Mary's Christmas Experience

Christmas time tends to enhance and intensify emotional states. Those who are happy, in love, hopeful, content, etc., have those feelings amplified around the holiday season. But negative emotional states also get magnified, distorted, and blown out of proportion. When life is good, hopeful, full of dreams and friends and family, good health, wealth, and leisure, Christmas time is good. But for those who lack family or friends, romance, money, hopes and dreams or other blessings in life, the season can be intensely painful and disappointing. The months of icy darkness can become a metaphor for the weather inside the heart. Short hazy days, long cold nights, mountains of confections, hours of late-night idleness, and weeks of unproductive vacation from work are not a recipe for joy in someone who already feels down.

There is some evidence in the Bible that the first Christmas may have included those kinds of feelings, as well as the joy and peace we focus on and sing about.

Scriptures are often written esoterically—the authors of the Bible assumed their audience would be familiar with certain facts. The New Testament was originally handwritten on expensive animal skins, parchment. To save space, one could assume that audience members understood various implications, or were aware of certain facts (see Matt. 24:15; Rev. 13:18). If you heard that a group traveled from Phoenix to Denver in one day, you would assume they used modern conventions, that they flew on a jet, or drove in a car. But no one alive at the time of Matthew, Mark, Luke, and John would make those assumptions. Our modern ways would be foreign to them. Similarly, many of their old ways are unfamiliar to us. They skipped detailed descriptions of things they assumed were common knowledge. Learning some of those things helps modern readers better understand, appreciate, and visualize what they wrote. Reading between the lines for those forgotten conventions they took for granted can improve our modern conceptualization of the Christmas story. A few resulting tweaks of our mental picture can go a long way.

We often treat Mary the way we treat her figurine in the classical Nativity creche. We take her out once a year, selectively focus on the easy, sweet, and good surrounding her experience, feel nostalgia and warmth, and then store her memory in a small box the rest of the year. But if we peer around the curtain of our own preconceptions and warm feelings, we can catch a glimpse of what she, and those closest to her, might have actually experienced.

The name "Mary" comes from the Aramaic Maryam, which comes from the Hebrew Miriam. There is some confusion about the literal meaning. "Sea of bitterness," "wished-for child," or even "their rebelliousness" are possible translations. All those meanings can have dire, somber implications. "Bitterness" accords with Simeon's prophecy to her at the Temple: "Yea, a sword shall pierce through thy own soul also..." (Luke 2:35). A "wished-for child" might mean Jesus, but less obvious is the empty cry of so many childless women throughout the scriptures—"Give me children, or else I die" (Gen. 30:1). Other possible meanings of her name are "excellence," and (in Egyptian) "beloved."

When Gabriel talked with her in Luke 2, Mary was not just agreeing to be a single mother (a concern she voiced). She was agreeing to risk her reputation, and possibly her life. To be pregnant without a husband in Judea at that time was punishable by death (remember the woman taken in adultery and brought before Jesus; His intervention saved her from stoning). Mary accepted the responsibility and the risk.

No wonder Zacharias was stricken for his disbelief. The angel told him he and his wife would have a child with no risk to their reputation. They would receive the acclaim of following Father Abraham and Sarah in having a miraculous old-age birth. Mary would be "overshadowed" by the Spirit, and give birth with no husband. There was a possibility of her death, ostracism by friends and parents, or being cut off by Joseph, her fiance, at least. On top of facing the physical stress and discomfort associated with any pregnancy, she also exhibited faith and courage to buck strict social rules and obey God instead.

Mary learned of her relative Elizabeth's blessing; the community knew she and Zacharias had been blessed with a miracle pregnancy in their old age. He had been rendered unable to speak, and then was miraculously healed at John's birth. Elizabeth knew, apparently by revelation from God, that Mary was chosen to give birth to the Messiah. But what sign could Mary present to everyone else to verify the righteous nature of her pregnancy? Joseph was told in a dream, and married her, but what could he say? By all outward appearances, he had merely absorbed the potential scandal and hushed things up for Mary's sake.

Along with intense social pressure, there we physical hardships for Mary. The distance from Nazareth to Bethlehem was about eighty miles; for a woman in the late stages of pregnancy to ride that distance on any animal would have been daunting and difficult.

We tend to romanticize, sanitize, and idealize the events surrounding the Nativity. Giving birth to any child (let alone the Messiah foretold by angels) near livestock would be a discomfort and an indignity. Genuine poor people might better conceive of the sorrow that may have afflicted Mary and Joseph at Jesus' birth. The lyrics of an anonymous English carol, "Jesu, Son Most Sweet and Dear," probably come closer to Mary's state of mind at the time:

Jesu, Son most sweet and dear,
Mean the bed you lie on here,
And that afflicts me sore,
For your cradle's like a bier,
Ox and ass are with you here,
And I must weep therefore.

Jesu, sweet one, show no wrath.
I have not the poorest cloth
To wrap you in its fold.
Not a rag in which to wrap,
Hold you safe upon my lap,
And shield you from the cold.

Jesus' swaddling clothes may have been strips of fabric with a family emblem or pattern, like a family flag. But the surroundings of His birth might also have seemed to detract from such attempts at dignity.

Jesus was born near animals, but it was likely not in a barn. We moderns imagine Joseph and Mary travelling with no one else, but travelers in ancient Palestine usually moved in large groups, caravans, for protection. This provided security against bands of marauders who prowled the wastelands between cities; the man in the parable of the Good Samaritan was a victim of such an attack. Perhaps Joseph slowed whatever beast Mary was riding to prevent dangerous jostling. Perhaps Mary was already going into labor as they neared their destination. (She may well have ridden a donkey; camels sway like ships at sea when they walk.) This means that they would have arrived behind everyone else in their caravan.

The phrase, "no room in the inn" might be better translated, "inns." The Greek word here suggests their intended resting place for the night was a caravansary. A caravansary is a place for travelers to stop for the night. It consists of a walled courtyard surrounded by alcoves (the "inns") in the walls. When the gate was shut, the animals would be corralled in the central courtyard for the night. Travelers would tie up and feed their animals in the open-air courtyard, and then bed down in the alcoves. The opening to each sleeping place faced into the courtyard. To check on their camels, horses, and other livestock, they merely had to roll over in bed and pull back a curtain.

The night sky would have been completely visible from the center of such a courtyard.

If Joseph slowed the animal Mary was riding as they approached the caravansary, all the alcoves, the inns, would have been occupied when they arrived. The other dusty, weary travelers would have already spread out their bedding, and been settled in for the night. Joseph would have left Mary standing in the middle of the courtyard with the animals, and gone running frantically from door to door on the periphery, begging everyone to let his wife give birth with some comfort and privacy. Everyone refused. She could not give birth in a sanitary, private, dignified place. By the time Joseph had troubled everyone else in the building to share their alcove, Mary was immobilized by labor pains anyway—she was going to have her baby right where she had dismounted, surrounded by livestock at the center of the courtyard. Instead of our depiction of farm animals like sheep, goats, and cows surrounding the Nativity scene, they were more likely animals used for transport, such as camels, horses, and asses. Thanks to Joseph's inquiry at every alcove, people who were too tired to make room might still have been curious enough to stay awake and watch.

The closest modern equivalent today for the setting of the Nativity would not be inside a barn. Instead, imagine a young married woman on a road trip giving birth in the middle of a motel parking lot, surrounded by RVs and SUVs. After the people in the motel refuse to share their rooms with the young woman, they all gather at their windows to watch her give birth on the pavement of the parking lot.

Jesus' first crib was a feedbox. We see this through the rosy haze of romantic hindsight; Mary lived it, and initially it was probably not something she was happy about.

Perhaps Mary wondered if she had failed, or if God was angry with her and Joseph. Maybe they even began to doubt their personal revelations. Perhaps she wondered if Gabriel might appear and request to have her child back because of their poor showing. "If you can't do better than this, we'll find someone more capable." Her excuse might have been the callous rejection of their entire caravan. Maybe they knew some gossip about Mary and Joseph, saw her pregnancy as unlawful, and were giving the couple the cold shoulder. These people may have even been Joseph's distant relatives returning to their ancestral home with him to be part of the imperial census. ("He came unto his own, and his own received him not" (John 1:11).) Even if that were not the case, Mary and Joseph would have felt particularly lonely at that moment.

The arrival of the shepherds, with their story of angels heralding the birth of the Messiah, and sending them to look for Jesus, would have dispelled any sense of failure they may have felt. Mary, Joseph, and the shepherds each had something in common—angelic ministrations. When the shepherds told them angels had sent them, Mary was probably excited because she had also seen an angel. We moderns tend to turn the message of the angelic choir to the shepherds into a chorus of universal celebration. But it would have carried a profound personal note for poor Mary and beleaguered Joseph. God knew where they were, and knew the details of their circumstances, right down to the bizarre choice of a cradle for their special child. This would have been a customized tender mercy for Mary. It confirmed the Lord's watchful concern for her, her child, and her husband. It would also vindicate Mary, and dispel any doubt that her claims about her Child's divine origins were true. Those who refused to share with Mary and Joseph would have felt less comfortable in their beds. In any case, they would have viewed Mary's little family with respect and awe from then on.

Their message not only conveyed God's concern for them and confirmed Mary's assertions. It also conveyed God's approval for what may have seemed to that point like poor performance.

We usually translate the angelic message to mean that everyone should be happy, which is partly correct; "Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people." But there is something extra for a specific group of people. Here is a literal rendering of the angelic message to the shepherds: "Glory in the highest to God, and on earth peace among men, with whom he is well pleased" (Luke 2:14, emphasis added). That is the modified Christmas message hiding between the lines—peace to those who are trying, because with them, God is pleased. Mary "kept all these things, and pondered them in her heart" (Luke 2:19). (This might have been Mary's great I-told-you-so moment, public vindication, but she did not rub it in or publicize anything.)

However we characterize the good news to all the world, it seems she took it personally. Joseph may have, too. God was pleased with them and their efforts in the given circumstances, and He let them know. This was private validation and approval, as well as a mighty call for the world to celebrate.

One last perhaps that sheds some light on the Christmas narrative:

Why the shepherds? Angels could have sent anyone to see the newborn Savior. Were they simply showing good manners by inviting the only people who were not asleep that night? There is a much more profound possibility. Bethlehem was the birthplace of Jesus, and it is very close to Jerusalem—to the Temple. It is possible that these shepherds were tending the flock of sheep used for sacrifices at the Temple of Herod. If so, their duties would have included checking newborn sheep to ensure that they met all the qualifications for sacrificial offerings (healthy, free from blemishes, no broken bones, etc.). It is possible the angels were sending them to perform their duty, only this time, the Lamb was not symbolic. It was the actually Lamb of God that all the other sacrifices prefigured. They were engaged in symbolic foreshadowing of the last sacrifice; the angels sent them to inspect the real thing.

In any case, the sleepy travelers at the caravansary were awakened twice—once by Joseph begging for admittance, and again by frantic shepherds asking where the new Messiah was located. Mary would have stopped worrying about Jesus' crib at that point, and it has been a badge of distinction for her ever since. Their visit impacted her. Their message is rightly shared with everyone, but especially those who are in less than ideal circumstances.

To all who are haunted by hardship at Christmas time, it should be noted that there is nothing ironic about that combination, however undesirable; there is a precedent for it, and an antidote.

Why Believe Joseph Smith Was a Prophet?

A protestant preacher asked a question online, directed at Latter-day Saints. The essence of his question was, Why do you people seem to believe what Joseph Smith says? Why not just believe everything I say as well? What's the difference?

Indeed, as one surveys the buffet of belief options available under the auspices of the First Ammendment, and provided so generously by professors of innumerable philosophies and belief systems, why would anyone choose just one religious tradition, let alone Joseph Smith's? (Some people wish to be conciliatory and diplomatic, and try to claim that all religions are true and equal. Pondering this leaves one feeling as if he had recently eaten toothpaste, chocolate, lemons, and ketchup all at once. Contradictory systems of belief cannot all be true, however appealing when presented on their own terms. The ideas, even the aesthetics, become goofy and incongruent when they are presented side by side.)

There are many systems of belief. All have strengths and virtues; all contain bits and fragments, nuggets, of truth. Almost all encourage piety and benevolence. But an idea expressed by the early leaders of the Church of Jesus Christ of Latter-day Saints has informed my opinion of all religions, faiths, and mystical experiences: Religion without direct revelation from God is a farce. If a belief system does not offer direct communication with God to its adherents, no one should follow it.

Every teaching of Joseph Smith presumes that his audience is not only capable of receiving the same revelation that he has, but insists that they go and obtain it before proceeding further. I wonder if anyone, any religious teacher in the history of the world, has ever demonstrated such immense faith in God, or in his audience members.

Joseph Smith taught, "The best way to obtain truth and wisdom is not to ask from books, but to go to God in prayer, and obtain divine teaching" (History of the Church, 4:425). "God hath not revealed anything to Joseph, but what he will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them..." (Discourses of the Prophet Joseph Smith, p. 150-151). The Book of Mormon also invites the world to examine it, and go to God in prayer to ask for a spiritual confirmation of its truthfulness. Joseph took the same tack with all his teaching. He encouraged everyone to examine what he said, and pray to learn whether it was true or not. If there were no confirmation, you could discard it and go on your way; if there was a confirmation, the person was accountable to God conform their behavior to that new revelation.

Many early members of the Church received such confirmation in miraculous ways. Visions, angelic visitations, miracles of healing, and all the rest of the New Testament style spiritual manifestations and gifts were exhibited before their eyes. But many who had these experiences also fell away, and many became embittered and violent enemies of Joseph and those who believed him. Such people eventually rallied a mob that murdered Joseph Smith. That kind of hostility and persecution followed Joseph from the moment he told people he had seen a vision to the very end of his life.

My short answer to the question posed in all sincerity by the minister cited above is that I have prayed and learned for myself through personal revelation that Joseph is a true prophet, and that the scriptures he introduced to the world come from God. I have experimented as Jesus directs in John 7:17: "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." I have followed directions, and reaped the consequences, and the fruit is good. It is more than general good feelings and excitement, though they are part of my experience. There is also direct personal revelation. The more exactly I follow the spiritual path laid out in the teachings and revelations given by Joseph Smith, the greater the happiness and personal revelations. Day to day directions and specific promptings come to me. I still have plenty of mountain to climb, but at least I am certain I am climbing the right mountain.

The Lord explains to Moses the characteristics of a true prophet: "If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream...With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold..." (Num. 12:5-8). Joseph claimed that he met God the Father and His Son, Jesus Christ face to face. Moses gave us a test for a true prophet: "When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him" (Deut. 18:22). The ability to foretell the future is a gift of a true prophet.

Joseph made many prophecies, publicly and to individuals. Some have been fulfilled; others have yet to be. The following prophecy was made by Joseph Smith on Christmas day, 1832: "Verily, thus saith the Lord concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls; And the time will come that war will be poured out upon all nations, beginning at this place. For behold, the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations; and then war shall be poured out upon all nations. And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshaled and disciplined for war. And it shall come to pass also that the remnants who are left of the land will marshal themselves, and shall become exceedingly angry, and shall vex the Gentiles with a sore vexation. And thus, with the sword and by bloodshed the inhabitants of the earth shall mourn..." (D&C 87:1-6).

This prophecy was fulfilled three decades later, in every detail. South Carolina rebelled first by firing on Fort Sumter, leading to the outbreak of the war between the Southern and Northern States. Over six hundred thousand soldiers died in that war; it is still the bloodiest conflict in this nation's history. It was also the beginning of modern warfare. The Civil War saw the advent of the machine gun and trench warfare. It saw the beginning of an Air Force, since balloons were used for surveillance of enemy troop movements. It saw the advent of metal-plated warships, precursors to our modern sea vessels. (The duel between the Monitor and the Merrimac was the first modern battle between such ships.) It was the first war that employed railway transportation and the wire telegraph for instant communication over huge distances. Soon afterward, other wealthy nations incorporated these technological advances into their militaries; conflicts that followed this war bore the stamp of its innovations, and the horrors associated with increased killing power. Millions died in trenches when war engulfed the world in World War I. Aside from the atom bomb, almost all military technological advances until the end of World War II were just improvements of what was first used during the Civil War. War has been poured out upon all nations, just as Joseph prophesied.

The areas in Missouri evacuated by the Latter-day Saints because of intense persecution there were scourged by various mobs and renegades during the Civil War. It was undecided territory, some siding with the North, others with the South. Any semblance of civilization or dignity was abandoned in the destructive terror and scorched-earth tactics employed there. Perhaps this is what was meant by "angry" inhabitants vexing the Gentiles. Slaves were enlisted for the first time by the North as soldiers during the Civil War. The South called on Great Britain for aid, too. (The last Southern military force to surrender was a ship that circled the world flying the Southern flag. Calls for support were spread far and wide to find backing from other nations.)

On April 2, 1843, Joseph reaffirmed what he had prophesied in 1832: "I prophesy, in the name of the Lord God, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of Man will be in South Carolina. It may probably arise through the slave question. This a voice whispered to me, while I was praying earnestly on the subject, December 25, 1832" (D&C 130:12-13). Note that he reports what "a voice whispered to" him.

Joseph Smith made many other prophecies; this is one of the most notable examples. In all my years, even as a missionary in the South, I never heard anyone critical of my faith address this glaring and amazing prediction of his. This prophecy was published and carried by my ancestors in wagons to what was then called "Northern Mexico," now Utah, thirteen years before the Civil War broke out. Some newspaper writers in the States who were aware of this prophecy, and saw its fulfillment, wondered aloud if America had actually killed a true prophet. I am convinced the mobbers had.

Another prophecy made by Joseph Smith, often overlooked even by members of the Church, is found in D&C 121: "God shall give unto you knowledge...that has not been revealed since the world was until now...in the last times (our day)...A time to come in which nothing shall be withheld...if there be bounds set to the heavens or to the seas, or to the dry land, or to the sun, moon, or stars—All the times of their revolutions, all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed in the days of the dispensation of the fulness of times (our day)...According to that which was ordained...of the Eternal God...before this word was..." (vs. 26-32).

This prophecy about scientific advances in the field of astronomy was made by Joseph Smith and recorded in a letter written from the bowels of a stinking, freezing pit-prison in frontier Missouri on March 20, 1839. Today anyone with access to the internet can look up the masses of the earth, Moon, and Sun, their rates of rotation, and the other cycles they go through. The same information is also available for the planets in our solar system, many stars in the sky, as well as planets being newly discovered as I write this. The rotation rate and general direction of our galaxy's movement, is also available for anyone who cares to dig up the info.

What is the point of predicting amazing leaps in the science of astronomy in advance of their arrival? Such a miracle is not meant to be a substitute for faith, but evidence to bolster the faith of those who already believe. If we need a steady diet of miracles to keep us loyal, we will fall short. The link between emperical evidence and behavior is not that strong. Donuts and tobacco products are proof that people can know something, but not change their behavior. The restored gospel is a program in which knowledge through direct revelation, and the power to live up to that knowledge, arrive simultaneously. One receives a mighty change of heart and a increased faith, through the Holy Spirit, at the same time (see Mosiah 5:2).

One could conjecture many possible reasons for a prophecy about improved understanding of astronomy, but one is certain: Calendars are important to God. The name of His Church today is The Church of Jesus Christ of Latter-day Saints. The name itself is a prophecy, a warning that the whole earth is on the cusp of a massive revolution, the last days before the Second Coming of Jesus Christ Himself, and all the great and terrible turmoil associated with it. If one prophecy comes true, it is good cause to believe another; Joseph predicted other things accurately, therefore it is logical to assume that we really are living in the latter days.

What shall we do about it? Repent, believe in Jesus Christ, be baptized, and receive the gift of the Holy Ghost by the laying on of hands. Then we will be cleansed in our hearts, and receive directions (through the same kind of whisperings that taught Joseph Smith) of how we can prepare individually and help others prepare for the return of Jesus Christ to the earth.

Beyond amazing predictions, or confidence in his audience that they could receive communications from God, Joseph Smith is also a guide through the jungle of personal spiritual development. He knew and taught the formulae for spiritual growth.

He told John Taylor, "...you have been baptized, you have had hands laid upon your head for the reception of the Holy Ghost, and you have been ordained to the holy priesthood. Now, if you will continue to follow the leadings of that spirit, it will always lead you right. Sometimes it might be contrary to your judgment; never mind that, follow its dictates; and if you be true to its whisperings it will in time become in you a principle of revelation so that you will know all things" (Deseret News: Semi-Weekly, 15 Jan. 1878, 1).

I am a witness that this is also a correct principle (not that I know all things, but that by following those counter-intuitive whisperings, a principle of revelation grows in us). Revelation, and the ability to receive it, are not static. It is a dynamic principle in any individual, and the more you learn to detect it and follow such promptings, the more promptings you receive. This becomes a cycle of receiving and obeying, becoming more in tune, receiving, obeying, tuning, receiving, etc. It works just as Joseph taught (and lived it himself).

Outcomes of following such promptings abound in my own life. I have become so accustomed to Joseph Smith's teachings, prophecies, and scripture revealed to him being validated by personal revelation and other people's scientific probing that I take his calling as a prophet for granted.

In sharp contrast, I have not heard any modern preacher or teacher of another faith suggest that his adherents ask God for confirmation of his teachings, or his calling. To me, this bespeaks a lack of faith in God, or a lack of confidence in one's audience. Nor do they produce new scripture like ancient prophets, or make predictions about the future that extend beyond interpretations of preexisting prophecies in the Bible.

Joseph never claimed to be more than a man, but he also never claimed to be less than a true messenger sent from God. His teachings are consistent with the whole New Testament, not just a pamphlet's worth of instructions to confess Jesus and leave it at that. Modern preachers seem unable to reconcile statements about salvation by grace and the innumerable invitations to ensure salvation by altering behavior (repent) in the scriptures. This indicates that their teachings are not consistent with the faith described in the New Testament. Joseph Smith was able to explain why grace saves us while works enumerated in the scriptures are still imperative to our eternal salvation. He made the scriptures more comprehensible and internally consistent for his audiences, in contrast to the river of contradictions and loose ends so common then and today.

Spiritual rebirth, being born again, is a true doctrine, but the extension of that idea is that after one is born, one is an infant in need of maturation and growth. Paul hints at this by comparing simple ideas to milk, and more complex doctrines to meat. One does not feed a baby fillet mignon. Much of what passes for Christian teaching today is unwilling to grow up and face "hard sayings." This defect is absent with Joseph Smith; he could take the most learned men as far as they were ready, willing, and able to go. And contrary to modern pop-Christianity, this growth and maturation is not cosmetic; it is mandatory. Joseph Smith's powers were not the result of his imagination; he was informed directly by the Holy Ghost. His detractors and Jesus' enemies explained their abilities the same way: "thou...hast a devil" (John 8:48).

Both were persecuted and eventually murdered for doing what God told them and for teaching God's word, for doing the right thing. Both are misrepresented posthumously. The parallels between their ministries and lives are striking (though Joseph was the servant of Jesus, not His peer). Joseph Smith was a humble, powerful witness for Jesus Christ; he always pointed people to Him. The Book of Mormon and other scriptures revealed through him confirm this great truth—that Jesus Christ is the Savior.

This could go on much longer, but let this be a short answer to a big and important question: Was Joseph Smith a true prophet? Yes—the evidence in his favor becomes overwhelming if one will just look for it. And God confirms the truth of His message (including what was delivered by Joseph Smith) when we ask in humble prayer, with a willingness to change our lives accordingly.

More "Be"s

President Hinckley offered the youth of the Church six "Be" statements. Instead of emphasizing a list of thing we ought to do, then forget about, he told the youth what we ought to be, or become:

1. Be grateful.
2. Be smart.
3. Be clean.
4. Be true.
5. Be humble.
6. Be prayerful.

Those were President Hinckley's "Be" statements, and he elaborated on the why and how of each. I have found a few "be" commandments from the Lord in the scriptures. The Lord gives reasons accompanying each instruction. 

Be Still

"And they that have been scattered shall be gathered. And all they who have mourned shall be comforted. And all they who have given their lives for my name shall be crowned. Therefore, let your hearts be comforted concerning Zion; for all flesh is in mine hands; be still and know that I am God" (D&C 101:14-16).

C. S. Lewis described our frantic, panicked behavior as the thrashing of a drowning person that keeps rescuers from helping him. If he calms down, it is then easier for a rescuer to pull him to safety.
Notice that when the Lord is telling us to "be still," He is also giving the reasons we have to do so; He describes what He is doing, and what His powers are, and what He will yet do. Enoch also feared, and the Lord comforted him: "And the Lord said unto Enoch: Go forth and do as I have commanded thee, and no man shall pierce thee. Open thy mouth, and it shall be filled, and I will give thee utterance, for all flesh is in my hands, and I will do as seemeth me good. Say unto this people: Choose ye this day, to serve the Lord God who made you. Behold my Spirit is upon you, wherefore all thy words will I justify; and the mountains shall flee before you, and the rivers shall turn from their course; and thou shalt abide in me, and I in you; therefore walk with me." (Moses 6:32-34). The Lord does not just tell us to quit whining; He gives us good reasons to have hope and confidence, emphasizing His guiding hand in all life, including ours. Enoch became frightening himself, offending hearers and scaring everyone else.

"...behold the works of the Lord...He maketh wars to cease...Be still, and know that I am God..." (Psalm 46:8-10). "…stand still, and see the salvation of the Lord..." (Ex. 14:13). This is not a direction to be idle, but observant, to watch God work on our behalf.

Be Thou Humble

Lehi taught that the ends of the law could only be answered to those with broken hearts and contrite spirits, "and unto none else can the ends of the law be answered" (2Ne. 2:7). Other virtues tend to get top billing; humility gets far less emphasis than it deserves in Sunday schools and sacrament meetings. It is usually associated with repentance for sin, cast as something to be discarded after we have obtained forgiveness. But a closer look at the scriptures reveals that setting aside humility is never advisable.

"Be thou humble; and the Lord thy God shall lead thee by the hand, and give thee answer to thy prayers" (D&C 112:10). Guidance comes through the Spirit; the portion of the Spirit we have is proportional to our humility (and other prerequisite virtues and obedience). Revelation and guidance are therefore proportional to our humility. Why would the Lord give more guidance to us if we are not humble, not willing to follow it? Humility is for beginners, intermediates, and experts. It increases as we grow, not decreases. Perhaps it changes from the time of initiation to our more mature stages, but it grows deeper if anything.

Be Not Afraid

Yesterday I was assaulted by a large dog. I prayed for protection as it charged. I turned against the animal, and chased it off. I was grateful it retreated. I reflected on the surge of adrenaline that accompanied the random assault by this dog. It occurred to me that most of the stress I experienced yesterday originated from unseen things, worries about the future and the past. The real attack was sudden and brief, and I emerged without an injury even to my clothes. Worries are often many times worse than the actual thing itself. As F. D. Roosevelt phrased it, "The only thing we have to fear is fear itself." Dwelling on fear leads to paralysis and ulcers; an actual attack allowed me to act, defend myself, and (through God’s mercy) come away unscathed.

Perhaps "be not afraid" is the most frequently violated instruction in all scripture. "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid" (John 14:27). Elder Scott has said that God must be hurt by our unwillingness to keep this commandment, to trust Him enough not to be disturbed or fearful.

Jesus walked across stormy seas to reach His disciples in boat. "And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid" (Matt. 14:25-27). It is strange how we tend to fear the thing that will save us more than the things that will destroy us. (Be not afraid...of Him! The fear of God is the beginning of wisdom, but apparently it must eventually mature into something else.)

Peter wanted to walk on the water: "And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?" (Matt. 14:28-31). This rebuke echoes down to us in our day. It describes the cause of our great fears—doubt, weak faith. Our feelings are the result of what we truly believe, not necessarily what is actually happening around us.

The commandments to "be not afraid" comes with another:

Be of Good Cheer

Why do we gravitate towards negativity, pessimism, and worry? We often rush to marinate in it like a hot tub. A professor said that editors considering manuscripts of novels for publication have one main request—"Make me feel something." This is their cry to all would-be authors. It does not matter whether the emotion evoked by the story is fear, joy, lust, anxiety, discomfort, sorrow, depression, or pessimism. The main concern is that the story generates any feelings so long as they are intense. Perhaps some gravitate toward negativity because they want to avoid the embarrassment of having their faith and optimism disproved. They try to beat tragedy (which they view as inevitable) to the punch by putting up a barrier of stoic cynicism. Better to be right and miserable than to hope and be embarrassed. In any case, the Lord wants us to be more discriminating about our emotional and mental diet.

Why on earth should we be of good cheer with all the bad that goes on? "Gospel" literally means "good news." Just before the Savior’s darkest hour, and the great distress it would cause His twelve apostles, He told them: "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world" (John 16:33). This is strange—the Lord seems to assume that our feelings can be detached from our circumstances. You WILL have tribulation, but be happy anyway. Why can we be happy when things are going poorly? "I have overcome the world."

How does His victory right out problems without necessarily making them vanish? We rely "alone upon the merits of Christ," (Moroni 6:4). "Merit" means what is earned or deserved. We deserve death and problems; Christ has earned heaven, and is willing to share it with us. We will have problems as long as we are alive, but anticipation of heaven, along with the confirmation of that faith that comes through personal revelation, enable us to be happy despite our problems. Eventual and ultimate joy will attend us in the end if we are faithful, and that is something to be happy about here and now.

The Very Best

President Kimball called the suit and tie “the uniform of the priesthood.” There were no suits and ties during the time of Jesus—why insist that men today wear such a getup? The Lord expects us to give our very best, whatever that may be. Even when our best is pathetic, as long as we offer it, it is acceptable to Him. At the time of Jesus, robes, prayer shawls, homespun coats, etc., were the clothes of respectability, and so they were adequate for anyone representing the Lord. A suit and tie sends the same message today, and so it is adequate. The point is not to preen like a peacock; it is to give the Lord the very best that is available to us. Then we have the right to expect the Lord’s best.

It seems that the Lord can only give His best. He is incapable of presenting mediocrity. The world we have was created to be glorious; our bodies are miraculous in their faculties and function; our deeper view of the night sky has only recently opened up with Hubble, but the beauties and wonders of the heavens it revealed have always been there. There are hidden worlds under the water in tropical reefs that require great effort to reach, but they are there anyway, amazing collections of colorful living gems made by God.

A man I met on my mission (though unfavorably disposed toward the Church of Jesus Christ of Latter-day Saints) told us he was complaining in prayer that the Lord had not “sent” him someone to marry. The whisperings of the Spirit came back to him: “I sent you the Best I had—I sent my Son.”

Just because we may get accustomed to cutting corners or delivering a little bit below our abilities does not mean that the Lord will ratify such an offering to Him. He knows what we are able to give, and expects us to respond in kind to His openhanded, even lavish, generosity.

During the early years of the Church, the doctrine of vicarious baptism for the dead was introduced. It came at a time of extreme poverty among the Latter-day Saints. They were told by the Lord through the Prophet Joseph that, during their time of poverty, it would be acceptable for them to perform baptisms for the dead in the Mississippi. (Note that not just any river anywhere was sanctioned.) Because they were currently too poor to build a sanctuary befitting the ordinance, the Lord allowed them instead to use a convenient river. Temple experiences and ordinances have also been conveyed on mountain tops when no suitable dedicated building was available.

Missionaries have worn robes instead of suits; baptism for the dead was originally performed outdoors instead of inside a Temple. As long as we are offering our very best, it seems the Lord is pleased with us, and it is acceptable to Him. He always gives the best to us; we ought to reciprocate in kind.

At the time the Church was first formed, beards were a social convention indicating respectability, maturity, and authority. Today a beard is often a sign of digression from social norms, a step away from the center to the periphery, possibly a sign of disregard for hygiene. Do beards affect salvation? If there were ever a situation where they might, the Lord would direct us to shave or grow them. Yesterday, a well-groomed beard was a mark of refinement in age. Today, a clean shaven face tends to send a signal that “I care enough about my appearance to groom.” In any case, following the examples of the First Presidency and the Twelve is the best way to go. A well-groomed beard or a continuously clean shaven face both indicate that someone has taken trouble, made an effort. That intangible bit of effort signifying our love may be far more valuable to the Lord than our actual appearance. (My niece, less than a year old, will drape herself in towels and other cloth, and parade about like a professor-princess in what she obviously considers to be magnificent flowing robes. I cannot help but chuckle, and assume that this is how the Lord views our ridiculous posing and parading. Perhaps our best clothes are objectively pathetic to heavenly beings; “Solomon, in all his glory,” is nothing compared to a daisy.)

When the Saints finally finished their first Temple in Kirtland, Joseph Smith said the following in the dedicatory prayer: “And now we ask thee, Holy Father, in the name of Jesus Christ...to accept of this house...which thou didst command us to build. For thou knowest that we have done this work through great tribulation; and out of our poverty we have given of our substance to build a house to thy name...” (D&C 109:4-5). Though their efforts and materials were meager, their work met two qualifications: 1. They built the House according to revelation; 2. They offered the very best they had.

Jesus Christ appeared about a week later in that very House, and said: “Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name. For behold, I have accepted this house...” (D&C 110:6-7). The objective view of the building’s poor construction was tempered by the subjective standard of the widow’s mite; she was praised by the Lord because she gave 100% while others who gave more than her were only donating a fraction of what they had.

It is worth noting that the outpouring of the Spirit was proportional to the sacrifice being offered by the Saints at Kirtland. Great spiritual manifestations occurred in association with the dedication of the Kirtland Temple. Though other, grander Temples have been built since Kirtland, the world has rarely seen such rich blessings and manifestations, especially to a group of thousands.

Comparison seems to be a knee-jerk reaction of humans, beginning in childhood. We whine about who got more and better than we; gifts allow us to outperform each other in various areas. But the Lord seems to focus less on how well we did compared to our neighbor, and more on how well we did compared to what our actual ability might produce if we pushed ourselves to the limit.

Is there a balance between Nephi’s “I will go and do” the impossible mentality, and the Lord’s patient acceptance of our best, no matter how pathetic? That question might need to be answered on a case-by-case basis by the Lord. But I am convinced that the Lord is less worried about outcomes of our attempts at obedience, and more concerned with the conditions of our hearts. In fact, if our hearts are right, and we are willing to give all, we may then confidently expect the Lord to empower us beyond our own current abilities and enable us to complete our assignments from Him.

“Behold, the Lord requireth the heart and a willing mind; and the willing and obedient shall eat the good of the land of Zion in these last days” (D&C 64:34). The verse before it acknowledges the pathetic nature of our attempts to accomplish great things, our limitations: “Wherefore, be not weary in well-doing, for ye are laying the foundation of a great work. And out of small things proceedeth that which is great.” The Lord could have applied these words to the widow casting her two cents into the treasury. Her meager contribution could tip the scales in the right direction in a unforeseen circumstance.

The Lord tends to amplify the ripples sent out by the obedient, however small they look to us at the time. Great and momentous achievements are collecting dust in the old history books, but the words of poor and simple men from Judea are still hotly contested and widely read around the world today. The Caesars who ruled then have salad dressings named after them; the simple saints and fishermen have massive statues and monuments built to their names.

“Wherefore, I call upon the weak things of the world, those who are unlearned and despised, to thrash the nations by the power of my Spirit; And their arm shall be my arm, and I will be their shield and their buckler; and I will gird up their loins, and they shall fight manfully for me...” (D&C 35:13-14). “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” (Alma 32:23). Angels, the weak and simple, and little children are all capable of delivering staggering blows when directed by the Lord to speak. The newly-called eighteen year old elders and nineteen year old sisters have nothing to worry about, if they get and keep their "armor of God" by having the Spirit.

Why can the Lord comfortably ask so much of us relative to what meager ability we have? He not only knows what is coming in the future, and has our best interests in mind; He has also bridged the immense gulf between us and Him, and expects us to come at least a step or two in His direction. He expects our best in exchange for His.

Conference—Impressions and Synopsis of Themes

Another General Conference has come and gone. There were several scriptures and quotes repeated by more than one speaker. Here are the ones I noticed:

Jeremiah 1:5: "Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations."

A common complaint among various Christian churches is that there is no Biblical support for exotic Mormon doctrines. Actually, it is abundant, though often fragmentary. Premortal existence is supported by this verse, if one does not simply interpret it as a statement of God's foreknowledge.

Matt. 11:28-30: "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."

Perhaps this was the most-often repeated quote of the entire conference. Associated with it was the frequent mention of power—given to us by God to accomplish His commandments. Humility leads to obedience, obedience leads to having the Spirit, and having the Spirit leads to power.

"After all that has been said, the greatest and most important duty is to preach the Gospel" (History of the Church, 2:478; from a discourse given by Joseph Smith on Apr. 6, 1837, in Kirtland, Ohio; reported by Messenger and Advocate, Apr. 1837, p. 487).

Raising children is missionary work, each child a blank slate, a new investigator fresh from heaven. Perfecting the Saints is like missionary work, teaching what each person needs to do next to further their eternal progression. Even Temple work is a form of missionary work, offering the ordinances of the gospel to those on the other side of the veil.

"Rise up" was repeated in several contexts—over and over again as an exhortation in President Uchtdorf's priesthood session talk, and at least once in the context of Jesus commanding a cripple to rise and walk as He healed him.

Ephesians 2:19: "Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God..."

With 15 million members in the Church, converts might easily fall away. President Monson's talk about home teaching was probably for the salvation of teachers as well as the taught. Being a genuine friend requires an investment of time, emotional energy, and courage in the face of rejection. We should embrace all people who come through the doors. There was a plea that each of us make the first move to introduce ourselves to new people coming into our meeting places. It is so easy to offend, or be offended—so easy to feel passively or actively ignored.

It would be a horrible thing to account to the Savior for some brother or sister who left the Church because of our actions (or inaction). "How great shall be your joy" would be inverted.

Isaiah 55:9: "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."

How are the heavens higher than the earth? They completely encompass the earth, and expand for eternity in all directions. The Lord knows everything we know, or may yet know. He also knows everything there is to know at all. It is easy to slip into giving God advice when we forget this rather obvious principle.

2 Timothy 3:1-5: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away."

There is opposition in all things; as the members of the Church become closer to God and witness more of the spiritual gifts promised to them, there will also be an equal and opposite outpouring. It never ceases to amaze me how otherwise rational individuals can be tricked by Satan into shooting themselves in the foot and feeling proud of it. Forsaking motherhood for career was mentioned multiple times; this is an example of "throwing away happiness with both hands." Family is forever; work is selling one's talents for ephemeral money. Developing talents of all kinds was lauded, but when it becomes impossible to adequately juggle family, marriage, and career, we were asked to let career take a hit.

Convincing people that freedom is bondage and bondage is freedom seems to be Satan's goal.

We are all beholden to something, have something enthroned in our hearts. It is not a question of IF we will worship, but WHOM or WHAT. There is no neutral ground where our hearts can hide from desires. We will end up giving our time and affection to something, somewhere, sometime. We are going to have something on the upper pedestal, and we are commanded to make certain that one thing higher than all others is God. That does not mean forsaking all other desires, just putting them in their proper order beneath the Lord. These words were not spoken this conference, but they seem to sum up much of what was said:

"When we put God first, all other things fall into their proper place or drop out of our lives. Our love of the Lord will govern the claims for our affection, the demands on our time, the interests we pursue, and the order of our priorities" (President Benson, The Great Commandment—Love The Lord, April 1988 General Conference).

Instead of Moderation...

The phrase “moderation in all things” is an old rule of thumb. However, it does not originate from the scriptures. The Greek word for “gentleness” is translated as “moderation” in the Bible (Philip. 4:5), but that is one of few uses in scripture (“moderately” in Joel 2:23).

Elder Oaks pointed out in his landmark talk, “The Dedication of a Lifetime” (May 2005) that we are not commanded to use “moderation in all things.” We are to love God with all our heart, might, and mind, for instance. We are not to drink alcohol in moderation—complete avoidance is the current law.

“Moderation in all things” is a helpful heuristic, but it can lead to tragedy in some cases (drugs, poison, etc.). Far better than an unreliable generalization is wisdom, approaching things with an eye directed towards ultimate consequences of our choices. The scriptures provide many of God’s instructions about proper use of earth’s bounty.

Commandments about temporal, material things of this world can be divided into positive and negative instructions, dos and don’ts.

Do

With regard to proper use of temporal blessings, some words jump off the pages of scripture—wisdom, judgment, prudence, skill, and thanksgiving. (Notice how these scriptural terms presuppose a certain level of education beyond what is obvious. Even gratitude requires faith in, and knowledge of, God's influence in our lives.)

We are to provide for our own households (1Tim. 5:8). We are to impart a portion of our abundance to the poor, and we are to think of everything we own as God’s property; by so doing, we qualify as His stewards (D&C 104:18, 55). We are to be content with the bare necessities (1Tim. 6:8). We are to serve the Lord “with joyfulness, and with gladness of heart, for the abundance of all things...” or risk destruction (Deut. 28:47). We are to be temperate in all things (Alma 7:23). We are commanded to fast to be healthy (Isa. 58:8).

Why does God bless anyone with abundance, money, wealth, land, food, etc.? God provides temporally for those who participate in His work. Missionary work (Deut 33:13-17, Matt 6:19-34) gives us access to promises of material abundance. God gives us wealth to bless and help the poor (Jacob 2:18-19, D&C 104:15-16); to prove that we are good stewards, fit to care for greater things (Matt. 25:19-23); to build up Zion generally (D&C 104:55-60). He gives material blessings as a result of proper Sabbath observance and fasting well (D&C 59:9-20). God blesses us with material wealth because he loved our ancestors and made promises to them (Gen. 15:18-20).

Yes, food and material wealth serve to keep us alive and safe, but that seems to be secondary, an afterthought in scripture. Calories and clothing are small bullet points on the list: “Yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye, and to gladden the heart; Yea, for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul” (D&C 59:18-19).

Food does not merely keep us alive; all calories are not delivered through colorless, odorless pastes or pellets. Their sensory effects are given equal status with survival. Spices, lemons, and all other tangy ingredients add zest to life, and the colors are as important as the flavors to the Lord. (Colors may not affect our health, but they affect our spirits.) Many of these pigments and scents are not necessary for survival, yet they enhance health anyway.

“And he who receiveth all things (I assume that means unpleasant as well as pleasant) with thankfulness shall be made glorious; and the things of this earth shall be added to him, even an hundred fold, yea, more” (D&C 78:19). Gratitude is serious business for the Lord, and He blesses grateful people greatly.

Land is consecrated by God to us for our benefit (D&C 57:1), and we have the privilege of consecrating it back to Him (D&C 58:57), offering it and our labors thereon to Him.

Don’t

“Thou shalt not covet” (Ex. 20:17) is the tenth commandment, and so easy to break. Gratitude and coveting are mutually exclusive. Paul warns Timothy that “the love of money is the root of all evil” (1Tim. 6:9-10). “...care not for the body, neither the life of the body; but care for the soul, and for the life of the soul” (D&C 101:37). (Fasting feeds the soul, and maintains health better than any food.) This adds credence to the interpretation that survival is a secondary consideration, while the spiritual impact of material goods holds primacy. “For the kingdom is not meat and drink...” (Rom. 14:17).

We are not to labor for physical food that spoils and decomposes, but for spiritual meat. After feeding the 5000, many followed Him looking for more. Jesus told them, “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give you...I am that bread of life...He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me...not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.” (John 6:27, 48, 56-58). The crowd balked: “This is an hard saying; who can hear it?...From that time many of his disciples went back and walked no more with him” (John 6:60, 66).

Excess is forbidden (D&C 59:20). Benjamin Franklin quipped that for every man who dies of starvation, a hundred die of gluttony. We should be cautious about what is set before us; Proverbs warns that when we fill our mouths with excessive rich food, we gag on it and can no longer utter sweet words (23:1-9).

Extortion is forbidden (D&C 59:20). To hold for ransom that which another person needs is anathema to the gospel of Christ. Price gouging is not only forbidden by the laws of the land; it will be “measured” to us in the final judgment if we choose to practice it (Matt. 7:2). It will be as though we did it to Christ Himself (Matt. 25:31-46). To hold the necessities of life hostage pending unreasonable fees is cruel (and standard business practice).

Some business models depend on getting customers addicted to certain unhealthy substances. “In consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, I have warned you, and forewarn you, by giving you this word of wisdom by revelation...” (D&C 89:4). Addiction means the body is tricked into thinking something destructive is necessary for life. Sugar, nicotine, alcohol, caffeine, and numerous illegal drugs all share that in common—regardless of what damage they inflict, cravings comparable to those for air and water drive persons who consume them to keep consuming them. Some manufacturers design foods to cause hunger instead of satisfying it.

This is a diluted version of the Mahan principle, trading someone else’s life for personal enrichment. Instead of causing instant death, deteriorating health spans long periods. But life is still shortened by prolonged abuse. Purveyors of these kinds of substances and behaviors are among the wealthiest people on the planet. They have become rich by luring people into a predicament in which they must choose between unmet cravings on the one hand, and self-destruction and poverty on the other. That is extortion.

Waste is prohibited, especially where meat is concerned. “And wo be unto that man that sheddeth blood or that wasteth flesh and hath no need” (D&C 49:21). Animals must die for us to eat, but that is no license for wanton cruelty or waste. The blood of every beast will be accounted for in the final judgment (JST Gen. 9:10-13). “Take only what you need, eat only what you need,” is the basic concept. I cringe when I think of certain dumpsters—not just because they stink, but because they bespeak a willingness to waste animal flesh (and other food), and apathy toward the hungry. I have worked in places where dumpsters were filled to overflowing with perfectly good food—enough to feed a multitude—mingled with genuine garbage.

Greed prompts some to portray land as scarce. Land is meant to be cultivated and populated (Gen. 1:28). Various people and institutions accept and preach as indisputable law the premise that “the earth cannot sustain an increase in population.” I heard a radio commentator claim that a full third of all food is wasted—the combination of crop failures in poor countries, and the extravagant waste of half-eaten food discarded in wealthy nations. “For the earth is full; there is enough and to spare” (D&C 104:17). It is not a question of availability, but a question of how poorly we choose to produce, distribute, consume, and discard what we have been blessed with. In some instances, waste is even enforced by law. Near closing time, my friend and I were told meat at a deli had to be thrown away. We could not have any, nor could the genuine poor, if any had asked. America is mentally ill in this respect—mindless regulation trumping common sense, generosity, and any other virtues that happen to cross its path. Waste is an inevitable consequence of poor thinking—and it is greed in action. Using land to extort excessive rent runs counter to the scriptural concept of promised lands, acknowledging parts of the earth as the sacred property of those who inhabit them, and their children.

“But it is not given that one man should possess that which is above another, wherefore the world lieth in sin” (D&C 49:20). Perhaps the litmus test for how thoroughly we are integrated into Babylon is our reaction to this verse of scripture.

Time is a precious temporal commodity, and we are commanded not to waste it. “Behold, they have been sent to preach my gospel among the congregations of the wicked; wherefore, I give unto them a commandment, thus: Thou shalt not idle away thy time, neither shalt thou bury thy talent that it may not be known” (D&C 60:13). Talents are given to use to use—in the Lord’s service. Inactivity is bad; using our time to pursue the wrong activities is worse. “Be wise in the days of your probation; strip yourselves of all uncleanness; ask not, that ye may consume it (our probation, our time here) on your lusts, but ask with a firmness unshaken, that ye will serve the true and living God” (Morm. 9:28). God prolongs our lives to give us time to repent (2Ne. 2:21).

Spirit of the Law

There are no carnal commandments; to God all is spiritual (D&C 29:34). The point of life is not to live here forever, but to collect important gems during our brief stay. Elder John A. Widtsoe defined a Temple as anything God puts us into, or through, to endow us with power. This earth, our bodies, even the scriptures answer well to that definition of a Temple. Temples are not an end to themselves; this earth is not either. We are here to gain experience, to learn, to grow, to be tested, to create the seeds of kingdoms by establishing eternal families.

While a certain degree of toiling with one’s nose in the dirt, or one’s attention focused on temporal labors is necessary, it is important to look up, physically and spiritually, and recognize the things that are important to God, what is actually important. Brigham Young taught that the Saints should care no more for gold or jewels than for the gravel and dirt under foot. If our hearts are swallowed up in temporal concerns, they will burden us. “For where your treasure is, there will your heart be also.” “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and Mammon” (Matt. 6:21, 24). “Mammon” means “trust,” as in “trust fund.” What do we love? What do we devote our hearts and our time to? In whom or what do we trust?

The point of taking a test is not to have a well-sharpened pencil with an immaculate eraser. It is to have a well-developed mind. Likewise, the point of this life is not to have a flawless body and endless wealth. It is to develop and prove our spirits. Like Ammon, who got a job tending sheep so he could smuggle the gospel into the hearts of his enemies, we should be looking for opportunities to use our physical blessings as a means to spiritual ends, to build things that actually outlast mortality. Ammon’s flocks are all gone now, but his converts are still with him. How sad to be anxious about the physical lost sheep and neglect the spiritual ones.

The ultimate end of all commandments, even a law of health, is to promote spiritual ends. Wick and wax are necessary to make a candle, but their purpose is to sustain a living, dynamic flame. Spiritual ends often depend on temporal, material means, but spiritual takes priority over the temporal in scripture. When spiritual serves temporal, it breeds misery and death.

Excessive concern about health or wealth, status or power, often leads to destruction—self destruction. Perhaps the greatest paradox in scripture is found in Matt. 10:39. It sounds absurd at first, but the longer I live, the more I see real-world examples of it: “He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.” Those who are obsessed with extending life and obtaining the things of this world tend to destroy themselves in the process, but those who are devoted to following Christ live full, peaceful, abundant, productive, and long lives.

Adam’s first assignment was parenthood; his second was gardening, tending the earth. Instructions to us are comparable. In summary, scripture tells us we are to view things the way God does by valuing people and living things more than self-interest, be kind and generous with our means, and care for the earth.

Cut Off

"...wo unto them who are cut off from my church, for the same are overcome of the world” (D&C 50:8).

As individuals begin to drift from the Church, their grasp of LDS semantics begins to slip. The Plan of Salvation and Redemption becomes a comfortably vague “spiritual journey.” Reliance on energy healing, psychology, and unproven metaphysics and trinkets begin to replace faith, prayer, anointing by the Elders, and priesthood blessings as remedies. Criticism of leaders, programs, music, art, and anything else the Church publishes becomes constant. Reports of character flaws among the Brethren, true or false, become gratifying, a welcome justification of digression. The simple truths of the gospel become less appealing, a chore, while the deep gospel mysteries and obscure information, and the things of this world become more and more enticing. Unanswered questions become more important to attitudes than answered ones. Contempt for leaders becomes ubiquitous. Slights and injuries, perceived or real, become amplified, while benefits of membership are downplayed. Finally, after leaving the Church entirely, as Joseph Smith prophesied, apostates begin to thirst for his blood.

There are many reasons apostasy occurs. Parables and imagery from the scriptures illustrate them. Jesus interprets His own Parable of the Sower in Matt. 13. Inability to endure, or to endure persecution and tribulation, leads to becoming offended. Being choked with the cares of the world and the pursuit of riches leads to decreased productivity in the Church. Only those who hear the word, understand it, and endure accordingly, produce in His parable. Another symbolic description of apostasy and its causes can be found in Lehi’s dream in 1Ne. 8. Blindness because of the devil’s temptations, distractions of the world (clothing, etc.), shame from paying attention to mocking and disapproval of the world, and especially a casual grasp of the revelations of God, are all cited as precursors of failure to enter the gate, or apostasy after entering.

In the Allegory of the Olive Trees, the “loftiness” of the trees of the vineyard is listed as the reason for failure. The scriptures provide little specific interpretation of this symbolic story. “Loftiness” could mean pride, or having more information or wealth than the people were ready to live up to (as in Jacob 4:14). Approaching the Church and the Gospel as a buffet, where one may take what is desirable and leave the rest, has been mentioned in recent General Conferences. Elder Ballard recently explained that to “think right” about the Church means to accept or reject it whole, not to pick it apart or attempt to redesign it. D&C 22:4 says “...seek not to counsel your God.” If leaders are really called and chosen of God, and acting as His representatives, criticizing and contradicting the doctrines they teach, or the policies they enact, is equivalent to counseling God.

D&C 22 also reminds us that the gate into heaven is narrow, strait. While there is some truth in each religion or belief system, the most fundamental thing any of them can teach is God’s identity. And there is only one Church on the earth that teaches correct doctrine about who God is, His attributes, and our relationship to Him: The Church of Jesus Christ of Latter-day Saints. Answers to fundamental questions about life flow easily from the correct understanding that God is the Father all spirits. Those who abandon the Church and apostatize also forsake the most reasonable explanations of why we exist, the purpose of the earth, where we came from, where we are going, and why life is so fraught with pain and difficulty.

Concern that everyone feels good is a virtue, but not the most important one. When it erodes truth, it can also weaken the cement of any testimony. When truth is warped, curtailed, edited, revised, or abandoned in order to make others feel good, it weakens the foundation of a person’s testimony, or the creeds of religions. Accommodation through misrepresenting the truth is not the Gospel. We are to conform ourselves to the Church, or its teachings, and not vice versa. Perhaps we can be soft and delicate as we approach others about false beliefs they hold to, but solid gospel bones are necessary to support the velvet, gentle touch of correction. An unstable, false foundation will support cruelty as easily as tolerance and accommodation.

Judas, the arch-apostate, betrayed Jesus because of misguided virtues, not necessarily heinous sin (at least in the beginning).

He may have betrayed Jesus because of His politics. He was as zealot, one who felt there was no act too depraved if it were to expel Roman governance from Judea. Jesus taught peace, appeasement, rendering unto Caesar that which was Caesar’s. Perhaps Judas thought he could force Jesus to undo Roman rule by letting the authorities, civil and religious, compromise Jesus’ safety. Maybe Judas thought if they threatened Him, Jesus would lash out with miraculous destructive force. But His surrender and subsequent murder may have not only disappointed Judas—they may have shocked Judas into suicide.

Judas also may have protested Jesus’ disavowal of social and religious mores of the time. When the adulterous woman came to seek forgiveness, she violated several protocols. First, a woman in that day and place was expected to cover her hair in public (a custom that persists in that area today). But the woman who came to Jesus used her hair as a towel for Jesus’ feet. Second, she anointed Jesus with oil. This act seems innocuous to modern readers, but it had dangerous political implications. Pouring oil on someone in public was tantamount to selecting a new king (as with David), an act of defiant treason. (Jesus may have been speaking with humorous irony when he said she had done it “in token of [His] burial.”) Third, if the oil were of a certain recipe, it could only be poured on sacred objects associated with the Temple. Fourth, the oil was valuable. Judas’ stated objection was financial. He offers pious protestation: “Why was not this ointment sold...and given to the poor?” (John 12:5). This oil was worth a year’s wages for a working man, and Judas considered this a waste.

Judas' motives are largely a matter of conjecture. But Matthew and Mark indicate that Judas went and made his pact to betray Jesus after witnessing the adulterous woman anointing Jesus. His sensibilities were offended by his Master's conduct, and this was the last straw. The woman was guilty, racked with shame, but penitent, and seeking re-admittance. Judas was self-assured, self-righteous, and on his way out the door of fellowship in the kingdom. This pattern continues today. Many who have sinned their way out of the Church sit at the door and patiently await forgiveness and restoration to full fellowship; many who apostatize because of fault-finding and nit-picking never come near the house of God except to throw rocks.

Do we object to the financial decisions, political stances, social expectations, politically incorrect statements, and doctrinal assertions made by the living Apostles and prophets? If we do, our disagreements and criticism will be soaked in piety like Judas’ were. He had advice about how to run things. It is possible to feel very righteous while thinking and acting wrongly. Those who are embroiled in iniquity typically have no illusions about their lost and fallen state. Those who are convinced they are righteous can be blinded to their mistaken notions by pride. Judas could criticize Jesus because, in his own mind, his cause was just. Rigid, dogmatic, inflexible, conservative certainty can be a precursor to apostasy.

Jesus noted that we tend to decorate the graves of the dead prophets, and garnish their venerated memories, while we attack or ignore the living ones. No prophet has been murdered this century, but all of them have come under attack for their teachings. Skeptical scrutiny and personal attacks against them are rampant today. Sadly, many of these strikes are launched by members. (I have never heard anyone claim that their criticism of the Brethren or the Church was the result of personal revelation. This seems very significant.)

If we want a good idea of how we would react to Jesus if He were living among us today, we need only assess our current attitude toward the living prophets and Apostles.

Allegorical Temple Imagery in the Old Testament

("Temple" throughout this post refers to the Temple of Solomon or Tabernacle of Moses, not to modern LDS Temples).

In a previous post, I described the presence of what I call "allegorical Temple imagery" in the Book of Mormon. Various segments of the text symbolically connect images or vignettes from an author's life or experiences or teachings to evoke elements of the Old Temple or Tabernacle. This gives the text two layers: an overt, obvious one, and an allegorical one that refers to the various stations of the Tabernacle or Temple of Solomon. It sounds complicated, but once it is explained, it is easily grasped.

The basic concept is that some sections of scripture have multiple layers of meaning. The first layer is the obvious, literal one. But the imagery in this overt layer creates a symbolic layer beneath it—imagery that evokes the Tabernacle or Temple of Solomon. (For instance, fire might refer to the Atlar of Sacrifice; water to the Brazen Sea.)

The Torah

Moses wrote the Torah or "the Law," the first five books in the Bible. I believe that each of these books corresponds to, allegorically alludes to, a specific piece of furniture in the Old Temple or Tabernacle in the wilderness.

Genesis as the Brazen Sea

The first book, Genesis, contains accounts of the creation, mentioning "waters" and "the great deep." All things, humans included, are commanded to reproduce. Genesis tells us who begot whom. It tells of the destruction and death, and rebirth of the world associated with the flood, and Noah's family. The family histories of Abraham, Isaac, and Jacob and their wives are outlined, leading to the formation of the the Twelve Tribes of Israel. Abraham's servant first meets Isaac's wife, Rebekah, at a well with livestock. Jacob meets Rachel at a well, also with livestock. Joseph is described as a fruitful bough over a well. Taken separately, these things are simply a list of the major themes and events recorded in Genesis. But I believe their inclusion and emphasis was deliberate, because each of these things was meant to evoke a specific image beyond itself—each is a veiled reference to the Brazen Sea.

The ordinance of baptism represents birth, bath, burial and resurrection. The Font represents the womb, too. In Genesis, the earth is "born," followed by all life, and then humans. All are commanded to procreate. The earth is cleansed (buried) in the flood, and the survivors ride out the disaster inside an ark, a kind of coffin. They emerge as life is reborn. Genealogies include accounts of miraculous births, with stories of women bearing children.

Genesis records the creation of the House of Israel, the Twelve Tribes; there are twelve brazen ox sculptures at the base of the Font.

I believe Moses did this deliberately. Are there elements from other parts of the Temple in Genesis? Yes—there are mentions of altars and sacrifice, Joseph stores immeasurable grain to save Egypt, and so on. Can Genesis contain these other elements and still pertain primarily to the Laver or Brazen Sea? Yes. How? Sequence, the order of presentation, and emphasis. There may be water in other parts of the scriptures than Genesis, but a Flood that engulfs the whole world puts more emphasis on Genesis as a representation of the Font.

Exodus as the Altar of Sacrifice

The next book in the Torah is Exodus. Its imagery links it symbolically to the Altar of Sacrifice.

The Israelites begin the story by losing their firstborn sons in a slaughter. Moses is spared, and pulled from the water (sacrifices were ceremonially washed before they were killed) to become a prince. He becomes a shepherd (think sacrificial lamb), sees a burning bush atop a mountain (always a symbol of the Temple in scriptures), and is sent to free the children of Israel from Egypt. (Firstborn sons were to be atoned for at the Temple with the sacrifice of a lamb, or two doves if the family was poor, as with Jesus in Luke.) The Nile is turned to blood. Plagues fail to secure freedom for the Israelites, until God kills the firstborn sons of the Egyptians. The Israelites are spared because the blood of the Paschal Lamb is spread on the lintels and doorposts of their homes (blood was sprinkled on the four corners of the Altar). Burning fire protects Israel as the Twelve Tribes descend into the Red Sea. They go from killing sheep (Altar), to crossing the Red Sea (Laver), to the base of Mount Horeb, Sinai (the structure of the Old Temple). Moses enters Sinai (like the High Priest entering the Temple alone), and returns to find Israel worshiping a metal cow (a Font reference).

There are many references to other parts of the Old Temple in Exodus—manna could be Shewbread, etc. But the sequence that takes us from Laver to Altar continues in the Moses' next book, his allegorical Table of Shewbread.

Leviticus as the Table of Shewbread

The Book of Leviticus may seem like a jumble of rules and regulations by which Israel was supposed to live, the minutiae of the Law of Moses for which many modern Christians hold self-righteous contempt. How does this strange rule book evoke the Table of Shewbread? The Table was set like a modern kitchen table, only with ornate gold and silver vessels. The defining items on the Table were the twelve loaves of shewbread, one for each tribe of Israel. That means a place at the Table for everyone in Israel. It was a place for eating a spiritual meal, highly symbolic (this should strike a cord with Latter-day Saints who gather around the sacrament every Sunday).

Leviticus reads like a cookbook. Throughout it, interspersed with instructions about getting along with each other, are hundreds of references to food, smell, consumption (fire from heaven consumes offerings), cooking, preparation of food, kosher dietary guidelines, instructions for making acceptable sacrifices (more cooking, since many sacrifices were eaten afterward), and prohibitions for priest to imbibe wine. Food references crowd the pages of Leviticus. Chapter 21 even details how the Shewbread is to be offered, and lists the qualifications of anyone who touches or eats it. The "feasts of the Lord" (Lev. 23:6), including Passover, are set established by the Lord in the Hebrew calendar. Tithing of crops, flocks, and herds (all food) are commanded.

Numbers as the Menorah

I was once told that reading the Book of Numbers would cure insomnia. Perhaps readers would open their eyes wider if they were looking for symbols that evoke the Menorah. The Menorah represents the Tree of Life, and so a procreative theme undergirds Numbers.

Moses takes a census of the males old enough to go to battle (the Tree of Life was protected by cherubim and a flaming sword; hormones that enable procreation also amplify aggression). Laws of sexual purity are presented. Light is also prominent, as in the priestly blessing: "The Lord make his face shine upon thee, and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace" (Num. 6:25-26). A cloud rests on the Tabernacle by day, and a pillar of fire by night. Fire from the Lord consumes rebels. (Fire, light and darkness, day and night, are all motifs connected to the Menorah.) Aaron's rod blossoms and yields almonds in chapter 17 (filigree images of almonds decorated the branches of the Menorah). A brazen serpent is lifted up on a rod to heal the people bitten by fiery flying serpents (the Menorah, or Tree of Life, is associated with death, mortality, and a subtle snake in Eden). Balaam prophesies of the Messiah, The Anointed One (olive oil was used to anoint, and was the only fuel source for the Menorah's seven lamps).

Deuteronomy as the Altar of Incense

The Altar of Incense was where the priest burned sweet incense and prayed, morning and evening, for Israel. He interceded on their behalf, and as we read in Luke. Though the priest was isolated in the Temple, others participated in the prayer outside.

Moses recounts his interface with God: "I stood between the Lord and you at that time, to shew you the word of the Lord: for ye were afraid by reason of the fire, and went not up into the mount..." (Deut. 5:5). Moses pled and interceded for Israel the way the priest did in the daily prayers at the Altar of Incense. In Deuteronomy, Moses turns from omniscient third person narrator to first person narrator, facing Israel toe to toe and shaking their shoulders, begging them to obey the Lord.

The fire and cloud are mentioned again in Deuteronomy 1, as well as speaking with the Lord in Mount Horeb. Moses sees the promised land, yet is denied entry, but he charges Joshua. (The priest stood before the Veil when he made the daily prayers with incense, by the entrance to the Holy of Holies, but only the High Priest could enter.) "And ye said, Behold, the Lord our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth" (Deut. 5:24). Sounds like the Altar of Incense.

They will be healed (Deut. 7:15) (a common thing to pray for). In chapter 27, they are commanded to build an altar. As they pass over the river Jordan (Deut. 27), conditions and covenants regarding blessings and cursings (promises of obedience) are made by all the people. They accept each curse for disobedience by shouting AMEN twelve times as the priests recite the rules (a common benediction for a group at the end of a prayer). Moses pronounces temporal and spiritual blessings (almost a patriarchal blessing) for each tribe. Then Moses disappears from Israel.

Joshua as the Ark

I wonder if Joshua knew what Moses was doing with the composition of each book of the Torah, because his book begins with the Israelites carrying the Ark of the Covenant across the Jordan. The river parts to allow Israel across on dry ground. (I believe this symbolizes parting the Veil and the entry of the High Priest into the Holy of Holies, where the Ark was later housed.) Joshua records dividing Palestine into lands of inheritance for each tribe (this probably represents being blessed after entering the Holy of Holies). In chapter 22, they set up a special altar as a monument near Jordan. No sacrifices or burnt offerings are to be made upon it. (This is a good description of the Ark—an altar, but nothing is sacrificed or burned there.) Phineas the priest then says, "This day we perceive that the Lord is among us..." (Joshua 22:31). (The presence of God was found in the Holy of Holies.) In chapter 24, Joseph's bones brought from Egypt are buried in Shechem. (The name "Ark" comes from a word meaning "sarcophagus.")

A Binding Tie

Nephi wove his life stories and teachings into images evoking the pattern, the floor plan, of the Temple of Solomon. Moses apparently did the same thing on a larger scale with Torah and Tabernacle. Though each book of the Torah contains elements that can (and should) be construed as references to all the articles of Temple furniture, I see each book as primarily belonging to a specific item. Genesis to the Laver, Font, or Brazen Sea; Exodus to the Altar of Sacrifice; Leviticus to the Table of Shewbread; Numbers to the Menorah; Deuteronomy to the Altar of Incense; and probably Joshua to the Holy of Holies.

Rather than ask why any author of scripture would take the time or trouble to use allegorical Temple imagery, I will simply note that this is more strong evidence that the Book of Mormon is what it purports to be—companion scripture with the Bible. This device is found throughout the Bible and Book of Mormon, like strands of the same golden thread in two separate tapestries. Common style indicates common authorship, and this pattern is in both books. The Torah and Book of Mormon share a common source, divine inspiration.

Whether by plainness or through symbols, each points us to Christ, to faith, to repentance, and to the Temple.

The Matriarch's Line

Direct scriptural quotations from Mother Eve are few and precious. Sparse quotes from Eve do not signify her unimportance; rather, I think the authors of scripture were conforming their narratives to a pre-established template in which a matriarch makes a brief observation about herself, God, and her children, and their interrelationship. Three mothers make such parallel statements in scripture. The similarities between them seem too marked to be accidental.

Eve

Brigham Young taught that when the mouth is open, the mind is on parade. Words from Eve in the scriptures give us a glimpse into her heart and mind. In Moses 5:11, we hear her own voice, not someone talking to her, or about her: “And Eve, [Adam’s] wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient.”

The first thing that strikes me as I read this quote is her use of plural pronouns. With Adam (in verse 10), it is “I” and “my;” with Eve it is “we” and “our.” She concurs with his sentiments, but in an inclusive way. It is also strange to my Latter-day Saint ears to hear them rejoice about transgression. The Eden narrative seems simple on its face, but the more one studies it, the more cognitive complexity it requires of us. Transgression a necessary element of the plan? Putting the forbidden fruit in the garden? Letting Satan tempt childish, innocent beings? It baffles the mind. What was the Lord up to? Surely (and thankfully) His thoughts are higher than ours.

But Eve is not celebrating sin; she speaks of the joy of redemption and eternal life God gives the obedient. It seems almost as if she is implying that the Lord gave them two contradictory commandments, and they had to break one initially (don’t eat the forbidden fruit) to keep the other fully (have children). Why else would she exult about joy through obedience and transgression in the same breath? She also speaks of acquiring the ability to discern good from evil.

Perhaps most dear to her heart, the very first outcome of the Fall she mentions, is “seed,” her children.

Her emotional valence in this brief quote is joy and exultation. She is glad; she has kids; she has wisdom; she rejoices in redemption and eventual exaltation; she notes her part in the plan, being “obedient.” These are some basic elements of Eve’s mind and heart we can derive from this precious, brief statement.

Sariah

Sariah, the wife of Lehi, also gets precious little airtime in the scriptures. Her brief statements center around the same themes as Eve’s.

In 1Ne. 5:2, she tells her husband, “Behold thou hast led us forth from the land of our inheritance, and my sons are no more, and we perish in the wilderness.” This is reminiscent of Adam’s and Eve’s expulsion from the Garden. Lehi and Sariah are driven from their comfortable, richly furnished home on pain of death; Adam and Eve are driven from the garden, knowing their expulsion included a death sentence. Both couples take the bare minimum of essentials with them into their respective wildernesses.

She is anxious about her sons, but Sariah ultimately rejoices in verse 8: “And she spake, saying: Now I know of a surety that the Lord hath commanded my husband to flee in to the wilderness; yea, and I also know of a surety that the Lord hath protected my sons, and delivered them out of the hands of Laban, and given them power whereby they could accomplish the thing which the Lord hath commanded them. And after this manner of language did she speak.”

She is glad like Eve; she speaks of her children like Eve; she speaks of newly acquired knowledge like Eve; she rejoices in the Lord’s power to redeem and deliver; she notes the importance of being obedient to the Lord’s commandments. 1Ne. 5:8 parallels Moses 5:11.

The Earth

A third (and highly unlikely) matriarch makes a statement too similar to Eve’s to be mere coincidence. The earth itself speaks in a vision of Enoch. The following verse stretches the imagination: “And it came to pass that Enoch looked upon the earth; and he heard a voice from the bowels thereof, saying: Wo, wo is me, the mother of men; I am pained, I am weary, because of the wickedness of my children. When shall I rest, and be cleansed from the filthiness which is gone forth out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?” (Moses 7:48). This is not a direct command to alter behavior; it is an oblique plea, a “hint” to us.First, a few explanatory notes.

How can the earth speak? Is this literal? I believe it is. There seems to be abundant evidence in the scriptures that everything, even things we typically think of as unconscious, unaware, and inanimate, truly have a measure of consciousness, awareness, and intelligence in them, the power to respond to God’s instructions.

Many consider the Pearl of Great Price to be an interesting, yet non-essential scripture, a kind of freakish curiosity in the standard works meant to keep intellectuals occupied. Who would be surprised that it would speak of exotic things, e.g. sentient lumps of matter? They prefer the plain and precious Book of Mormon. No challenging ideas there. There is nothing superfluous in the Book of Mormon, no planets talking or Adam being baptized or giants or other oddities like that. And yet it also teaches plainly that matter obeys God.

In Helaman 12:7-26, Mormon laments the nothingness of man. “O how great is the nothingness of the children of men; yea, even they are less than the dust of the earth.” Why are we lower than dirt? “For behold, the dust of the earth moveth hither and thither, to the dividing asunder, at the command of the great and everlasting God...Yea, behold at his voice do the hills and the mountains tremble and quake.” Verse 13 makes it plain that the matter is actually comprehending and complying: “Yea, and if he say unto the earth—Move—it is moved. Yea, if he say unto the earth—Thou shalt go back, that it lengthen out the day for many hours—it is done...if he say unto the waters of the great deep—Be thou dried up—it is done...if he say unto this mountain—Be thou raised up, and come over and fall upon that city, that it be buried up—behold it is done” (Hel. 12:7-17). The Lord calls the things in these verses “thou” (hey, you!) and instructs them as to what to do. The Lord speaks to humans using the same word—thou—in verses 20 and 21.

This concept of inanimate things obeying commands is abundant. The sun and moon obey Joshua (Joshua 10:12-14); Nephi tells his brothers that, with God’s permission, he could tell water to become dirt (1Ne. 17:50); the Lord tells a later Nephi that temples and mountains will crumble and move at his command (Hel. 10:8-9); Jacob says that in the name of Jesus, trees, mountains, and seas obey him, and that God commands the earth and the things on its face (Jacob 4:6, 9); waters obey Moses as if he was God (Moses 1:25).

Unlike Eve, the earth is lamenting, but it is still focused on its kids; it anticipates redemption and eventual exaltation for itself and its children; it notes its part in the plan, and cites the promises of God. Eve and Sariah get one solid verse and a few fragments elsewhere; this mother has only one verse. Like the rest of us, whatever consciousness the earth has is ultimately celestial in origin, and will not be satisfied until it returns home to its native environment. The earth, like Eve and Sariah, has been kicked out of its native land, and must wander and die in the wilderness.

The parallels between these three verses are part of a pattern, and this is an important line. Enoch, Moses, and Nephi seem to be depending on a recipe for scriptural composition in their accounts: Each speaker is a matriarch. The emotional state of each is discussed. Each one speaks of her part in the larger plan of salvation. Each notes the importance of obedience. Each one speaks of acquired knowledge, or testimony, about the Lord’s mercy. Each one has intense feelings, joy or pain, regarding their offspring. And each quote is brief.

Lessons

Elder Oaks encouraged us to include a “therefore what?” in our talks—these ideas may be true, but what’s the point? What can we learn from this? There are direct instructions in scripture (like the Decalogue). But there are general principles that can be gleaned from scripture, even without overt commands.

Sariah exemplifies great faith with her willingness to follow the current prophet (even if he happens to be her husband). She echoes Nephi’s statement that when the Lord commands, He prepares a way to accomplish what He commands.

Eve talks of “our” and “we,” and “all the obedient.” Joy is incomplete until it is shared. She is able to rejoice despite their fallen circumstances, because she knows the eventual solution for death and sin—the “joy of our redemption, and the eternal life which God giveth unto all the obedient.” She finds happiness in dreary surroundings with her faith, her bright anticipation of a better world. She knew the Savior would redeem us from the Fall.

Jesus’ ministry included the performance of miracles. While these miracles blessed individuals, they also foreshadowed the eventual reversal of the Fall. Death, disease, pain, laboring for food, were all physical consequences of Adam and Eve’s choice in the Garden, and Jesus’ miracles alleviated these physical burdens, if only in isolated circumstances for a few individuals. They demonstrated His power to restore the earth to its paradisaical glory. He also removed spiritual problems. Sin, misery, harassment by Satan, and separation from God were spiritual consequences of the Fall. Jesus told the paralytic his sins were forgiven (spiritual) before He commanded him to arise and walk (physical) (see Mark 2:1-12). Eve rejoiced that sin and physical ailments would one day be permanently and universally healed by the Savior.

What can we learn from the earth’s statement? It seems to be pleading for the annihilation of the human race itself, and Enoch knew the flood was coming. But Enoch interceded, begged, on behalf of the human family and the earth. Out of the interchange between the earth, Enoch, and God, a decision was reached. The solution to the problem was 1. The Lord would stay the floods and “call upon” us to repent; 2. The Messiah would be a descendant of Enoch and Noah, and He would eventually cleanse the earth. Humanity would be spared for a while. Before the destruction at the Second Coming, the Restoration would provide the world with the opportunity to hear the gospel and repent. Then the millennial reign of the Savior would bring peace to the earth, and to those who were saved.

When something is repeated in the scriptures, it must be important. These verses show us three witnesses for God. Ultimately, these three mothers teach us about joy—joy that comes when we obey God and trust His plan.