in April 1832, he encountered widows like Phebe Peck and Anna Rogers, prompting this revelation. The Lord emphasizes parental responsibility (D&C 83:4) but assures Church support when needed, a principle echoed in Isaiah 1:17 and James 1:27. President Gordon B. Hinckley urged members to care for those left alone (Ensign, Nov. 1996, 68–69), while 1 Timothy 5:8 reinforces family duty. Today, we can extend love to single parents, widows, and others through acts of service and generosity.
Conclusion: Living the Promises of Zion
Doctrine and Covenants 81-83 invites us to embrace divine guidance through faithful leadership, obedience, and compassionate service. The Lord’s promise—“I, the Lord, am bound when ye do what I say” (D&C 82:10)—assures us that our efforts bind Him to bless us. As we strengthen the feeble, forgive freely, and care for the vulnerable, we contribute to Zion’s growth in beauty and holiness (D&C 82:14). Let us reflect on our blessings, align our lives with God’s commandments, and trust in His marvelous ways, knowing that He fulfills His word as we follow Him.
Supporting Scriptures
D&C 81:2 – Keys of the kingdom
D&C 81:5 – Succor the weak
D&C 82:3 – Much is required
D&C 82:10 – The Lord is bound
D&C 82:14 – Zion must increase
D&C 83:1–6 – Care for widows and orphans
Isaiah 54:2 – Enlarge the tent of Zion
James 1:27 – Pure religion
1 Timothy 5:8 – Provide for family
Additional Resources
“Because I Have Been Given Much,” Hymns, no. 219
“Blessed and Happy Are Those Who Keep the Commandments of God,” Gospel Library
Elder D. Todd Christofferson, “Our Relationship with God,” Liahona, May 2022, 78–80
President James E. Faust, “The Healing Power of Forgiveness,” Ensign, May 2007
By living these principles, we draw closer to the Savior and help establish a Zion that shines as a light to the world.
"Seek to bring forth and establish the cause of Zion." These words from Doctrine and Covenants 6:6 weren’t just instructions for Joseph Smith and Oliver Cowdery—they’re a timeless call to action for all who strive to follow Christ. For Latter-day Saints, Zion isn’t just a place; it’s a people united in faith, obedience, and love. This scripture reminds us that building the Lord's kingdom requires effort, sacrifice, and a focus on spiritual growth over worldly pursuits. With every act of service and devotion, we move closer to creating a community that mirrors the pure heart of Zion.
Understanding the Cause of Zion
The idea of Zion is central to understanding the plan of God as revealed in scripture. It represents more than just a geographical location—Zion is a concept tied to faith, obedience, and the unity of God's people. By exploring Zion through the Bible, the Book of Mormon, and Doctrine and Covenants, we uncover its profound spiritual meaning and its role in the Restoration.
Zion in Biblical Texts
In both the Old and New Testaments of the Bible, Zion is often referred to as a holy city, the dwelling place of God, and a symbol of His covenant with His people. For example, Isaiah envisioned Zion as a place of peace and spiritual renewal: "And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths" (Isaiah 2:3). It was not only a physical location but a promise of spiritual gathering and divine enlightenment for all nations.
King David made Zion significant within Jewish history when he captured Jerusalem and established it as the center of worship and governmental authority. Often referred to as the "City of David" (2 Samuel 5:7), Zion became a spiritual and political stronghold. In Psalms, David spoke poetically of Zion as a symbol of God's protection and covenant, saying, "For the Lord hath chosen Zion; he hath desired it for his habitation" (Psalm 132:13). To David and Isaiah, Zion represented much more than a city—it was the heart of God's relationship with His people.
Zion in the Book of Mormon
The Book of Mormon expands on the vision of Zion, offering compelling insights about its role in God’s eternal plan. In 3 Nephi 20:22, Jesus Christ promises the establishment of a New Jerusalem: "And behold, this people will I establish in this land, unto the fulfilling of the covenant which I made with your father Jacob; and it shall be a New Jerusalem." Here, Zion isn’t just symbolic; it’s a literal promise of a future city where God's people will gather in righteousness.
Ether 13 further illustrates this prophecy, describing a city prepared before the flood of Noah, named Zion, and its ties to the modern covenant people. Ether foresees the return of this city, which "shall come down out of heaven," and how its establishment will unify the righteous generations of the past with the present (Ether 13:3-6). The Book of Mormon emphasizes that Zion is not just a place of physical gathering but also a pattern for living—a standard of holiness, consecration, and obedience.
Zion in the Restoration Era
With the Restoration of the Gospel through Joseph Smith, the idea of Zion took on an even greater importance. The Lord revealed to Joseph Smith that the early Saints were to establish Zion in Independence, Missouri. Doctrine and Covenants 58:7 proclaims, "The Lord of the vineyard will labor with his servants...that every man may be rewarded according to his own diligence." In this context, Zion is both a physical place to be built and a spiritual goal requiring great faith and sacrifice.
The early Saints faced persecution and trials in their efforts to establish Zion, but the revelations consistently reminded them of the ultimate blessing of their labor. Section 58 set the groundwork for the development of Zion by outlining principles of obedience, stewardship, and unity. It called for strategic land purchases and emphasized collective service through the law of consecration.
Although the Saints were driven out of Missouri, the vision for Zion persisted. It became clear that Zion was not bound by one location but was to be built wherever the faithful gathered to live the gospel fully. The effort to "bring forth and establish the cause of Zion" involves personal sanctification, aligning with God's will, and creating communities devoted to holiness and love.
By exploring these different scriptural perspectives, we see how Zion weaves through the Bible, the Book of Mormon, and the Restoration. It’s a shining symbol of God’s promises: unity, protection, and ultimate triumph over the world’s trials as we strive to build His kingdom on earth.
Doctrine and Covenants 6:6 and Its Context
Doctrine and Covenants 6:6 contains the Lord's call for Joseph Smith and Oliver Cowdery to "seek to bring forth and establish the cause of Zion." This verse not only highlights a specific command but also represents a timeless principle for all striving to build God’s kingdom. Through obedience, spiritual enlightenment, and perseverance during trials, the early Saints laid the foundation for what Zion truly means: a society united in faith, purity, and dedication to heavenly purposes.
Obedience to Commandments
Obedience has always been central to establishing Zion. In the context of Doctrine and Covenants 6:6, the Lord’s instruction to “keep my commandments” is clear obedience isn’t conditional but foundational. For Joseph Smith and Oliver Cowdery, this commandment carried significant implications. They were tasked with the monumental responsibility of translating sacred scripture, coordinating the early Saints, and preparing the way for the church's establishment.
This principle of obedience is mirrored throughout scripture. Christ Himself taught, "If ye love me, keep my commandments" (John 14:15). In striving to build Zion, obedience becomes an act of faith, demonstrating trust in God's plan. It’s like navigating by a compass in uncharted terrain; even if we don’t understand every step, following divine direction leads us closer to our destination.
Early revelations, such as Doctrine and Covenants 58:42, illustrate that through obedience, blessings flow—including forgiveness and guidance. For those early Saints, obedience wasn’t about blind compliance but about aligning their lives with God’s will in service of a greater purpose: building a community where love and righteousness prevailed.
Seeking Divine Wisdom Over Material Riches
Doctrine and Covenants 6:7 follows with an equally profound reminder: "Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you." This counsel directly challenges worldly priorities, urging us to seek eternal truths rather than fleeting material wealth.
The early Saints understood this principle as they sacrificed homes, possessions, and comfort in their efforts to gather and establish Zion. This mirrors Christ’s admonition in Matthew 6:19-21: "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt... For where your treasure is, there will your heart be also." The Lord’s vision for Zion—a society built on spiritual wealth—stands in stark contrast to the individualistic pursuit of material gain.
Wisdom, in this context, isn’t just knowledge but divine understanding. It’s the ability to discern God’s will and align your actions accordingly. By prioritizing spiritual enlightenment over earthly wealth, we position ourselves to receive the “mysteries of God”—the deeper truths needed to fulfill Zion’s mission in our lives and communities.
Faith and Endurance Through Trials
Building Zion has never been easy. For the early Saints, including Oliver Cowdery, challenges came in the form of persecution, relocation, and personal doubts. Yet, their endurance through trials became a testament to their faith and commitment to the cause of Zion.
Oliver Cowdery, for example, faced moments of uncertainty about his role and divine calling. The Lord’s reassurance to him in Doctrine and Covenants 6 reminds us that faith often involves stepping into the unknown. The promise, found in verse 36, is comforting: “Look unto me in every thought; doubt not, fear not.” When trials arose, Oliver and other Saints like him found strength in prayer, personal revelation, and the Lord's promises.
The early Saints’ journey to Independence, Missouri—a location revealed as Zion—stands as a powerful example of endurance. Despite being driven out of the area, they remained committed to the principles of Zion, understanding that Zion wasn’t just a place but a condition of the heart. Their faith, even in the face of adversity, paved the way for future generations to carry this vision forward.
Today, we can draw inspiration from their example. Trials, whether personal or collective, often act as refining fires. They test our resolve and reveal the depth of our faith. Just as Zion required sacrifice and perseverance in the Restoration era, it demands the same level of commitment from us: obedience, spiritual focus, and a readiness to endure, no matter the challenge.
By remembering Doctrine and Covenants 6:6 and its surrounding principles, we see that establishing Zion requires more than just effort—it asks for our hearts, minds, and unwavering dedication to the Lord's work. The cause of Zion is not a one-time pursuit but an ongoing journey of faith, unity, and righteousness.
Characteristics of Zion
When we talk about Zion, it’s much more than a physical place. Zion represents a people—a spiritual condition of unity and love—and is the ultimate goal outlined in the teachings of the Doctrine and Covenants. But what defines this Zion? Its characteristics are deeply rooted in scripture, guiding us to be a united, holy, and charitable people.
Unity Among Believers
Moses 7:18 provides one of the clearest descriptions of Zion: "And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them." This scripture paints a picture of divine unity—a community where individuals set aside selfish ambitions and look out for one another.
Unity in Zion isn’t just about getting along; it’s about becoming deeply connected, spiritually and emotionally, with others. Imagine a world where disputes and divisions melt away, replaced by collaboration and genuine care. The Saints of Enoch’s city achieved this, creating a society where every individual worked for the common good. This same principle was commanded in Doctrine and Covenants 38:27, where the Lord asked, "If ye are not one, ye are not mine."
To become a Zion people today, we can start with simple acts of love and understanding. Is there someone you disagree with? Can you find common ground? Just like in Enoch’s Zion, unity begins when we prioritize our shared faith over petty differences. Being “of one heart and one mind” is not about uniformity: it’s about harmony, much like an orchestra of unique instruments playing together in tune.
Holiness and Personal Righteousness
Doctrine and Covenants 97:21 reminds us, "This is Zion—the pure in heart." At its core, Zion isn’t just about collective righteousness; it’s about individuals striving for personal holiness. Each of us is a building block in creating a holy community, and without personal purification, the foundation crumbles.
Being "pure in heart" means more than avoiding sin—it’s learning to align our desires with God’s will. It’s choosing integrity when no one else is watching, and it’s repenting regularly when we fall short. Holiness transforms us and, in turn, strengthens Zion because righteous individuals create a righteous group.
Think about it this way: Zion is like a stained-glass window. Each of us is a piece of glass, colored by our own unique talents and contributions. But the beauty of the window only shines when the light of Christ illuminates it. Set aside distractions, keep your covenant promises, and let your faith shine. In doing so, you not only enhance your own life but help create a community where God Himself can dwell.
Charity as the Defining Trait of Zion
Elder Jeffrey R. Holland has described charity as "the pure love of Christ," and he emphasizes it’s the single most transformative trait for a Zion people. Charity is what binds us together, softens our hearts, and allows us to see others as God sees them. Without charity, Zion is impossible.
In his teachings, Elder Holland said, “Let people grow. Let people repent. Believe that people can change and improve.” Charity isn’t just about giving to the poor or being kind in passing; it’s about consistently treating others with grace and patience, even when it’s inconvenient. Zion flourishes wherever selfless love exists.
Look back at the society described in Moses 7:18—they had "no poor among them." This wasn’t just about economic equality; it was about true care. They ensured everyone was physically, emotionally, and spiritually nurtured. We often think of charity as grand gestures, but it can start small: a listening ear, an encouraging word, a helping hand.
Charity can also push us to confront uncomfortable truths, such as the ways we might unintentionally neglect others around us. Are we creating spaces where all feel welcome? Are we lifting those who are burdened with loneliness or pain? Charity compels us to seek out those who are struggling and bring them into the fold—not just through resources but with love and inclusion.
Building Zion is inseparable from these characteristics. Unity, personal righteousness, and charity don’t happen overnight, but every small step brings us closer to the community God wants us to become. As Elder Holland teaches, Zion is a way of living—and it requires each of us to be fully invested in loving God and loving His children.
Practical Applications for Latter-day Saints Today
Living the principle of “seeking to bring forth and establish the cause of Zion” isn’t just about historical events; it’s about real, tangible actions Latter-day Saints can take in their daily lives. Building Zion starts with each of us, and there are practical ways individuals and families can carry forth this important gospel charge.
Missionary Work and Gathering Israel
President Russell M. Nelson has repeatedly emphasized that missionary work is central to gathering Israel—a key step in building Zion. He calls it “the greatest challenge, the greatest cause, and the greatest work on earth.” But this effort isn't just for full-time missionaries; it's a collective mission for all members.
Missionary work today is more dynamic than ever, with opportunities to share the gospel through face-to-face interactions, social media, or simply by living as an example of Christlike behavior. How often do we reflect on how our words and actions could influence someone curious about the Church?
Practical steps include:
Inviting friends or neighbors to church activities like ward socials or service projects.
Sharing gospel truths organically during conversations, focusing on hope, family, and Christ.
Using modern tools like apps, websites, and videos to answer questions or dispel misconceptions.
President Nelson also counsels us to strengthen our own testimonies to make sharing the gospel a natural extension of who we are. When we’re spiritually hydrated, we naturally reach out to others with living water.
Building Zion Within Families
Elder D. Todd Christofferson often teaches that Zion begins in the home. Families serve as the foundation for building a Zion society. Is your home a sanctuary where love, kindness, and gospel living thrive?
To make your family a building block for Zion:
Set aside time for family scripture study and prayer. Even a few minutes a day fosters unity.
Find ways to serve together, whether it’s helping a neighbor or doing a Church project. Service bonds individuals in the family and connects you to the greater purpose of Zion.
Address conflict with charity and understanding. Elder Christofferson reminds us that families take work—and that’s okay! What matters is creating a culture of respect and forgiveness.
A Zion family isn’t perfect, but it’s striving. It seeks to emulate the “pure in heart” culture described in Doctrine and Covenants by grounding itself in Christ-centered love.
Living the Law of Consecration
Zion has always been tied to principles of consecration—aligning resources with divine purposes. Although we don’t live the full law of consecration today, there are practical ways to embrace its spirit through tithing, offerings, and acts of service.
When you pay your tithing or contribute fast offerings, you participate in Zion’s work by helping the Church fund missionary efforts, temples, and humanitarian aid. But consecration also goes beyond financial giving. What about your time, talents, or even unused resources?
Some suggestions:
Volunteer through JustServe or local wards to support community initiatives, like food drives or disaster relief efforts.
Evaluate your personal gifts. Whether it’s teaching, cooking, or organizing, consider how they might serve others inside and outside your ward.
Simplify your lifestyle and focus on giving rather than accumulating. Zion is about sharing and lifting others—not hoarding blessings for ourselves.
By living consecration principles, we remind ourselves that we’re stewards of God’s resources, entrusted to bless His children.
Promoting Unity and Charity in Communities
Doctrine and Covenants 6:6 is a call to unity, and Zion cannot exist without it. “Unity” doesn’t mean everyone thinking the same way—it’s about being “of one heart and one mind,” united in purpose and love. How do we foster this kind of unity in our wards and communities?
Here are some actionable ways:
Extend Charity, Even When It’s Hard: Charity—not the kind you write on a check, but the kind that softens hearts—is crucial. Can you think of someone in your ward or workplace struggling with loneliness? Charity means reaching out, even when it’s awkward or inconvenient.
Celebrate Diversity: Zion grows stronger when people bring different strengths and perspectives. Make an effort to recognize and appreciate the contributions of others, especially those who might feel unseen.
Organize Inclusive Activities: From ward game nights to service projects, creating avenues for friendship and collaboration breaks down barriers and builds trust.
Unity takes consistent effort. It’s about lowering our defenses, letting go of grudges, and building lasting bridges. As Elder Jeffrey R. Holland said, “Charity is the ultimate measure of discipleship and the ultimate touchstone in establishing Zion.”
Each of these steps—missionary work, strengthening families, prioritizing consecration, and fostering unity—moves us closer to “establishing the cause of Zion.” This isn’t just an abstract theological idea; it’s a personalized, purposeful effort every Latter-day Saint can take part in today. How will you answer the call?
Challenges in Establishing Zion
Establishing Zion has always been a spiritual and practical struggle, marked by trials that tested the faith and commitment of those who devoted themselves to this divine cause. The lessons from early church history and the modern-day realities we face highlight the complexity of this eternal call. While the challenges differ, the principles required to overcome them—faith, unity, and reliance on divine guidance—remain constant.
Lessons from Early Church History
The early Saints’ attempt to establish Zion in Missouri is a compelling story of faith, sacrifice, and hardship. When the Lord revealed Jackson County, Missouri, as the center place of Zion in 1831, the Saints viewed it with reverent optimism. However, their enthusiasm was soon met with heavy opposition.
Cultural and Local Tensions: Local citizens feared the rapid influx of Latter-day Saints and perceived them as a threat to the region's economic and political balance. These tensions led to violent mob actions, forcing the Saints to flee from Jackson County by 1833.
Trials in Zion’s Camp: The subsequent Zion’s Camp expedition, organized under Joseph Smith in 1834, was another pivotal moment. Though intended as a means to reclaim the Saints' land, the 900-mile march faced extreme difficulties, including illness, lack of food, and a cholera outbreak. The mission ultimately disbanded without reaching its goal, leaving many to question its purpose.
The spiritual lessons from these events are profound. Zion’s Camp, for example, became a refining fire for the participants. It prepared future leaders like Brigham Young and others who later helped guide the Church through periods of growth and persecution. The experience taught the Saints about obedience, endurance, and the importance of humility. Establishing Zion required not just physical effort but a spiritual transformation—a principle that echoes through time.
From Missouri to Nauvoo to Salt Lake City, the early Saints demonstrated that Zion isn’t defined by geographic success but by the sanctification of their hearts and actions. Their story serves as a reminder that challenges are not setbacks; they’re opportunities for spiritual refinement and growth.
Overcoming Modern-Day Obstacles
In today’s world, establishing Zion feels less about physical locations and more about building communities rooted in righteousness and love. However, modern challenges, such as a divided society and spiritual distractions, present their own unique difficulties.
Disunity and Division
The call to be “of one heart and one mind” (Moses 7:18) is harder than ever in a society marked by polarization. Differing political views, economic disparities, and cultural misunderstandings often seep into church communities, threatening unity.
How can we overcome this? By applying gospel principles:
Assume Positive Intentions: Instead of jumping to conclusions about others’ motives, approach differences with charity.
Focus on Shared Beliefs: Unity doesn’t demand uniformity; it asks us to center on Christ and His gospel.
Seek Christlike Communication: Instead of contentious debates, foster conversations that build understanding.
Spiritual Distractions
In a world of noise and endless distractions, focusing on spiritual priorities can feel overwhelming. Social media, consumerism, and worldly ambitions often pull us away from the pure ideals of Zion—unity, charity, and consecration.
To combat these distractions:
Set Boundaries with Technology: Reserve time for reflection, scripture study, and family without digital interference.
Seek Spiritual Nourishment: Regular temple worship and daily prayer keep our focus on eternal goals.
Prioritize Service: Engaging in selfless acts draws us closer to Zion’s ideals and away from materialism.
Losing Vision of Zion
Sometimes the biggest obstacle is simply forgetting the vision. When we treat church membership as a routine rather than a mission, the drive to establish Zion fades. Doctrine and Covenants 6:7 reminds us to “seek not for riches but for wisdom.” This wisdom lies in re-centering our lives on building God’s kingdom.
Rekindling the vision means asking ourselves:
Are my actions helping build a community of love and faith?
Am I contributing to unity at home, at church, and in my workplace?
Faith in Christ, paired with deliberate actions, allows us to rise above modern challenges to build Zion. Just like the Saints of old, our willingness to overcome division, distractions, and doubt defines our success. Establishing Zion starts with us—one step, one act of obedience, one unified heart at a time.
Conclusion
Doctrine and Covenants 6:6 invites us to actively participate in the work of building Zion—a call that resonates deeply in both personal and communal discipleship. Establishing Zion is not about waiting for a perfect time or place; it’s about making deliberate choices today to align our lives with the Savior’s teachings.
Unity, faith, and humble obedience are the bedrock of this divine effort. Whether through acts of charity, strengthening our families, or contributing to our communities, each faithful step we take helps bring the vision of Zion closer to reality.
The cause of Zion asks each of us to reflect: how do my choices, actions, and priorities contribute to creating a loving, Christ-centered community? Building Zion is a sacred, ongoing effort that requires our hearts, resolve, and a willingness to seek the Lord’s guidance every day. Let’s answer that call with courage, faith, and a determination to make a difference right where we stand.
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.
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).
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.
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. ↩︎
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.↩︎
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↩︎
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 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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