Taking Strength Unto Ourselves

In Zenos' Allegory of the Olive Tree, the Lord asks His servant the question: "Who is it that has corrupted my vineyard?" The servant answers with another question:  Is it not the loftiness of thy vineyard--have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves, behold, I say, is not this the cause that the trees of thy vineyard have become corrupted?" (Jacob 5:48 emphasis added) 

Another reference to taking strength unto ourselves is found in Helaman 4:13 which says that when we boast of our own strength, we will be left to our own strength. By being left to our own strength we will not prosper and will become corrupted. This description is associated with not only the pride of their hearts, but also the denying of the spirit of prophecy and the spirit of revelation, descriptions of people who no longer believe in the power of God, having chosen to rely on their own strength and power. (Helaman 4:23)

Corrupted is also used in the scriptures to describe the people in the days of Noah before the flood, and specifically "...the wickedness of men had become great in the earth, and every man was lifted up in the imagination of the thoughts of his heart, being only evil continually" (Moses 8:22). 

This particular type of wickedness is consistently described in the Book of Mormon and other scripture, and particularly describes the conditions of the last days, not only among the world but among members of the Church as well.  "For they seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol..." (D&C 1:16). 

Because God is the source of all goodness, and because we do not merit anything of ourselves, it is death for us to take strength unto ourselves.

  

By describing Himself as the vine, He reminds us that we are but branches and cannot bring forth fruit of ourselves. C.S. Lewis reminds us that Satan is perfectly content to see us being chaste and self-disciplined, while he sets up in us the dictatorship of pride. He cures our cold but gives us cancer. 

George MacDonald put it another way: "True victory over self is the victory of God in the man, not of the man alone. It is not subjugation that is enough, but subjugation by God. In whatever a man does without God, he must fail miserably--or succeed more miserably."

Liken the Scriptures Unto Ourselves

We will not get much out of the scriptures if we continually think of ourselves as the 'good guys' and fail to liken the scriptures to ourselves. It has been said that wo unto that generation who knows what the Book of Mormon is all about. It is written for us by those who saw our day. And what did they see?

Specifically when Moroni was shown our "doing" he did not describe us as we might like to see ourselves. He said that he knows that we walk in the pride of our hearts, and that we have transfigured the holy word of God. He asks us why we are ashamed to take upon us the name of Christ, and why we value the things of the world and adorn ourselves with that which has no life. And he asks us why we have polluted the holy church of God? He tells us we love money and our substance more than we love the poor and the needy. And he also warns us that the sword of vengeance hangs over us.

A specific scripture we can liken to ourselves to see if the the conditions spoken of are present with us is found in 3 Nephi 6, and describes the people of the church as being distinguished by ranks according to their riches and their chances for learning. We do not have to look too hard at the Wasatch Front to see that we too are distinguished by ranks. There are those who have riches and as a result receive greater learning because of their riches, while many are ignorant because of their poverty and their lack of opportunities to gain an education.

This inequality was described as great wickedness and iniquity, especially because it existed in the Church. And it was a result of pride and seeking of the vain things of the world. And, moreover, these people did not sin ignorantly, for they knew the will of God concerning them, for it had been taught them, therefore they did willfully rebel against God. Could it be that we too know better, and yet persist in setting our hearts upon the vain things of the world?

These are the same conditions that existed among the Church in Alma's day (Alma 4) and we can also liken them to ourselves. When Alma describes the people as waxing proud because of their riches which they had gained by their industry, could it be that he is also describing us? It was so bad that their pride did exceed the pride of those who did not belong to the church of God. Alma also describes great inequality among the people of the Church, and describes this inequality as iniquity and wickedness. 

There were, however, others who were humble, who did help the poor and the needy. These also suffered all manner of afflictions for Christ's sake. They, according to the spirit of prophecy, did look forward to the day that Christ should come, retaining a remission of their sins being filled with great joy because of the resurrection of the dead.

Alma mourned, however, because of the persecutions which were heaped upon the humble followers of God by the remainder of his people, seeing all their inequality.

Isaiah tells us that the people of Ephraim are drunk with the wine of self-deception, and he also had many other things to say about us in these latter-days, almost identical with the descriptions by Alma and Nephi. The humble followers of Christ act no hypocrisy and no deception, meaning they do not see themselves as anything but what they are in comparison to the goodness of God, having retained in remembrance their nothingness. Therefore, they rely wholly upon the merits of Christ, and do not rely on their own industry and strength.

Whatsoever is Not of Faith is Sin

This exclamation by Paul in Romans 14:23 seems at first glance unlike any statement he made concerning faith. It is true that he speaks of faith in Christ most often as the way to obtain righteousness as opposed to the works of the law, which if done without faith do not account for righteousness. But to go so far as to say that whatsoever is not of faith is sin, seems at first glance to be rather harsh. Certainly our works should count for something even if done without faith! But a careful reading of Romans makes it clear that it is faith in Christ and only faith in Christ that counts for righteousness. And if anything other than faith in Christ does not count for righteousness, then it must be that it counts for unrighteousness and is therefore sin. This is consistent with the Doctrine of the Two Ways: either the righteousness of God, which is obtained through faith in Jesus Christ, or any alternative to the righteousness of God, which includes works without faith, and which, according to Paul, is sin.

Paul makes it clear that man is justified only through the righteousness of God, which comes through faith in Christ. He says that "There is none righteous, no, not one... (and) ...there is none that doeth good, no, not one" (Romans 3:10-12). It is faith in Christ that is counted for righteousness (Romans 4:2-5). He makes it clear that it was not because of Abraham's obedience to the law of Moses that was counted for righteousness, but because of Abraham's faith.

He tells us that the Gentiles "attained to righteousness, even the righteousness which is of faith" but that "Israel, which followed after the law of righteousness, hath not attained to the law of righteousness" because "they sought it not by faith, but as it were by the works of the law" (Romans 9:30-33).

If it is true that whatsoever is not of faith is sin, then are the works we do without faith in Christ, sin? Can it be that doing our duty in our Church callings, if done without faith, is sin? Given the Lord's definition of Good and Evil, we are either doing one or the other, and He makes it quite clear that unless we work by the power and gifts of God, we do not do good (Moroni 10:25). And since there is only one other alternative, we must be doing what is not righteous, and therefore sinning.

The Salt of the Earth

As with all key phrases in the scriptures, the phrase "salt of the earth" is used consistently to describe a certain group of people. There are other key words and/or phrases that are used in connection with the phrase "salt of the earth" such as covenant, savor, saviors of men, trodden under foot of men, cast out, light, gentiles and the house of Israel, which help to define who are the salt of the earth, what their role is and what is prophesied concerning them.

D&C 101:39-40 tells us who are the salt of the earth, and what they are called to be. "When men are called into mine everlasting gospel, and covenant with an everlasting covenant, they are accounted as the salt of the earth and the savor of men; they are called to be the savor of men; therefore, if that salt of the earth lose its savor, behold, it is therefore good for nothing only to be cast out and trodden under the feet of men."

President Benson clearly taught that references to the salt of the earth in the D&C referred to Church members of this last dispensation. In CR April 1985, Ensign 15 (May 1985), he said:

"The Lord said to the Church members of this dispensation: 'But inasmuch as they keep not my commandments, and hearken not to observe all my words, the kingdoms of the world shall prevail against them. For they were set to be a light unto the world, and to be the saviors of men; and inasmuch as they are not the saviors of men, they are as salt that has lost its savor, and is thenceforth good for nothing but to be cast out and trodden under foot of men' (emphasis added).

Salt is linked with light. In 3 Nephi 12, the Lord said to the people "...I give unto you to be the light unto this people." This is said immediately after saying "...I give unto you to be the salt of the earth." Light and salt are therefore linked by the words 'ye are' and the Lord in the Sermon on the Mount says "Ye are the salt of the earth," and in the next verse He says "Ye are the light of the world." This connection is made even clearer in D&C 103:8-10 wherein the Lord tells the Church members, or those who have entered into the covenant, that "they were set to be a light unto the world, and to be the saviors of men; and inasmuch as they are not the saviors of men, they are as salt that has lost its savor."

The idea of being saviors of men is also introduced. Since we know that men can be saved only in and through the Savior, being saviors of men implies that we bring people to Christ to be saved. The Lord also makes it clear that in order to be saviors of men ye must "...hold up your light that it may shine unto the world. Behold I am the light which ye shall hold up..." (3 Nephi 18:24).

The phrase 'trodden under foot of men' is used with the phrase salt of the earth to denote the consequences of the salt of the earth losing its savor. Both 3 Nephi 16:15 and 3 Nephi 20:16 are prophecies concerning the salt of the earth (members of the Church), and also tell us that it will be the House of Israel that shall tread down the salt that hath lost its savor. This is a reversal of the Gentiles coming to America and casting out Lehi's descendants (who are of the House of Israel) and treading them down. It is the Gentiles in the latter days who are to be cast out and trodden under the feet of the House of Israel. Since these references makes clear that these Gentiles shall become as the salt of the earth which has lost it savor and is good for nothing but to be trodden under the foot of men, the Lord is prophesying what will become of many who have entered into the covenant. (3 Nephi 16:15) These are those who have received the Gospel but rejected the fulness of the Gospel. (3 Nephi 16:10), or those who have not repented, thereby linking the failure to repent to the salt losing its savor. "And thus commandeth the Father that I shall say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts...; and if they shall do these things and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from amng them" (3 Nephi 16:10 emphasis added).

The prophecies in 3 Nephi 16; 20 & 21 concerning the Gentiles who are the Salt of the Earth are quite clear in that there is no question but that many of the Salt of the Earth (members of the Church) will reject the fulness of the Gospel, reject God's words which have been revealed unto them, and because they refuse to repent, will be trodden down under foot by the House of Israel.

In an end time context, those "cut off" include wild branches of the olive tree (Gentiles) who do not "continue in his goodness" (Romans 11:22; cf. Jacob 5-65-66), "whosoever will not believe" the words of Christ, which the Lord's "servant" will bring forth to the Gentiles (3 Nephi 21:10-11); cf. Isaiah 52:13-15), "whosoever will not repent and come unto my Beloved Son" at that time (3 Nephi 21:20), and those who "will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles" when the "arm of the Lord" is revealed (D&C 1:14; cf. JS. Matt. 1:55; JS-History 1:40).

In this end time setting, the Lord's "servant" who brings forth the words of Christ to the Gentiles, is also "like unto Moses." Jesus says of those who disbelieve his words at that time, "(It shall be done even as Moses said) they shall be cut off from among my people who are of the covenant (or the Salt of the Earth)" (3 Nephi 212:11).

This test may help you determine which of the Gentiles you are apart of. To whom is Nephi speaking when he says "A Bible! A Bible!"? Of the two ways in which we can interpret this prophecy, do we accept what the Book of Mormon is actually telling us or do we subscribe to current popular opinion? From what Nephi has seen when viewing our day, it seems evident that we "who are identified with the Gentiles" (D&C 109:60), are particularly vulnerable

God Has Appointed Certain Conditions Upon Mankind

It is true that God has appointed that all mankind must die physically and spiritually, both of which are the result of the Fall of Adam. God has appointed that all must come to a judgment before Him. And it is given unto us to know good from evil. Given that these conditions have been appointed unto us by God, it makes sense that God would tell us of these conditions of which He has appointed. The following from Alma 12:27-37 not only tells us what He has appointed, but that He has made these conditions known unto us by sending messengers, first to Adam where His words were recorded, and later to others. Through these messengers He also made known unto us His Plan of Redemption through the atonement of His son.

"...it was appointed unto men that they must die; and after death, they must come to judgment, even that same judgment of which we have spoken, which is the end (27). 

And after God had appointed that these things should come unto man, behold he saw that it was expedient that man should know concerning the things whereof he had appointed unto them (28). Therefore he sent angels to converse with them, who caused men to behold of his glory (29). 

And they began from that time forth to call on his name; therefore God conversed with men, and made known unto them the plan of redemption which had been prepared from the foundation of the world; and this he made known unto them according to their faith and repentance and their holy works (30).

 Wherefore, he gave commandments unto men, they having first transgressed the first commandments as to things which were temporal, and becoming as gods, knowing good from evil, placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good-- (31)

  

Therefore God gave unto them commandments, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God (32).

  

But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent, and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son (33); 

Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest (34).

And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest (35).

  

And now, my brethern, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation was well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first (36).

  

And now, my brethern, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the rest of God, which is prepared according to his word (37).

And in verse 1 of Alma Chapter 13, He makes is clear as to why He "   ordained priests, after his holy order, which was after the order of his Son, to teach these things (Alma 12) unto the people" (emphasis added).

The Experiential Gospel

Walking into a lighted room is a different experience than walking into a dark room. We experience the difference not only through sight, but also through what we feel by the presence or lack of light. God has revealed to us that He is the light of the sun, moon and stars and the power by which they were made, and so everyday we experience the light of God in our lives. This is true even though we may not understand or believe that He is the light of the sun, moon and stars.

I have asked several members of the Church to tell me, using one word, the way they have experienced or experience the Holy Ghost or the Spirit of God in their lives. Usually the words are comfort, peace, and warmth. I have yet to have someone use the word light. And yet He describes Himself as light, and Christ says that He is the light that we should hold up.

I wonder if we are trapped by the words that we use and thereby limit our experiences with the Holy Ghost and the Gospel of Jesus Christ. And if we are trapped by our own words, is it because we have limited them to what we have heard others say? If this is true, we limit the Gospel of Jesus Christ to our limited experiences of it.

Alma, on the other had, describes many experiences as he retells his story to his son Helaman in Alma 36.  He says he was struck with great fear. He fell to the earth and was racked with eternal torment because of his sins. He remembered all his sins and was tormented with the pains of hell. The very thought of coming into the presence of God racked his soul with inexpressible horror. He remembered his father prophesy concerning Jesus Christ. His mind caught hold of the thought, and he cried within his heart: O Jesus have mercy on me. When he thought this his pains went away. He could remember his sins no more. And then he said: "And oh, what joy, and what marvelous light I did behold." His soul was filled with joy. He had been born of God. He tasted of exceeding joy and desired others to taste of it.

Alma describes many more experiences, but the point is our experiences should be like his. We should all experience our lost and fallen state and be racked with torment because of our sins. Without these experiences we will never experience the joy of the atonement in our own lives. We must experience ourselves as sinners before we can ever taste of the exceeding joy of which Alma tasted.

Experiencing God's word as truth and light is to experience His spirit because His word is His spirit. And it is only through His word that we can experience a 'mighty change' in our hearts. "And behold, he preached the word unto your fathers, and a mighty change was also wrought in their hearts, and they humbled themselves and put their trust in the true and living God." (Alma 5:13)