Better to Obey ...

I came across a very interesting quote from Brigham Young (JD 8:12-13, March 5, 1860). I think of this as a discussion of "Type I" and "Type II" errors in obedience. When we take it upon ourselves to determine which beggar needs our help or which direction from a church authority is actually from God (thus, meriting obedience) we may make two kinds of mistakes: doing what we should when we should not, or not doing what we should when we should. Brigham was speaking in the context of people questioning some things he does or directs. It is evident that he has a good reason for what he is doing. It is also evident that what he is doing is within his stewardship. Here is the quote:

I have very little to say to men who are dissatisfied with my course, or with the course of my brethren. Some have wished me to explain why we built an adobie wall around city. Are there any Saints who stumble at such things? Oh, slow of heart to understand and believe. I build walls, dig ditches, make bridges, and do a great amount and variety of labour that is of but little consequence only to provide ways and means for sustaining and preserving the destitute. I annually expend hundreds and thousands of dollars almost solely to furnish employment to those in want of labour. Why? I have potatoes, flour, beef, and other articles of food, which I wish my brethren to have; and it is better for them to labour for those articles, so far as they are able and have opportunity, than to have them given to them. They work, and I deal out provisions, often when the work does not profit me.

When a man begins to find fault, inquiring in regard to this, that, and the other, saying, "Does this or that look as though the Lord dictated it?" you may know that that person has more or less of the spirit of apostasy. Every man in this kingdom, or upon the face of the earth, who is seeking with all his heart to save himself, has as much to do as he can conveniently attend to, without calling in question that which does not belong to him. If he succeeds in saving himself, it has well occupied his time and attention. See to it that you are right yourselves; see that sins and folly do not manifest themselves with the rising sun. I repeat that it is as much as any one can well do to take care of himself by performing every duty that pertains to his temporal and eternal welfare.

Suppose that in this community there are ten beggars who beg from door to door for something to eat, and that nine of them are impostors who beg to escape work, and with an evil heart practise imposition upon the generous and sympathetic, and that only one of the ten who visit your doors is worthy of your bounty; which is best, to give food to the ten, to make sure of helping the truly needy one, or to repulse the ten because you do not know which is the worthy one? You will all say, Administer charitable gifts to the ten, rather than turn away the only truly worthy and truly needy person among them. If you do this, it will make no difference in your blessings, whether you administer to worthy or unworthy persons, inasmuch as you give alms with a single eye to assist the truly needy.

Again: Suppose that you are required to do ten pieces of work, but of the ten only one is necessary for the promotion of the kingdom of God; which had you better do - perform the ten pieces of labour, to be sure of doing the right piece, or neglect the whole ten because you do not know which the right one is? Had you not better do the whole ten pieces, that you may be sure of performing that which the Lord does really require at your hands?

First, believe in the Lord God Almighty, in his Son Jesus Christ, and in his Prophets that he sent in days of old; then believe in Joseph Smith, and do the works of the Father, before you question what I dictate to this people.

This seems worthy of very careful thought. It may apply in more circumstances that just what Brigham was discussing. Maybe we need to better honor the agency and stewardship of those who are called to positions of responsibility. At the least, this quote gives reason for caution and selective generosity or selective obedience.

Hearken to the Lord's Precepts

I recently heard a friend in our ward talk about the various approaches we take when we read the Book of Mormon. One in particular caught my attention. He described the process of reading for some number of minutes, pages, or chapters per day as treating the Book of Mormon like comfort food. This is not always the case with regular reading. Yet, we can often fall into a comfortable pattern of enjoying the satisfaction of reading every day without actually getting to the real purpose of our reading. It is comforting to do a good thing, yet we may miss the real power of the Book of Mormon.

In the introduction to the Book of Mormon, Joseph Smith is quoted as saying, “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.” This is a promise that can be tested. We can abide by the precepts of the Book of Mormon and see if we, in fact, get nearer to God. (Just to be sure I am understanding this promise, I looked up the word precept and found that it means, "a general rule intended to regulate behavior or thought.")

Near the end of his record, Nephi teaches us something very important about people in our day. Nephi warns, in 2 Nephi 28:

  29 Wo be unto him that shall say: We have received the word of God, and we need no more of the word of God, for we have enough!
  30 For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have.

Nephi saw our day. And, in speaking to us he warned us that we might be tempted to feel that we have received the word of God and that we have enough. We have been blessed with abundant modern scripture. Yet, we might feel that simply having, and reading, the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price is enough.

Joseph Smith promises us that if we abide by the precepts of the Book of Mormon we will draw closer to God. Nephi reinforces that promise with the added insight that as we hearken to God's precepts we will receive line upon line, precept upon precept. And when we receive more, God will give us more. These are wonderful promises that require active reading to receive the blessings.

I want to suggest an approach to active reading that I have found to be very effective. Here is a process that can be followed to actively hearken to, and abide by, the precepts of God taught in the Book of Mormon. First, as you read, notice any verse that seems to catch your attention. At first you may not even know quite why that verse (or passage) caught your attention. Stop and think about what precept may be taught by that passage of scripture. Write down the reference and the precept. Then, look for other places in scripture where that same precept may be taught. Comparing other scriptures will enhance your understanding the of the precept. Next, translate what you learned into something you can do as an experiment to see if the precept does, in fact, bring you closer to God. Spend a week (or more if needed) living the precept as you pray and ask to understand and to be closer to God. Finally, write down what you learned through the experience.

The steps are summarized as follows:

Precept (Identify a precept that will help you get closer to God. Include the Book of Mormon reference containing the precept.) 

Other Scriptures that Teach the Precept (Identify other scriptures that teach the same precept either directly or indirectly through stories or analogy.) 

What You Can Do to Live this Precept (Determine what specific actions you could take to live this precept to see if you get closer to God.) 

Your Experience (Write down what you learned based upon your experience trying to live the precept you have identified. Be honest. Do you feel closer to God? Did you misunderstand the precept? Did you learn that living the precept requires something different than you thought? Really learn from what you are doing.) 

If you repeat this process week after week, you will soon find that each of these experiments has become a building block in the foundation of your testimony of the Book of Mormon (See Alma 32:26-27). You will know that abiding by the precepts of the Book of Mormon brings you closer to God. You will know Jesus Christ better because the Book of Mormon testifies of Him.

I have written about the importance of learning before (Click here for that post). I believe that we must be pro-active in our learning. It is not enough to feel good about the Word of God. We must allow it to guide us. We must come to know God through the process of obeying His commandments. One way to do this is to notice the commandments that are implicit in the precepts taught in the Book of Mormon. We are promised that when we obey His commandments we will have His Spirit to be with us.


(Note: Here is a link to the form I give my students.)

One more quote from Hugh B. Brown:

"When the gospel was restored, the Lord advised us, through the Prophet Joseph Smith, that a great and marvelous work was to come forth. Since that time there has been a revolution in knowledge in all fields of human endeavor. It is therefore incumbent upon us to be well informed and proficient through study, reading and prayer. The Lord never puts a premium on sluggish thinking. Sluggishness of spirit is most deplorable. We must be prepared to meet men of science and knowledge and present to them the gospel in the light of what they already have. (From a BYU Devotional Address, June 9, 1964)

Here is a quote from President Hugh B. Brown that I find very inspiring. It is from an address to BYU faculty given on September 11, 1961:

You will have a greater influence on a greater number of people in the church than any other group, for you will meet ten thousand of them each day. We meet them once a week, perhaps, and then we meet only a few. We meet them under different circumstances and talk down to them and they go away smiling, perhaps. But you are right down there among them, and we want to charge you with the responsibility of filling in where we fail. Give to them your individual testimonies of the divinity of this work.

The Pursuit of Truth

I found the following quote in "Be Aware-Beware" given at BYU on May 24, 1962 by Hugh B. Brown:

Be dauntless in your pursuit of truth and resist all demands for unthinking conformity. No one would have you become mere tape recorders of other people's thoughts. Be modest and teachable and seek to know the truth by study and also by faith. There have been times when progress was halted by thought control. Tolerance and truth demand that all be heard and that competing ideas be tested against each other so that the best, which might not always be your own, can prevail.

The Key of the Ministering of Angels

The Aaronic priesthood is often described as the "preparatory priesthood." Often, the preparation is thought of as young men being prepared for the Melchizedek priesthood. While this is appropriate and leads to many good insights about the service a young man renders while holding the Aaronic priesthood, the words "preparatory priesthood" are not found in scripture. Rather, we find in D&C 84: 26-27, "[The Aaronic] priesthood holdeth the key of the ministering of angels and the preparatory gospel; Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments ..."

Notice that the keys held by the Aaronic priesthood include the ministering of angels and the preparatory gospel, including the gospel of repentance, baptism, and the remission of sins, and the law of carnal commandments. Thus, holding the key of the preparatory gospel makes the Aaronic priesthood a preparatory priesthood. In other words, rather than the focus being on the preparation of young men for the Melchizedek priesthood, the focus is on the Aaronic priesthood holding the keys that prepare members of the church for the higher blessings available through the Melchizedek priesthood.

While the preparatory gospel seems familiar, I have long wondered about the key of the ministering of Angels. The scriptures contain many stories of literal appearances of angels. Yet, when I was a young holder of the Aaronic priesthood I never saw an angel. In addition, I was unsure of how the key of the ministering of angels worked. In a wonderful talk called, "The Aaronic Priesthood and the Sacrament," (General Conference, October 1998) Elder Dallin H. Oaks explains:

But the ministering of angels can also be unseen. Angelic messages can be delivered by a voice or merely by thoughts or feelings communicated to the mind. President John Taylor described “the action of the angels, or messengers of God, upon our minds, so that the heart can conceive … revelations from the eternal world” (Gospel Kingdom, sel. G. Homer Durham [1987], 31). 

Nephi described three manifestations of the ministering of angels when he reminded his rebellious brothers that (1) they had “seen an angel,” (2) they had “heard his voice from time to time,” and (3) also that an angel had “spoken unto [them] in a still small voice” though they were “past feeling” and “could not feel his words” (1 Ne. 17:45). The scriptures contain many other statements that angels are sent to teach the gospel and bring men to Christ (see Heb. 1:14; Alma 39:19; Moro. 7:25, 29, 31–32; D&C 20:35). Most angelic communications are felt or heard rather than seen. 

How does the Aaronic Priesthood hold the key to the ministering of angels? The answer is the same as for the Spirit of the Lord. 

In general, the blessings of spiritual companionship and communication are only available to those who are clean. As explained earlier, through the Aaronic Priesthood ordinances of baptism and the sacrament, we are cleansed of our sins and promised that if we keep our covenants we will always have His Spirit to be with us. I believe that promise not only refers to the Holy Ghost but also to the ministering of angels, for “angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ” (2 Ne. 32:3). So it is that those who hold the Aaronic Priesthood open the door for all Church members who worthily partake of the sacrament to enjoy the companionship of the Spirit of the Lord and the ministering of angels. 

I love this insight. We become clean as we begin to exercise faith sufficient to repent of our sins and, as a result of baptism, enjoy the blessings of the gift of the Holy Ghost in our lives. Thus, it seems that the key of the ministering of angels is intertwined with the key of the preparatory gospel because it is by receiving the preparatory gospel that we begin to receive the guidance of angels who speak by the power of the Holy Ghost. What a remarkable blessing it is to know that our Father in Heaven loves us enough to provide guidance through the power of the Holy Ghost, including angels who speak by that power. As Alma said in Alma 32:

  23 And now, he imparteth his word by angels unto men, yea, not only men but women also. Now this is not all; little children do have words given unto them many times, which confound the wise and the learned.

This promise is to all men, women and children. Those who are clean, or become clean through the preparatory gospel, receive God's word through angels working by the power of the Holy Ghost. And, as Nephi taught his brothers, that will include angels speaking by a still small voice. With time, that voice may grow into a voice that is heard, or even the literal appearance of angels. But, even if we don't literally see angels, there is great peace in knowing that we can be guided by the "still small voice" of angels speaking by the power of the Holy Ghost. I am very grateful for the the preparatory gospel and for the ministering of angels.

Learning to Understand Symbols

Because of the sacred nature of the ordinances performed in the temple there is very little written about learning through the symbolic representations in the temple ceremonies. There are two ordinances, however, that are public and viewable by all who attend. Those are baptism and the sacrament. Both of these ordinances are performed with prayers that are repeated word for word and performances that are specifically followed each and every time. Because both of these ordinances involve symbols, much can be learned of how ideas are communicated through symbols.

In many ways we are all very familiar with communication through symbols. The words you are reading are made up of 26 letters combined into words and sentences following conventions of spelling and grammar. These same ideas could be communicated using the same alphabet but with different spelling and grammar conventions in Spanish or French, for example. In fact, these same ideas could be communicated using very different Japanese characters that are organized according to conventions of grammar and that are analogous to spelling. The point is, we use symbols to communicate deeper truths that exist regardless of the language we choose to employ when communicating.

Consider baptism as a symbolic communication. The Lord has instructed us about the symbolic meaning of baptism. For example, through Joseph Smith the Lord says in D&C 128:

  12 Herein is glory and honor, and immortality and eternal life—The ordinance of baptism by water, to be immersed therein in order to answer to the likeness of the dead, that one principle might accord with the other; to be immersed in the water and come forth out of the water is in the likeness of the resurrection of the dead in coming forth out of their graves; hence, this ordinance was instituted to form a relationship with the ordinance of baptism for the dead, being in likeness of the dead.
  13 Consequently, the baptismal font was instituted as a similitude of the grave, and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead, and that all things may have their likeness, and that they may accord one with another—that which is earthly conforming to that which is heavenly ...

We know from these verses, and other scripture, that we will all die and be buried in the grave. We also know that we will all be resurrected with our spirits clothed in bodies of flesh and bone. These ideas can be communicated in words. They can also be communicated by considering the baptismal font to be in similitude of the grave. As we step into the water and are immersed we are going through a process that is in likeness of death, burial and resurrection. In essence, we can write the words, "You will one day die, be buried in the grave, and come forth in the resurrection through the gift of Jesus Christ and according to the plan of the Father. The Holy Ghost will testify of this." Or, we can perform the ordinance of baptism and ponder the meaning of the symbols. The Holy Ghost will teach us the truth of the message of baptism as we ponder the symbols in connection with the words of scripture that teach us the same meaning as what the ordinance portrays.

There is a key difference between reading the words and submitting to the ordinance. The words of scripture are like theory. They describe things that other people have come to know and understand. They point the way to what we need to learn. The ordinance, on the other hand, is an experiential role-play of eternally significant truths. And, because the symbols can only be understood in a personal way through the Holy Ghost, there is personal revelation involved in learning through the symbols of priesthood ordinances. Even if you read descriptions of the symbols in ordinances, they are not yours until you prayerfully ponder, with scriptures in mind, the symbolic representations for yourself and then receive the witness of the Holy Ghost.

Similarly, the sacrament employs symbols of bread and wine (or water in our current practice). There are numerous scriptures that help us understand what is being communicated by bread and wine (water) that is blessed by priests and consumed by followers of Jesus Christ in obedience to the commandment of the Father. Again, the Holy Ghost testifies of the truths being communicated. One example of what the scriptures teach is in the JST of Mark 14:

  20 And as they did eat, Jesus took bread and blessed it, and brake, and gave to them, and said, Take it, and eat.
  21 Behold, this is for you to do in remembrance of my body; for as oft as ye do this ye will remember this hour that I was with you.
  22 And he took the cup, and when he had given thanks, he gave it to them; and they all drank of it.
  23 And he said unto them, This is in remembrance of my blood which is shed for many, and the new testament which I give unto you; for of me ye shall bear record unto all the world.
  24 And as oft as ye do this ordinance, ye will remember me in this hour that I was with you and drank with you of this cup, even the last time in my ministry.

As I tried to do with baptism, we could write a sentence or consider the symbol in an ordinance that communicates the same idea. For example, we could write, "I remember that Jesus Christ lived bodily among mortals and showed himself embodied again as a resurrected being in obedience to the commandments of the Father and as testified by the Holy Ghost." Or, we could partake of bread that has been blessed and sanctified by priests in accordance with the commandments of the Father and as witnessed by the Holy Ghost. Either way, we communicate a fundamental gospel truth. But, there is a personal experiential aspect to the sacrament. And, the truth is learned in a deeper, more meaningful, way as the Holy Ghost teaches us by means of the symbols of the priesthood ordinance of the sacrament.

There is so much more to learn than the simple examples I have given here. I plan to continue to ponder the symbols of these ordinances in order to learn more about the mission of Jesus Christ. By doing so I hope to be more obedient to my Father in Heaven and to enjoy the inspiration of the Holy Ghost in greater abundance. I have also found that this approach to learning through the symbols presented in temple ordinances leads to insights about Jesus Christ and the plan of salvation. As we ponder the symbols associated with priesthood ordinances, the Holy Ghost teaches us in very personal and powerful ways. Eternal truths are no longer theory expressed in words, they are reality learned through the power of the Holy Ghost and the experiential learning of priesthood ordinances.

The Parable of the Diamond

A wonderful parable from Hugh Nibley. This was quoted, with commentary, by Richard L. Bushman in an article about Hugh Nibley and Joseph Smith. The article can be read on the Maxwell Institute web site.

A young man once long ago claimed he had found a large diamond in his field as he was ploughing. He put the stone on display to the public free of charge, and everyone took sides. A psychologist showed, by citing some famous case studies, that the young man was suffering from a well-known form of delusion. An historian showed that other men have also claimed to have found diamonds in fields and been deceived. A geologist proved that there were no diamonds in the area but only quartz: the young man had been fooled by a quartz. When asked to inspect the stone itself, the geologist declined with a weary, tolerant smile and a kindly shake of the head. An English professor showed that the young man in describing his stone used the very same language that others had used in describing uncut diamonds: he was, therefore, simply speaking the common language of his time. A sociologist showed that only three out of 177 florists' assistants in four major cities believed the stone was genuine. A clergyman wrote a book to show that it was not the young man but someone else who had found the stone. 

Finally an indigent jeweler named Snite pointed out that since the stone was still available for examination the answer to the question of whether it was a diamond or not had absolutely nothing to do with who found it, or whether the finder was honest or sane, or who believed him, or whether he would know a diamond from a brick, or whether diamonds had ever been found in fields, or whether people had ever been fooled by quartz or glass, but was to be answered simply and solely by putting the stone to certain well-known tests for diamonds. Experts on diamonds were called in. Some of them declared it genuine. The others made nervous jokes about it and declared that they could not very well jeopardize their dignity and reputations by appearing to take the thing too seriously. To hide the bad impression thus made, someone came out with the theory that the stone was really a synthetic diamond, very skilfully made, but a fake just the same. The objection to this is that the production of a good synthetic diamond 120 years ago would have been an even more remarkable feat than the finding of a real one.

To know if the Book of Mormon is from God, read it and find out for yourself. You will learn more about Joseph Smith's prophetic work through the Book of Mormon, than by focusing on Joseph directly.

Source of the parable: Hugh Nibley, Lehi in the Desert; The World of the Jaredites; There Were Jaredites (Salt Lake City: Deseret Book and FARMS, 1988), 121—22.

Learning to Search the Words of Isaiah

How often have we started into the Book of Mormon only to find ourselves struggling when we hit chapters that are quoted from Isaiah? Then, after plowing through those chapters we rejoice in the plainness of the words of Nephi, Jacob, or the resurrected Savior. Yet, Jesus Christ commanded us, saying in 3 Nephi 23:

  1 And now, behold, I say unto you, that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah.

So, we are caught between a Rock (the Lord commanding us to search diligently in the words of Isaiah) and a hard place (the actual words of Isaiah). Fortunately, we have the assurance from Nephi that, "the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them (1 Nephi 3:7)." So, what is the way that the Lord has prepared for us to successfully search in the words of Isaiah? I would suggest that one of the keys that the Lord has given us is the Book of Mormon. There are at least two important ways that the Book of Mormon helps us to read Isaiah:

1. Nephi gives instructions for understanding Isaiah, and 
2. Nephi, Jacob, and Jesus Christ offer commentary on Isaiah. 

It is remarkable to think that the Lord chose a prophet to lead out of Jerusalem at a time when Isaiah's words were understood. Then, that prophet wrote down instructions for understanding Isaiah in a record that would be brought forth at the time when we would need to search, and understand, Isaiah's words. We need to recognize the tools that the Lord has given us and search diligently within that light.

Nephi's Instructions
In 2 Nephi 11, Nephi states that his soul delights in Isaiah's words because Isaiah has seen his Redeemer, just as Nephi, and Jacob, have seen the Redeemer (v. 2). Thus, in addition to his own testimony and the testimony of Jacob, Nephi is providing us the testimony of Isaiah regarding our Redeemer. Through this, we learn of the need for, and the provision of, a Redeemer through the covenants God has made with us. This will cause us to lift up our hearts and rejoice (v. 8). Reading Isaiah should be encouraging. It should show us how our life. in a world that is fallen, may lead to redemption and living in God's kingdom.

In 2 Nephi 25, Nephi acknowledges that Isaiah spake many things which were hard to understand (v. 1). So, don't be too concerned if, at first blush, the words of Isaiah seem hard to understand. But, remember that the Lord has commanded us to search Isaiah's words and that he has prepared a way for us to learn to understand. Here are a few insights from Nephi:

1. Isaiah is written after the manner of prophesying of the Jews (v. 1,2,5). Thus, learning of the history, geography, literary styles, and religion of the people of ancient Israel will make it easier to understand Isaiah. Will this be easy? No. But, we have better access to this kind of learning today then Nephi's people did after arriving in the promised land. 
2. Nephi quotes Isaiah, "that [we] may know the judgments of God, that they come upon all nations, according to the word which he hath spoken (v. 3)." 
3. Isaiah's words are plain to those who are filled with the spirit of prophecy (v. 4). As the angel taught John on the Isle of Patmos, "the testimony of Jesus is the spirit of prophecy (Revelation 19:10)." It is important to understand that Isaiah is teaching us about Jesus. In particular, that Jesus is the Redeemer that God covenanted would be sent to redeem us from our fallen state. 
4. Nephi describes his ultimate purpose in quoting Isaiah when he says, "For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do (v. 23)." 

With these in mind as we read Isaiah we will begin to see patterns of prophecy of Jesus Christ, of blessings of obedience to God's covenants, of consequences of breaking those covenants, of the ultimate redemption of God's people. All this will be understood by the power of the Holy Ghost who testifies of Jesus Christ and the Father, and who is the source of the spirit of prophecy.

Commentary by Nephi, Jacob and Jesus Christ
Think back on the last time you gave a talk or prepared a lesson. You likely selected passages of scripture that you felt gave important insight or instruction relative to your topic. You did not just randomly drop scripture into your talk, just in case someone might find it important at some future time. No, you selected scriptures carefully for their power in conveying, through the Holy Ghost, the ideas that are important to your message. The same should be understood about Nephi, Jacob and Jesus Christ. They give us quotes from Isaiah in the context of a larger sermon.

Consider Nephi's discourse given in 1 Nephi 19:24 - 22:31. Nephi begins with an invitation to hear the words of the prophet Isaiah and then quotes from Isaiah chapters 48 and 49 (in 1 Nephi 20-21). Chapter 22 then begins with Nephi responding to his brothers' question, "What meaneth these things which ye have read?" This is an important indication that chapter 22 contains Nephi's explanation of what we are to understand based upon the words of Isaiah that were just quoted. Nephi did not just include quotes of Isaiah chapters 48-49 because they might, someday, be of use to us. He included them to teach the ideas that he further elaborates in chapter 22 of First Nephi. In other words, chapter 22 is Nephi's commentary on the words of Isaiah in chapters 20-21.

Another example of a sermon that contains words of Isaiah and commentary on those words is Jacob's discourse that is in 2 Nephi 6-10. Jacob is speaking at Nephi's invitation. Interestingly, Nephi asks Jacob to speak on Isaiah 49:22-23. These were among the last verses of Nephi's earlier discourse. Nephi is asking Jacob to pick up where Nephi left off. So, in chapter 6 Jacob begins his sermon by referring to the verses he was assigned to speak on. He introduces his theme and then begins to quote the last two verses of Isaiah chapter 49. He then quotes all of chapters 50-51 of Isaiah and concludes with the first two verses of Isaiah 52. These quotes are in 2 Nephi 6-8 and are followed by Jacob's discussion of, and elaboration on, the words he quoted from Isaiah.

One example of Jacob's commentary is seen in a comparison of Isaiah 50:1-2 (2 Nephi 7:1-2) with what Jacob says in 2 Nephi 9:6-7. Isaiah presents the Lord asking rhetorical questions about whether it is the Lord that has cast us off or us who have separated ourselves from him:

  1 Yea, for thus saith the Lord: Have I put thee away, or have I cast thee off forever? For thus saith the Lord: Where is the bill of your mother’s divorcement? To whom have I put thee away, or to which of my creditors have I sold you? Yea, to whom have I sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.
  2 Wherefore, when I came, there was no man; when I called, yea, there was none to answer. O house of Israel, is my hand shortened at all that it cannot redeem, or have I no power to deliver? ...

Jacob helps us to understand these ideas in plainness. He says:

6 For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord.
7 Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more.

Jacob makes it clear that Isaiah is talking about our fallen condition and the need of a Redeemer. It is because of transgression that we are in bondage and in need of redemption. Jacob's discussion of the details of how we are redeemed adds much to what we learn from Isaiah.

Another example is seen by comparing Isaiah's words in 2 Nephi 8:9-10 with what Jacob says in 2 Nephi 9:10-12. Isaiah talks about the strength of the one who cut Rahab and wounded the dragon (Rahab is the name used in mythology for the monster of the deep or of chaos). Isaiah asserts that this is also the same person who made a passage for the ransomed to cross through the depths of the sea (possibly referring to Israel being delivered from Egypt by the parting of the Red Sea).

  9 Awake, awake! Put on strength, O arm of the Lord; awake as in the ancient days. Art thou not he that hath cut Rahab, and wounded the dragon?
  10 Art thou not he who hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?

Jacob takes the imagery of Isaiah and helps us to understand that it connects to overcoming that "awful monster ... death and hell." And, Jacob makes it clear that Isaiah is describing Jesus Christ.

  10 O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit.
  11 And because of the way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up its dead; which death is the grave.
  12 And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel.

These are just two examples of many that can be found in Nephi's discourses in 1 Nephi 19-22, or 2 Nephi 11-30, Jacob's discourse in 2 Nephi 6-10, or the Savior's teaching in 3 Nephi. In each case the words of Isaiah are quoted and commented upon in order to help us learn to understand, and better search, the words of Isaiah.

Learning to search the words of Isaiah is not an easy task. Searching in this manner will not be accomplished with 15 minutes of reading every day. Rather, this will require careful effort and "searching" of the scriptures. The reward, though, will be a witness through the Holy Ghost of the Redeemer, Jesus Christ.

Walk in the Spirit, not in the Lust of the Flesh

I was reading Galatians today for our Sunday School lesson. I was struck by the additional insight provided by this letter from Paul. This thought picks up from an earlier post called What Motivates Our Works?

Paul has a very simple statement of what is expected of us once we have learned of Jesus Christ and begun to exercise faith in Him. In Galatians 5, he says:

  13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. ...
  16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

He does not let us believe that anything goes once we feel of Jesus grace. Rather, he suggests that the liberty gained through Jesus' atonement should build within us a desire to love and serve each other. Knowing that our sins are forgiven is not an invitation to the lusts of the flesh. He goes on to compare these two paths. Continuing in Galatians 5:

  19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
  20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
  21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

Paul is very clear that those who engage in the works of the flesh, as described in these verses, will not inherit the kingdom of God. God's willingness to forgive sin does not allow us to continue in the works of the flesh. The true impact of God's love and forgiveness is seen in a person who is transformed by the love of God through the workings of the Spirit. Paul describes the traits of such a person in the latter verses of Galatians 5:

  22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
  23 Meekness, temperance: against such there is no law.
  24 And they that are Christ’s have crucified the flesh with the affections and lusts.
  25 If we live in the Spirit, let us also walk in the Spirit.

The punch line is delivered in Galatians 6:

  7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
  8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

We are saved by Grace. Our works are evidence of how we have been transformed by Jesus' love for us. If our works are after the lusts of the flesh then our works will condemn us.

Believe in Christ, Believe the Book of Mormon

I noticed something interesting in Moroni 10:

  4 And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. (emphasis added)

Moroni includes "having faith in Christ" in the recipe for having the truth of the Book of Mormon manifest by the power of the Holy Ghost. If we take this verse at face value it would seem that having faith in Christ is a prerequisite for the revelation of the Holy Ghost regarding the truth of the Book of Mormon. And, we hear the message of Christ in both the Bible and the Book of Mormon.

The Bible was written and sent to all people to convince the world that salvation is in and through Jesus Christ, the Son of God. As is said in John 20:

  31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

The Book of Mormon: Another Testament of Jesus Christ is for, "the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations." It testifies that the God of the Old Testament lived in mortality as the Jesus of the New Testament. Nephi asserts, in 2 Nephi 33, that those who believe in Christ will believe the truth of the Book of Mormon.

  10 And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good.

It seems that, as always, Jesus Christ should be the focus. We do not seek a testimony of the Book of Mormon for the book's sake. We seek it because the Book of Mormon teaches of Christ. We believe in the Book of Mormon because it increases our belief in Jesus Christ. In fact, the truth of the Book of Mormon is manifest by the power of the Holy Ghost because it is the role of the Holy Ghost to witness of the Father and the Son (see 2 Nephi 31:18).

What Motivates Our Works?

I have talked with several friends about the ideas presented in my previous posts called "Saved by Grace?" and "The Letter Killeth, but the Spirit Giveth Life." The core idea in these earlier posts is that there is no amount of obedience to commandments or self-improvement that will overcome the fall on our own merits. Try as we might, our own works are not sufficient to bring us back into God's presence. Thus, we must be saved by grace. The conversation with friends on these topics always leads to the question of how works fit in to this view. After all, we know we must repent, be baptized, obey commandments, etc. And, in Alma 12 it says:

  12 And Amulek hath spoken plainly concerning death, and being raised from this mortality to a state of immortality, and being brought before the bar of God, to be judged according to our works.
  13 Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned.
  14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence.

Verse 14 shows how very important our words and our works really are. So, we face a seeming dilemma, i.e., our works are not sufficient to save us, yet they can condemn us. The dilemma is solved, though, when we realize that it is possible for the very same action to be either productive or condemning. Consider, for example, Jesus' condemnation of the scribes and the Pharisees in Matthew 23:

  23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

Or, similarly, in John 5 Jesus says to the leaders of the Jews, "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me." He is pointing out that in their careful adherence to the law of Moses the Jews missed the very Messiah the law pointed to. Thus, as Jesus went on to say in John 5, obedience to the law of Moses was condemning.

  45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.
  46 For had ye believed Moses, ye would have believed me: for he wrote of me.

It seems that the mere act of obedience to commandments is not sufficient to know God or to return to His presence. Yet, obedience to the law of Moses allowed Simeon and Anna to recognize the baby Jesus as their Messiah and led Nephi to proclaim Jesus as the Christ. Isn't it interesting that acts of obedience can be either condemning or saving? Our works will condemn us if we have not internalized the real meaning of the works.

Jesus lived in mortality and laid down His life to overcome the fall and physical death. It is only by His merits that we are brought back into the presence of God. Initially, as we repent and call upon God, we are spiritually brought back into His presence by the power of the Holy Ghost. As we learn of God's love for us we are transformed into more Christ-like people and we want to do as He asks. John taught us about the relationship between works and God's love in 1 John 2:

  4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
  5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.

In other words, if we do not keep his commandments it is clear that we do not know God. In addition, when we keep His word, we are transformed and perfected. Jesus' teaching in John 14 gives us a key to understanding the real meaning of works (obedience to commandments). Jesus said,

  21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

Let me try to summarize what I think I am learning from this. Consider a person who begins to be aware, through the Spirit, of God's love and willingness to save us from the fall. If that person:

1. does not keep God's commandments then he does not know God.
2. keeps God's commandments believing that he can save himself by obedience, he is condemned.
3. keeps God's commandments as evidence of love and appreciation for God, he is saved.

Jesus Christ is the ultimate example of proper obedience. He said, in Moses 4: 2, "Father, thy will be done, and the glory be thine forever." Our works should be evidence of our love and appreciation for God. With this perspective we can rely on Jesus' promise that He will forgive our sins. We can make and keep sacred covenants. The very effort to live those covenants, when motivated by our love and appreciation for God is transformative. It makes us more like God. Rather than condemning ourselves for every little thing where we think we fall short, we can find joy in always improving in our love of God.

Our works do not cause our salvation, rather, they are evidence that Jesus is our Savior.

The Letter Killeth, but the Spirit Giveth Life

I was reading this morning and 2 Corinthians 3: 3-6 was referenced. These are wonderful verses that relate very nicely to my recent post about grace. Here are the verses:

  3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.
  4 And such trust have we through Christ to God-ward:
  5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
  6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

Verse 3 includes a reference to Jeremiah 31: 33-34 about which I have previously written. Paul is referring to these verses:

  33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
  34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.

Jeremiah prophesied that the day would come when our iniquity would be forgiven and the Lord would remember our sin no more.  Paul explains that the fulfillment of this prophecy is in Jesus Christ. In particular, it is through Christ that we can have trust in God with regards to this wonderful promise. It is important, though, to understand how this works. Verse 5 of 2 Corinthians 3 is critical to our understanding.

Notice the use of the word "sufficient" in verse 5. While there are many things that are necessary for us to do, there is nothing we can do that is sufficient, of ourselves, to merit forgiveness of sins. No matter how many times we are nice to others, hold family night, pray, read scriptures, repent, etc., we do not merit forgiveness of our sins. We are not sufficient of ourselves. Rather, as Paul asserts in verse 5, the sufficiency is of God. In particular, Jesus Christ is the sufficient reason that our sins can be forgiven and that God will remember them no more.

Verse 6 goes on to explain that the letter killeth, but the spirit giveth life. Consider this. If I were to make a list of everything that I think I should do, it would be paralyzingly long. We have been counseled to read scriptures daily, pray morning, noon and night (individually and as a family), attend church meetings, attend the temple regularly, do genealogy work, participate in name extraction, serve in the community, have family home evening every week, etc. If we think that our actions, if they are good enough, are sufficient for our sins to be forgiven, then this list will be the death of us. Every one of us will, at some point, miss a day of scripture study, attend the temple less frequently than we otherwise might, miss a week of family home evening, or miss some other periodic observance. Then, because we didn't meet the letter of the law, we would be condemned. Fortunately, the letter is not the sufficient cause of our sins being forgiven. It is the spirit that gives life. And, it is the spirit that is promised to all who repent and are baptized in Jesus' name.

The things we do are manifestations of our desires for God. Prayer is communication from us to God. The scriptures are the voice of God to us. The temple is where we commune with God and receive individual instruction through the spirit. Consider scripture study as a specific example. If we think that reading 3 pages a day (or 15 minutes or 2 chapters) is sufficient to earn forgiveness we will fail. There will be a day when we miss our quota, and then we would be lost. If we, instead, understand that Jesus Christ is the sufficient reason for our forgiveness when we repent and are baptized, then we read the scriptures to hear the voice of God. Then, we will miss the sound of that voice on days when we miss reading the scriptures. We will recognize that we feel better when we have God's voice in our lives and we will repent and our scripture study will grow, just as the quality of conversation grows when a friendship deepens. God loves us. He sent his only begotten Son to atone for our sins. Jesus is the sufficient reason that our sins will be forgiven. We try to do better because he first loved us and we want to abide in that love.

Today is Eternal Life

Live today as if it were a moment in an eternal existence. After all, the eternal portion of ourself will live forever. Our spirit is immortal and, though our body will die and our spirit will be embodied again in the resurrection, we are immortal beings. And, today is one day in the immortal life of our spirit self.

Sometimes I forget that life is eternal and get caught up in being busy, rushed, and concerned with deadlines. It seems that we feel the weight of deadlines because, for every minute that goes by, we have one minute less between now and a deadline.  Death is the ultimate deadline (pun intended). After death, though, there is infinite time. I could go watch a canyon form over several eons and still have no less time left afterward. So, whatever I do in the eternities, I will do because it is an expression of who I am, not because of a reaction to a deadline. I will choose activities that express what I care enough about to do without any compulsion.

I wonder if I can behave that way now. Can I live in a moment as if what I do in that moment is an expression of who I am and what I value rather than a reaction to a deadline? There are moments that feel as if I am doing exactly what I would do if I had infinite time. I enjoy a conversation with full interest in the other person and no concern for passing time. I enjoy an event with family and feel the joy of being together and happy with no worry about what else could be getting done during that time. The picture I have included above is from my wedding day. That day was filled with such moments.

D&C 88: 28-29 contains a wonderful, hopeful promise. In says, "They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened. Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness." It gives me hope to think that the threshold we must cross to obtain a fulness of celestial glory is that we enjoy just a portion of the celestial glory here today. As I reflect on those wonderful moments that are lived as if I am already in the eternities, I feel that it is possible to have just a little of the celestial here and now.  And, I am encouraged that God promises the fulness later, if we just learn to live by a little of the celestial glory in this life.

The challenge, then, is to live now, today, as if it is just one day in our eternal life.

Saved by Grace?

Grace or works? It is an oft-repeated debate. I believe, however, that it is a false dichotomy.

Let me preface the scriptures I will mention with an analogy. When I was born into this life my parents created my body and nurtured me through a part of growing up that I simply could not have done on my own.  There is nothing that I could have done to create my own body. Thankfully, my parents did that for me. Once born, there is no way that I could have nourished and cared for my new-born body.  Once again, my parents did that for me. There came a point, though, when my choices became quite relevant to the person I have become. I had to work hard to get through school, to convince my wonderful wife to marry me, and to make a life together. Still, none of what I have done or experienced in life would have happened without my parents doing what I could not do for myself.

There is a well-known scripture in 2 Nephi 25:

  23 For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do.

I have often heard this scripture interpreted to mean that there is much that we must do. Certainly, ordinances are necessary. For example, Jesus often taught of the necessity of baptism. Sometimes, though, I think we add to the list of necessary works an amazing array of expectations. We feel that we should read the scriptures every day, pray morning noon and night, attend the temple with great regularity, write in a journal every day, home teach or visiting teach every month, serve well in a calling, make meals for those in need, keep a perfect home, do genealogy, be a member missionary, provide well for the family's needs, etc., etc., etc. Then, if we do all that well, and become almost perfect, Jesus will make up the difference with His grace. It is a view that implies that grace can only fill the little gap between all the good works a person has done and perfection. It is as if Jesus' grace is the spackle that fills in the little gap between near perfect works and salvation. This view will leave us depressed and feeling like failures.

Where is the flaw in this line of reasoning? It can be found in the teaching of Aaron to Lamoni's father and in Lamoni's testimony. Aaron said, in Alma 22:

  14 And since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth; and that he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory;   

Like my earlier analogy where I could not create and nurture my own body as a child, we are in a world that has fallen. There is nothing we can do to save ourselves from Adam's fall. We need Christ to give us life again with our Father in Heaven. We must be born again through Christ's atonement.

So, what is it that we must do? Remember, Nephi said that we are saved by grace, after all we can do. What is it that we can do? Lamoni provides the answer to this question. In Alma 24, Lamoni says:

  11 And now behold, my brethren, since it has been all that we could do, (as we were the most lost of all mankind) to repent of all our sins ...

Lamoni's answer is that all he could do was to repent of his sins. That is it! We are saved by grace, after all we can do, which is to repent of our sins. This takes nothing away from the need for baptism, the gift of the Holy Ghost, or any of the other ordinances that we participate in. This takes nothing away from the need to become better, more Christlike people. But, it is important to realize that there is nothing that we do that will save ourselves. All those good things we demand of ourselves will not earn us a place in heaven. It is Jesus' atonement that returns us to our Father in Heaven, not our own merits. We should not do the things we do with any thought that it earns us a place in Heaven.  Jesus Christ is the only one who merits God's presence. It is His grace that brings us back into God's presence.

The law of the Gospel of Jesus Christ, or of the Church of Jesus Christ, can only condemn us. None of us can do everything perfectly. There will be many times when we do not accomplish everything on the list of good daily, weekly or monthly activities. Paul drives home this point as he teaches about the effect of God's law in Romans 3:

 20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

Despite every desire to live the law of the gospel of Jesus Christ, as well as the advice of our church leaders, we will come up short and feel the sting of sin or disappointment. Paul goes on in Romans 3 to give us hope:

  23 For all have sinned, and come short of the glory of God;
  24 Being justified freely by his grace through the redemption that is in Christ Jesus:

If we look to our works to know our standing before God we will always know that we have come up short. If we look to Christ with the eye of faith then we will hope for redemption and a reunion with our Father in Heaven. What a joyful message!

This may seem too easy. We repent and Jesus' grace does the rest. Paul faced this same question and addresses this concern in Romans 6:

  15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
  16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
  17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
  18 Being then made free from sin, ye became the servants of righteousness.

Our works do not merit our salvation. Yet, our works are evidence of who we tend to obey. We are free from sin as long as we repent and continue to move towards God. We will slip, we will fall, we will sin. But, if we repent each time then Jesus' grace is sufficient for us to return to the presence of our Father in Heaven.

Back to my analogy. Once I was born and raised by my parents, what I become is an outcome of my decisions to take advantage of opportunities to learn and to grow. Likewise, Jesus Christ has given us opportunities to learn and to grow. These include the opportunity to be baptized, to receive the Holy Ghost, to enter the Temple and to be instructed further in how to return to our Father in Heaven. Doing these things does not cause us to merit returning to God's presence. Rather, these ordinances prepare us to live better here on earth as well as in God's presence. Participation in ordinances and becoming better people is an expression of love and gratitude for Jesus Christ and His atonement. Our works do not save us. That is Jesus' job. Our works reflect the love and influence of Jesus' grace and His love for us. We become more loving people as He transforms us.

We are fallen beings who cannot do anything on our own to merit God's presence. When we do all that we can do, which is to repent, the grace of Jesus Christ is the only reason we can return to God's presence. Jesus does not just fill a small gap for nearly perfect people. He graciously fills an infinite void that we cannot fill for ourselves. Don't take the burden of salvation on yourself. No amount of obedience will earn your place in God's kingdom. You will find, though, that your good works will grow as you come to know Jesus Christ. His love for us is real and He will make us whole.

Grace or works? I choose grace. I can only hope that my works will reflect my gratitude for Jesus' grace.

The Light of the World

Light is an oft-used metaphor in the scriptures.  In particular, Jesus is often described as the source of light. For example, in John 8:

  12 ¶ Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

or in D&C 93:

  2 And that I am the true light that lighteth every man that cometh into the world;

In comparing Jesus as a source of light to the sun as a source of light something interesting occurred to me.

Light from the sun includes all of the colors of the spectrum. When that light hits an object, like the apple in the picture on the right, the color of the object that we see is determined by the light that is reflected. Thus an apple appears red because it reflects red light. The apple does not shine with it's own light, rather, it shines with the light that it is able to reflect because of its own properties.

Similar to the literal light of the sun, Jesus is the source of all that is light, or good, in the world. His light shines on all of creation. Because of Jesus we do not have to walk in darkness. We can see the way through life as we work to return to our Father in Heaven.

Continuing the analogy, we have been commanded to be a light to others. For example, in 3 Nephi 12 Jesus commands:

  14 Verily, verily, I say unto you, I give unto you to be the light of this people. A city that is set on a hill cannot be hid.

Yet, as we saw in D&C 93: 2, Jesus is the true light that lights everyone in the world. I suspect that the way we can be a light to the world is to reflect Jesus' light. Like the apple, our color is determined by our characteristics. We can only reflect the portion of the full spectrum of Jesus' light that is part of who we are. For example, if Jesus is the source of love that is manifest in kindness to others, we can only reflect that light if we are becoming a loving person. If Jesus is the source of learning through the scriptures, we can only reflect that light if we love the scriptures.

The metaphor of Jesus as the source of light and us as reflectors of that light suggests that who we really are is made evident by which Christ-like characteristics are visible in us. After all, just as red light only reflects from things that are red, Christ-like characteristics are only visible when His light reflects off of people who have those characteristics.

With this imagery in mind, several verses in D&C 93 are interesting: 

  31 Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light.

  32 And every man whose spirit receiveth not the light is under condemnation.

The best use of our agency is to be transformed by Jesus Christ so that His light can shine as it is reflected in our lives.  Then, we become part of the invitation to all people to come unto Christ.

Learning from Parables

During His ministry, Jesus often spoke in parables. It seems to me that there is something to learn from the reasons Jesus gave for using parables.  Consider the structure, rather than the parables, of Matthew 13.  Here are the elements of the chapter:

• Multitudes gathered to the sea shore to hear Jesus teach.
• Jesus tells the parable of the sower.
• He concludes with, "He who hath ears to hear, let him hear."
• The disciples ask, "Why speakest thou unto them in parables?"
• Jesus answers that He speaks in parables so that those who are ready can be taught and those who are not will hear and not understand and see and not perceive.
• He then explained the parable of the sower to the disciples.

Matthew 13 opens with many people gathering to learn from Jesus.  Many of those who hear Him teach leave without really understanding what He as said.  This is evidenced by the disciples who asked why Jesus taught in parables and what He meant.

This chapter of Matthew teaches an important pattern.  When there are things that God would like to teach, but only to those who are ready to learn, He gives those things in some symbolic form.  Jesus taught in parables.  He used symbols like bread, water, seeds, trees and flowers.  He taught on mountains, by the sea, in the synagogue, and in the temple where Israel was supposed to have been taught symbolically of their promised Messiah.

Like all symbolic teaching from the Lord, the parable is meant to be understood.  Jesus invites those who have "ears to hear" to pay attention and learn from the parable.  Parables, like all symbolic teaching, are not the plain and direct way to communicate.  Rather, they are a way to teach so that when the time is right, those who have "ears to hear" will understand.

Notice that the parable of the sower does have a specific meaning.  It is not just an opportunity to free-associate and arrive at whatever meaning we want.  Jesus was actually teaching something specific, as shown when He interpreted the parable for His disciples.  I think that the story of Jesus teaching, and interpreting, the parable of the sower is an example of a broader pattern; that it is God who gives the interpretation of the parable.  When there is symbolic teaching offered by God, it is God who will teach us the meaning.

We should consider the parable of the sower as we participate in ordinances that have significant symbolic meaning.  For example, when we partake of the sacrament are we like those who heard the parable of the sower and then left wondering what Jesus really meant?  Or, are we like the disciples who asked, in essence, "What does it mean?"  Similarly, when we attend the temple, do we ask the Lord to teach us what the symbolic representations really mean?  The Lord is speaking to us in a manner analogous to a parable when we worship in the temple.  And, it is the Lord who is trying to communicate with us.  Do we see and not perceive?  Do we hear and not understand?  Or, do we "hear the parable of the" temple symbols?

The Joy of Repentance

 Repentance is a change of the mind and the heart

that is accompanied by increased knowledge of God

and finding more joy in Jesus Christ our Redeemer

In a previous post I discussed faith in the context of various definitional statements found in the scriptures.  Once again, my goal in this post is to explore repentance in light of scriptures that define the principle.  It is interesting, though, that while the words “repent” or “repentance” are used numerous times in the scriptures, there are very few definitional statements. There are, however, uses of the word that provide us with insight into repentance. And, there is one passage that is truly definitional.

Defining Repentance

It seems appropriate to begin with the well-known invitation of John the Baptist in Matthew 3:

  1 In those days came John the Baptist, preaching in the wilderness of Judaea,

  2 And saying, Repent ye: for the kingdom of heaven is at hand.

It is often noted that the footnote to the word “Repent” in the LDS version of the King James Bible indicates that the Greek word denotes a change of heart or mind, i.e. a conversion. It is also interesting to look at the Oxford English Dictionary to find a definition that is contemporaneous with the translation in the King James Bible.[1] 

Repent, v. – To feel contrition, compunction, sorrow or regret for something one has done or left undone; to change one's mind with regard to past action or conduct through dissatisfaction with it or its results.

It is clear, then, that an understanding of this second principle of the gospel begins with the idea that repentance is a type of change. It is a change of heart or mind that involves sorrow or regret for past errors.

There is a passage in the Book of Mormon, though, that provides a definitional statement about repentance that adds insight into this principle of the gospel. Alma, son of Alma, knew much about repentance and taught his son Helaman. In particular, Alma spoke of the value of the scriptures relative to repentance in Alma 37:

  8 And now, it has hitherto been wisdom in God that these things should be preserved; for behold, they have enlarged the memory of this people, yea, and convinced many of the error of their ways, and brought them to the knowledge of their God unto the salvation of their souls.

  9 Yea, I say unto you, were it not for these things that these records do contain, which are on these plates, Ammon and his brethren could not have convinced so many thousands of the Lamanites of the incorrect tradition of their fathers; yea, these records and their words brought them unto repentance; that is, they brought them to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer.

In verse eight, those who become convinced of the error of their ways come “to the knowledge of their God unto the salvation of their souls.”  In verse nine, repentance is accompanied by knowledge of God and joy in Jesus Christ as Redeemer. A comparison of the structure of verses eight and nine suggests a parallel between becoming convinced of the error of our ways and repentance. Similarly, the comparison also links salvation of the soul with rejoicing in Jesus Christ our Redeemer. Here is a table that shows these parallel parts of verses 8 and 9:

convinced of the error of their ways	knowledge of their God	salvation of their souls
repentance	knowledge of the Lord their God	rejoice in Jesus Christ their Redeemer

One more important insight comes from these verses. The structure of the last sentence equates repentance with being brought “to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer.”  Thus, repentance is not just any change of mind or heart about our past conduct, repentance is a change that is uniquely linked to gaining knowledge of God and rejoicing in Jesus Christ our Redeemer because He is the source of salvation of the soul.

At least four defining aspects of repentance come from the above observations:

1. Repentance is a change of heart or mind.
2. Repentance involves becoming convinced of the error of our ways.
3. Repentance is accompanied by increased knowledge of God.
4. Repentance necessarily causes us to rejoice in Jesus Christ our Redeemer.

The dictionary definitions of the word “repent” and the Greek word that is translated as “repent” are consistent with the aspects gleaned from Alma 37: 8-9. But, the dictionary definitions only really focus on the first, and most often discussed, aspect of repentance. Imagine, though, substituting all four aspects of repentance into John’s command in Matthew 3: 2.

Change your heart and your mind because you have become convinced of the error of your ways so that you may better know God and rejoice in Jesus Christ your Redeemer: for the kingdom of heaven is at hand.

The meaning of the verse is the same. Yet, the nuances of the expanded verse are powerful. John is asking the listener to rethink their past views of right and wrong, their past conduct, and their past understanding of the Lord’s will. The change that John is inviting in the listener is specifically the change that will cause a person to better know God and to find greater joy in Jesus Christ as the Redeemer. This invitation is all the more urgent because the kingdom of heaven is at hand.

A similar substitution can be made in any verse of scripture that uses the word “repent.”  When these four aspects of repentance are kept in mind many, many verses take on a richer and more powerful meaning.

Why Repentance?

Having determined four defining aspects of repentance, it is important to consider the circumstances in life that make repentance necessary. In Moses 6 we learn of the condition of all people ever born into mortality. Starting with verse 48:

  48 And he said unto them: Because that Adam fell, we are; and by his fall came death; and we are made partakers of misery and woe.

Adam, having fallen, was instructed about the role of repentance in God’s plan.

  52 And [God] also said unto [Adam]: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you.

Adam asked for further information and was taught about the role of the Savior in overcoming the consequences of Adam’s transgression.

 53 And our father Adam spake unto the Lord, and said: Why is it that men must repent and be baptized in water? And the Lord said unto Adam: Behold I have forgiven thee thy transgression in the Garden of Eden.

  54 Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world.

Finally, Moses 6 contains instruction to Adam about the importance of repentance for all of Adam’s children.

  55 And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good.

  56 And it is given unto them to know good from evil; wherefore they are agents unto themselves, and I have given unto you another law and commandment.

  57 Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence; for, in the language of Adam, Man of Holiness is his name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time.

While we are free from responsibility for the transgression of Adam and Eve in the garden, we are all born into a world where our spirit inhabits a body that has desires, appetites and passions. We will all be subject to temptation and sin. In fact, King Benjamin in Mosiah 3 described us as being by nature, through Adam, fallen (see verse 16). He then goes on to describe us in our fallen state:

  19 For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord …

Consider the implication of this. God intended, from the beginning as part of His plan, for us to be born into mortality in a fallen state. It is inherent in mortality that we experience sin. We will sin and there is a purpose in the experience of mortality. As it said in Moses 6: 55, we are meant to taste the bitter, that we may know to prize the good. We are here to learn to prefer the good to the bitter, to prefer God to the desires, appetites and passions of the body.  For this to happen, we are meant to taste the bitter.

As an analogy, mortality and sin are kind of like God dropping us in the middle of a muddy field. We are invited to get out of the mud. But, it is inevitable that we will get mud on us as we try to get out. What we should not do, though, is drop and roll in the mud and revel in the feel of it. We should head for the edge of the field where God is waiting to wash the mud off of us. Ultimately, Jesus Christ is the only one who can wash the mud of sin off of us. We should not think of ourselves as failures just because we sin (get mud on ourselves). Sin is inevitable in life. The real question is, do we learn to prefer being clean?

Moroni also spoke of our condition in mortality. He gives us hope that the fallen condition of the “natural man” in mortality may be overcome. In Ether 12 Moroni reports the Lord’s invitation to us:

  27 And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.

Taken together these scriptures describe the fall of Adam and Eve and our condition in mortality. And, despite their transgression, we enjoy freedom from original guilt through Jesus Christ. Yet, our condition in mortality is one of weakness as the “natural man.”  Our spirit is confronted with the desires, appetites and passions of the body. The desires of the “natural man” cause us to violate the laws that would allow us to return to the presence of God. We become unclean because of sin.

If we will humble ourselves and come unto Jesus Christ, He will do something remarkable for us. He will show us our weakness. Our weakness is that we are the “natural man” and an enemy to God. While it may not sound like a fun thing to learn of our weakness, it is actually the beginning of repentance. We come to understand that we can be reconciled to God through the atonement of Jesus Christ. We accept His invitation to change.

What a remarkable blessing it is that God intended, from the beginning, for us to taste the bitter that we might know to prize the good. He will show us our weakness so that we may have those weak things in us become strong. Jesus Christ will transform us from a natural man or woman into a man or woman of God. This will happen a little at a time as, line upon line, grace for grace, weak things are made strong through repentance; that is, through changing our mind and heart as we come to know God and rejoice in Jesus Christ our Redeemer.

The sheer joy of this process is seen in Ammon’s words in Alma 26:

  16 Therefore, let us glory, yea, we will glory in the Lord; yea, we will rejoice, for our joy is full; yea, we will praise our God forever. Behold, who can glory too much in the Lord? Yea, who can say too much of his great power, and of his mercy, and of his long-suffering towards the children of men? Behold, I say unto you, I cannot say the smallest part which I feel.

  21 And now behold, my brethren, what natural man is there that knoweth these things? I say unto you, there is none that knoweth these things, save it be the penitent.

If we truly understand repentance then we will gladly learn of our weakness. We will find greater knowledge of God and rejoice in Jesus Christ our Redeemer as we see weak things become strong through repentance. Rather than wallowing in guilt over past mistakes and haranguing ourselves as worthless and unworthy, we should celebrate the opportunity to learn and progress. God intended for us to experience the feelings and consequences of indulging the desires, appetites and passions of mortality. He does not, however, intend for us to remain in sin. He is waiting to embrace us when we choose to come to Him as we follow the sweet promptings of the Spirit.

As Ammon said, the natural man cannot know the things of God. Only the penitent can know God and rejoice in Jesus Christ our Redeemer.

How do I Know I Have Been Forgiven?

Often we wonder how to know if our sins have been forgiven. This is a matter of faith in Jesus Christ. He is very clear on this question. Remember the woman taken in adultery. The scribes and Pharisees brought her to Jesus. After the crowd dispersed in response to His invitation, "he that is without sin cast the first stone," Jesus asked the woman who was left to condemn her. Her response, in John 8: 12, was, “No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.”

This wonderful anecdote illustrates what John had already taught about Jesus in chapter 3:

  16 ¶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

  17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

Jesus did not come into the world to condemn us. He came into the world to save us from sin. His request is simple. Learn from the sin that we do not like the bitter consequences. Show through change that we prefer the good that comes from being clean of sin. We have his promise that if we change through repentance that He will not condemn us, our sins are forgiven, and we can look forward to everlasting life.

Remember, sin is an inevitable part of life. We do not fail just because we sin. We fail when we do not learn the lessons of sin in such a way that we come to better know God and rejoice in Jesus Christ our Redeemer.

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[1] Oxford English Dictionary, second edition (1989). 

The Parable of the Pearl Seekers

I don't know how well this will work, but here goes my first try at writing a parable. There is a message intended. Whether this works, or not, we may never know. After all, parables are not meant to be a clear form of communication. They are meant to trigger thoughts as the reader considers what application the parable may point toward.  So, here goes ...

The Parable

Two servants were sent by their lord to find pearls.

The first servant went about his work caring for the lands and animals of his lord. He hoped that he would find pearls. On occasion he heard talk of people who had pearls and he once even met a man who had a pearl. He did not, however, obtain any pearls to bring back to his lord.

The second servant, as he traveled to the market on his lord's business, inquired as to where pearls might be found. He learned that pearls were to be found in a distant city. He studied maps to find the location of that city. After a long journey and through diligent effort this servant obtained several pearls to bring back to his lord.

When the time came to report to their lord, the first servant knocked at the door to seek entry. He was asked if he had obtained the pearls he was sent to find. He replied that he had not found any pearls and so was refused entry into the house of his lord.

The second servant then knocked at the door and was asked if he had found the pearls he was sent to find. He was able to present those pearls to his lord. The lord welcomed the second servant into his house where they supped together and the servant was given the pearls to keep.

What does it mean?

This is not like the problems at the end of a chapter in a textbook. The answer is not provided here, or at the back of the text, so to speak. But, there is a scripture that I think is relevant. The Lord taught his disciples in Matthew 7 (JST) to teach:

  12 ¶ Say unto them, Ask of God; ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 

  13 For every one that asketh, receiveth; and he that seeketh, findeth; and unto him that knocketh, it shall be opened.

Feel free to email or to post a comment if you have thoughts you would like to discuss based upon this parable.