Because of Unbelief

Do we really believe? Let me give two examples. First, a type was raised up in the wilderness by Moses that whosoever would look upon the staff would live. But few understood the meaning, and because of unbelief they would not look and therefore perished. The reason they would not look "is because they did not believe that it would heal them" (Alma 33:19-20 emphasis added). Alma then asks: "...if ye could be healed by merely casting about your eyes that ye might be healed, would ye not behold quickly, or would ye rather harden your hearts in unbelief...? (Alma 33:21 emphasis added)

A second type of unbelief was given to us concerning the Liahona. "Just as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise" (Alma 37:45). This type is also tied to the type of looking and being healed. "...do not let us be slothful because of the easiness of the way; for so it was prepared for them, that if they would look they might live; even so it is with us. The way is prepared, and if we will look we may live forever" (Alma 37:46).

Do we believe that if we will look we may live forever? Or is this the type of unbelief that is spoken of in D&C 84 which has brought the whole church under condemnation? The Lord says "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 84:51-53 emphasis added). He then tells us why "And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things (words--His voice) you have received--Which vanity and unbelief have brought the whole church under condemnation" (D&C 84:54-55 emphasis added).

Another type is the Nephites who dwindled in unbelief, which foreshadows the Gentiles (of which Latter-day Saints are identified D&C 109:60) dwindling in unbelief in the last days, notwithstanding that the Lord has lengthened out His arm unto them. He says "they will deny me" (2 Nephi 28:32). And the reason they will deny Him is that "there shall be among them those who will not believe...in my words" (3 Nephi 21:9;11 emphasis added).

Nephi says the same "And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and ignorance of men; for they will not search knowledge, when it is given unto them in plainness, even as plain as word can be" (2 Nephi 32:7 emphasis added).

It is because of unbelief that many do not understand the word of God. (Mosiah 26:3) It is because of unbelief that miracles cease. (Moroni 7:37) It is because of unbelief that we deny the gifts and power of God. (Moroni 10:19) And it is because of unbelief that "there shall be none that doeth good among you, no not one" (Moroni 10:25).

So another way of asking whether or not we believe is to ask: "Do ye exercise faith in the redemption of him who created you?" (Alma 5:15)

The Salt of the Earth That Will Lose Its Savor

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 "I give unto you to be' 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, including the unrepentant Ephraimite Gentiles, in the latter days who are to be cast out and trodden under the feet of the House of Israel. 

Since these references make 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 are not repenting, 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 among 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 the majority of the Salt of the Earth (Ephraimite Gentiles) 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 (Ephraimite 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 a part 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 in the latter days to hardening our hearts, denying Christ, failing to search knowledge, and whom remain ignorant of the word of God.

Trouble With Obedience

I have a problem with the Mormon traditional view of obedience. I do not, however, have a problem with the Lord's command that we be obedient to His commandments. It may not seem so at first glance, but the difference is significant. 

The traditional view of obedience does not take into account what the Lord says His commandments are. The traditional view puts the emphasis on performance. The Lord's commandments emphasize repentance and baptism. 

"And he said unto the children of men: Follow thou me. Wherefore, my beloved brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father? And what are the commandments of the Father? He tells us. 

And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son" (2 Nephi 31:10-11).

Christ makes it clear that His doctrine, and the doctrine of the Father, is repentance and baptism, "and whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil,... (3 Nephi 11:40). 

"Behold, this is my doctrine--whosoever repenteth and cometh unto me, the same is my church. Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church" (D&C 10:68-69).

Those who hold to the traditional view put the emphasis on performance and works, and therefore put the spotlight on themselves. Repentance, on the other hand, puts the emphasis on Christ "relying wholly upon the merits of Him who is mighty to save" (2 Nephi 31:19).

The "Lord covenanteth with none save it be with them that repent and believe on his Son, who is the Holy One of Israel" (2 Nephi 31:2).

Obedience to His commandments is a result of putting our faith in Him, not a result of putting our faith in our obedience. As a result we "attain to righteousness, even the righteousness which is of faith (Romans 9:30). 

But "Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. (Why?) Because they sought it not by faith, but as it were by the works of the law (Romans 9:31-32).

Those who believe in the traditional view are those who "...being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness..." (Romans 10:3-4).

The scriptures do not teach us that the 'performers' will be saved. In fact they teach us "that none but the truly penitent are saved" (Alma 42:24 emphasis added).

"Whosoever will come may come and partake of the waters of life freely; and whosoever will not come the same is not compelled to come; but in the last day it shall be restored unto him according to his deeds" (Alma 42:27 emphasis added).

The last thing any of us should want is to be judged according to our works or our deeds. Human goodness is flawed goodness, and certainly no amount of human goodness will ever save us. Rather than hoping to flash our stunning report cards at the judgment, we should want to be found guiltless. And being found guiltless only comes as a result of faith, repentance, baptism, being filled with the Holy Ghost and enduring to the end with all our faith in Jesus Christ. Behold they "will I hold guiltless before my Father at that day when I shall stand to judge the world" (3 Nephi 27:16).

Notice how the Lord describes what He means by enduring to the end: "Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. (Fruits of our repentance.) Wherefore, if ye press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life" (2 Nephi 31:20).

This is the way and "there is none other way nor name given under heaven whereby man can be saved" (2 Nephi 31:21). 

It is true that we can have joy in our works, but only for a season, but when the end comes, if we rely on our works we shall be "hewn down and cast into the fire" and it shall be because of our works. (3 Nephi 27:11-12)

I believe that the scriptures which reference that we are judged by our works can be misunderstood. Let me illustrate by asking a question: Do you want God to be fair with you when you are brought to stand before Him to be judged of your works? Most of us, without thinking, would probably say yes. But if you really think about it, the last thing we should want is God's justice, but rather we should want His mercy. 

So the question becomes: How do we obtain the mercy of God? And understand that it is an either/or: You either receive the Justice of God or His Mercy.

Christ said "my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me to be judged of their works, whether they be good or whether they be evil--And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works" (3 Nephi 27:14-15 emphasis added).

This seems very straight forward and most of us would think that we better have some good works to be judged by. But we must understand that we never want to be judged by our works, since we have all sinned and have all fallen short of the glory of God.

Christ goes on to tell us how to avoid the judgment of God. "And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold him will I hold guiltless before my father at that day when I shall stand to judge the world" (3 Nephi 27:16 emphasis added).

Through the plan of redemption we have been granted the gift of repentance "which repentance mercy claimeth; otherwise, justice claimeth the creature" (Alma 42:22).

Abraham understood the difference between being righteous and being a follower of righteousness, and it was because of his knowledge of God that he knew he could not be righteous, because he knew that only God is righteous. Abraham recognized that his father and others had "turned from their righteousness" unto the worshiping of false gods because they had "turned their hearts" away from righteousness and towards evil (Abraham 1:5-7).

Our attempts to establish our own righteousness will always fall short. Only God is righteous, full of grace and truth, and we repent by turning to Him and folloiwng Him because He is righteous. It is Christ who changes us from our lost and fallen state to a state of righteousness, not us. 

We cannot be saved by living better lives, or relying on our obedience, but only by 'relying wholly upon the merits of Him who is mighty to save.'

Think about what the Mormon concept of obedience says--do this, do that, be this, be that.

Now think about what He asks us to do, the one thing we can do, and that is to repent. It is, as Lamoni and his Father said "all we can do to repent" (Alma 22:11), which links to Nephi's statement that "we know that it is by grace that we are saved, after all we can do" (2 Nephi 25:23 emphasis added).

And we can ask the question as it relates to the Mormon concept of obedience--have we done all that we can do? And a related question--have we obeyed every point of the law? No and no way! But we can obey His command to repent. 

As Abinadi said, Christ stands betwixt us and Justice (Mosiah 15:9).

Elect or Elite?

I previously wrote a post called "By This Ye May Know" where I asked the question why does God want us to know who has heard His voice? Is it because he wants us to know His elect, those He has chosen? He has given us a fool proof method so we can recognize His elect--by the language they speak. They do not speak guile, but teach others His words because they have heard His voice. This post was inspired by Avraham Gileadi and much of what I include here is from him. 

We recognize the elite of the world by the wealth, power, and influence they wield, especially when oppressing the common people. But do we easily discern the elect of God or, at times, do we confuse the two? The term “elect” (Hebrew bechir) is the same as the word “chosen” (bechir) from the verb “to choose” (bachar) and is akin to the idea of “firstborn” (bechor). As there have always existed persons who “trusted in themselves that they were righteous, and despised others” (Luke 18:7–14), let us take a look at God’s definition of his elect.

 

Remembering that it is God who chooses his elect, not they themselves, we discover that Jesus defines his elect 

1. as those who “hear my voice and harden not their hearts,” 
2. who “believe in me and hearken unto my voice,” 
3. who “hear my voice, and shall see me, and 
4. who shall not be asleep, and shall abide the day of my coming, 
5. for they shall be purified, even as I am pure” (Doctrine & Covenants 29:7; 33:6; 35:21), 
6. who are “chosen because of their faith” (3 Nephi 19:28), and
7. whom he delivers out of their end-time afflictions (Mark 13:20).

By implication, therefore, those who aren’t chosen are persons 

1. who don’t hear his voice, and who harden their hearts 
2. who don't believe in Him and who do not hearken unto His voice, 
3. who do not hear His voice and who do not see Him,
4. who are asleep and who do not abide the day of His coming, 
5. who are not purified even as He is pure, 
6. who are not chosen because of their lack of faith, and 
7. who aren’t delivered from end-time afflictions. 

We also observe this contrast in end-time prophecies such as: “There shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (Matthew 24:24)—knowing that the elect are not deceived or they would not be his elect.

 

Further contrasted with the elect is a category of people who consist of ¹“many who have been ordained among you, ²whom I have called but few of them are chosen,” ³who are “not chosen” because they ⁴“have sinned a very grievous sin, in that ⁵they are walking in darkness at noonday,” who are ⁶“not chosen” because “their hearts are set so much upon the things of this world, and aspire to the honors of men,” and who ⁷“err in many instances because of priestcrafts, all having corrupt minds” (Doctrine & Covenants 33:4; 95:5–6; 121:35).

 

Says Paul of those whom God chooses to overturn the works of humanity’s elites: “God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are” (1 Corinthians 1:27–28). That the “wise” and “mighty” and “things that are” include those from among his own people appears from the following:

 

“First, the rich and the learned, the wise and the noble; And after that cometh the day of my power; then shall the poor, the lame, and the blind, and the deaf, come in unto the marriage of the Lamb, and partake of the supper of the Lord, prepared for the great day to come” (Doctrine & Covenants 58:10–11). At that end-time turning point, political, academic, business and ecclesiastical elites who “fared sumptuously” (Luke 16:19), who were “regarded as noble” (Isaiah 32:5), who “have their reward” in this world (Matthew 6:2) are cast off.

 

Multiplying today are many who, “after they had tasted of the fruit [of the Tree of Life], were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost” (1 Nephi 8:28). Joining the ranks of elites, they “trust in themselves that they are righteous, and despise others,” repudiating the Lord’s church, his saints, and thus Christ himself as they tout their narratives devoid of light and divine inspiration. Are these elites not the false Christs and prophets of our day who are deceiving many?