Men Are Instructed Sufficiently

As one of the great doctrinal discourses in the Book of Mormon, 2 Nephi 2 is an example of the seed or word being sown and whether it finds its way into the heart of the person receiving it. I say 'receiving' as an experience that occurs after searching and 'hearing' the word, as in one who hears it and with great joy receives it, and not only hears the word, but sees the word, experiences it, understands it, believes it, and the word brings forth much fruit. The receiver is nourished by the word and delivered from bondage because of the word, and the receiver's soul is illuminated by the light of the everlasting word. 2 Nephi 2 is that type of discourse.

Lehi is speaking to his son Jacob. He is both teaching and blessing him. Or perhaps it is more accurate to say he is blessing him by teaching him. Lehi tells Jacob that his soul shall be blessed (note that he does not say that his life shall be blessed), and that his days shall be spent in the service of His God. Through his words to Jacob, Lehi teaches us a great truth when he says: "I know that thou art redeemed because of the righteousness of thy redeemer..." (2 Nephi 2:3). 

Contrast this teaching with the idea that we are redeemed because of our righteousness (or better said our imagined righteousness) or our goodness, and we can begin to glimpse its significance. Lehi has observed that Jacob has beheld in his youth the 'glory' of his redeemer, and by doing so Jacob was blessed even as they unto whom Christ ministered in the flesh, a reminder to us that Christ's spirit is the same, yesterday, today and forever, and that we can also behold His glory.  

Lehi then teaches or ministers to Jacob what the Lord has, through His words, taught him. As a type or order of teaching that we see many times in the Book of Mormon, Lehi begins with the fall of Adam and tells Jacob that the 'way is prepared from the fall of man, and salvation is free.' His next statement invites some thought: "And men are instructed sufficiently that they know good from evil..."  

Can you say that you know good from evil because you have been instructed sufficiently? Or is Jacob telling us that sufficient instruction has been given to us (parable of the sower) and it is up to us to receive His instruction so that we may know good from evil and also be able to behold His glory?

As with Alma, Lehi then instructs Jacob on the fact that a law was given unto men, but 'by the law no flesh is justified or, by the law men are cut off." It is because of the law that the justice of God comes into play for without the law, there would be no sin (Alma 42).   

Seeking righteousness by the works of the law has always been a stumbling block for Israel. The Righteousness of Christ is attained of faith and not by the works of the law (Romans 9:30-32). Christ offered himself to answer the ends of the law, to meet the demands of the law and justice. Redemption comes in and through the Holy Messiah, for he is full of grace and truth. Our part is to repent and come unto Him with a broken heart and a contrite spirit. When we do that, then He meets the demands of justice for us and begins the process of changing us to become like Him, the fruits of our repentance. If we don't repent then we suffer His justice (3 Nephi 27:13-21). Or to put it another way, He burns the hell out of us for Justice is God's. Why? Because He loves us.

After introducing the concept of God's Justice and Mercy, Lehi tells Jacob "how great the importance to make these things known to the inhabitants of the earth" (why?) "that they may know that there is no flesh that can dwell in the presence of God save it be through the merits, and mercy, and grace of the Holy Messiah...." 

Lehi again reminds us that it is not about our good works, our merits or our righteousness. Because that Christ makes intercession for all, then all men will stand in His presence to be judged of him "according to the truth and holiness which is in him."

Lehi then instructs Jacob (and us) that justice and mercy are in opposition to each other, the one coming because of the law and the other because of Christ (His atonement), and further describes one as punishment and the other as happiness. 

The often misunderstood statement that there must be "an opposition in all things" is stated as a great truth, and Lehi explains why. Without opposition there would be "no wickedness, neither holiness nor misery, neither good nor bad." Keep in mind that Lehi has already told Jacob that "men are instructed sufficiently that they may know good from evil." He is now explaining why this truth is so critical. He does this in verses 11-14, and because it is part of the instructions we have received that we may know good from evil, it is worth our time to search and 'hear' it. But to summarize, without opposition, there would be no purpose to our existence, in fact there would be no purpose for our creation and God's wisdom would be destroyed.  See verse 13.

Jacob, as well as us, are taught these things for our profit and learning, "for there is a God, and he hath created all things, both the heavens and the earth, and all things that in them are, both things to act and things to be acted upon. And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter."

After this short discourse, Lehi teaches us another significant truth: "the Lord God gave unto man that he should act for himself. Wherefore, man could not act for himself save it should be that he was enticed by the one or the other." Nothing is more important to learn and nothing is more important to teach than this truth--it is our choice, the one or the other--only two choices--Good or the righteousness of God, or evil which is everything else.

Lehi then explains to Jacob about how an angel of God had fallen from heaven and became a devil, "having sought that which was evil before God. And because he had fallen from heaven, and had become miserable forever, he sought also the misery of all mankind. Wherefore, he said unto Eve, partake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil."

This order of teaching was utilized by Ammon and Aaron when they taught Lamoni and his father because it put them in the play. We are participants in the drama and cannot escape the choice between the one or the other. Jacob tells the same story that was told by many before, and would continue to be told by many after. Adam and Eve did partake of the fruit and were driven out of the garden of Eden and brought forth children; "yea, even the family of all the earth." But, notwithstanding, their fall, God prolonged the days of the children of men "that they might repent while in the flesh; wherefore (our) state became a state of probation, and (our) time was lengthened.... For he gave commandment that all men must repent."

And this is not all because He showed unto us that we were lost because of the transgression of our parents Adam and Eve. And because we are lost, the gift of repentance or turning to Christ was given to us, and we either choose to repent or we don't choose to repent. But if we repent then Christ will pay the demands of Justice and we will be found guiltless and spotless (3 Nephi 27:13-21). Lehi teaches Jacob that this is the reason "the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. Lehi's definition of redeemed is narrow. Because we are redeemed from the fall we "become free forever, knowing good from evil; to act for (ourselves) and not to be acted upon, save it be by the punishment of the law (His justice) at the great and last day, according to the commandments which God has given."

All men are thus free according to the flesh and are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

Lehi in his last recorded words to Jacob says (and notice the verbs)

"look to the great Mediator,

and hearken unto his great commandments (repent); 

and be faithful unto his words, 

and choose eternal life according to the will of his Holy Spirit; 

and not choose eternal death, according to the will of the flesh and the evil which is therein (in us), 

which giveth the spirit of the devil power to captivate, to bring you down to hell..."

And where did Lehi get these words which he taught? "I have spoken these few words unto you all, my sons, in the last days of my probation; and I have chosen the good part, according to the words of the prophet. And I have none other object save it be the everlasting welfare of your souls." Should we teach our children anything less?  Anything more?

And By This You May Know

As I have read the phrase "and by this you may know" in the 84th Section of the Doctrine & Covenants, I have wondered why the Lord provides us the means whereby we may know the righteous from the wicked? Isn't it enough that He knows? Why do we need to know who hears and is acquainted with His voice, and who does not hear and is not acquainted with His voice? Why do we need to know who is under the bondage of sin and who is not under the bondage of sin?

Let us first read what He says:

"And the whole world lieth in sin, 

and groaneth under darkness

and under the bondage of sin.

And by this you may know

they are under the bondage of sin,

because they come not unto me.

For whoso cometh not unto me

is under the bondage of sin.

And whoso receiveth not my voice

is not acquainted with my voice,

and is not of me" (D&C 84:49-52).

He is clear that it is His voice that we must hear, and He tells us how we hear His voice--

"And I, Jesus Christ, your Lord and your God, have spoken it. 

These words are not of men nor of man, but of me; 

wherefore, you shall testify they are of me and not of man; 

For it is my voice which speaketh them unto you; 

for they are given by my Spirit unto you, 

and by my power you can read them one to another; 

and save it were by my power you could not have them; 

Wherefore, you can testify that you have heard my voice, and know my words" (D&C 18:33-36 emphasis added).

In parallel hear my voice and know my words are the same.

Do not mistake the words of men, even those in authority, for the words of God, whether spoken or written, even though by His voice or the voice of His servants they (His words) are the same (D&C 1:38). It is the message and not the messenger that determines who is or is not His servant.

And by this you may know 

the righteous from the wicked, 

and that the whole world 

groaneth under sin and 

darkness even now" 

(D&C 84:53 emphasis added).

As we examine what He wants us to know, it becomes clear that He wants us to know:

1.  who is under the bondage of sin?

2.  who is in darkness?

3.  who is righteous?

4.  what He means by righteous

5.  who is wicked?

6.  what He means by wicked?

He also wants us to know why some are under the bondage of sin

1. because they come not unto Him, 

2. because they do not receive, and 

3. are not acquainted with His voice.

He defines the wicked as those who do not come unto Him and who do not hear His voice.

And He defines those who do come unto Him and hear His voice as righteous.

"And by this you may know the righteous from the wicked" (vs 53).

"Therefore I say unto you, that he that will not hear my voice, the same shall ye not receive into my church, for him I will not receive at the last day" (Mosiah 26:2 emphasis added). 

"Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."

How do we do the will of the Father? 

Simply, where we want for ourselves and others what He wants for us. 

Only then are our wills aligned.

"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils and in thy name done many wonderful works? And then will I profess unto them (you never knew me), ye that work iniquity" (Matt 7:23 (21-23).

Matthew says 'I never knew you,' but it makes more sense to say we never knew Him, since He does know us. We may know His name, and do things in His name, but since we are not acquainted with His voice, we do not hear Him nor hearken unto Him. As Alma said:

"And by this you may know

they have gone astray,

as sheep having no shepherd, notwithstanding a shepherd

hath called after you

and is still calling after you,

but ye will not hearken unto his voice!

Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd.

And now if ye are not

the sheep of the good shepherd,

of what fold are ye?

Behold, I say unto you,

that the devil is your shepherd,

and ye are of his fold;

and now, who can deny this"

(Alma 5:36-39 emphasis added)?

Another way of saying we don't know our Shepherd. He calls us, but we do not know His voice!

"For I say unto you that

whatsoever is good

cometh from God, and

whatsoever is evil

cometh from the devil.

Therefore, if a man bringeth

forth good works

he hearkeneth unto

the voice of 

the good shepherd,

and he doth follow him;

but whosoever bringeth forth

evil works, the same

becometh a child of the devil,

for he hearkeneth unto

his voice and doth follow him"

(Alma 5:40-41 emphasis added). 

The following are other scriptures that contain the phrase "that you may know" and/or reference hearing His voice, but I will repeat verses in D&C 84.

I will type them in verse.

"That which is of God is light; 

and he that receiveth light, 

and continueth in God, 

receiveth more light; 

and that light groweth 

brighter and brighter 

until the perfect day. 

And again, verily 

I say unto you, 

and I say it that 

you may know the truth, 

that you may chase 

darkness from among you"

(D&C 50:24-25 emphasis added). 

"And the whole world 

lieth in sin, and groaneth under darkness and 

under the bondage of sin. 

And by this you may know 

they are under the bondage of sin, 

because they come not unto me. 

For whoso cometh not unto me 

is under the bondage of sin.

And whoso receiveth not my voice 

is not acquainted with my voice, 

and is not of me. 

And by this you may know 

the righteous from the wicked, 

and that the whole world

groaneth under sin 

and darkness even now"

(D&C 84:49 emphasis added).

"The sheep 

hear his voice; 

and he calleth his 

own sheep by name, 

and he leadeth them out. 

And when he putteth forth 

his own sheep, 

he goeth before them, 

and the sheep follow him: 

for they know his voice. 

And a stranger 

will they not follow, 

but will flee from him: 

for they know not 

the voice of strangers"

(John 10:3-4 emphasis added). 

"He numbereth his sheep, 

and they know him"

(1 Nephi 22:2).

"And he that will 

hear my voice 

shall be my sheep"

(Mosiah 26:2 emphasis added). 

"Hear, O heavens, 

and give ear, O earth: 

for the Lord hath spoken, 

I have nourished (by His word) 

and brought up children, 

and they have 

rebelled against me. 

The ox knoweth his owner, 

and the ass his master's crib: 

but Israel doth not know, 

my people doth not consider. 

A sinful nation, 

a people laden 

with iniquity, 

a seed of evildoers, 

children that are corrupters: 

they have forsaken 

the Holy One of Israel unto anger, 

they have gone away backward"

(Isaiah 1:2-4 emphasis added). 

"If ye will hear his voice, 

harden not your hearts" (Jacob 6:6).

"And as many as would 

hearken unto the voice 

of the Lord should also 

depart out of the land 

with him, 

into the wilderness--

and it came to pass that he did according as the Lord 

commanded him. 

And they departed out of the land 

into the wilderness, 

as many as would hearken 

unto the voice of the Lord; 

and they were led 

by many preachings and prophesyings. 

And they were admonished 

continually by the word of God"

(Omni 12-13 emphasis added). 

"And because 

they would not 

hearken unto the voice 

of the Lord; 

therefore the Lord 

redeemeth them not"

(Mosiah 16:2 emphasis added). 

"It is because you 

have hardened your hearts; 

yea, ye will not hearken 

unto the voice of the good shepherd" (Helaman 7:18 emphasis added).

"And he that will 

hear my voice 

shall be my sheep; 

and him shall ye 

receive into the church, 

and him will I also receive. 

For behold, this is my church; whosoever is baptized shall be baptized unto repentance"

(Mosiah 26:21-22).

Inasmuch as they shall 

humble themselves 

before me, and 

abide in my word, 

and hearken unto 

the voice of my spirit. 

Verily, verily, I say unto you, 

darkness covereth the earth, 

and gross darkness 

the minds of the people, 

and all flesh has become 

corrupt before my face"

(D&C 112:22-23).

So many witnesses to the truth that those who hear His voice will come unto Him, and those who do not hear His voice will not come unto Him. We can know the righteous from the wicked. 

Q. How can we know if

another hears and is acquainted with His voice?

A. By the simple test of what comes out of their mouth. It cannot be faked.

Q. How do we know who does not hear or is not acquainted with His voice? 

A. By the fruits of their repentance.

Q. And why should we know?  

A. So that we will not be deceived, and so that we can help them hear His voice. 

Notes on Priesthood & Priesthood Keys

When I was a young boy I remember a demonstration at a stake priesthood meeting. The speaker had a light bulb hooked to a battery and a switch that would brighten or dim the bulb. The conclusion to his demonstration was that as we priesthood holders lived better lives, the light would be brighter or we would have more priesthood power. But something about the demonstration didn't ring true to me, but I wasn't sure why.

It took me many years to finally figure out that this demonstration was not an accurate demonstration of priesthood power. I learned that priesthood power does not come from me, and I could not by living better, increase my priesthood power, any more than we, by living better, can earn more blessings from our Father in Heaven, or increase our chances of being redeemed.

We are redeemed because of His righteousness, not because of our own. Lehi told his son Jacob that he knew that Jacob would be redeemed because of the "righteousness of thy Redeemer" (2 Nephi 3:3). This is also true of priesthood power--it is His power--we cannot increase His power, but we can tap into His power!

Word links are important in His written words. For example whenever we see the word "righteousness" we by linking with other references using the word "righteousness" understand that only God is righteous, and only through His righteousness can we be redeemed. Righteousness is another name for God and Christ. Paul tells us that those who have zeal but without knowledge, go about to establish their own righteousness and do not submit themselves to the righteousness of God "for Christ is the end of the law for righteousness" (Romans 10:1-4).

Let me demonstrate by asking you if you believe that it is an honor to hold the priesthood? How many say yes? How many no?

Let's see what the Lord says:

"Behold, there are many called, but few are chosen. And why are they not chosen?

"Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson--

"That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness (His righteousness!).

"They may be conferred upon us, it is true, but when we undertake to cover our sins or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness (not connected to His righteousness), behold the heavens withdraw themselves; the spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or authority of that man.

"We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous (their own righteous) dominion. Hence many are called but few are chosen" (D&C 121:34-37; 39).

Priesthood is not an honor, but a blessing of His righteousness--never our own!

A good example is Abraham:

"And, finding there was greater happiness and peace and rest for me, I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same (what is the same?-- greater happiness and peace and rest); having been myself a follower of righteousness, desiring to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers" (Abr 1:2).

This is the true order of the Priesthood to bless the lives of others through the righteousness of God and by virtue of the knowledge given us by God. These are the only keys of the priesthood.

It is no wonder that the "this greater priesthood administereth the gospel, and holdeth the key of the mysteries of the kingdom even the key of the knowledge of God" (D&C 84:19).

So priesthood keys are not having authority to administer (as in presiding and organizing and setting policies), but to administer the gospel of Jesus Christ. And anyone with priesthood power (righteousness of God and knowledge from God) can administer the gospel.

As Paul tells us the "Gospel of Jesus Christ is the power of God unto salvation." Priesthood can bring the power of God into the lives of others through ordinances where the power of God is manifest, but also requires that we lay hold on His words, His sword of truth. Power and authority is manifest through His words.

And how do we know who holds the key of the knowledge of God. We look at Abraham again--in Facsimile 3 in the Pearl of Great Price Abraham is depicted as sitting upon Pharaoh's throne "with a scepter of justice and judgment in his hand."

This scepter is the word of God, which is also described as a sword.  It is the only weapon used by God to judge and make war (Revelations 19). Only those armed with this sword or holding this scepter are speaking the words of God and for God. These are they who magnify their office by "taking upon them the responsibility, answering the sins of the people on their own heads if they did not teach them the word of God with all diligence; wherefore, by laboring with their might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day" (Jacob 1:19).

So lets look again at D&C 121 where we are told that "the doctrine of the priesthood shall distill upon thy soul as the dews from heaven. The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth..." (vv 45-46)  Note that the definition of the word of God is truth, light, spirit, even the spirit of Jesus Christ.

Those who are followers of righteousness and desire to be greater followers of righteousness, together with possessing great knowledge and desiring to possess greater knowledge--are those who truly hold the keys of the priesthood of God!

The 84th Section of the Doctrine & Covenants contains some of what God has revealed to us about His priesthood, and how His priesthood is used to bless the lives of others. Just 'presiding' is not enough, and one need not preside in order to bless the lives of others with the power of God.